Verses 23-34
Second Supplement
a) Various admonitions to good conduct toward one’s neighbors
23 These also are from wise men.
To be partial in judgment is not good.
24 He that saith to the wicked, “ thou art righteous,”
him the people curse, (and) nations execrate;
25 but to them that rebuke (iniquity) it is well,
and upon them shall come a rich blessing.
26 He kisseth the lips
who giveth a right answer.
27 Set in order thy work without,
and make it ready for thyself in the field;afterward build thine house.
28 Be not witness against thy neighbor without cause;
and wilt thou deceive with thy lips?
29 Say not: “As he hath done to me so will I do to him:
I will requite the man according to his work.”
b) Warning against indolence and its evil consequences
30 By the field of a slothful man I passed along,
and by the vineyard of a man void of understanding.
31 And, lo! it was all grown over with thorns,
briars covered the face thereof,and its stone wall was broken down.
32 Then I looked and fixed my attention;
I saw and took (to myself) instruction.
33 “ A little sleep, a little slumber,
a little folding of the hands to sleep;”—
34 then cometh thy poverty apace,
and thy want as an armed man!
GRAMMATICAL AND CRITICAL
Proverbs 24:23. בַּל is equivalent to לֹא, as in 22:29; 23:7, etc.
Proverbs 24:27. [The Perf. with ו consec. וּבָנִיתַ is used, as this tense so construed not unfrequently is, in the sense of an Imperative: and afterward thou hast built, etc.; predictions and injunctions sometimes taking this way of expressing an assurance that what should be will be. See Bött. §§ 977, 3; 981, 3: Green, § 265, b; Ewald, Lehrb. 332, b.—A.]
Proverbs 24:28. [A Perf. with ו consec. to express what ought to be,—a suggestion rather than a precept,—Böttcher’s Fiens debitum, § 981, b. γ.] וַהֲפִתִּיתָ. Because the interrogative particle occurs only in this instance immediately after the copula, Ewald proposes to change the form to וְהִפְתֵּיתָ, “and thou wilt open wide,” i.e. betray (comp. 20:19), [so Fuerst]; Hitzig, however, into וַהֲפִתּוֹתָ, “and thou wilt whisper,” i.e. speak with subdued voice (from a form הֵפֵת, to be explained in accordance with the Arabic); [so Bött., making it a Hiph. from פָּתַת and not a Piel from פָּתָה]. Both are alike arbitrary and unnecessary. [K., Bertheau, S. and M. take our author’s view].
Proverbs 24:31. [כָּסּוּ, a Pual with Kamets Hhatuph; see Green, § 93, a; הְרַלֻּים one of two examples in which וּ in the ultima gives place in forming the plural to ־ with a doubled vowel. Green, 291, c.—A.]
EXEGETICAL
1.Proverbs 24:23-25. Warning against a partial administration of justice—These also are from wise men. According to the LXX, Vulg., Michaelis, Umbreit, Elster, etc., the לַחֲכָמִים should be understood “ for the wise.” [So the E. V., which is followed by Holden]. In opposition to this we have not merely the usual meaning of the preposition in superscriptions, but over and above this we have the “also,” which: refers back to the next preceding collection of: proverbs, whose originating with wise men was: expressly emphasized, Proverbs 22:17.—To be partial in judgment is not good: strictly: to distinguish persons in judgment is not good. This short proverb, forming only a single clause, is plainly nothing but a preliminary observation or introduction to the two following verses, which treat more fully of partiality in dispensing justice. Compare, furthermore, the quite similar, and almost literally identical sentences, 18:5 and 28:21.
Proverbs 24:24. He that saith to the wicked, “Thou art righteous.” Comp. Proverbs 17:15 : “He that justifieth the wicked.” To the threatening intimation of God’s displeasure there given, there corresponds here the threat of a condition in which one is hated and cursed on the part of the nations (comp. 11:26; 22:14); for to turn justice into injustice by partiality in judgment impairs the well-being of entire nations and states.
Proverbs 24:25. But to them that rebuke (iniquity) it is well; i.e.,. upright judges who punish evil-doers according to their desert (not merely with words but also with stringent disciplinary enactments), instead of the curse of men, obtain as a reward nothing but blessing and welfare from God.
