Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31

Book Overview - Proverbs

by Charles John Ellicott

THE PROVERBS.

Proverbs.

BY

THE REV. J. W. NUTT, M.A..,

Late Fellow of All Souls’ College, Oxford.

INTRODUCTION

TO

THE PROVERBS.

The contents of this book cover a wider space of ground than its English title would lead anyone to expect; for the Hebrew word mâshâl, translated “Proverbs” in our version, while, indeed, it bears this sense, includes also several other meanings. Originally, it would seem, it signified a “figure” or “comparison,” and we find it used in Holy Scripture for (1) “a parable,” such as those in the Gospels, inculcating moral or religious truth, in which the figure and the thing signified by it are kept distinct from each other. Examples of this are to be found in the parables of the two eagles and vine, in Ezekiel 17, and of the boiling pot, in Ezekiel 24. It is also used (2) for “a short pointed saying,” in which, however, a comparison is still involved: for instance, Proverbs 25:25, “As cold waters to a thirsty soul, so is good news from a far country.” Hence it passed into the sense of (3) “a proverb,” in which a comparison may still be implied, though it is no longer expressed, such as Ezekiel 18:2, “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” Lastly, the sense of comparison or figure being lost, it became equivalent to (4) an “instructive saying,” such as Proverbs 11:4, “Riches profit not in the day of wrath, but righteousness delivereth from death.” The form of this might be lengthened till it became equivalent to (5) “a didactic poem,” such as Psalms 49:4, “I will incline mine ear to a parable,” &c. Of this kind were the prophecies of Balaam, in Numbers 23, 24, in which he is said to have “taken up his parable.” In certain cases this form of parable might become equivalent to “satire,” as in the prophet’s song of triumph over fallen Babylon, in Isaiah 14. Of these various forms of the mâshâl, it would seem that (1) and (3) do not occur in the Proverbs, (5) is largely employed in Proverbs 1-9, while (2 and (4) are frequent in the later chapters of the book.

As to the poetical form which the mâshâl of Solomon assumes, the thought of the writer is most generally completed in the distich, or verse of two lines. But the relation of the two lines to each other may vary in different cases. Sometimes (1) the idea contained in the first is repeated in the second with slightly altered form, so as to be brought out more fully and distinctly, as in Proverbs 11:25, “The liberal soul shall be made fat, and he that watereth shall be watered also himself.” Or (2) the second line may illustrate the first by presenting the contrast to it, as in Proverbs 10:1, “A wise son maketh a glad father: but a foolish son is the heaviness of his mother.” Or, again, (3) a distinct truth may be presented to the reader in each line, with little apparent connection between them, as in Proverbs 10:18, “A cloak of hatred are lying lips, and he that spreadeth slander is a fool.” Many distichs contain entire parables in themselves, a resemblance to the lesson inculcated being drawn from every-day life, as Proverbs 10:26, “As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.” In all these cases it will be noticed that the distich is complete in itself, without any further explanation being required. But sometimes the subject extends to four (Proverbs 25:4-5), six (Proverbs 23:1-3), and eight (Proverbs 23:22-25) lines, or, it may be, to three (Proverbs 22:29), five (Proverbs 23:4-5), or seven (Proverbs 23:6-8). It may even be prolonged beyond these limits to an indefinite number of verses, as in the acrostic (Proverbs 31:10, sqq.) in praise of a virtuous wife.

As to the general contents of the Book of Proverbs, it will be noticed on examination that they do not form one harmonious whole, but that they naturally fall into several clearly marked divisions, each of them distinguished by peculiarities of style. They are as follows:

(1) Proverbs 1:1-6, an introduction, describing the purpose of the book.

(2) Proverbs 1:7 to Proverbs 9:18, comprising fifteen didactic poems—not single unconnected verses, like most of the book—exhorting to the fear of God and the avoidance of sin. Many of these are addressed to “my son”; in others Wisdom is introduced as pleading to be heard, and setting forth the blessings she brings with her.

(3) Proverbs 10:1 to Proverbs 22:16, the second great division of the book; these are headed by a new title, “The proverbs of Solomon.” They consist of 375 separate distichs, quite unconnected with each other, the sense being completed in each verse of the English Version; in the first six chapters of this collection the antithetic form of proverb chiefly prevails, but the other forms mentioned above as employed in this book are also represented.

(4) To this course of distichs follows an introduction (Proverbs 22:17-21), containing an exhortation to “hear the words of the wise”; the style of this is not unlike section (2). This serves as a heading to the (5) appendix of Proverbs 22:22 to Proverbs 24:22, in which every form of the mâshâl may be found, from the distich up to the lengthened didactic poem, such as was frequent earlier in the book.