2.Proverbs 24:26-29. Four additional admonitions to righteous conduct toward one’s neighbors.—He kisseth the lips that giveth a right answer; i.e.,. faithful and truthful answers, especially before a court of justice, affect one as favorably as the most agreeable caress, or a sweet kiss on the lips. The mention of the “ lips” is to be explained simply by the remembrance of the question to which the upright and truthful answer corresponds. The author of the proverb passes wholly by the fact that hearing is the appropriate organ for the reception of the answer. Therefore Hitzig’s conception of the first clause, which differs from the common one: “He commends (ingratiates) himself with the lips who,” etc., is plainly unnecessary. [Bertheau, Kamph., De W., N., etc., agree in our author’s construction and conception; while the E. V., Muffet, H., S., M., etc., understand the allusion to be to tributes of love and honor paid to him who answers rightly: “Every man (or, the people) shall kiss his lips.” According to this view the people’s curse (in Proverbs 24:24) is contrasted with their respectful and loving salutation; according to the other, which is grammatically simpler and probably to be preferred, the offence given by the partial or partisan judge is contrasted with the cheering, soothing power of him who answers rightly.—A.]
Proverbs 24:27. Set in order thy work without; i.e.,. take care, by the profitable and diligent prosecution of your labors in the field, first of all for the needful and reliable support of your existence; then you may go on to the building up of your establishment. The “house” in clause c, is thus doubtless equivalent to “family, domestic establishment,” as in Ruth 4:11; comp. above, Proverbs 14:1. The literal rendering given by Hitzig and others to this phrase, “build thy house,” seems less appropriate, although Biblical parallels might be adduced for this also, e.g. the passage Luke 15:28, which in its moral bearing is certainly kindred.
Proverbs 24:28. Be not witness against thy neighbor without cause. “Without cause,” i.e.,. without an actual reason, without necessity; comp. 23:29; 26:2; John 15:25, etc. It is not so much a false witness that is meant, as one not called for, one who is incited to say injurious things by nothing beyond his own animosity.—And wilt thou deceive with thy lips? See Critical notes for various constructions of the verb. With regard to the expression “deceive with thy lips,” comp. Psalms 78:36; “and they did flatter him with their mouth.”
Proverbs 24:29. Say not, “As he hath done to me so will I do to him.” We can hardly find here (with Hitzig, who follows several of the earlier expositors) a special connection between this verse and the preceding, as though the man who had been wronged by the officious witness were here introduced as speaking, and a warning were given him against allowing free course to his revenge. Comp. rather the similar thought in Proverbs 20:22, which like this stands quite isolated.
3.Proverbs 24:30-34. The vineyard of the slothful: a narrative in form closely resembling the parable. Comp. Isaiah 5:1 sq., as well as the passages which correspond still more closely with the form of this narration, Job 5:3 sq.; Psalms 37:35 sq.—By the field of a slothful man I passed along. The figure of the field is in the sequel entirely dropped, from a preference for the closely related one of the vineyard. The “man void of understanding” in clause b, is naturally another sluggard, one who is indolent from lack of understanding.
Proverbs 24:31. And lo! it was all grown over with thorns [lit., “it came up all of it thorns”] (comp. the same word in Isaiah 34:13, which is there also translated in the Vulg. by the term urticæ), brambles covered the face thereof (הֲרֻלִּים, lit., “what one may not touch, things not to be approached” [Fuerst, “stinging, burning things,” nettles, e.g.], is an accusative subordinate to the verb in the Pual), and its stone wall (lit., “its wall of stones”) was broken down. All these features are found also in the parable of the vineyard in Isaiah, which has been already cited, Isaiah 5:5-6; comp. likewise Psalms 80:13-14. [Travellers like Hackett (Illustrations of Scripture) call attention to the minute accuracy of the description as illustrated by the fact, that in the richer soils of Palestine it is thorny shrubs, of which twenty-two kinds are enumerated, that are specially quick to spring up and overspread a neglected field.—A.]
Proverbs 24:32. Then I looked. Hitzig proposes to read וָאֹחֲזָה instead of וָאֶחֱזֶה (comp. 2 Samuel 4:10): “and I stopped” (from the intransitive verb אָהַז, sistere, to stand still). But the ordinary reading is abundantly confirmed by the parallel in clause b. [Kamph. calls attention to the introduction of the pronoun, as an element in the graphic fullness of the poet’s description of his meditation.—A.]—I saw and took (to myself) instruction, lit., “a correction or reproof.” What was contained in this admonition is expressed in what follows.
With Proverbs 24:33-34 comp. the almost literally identical verses 10 and 11 of chap. 4, and the Exeg. notes there (p. 84), where the meaning of the divergent reading was also discussed.—And thy want: lit., “and thy wants,” i.e.,. thy deficits, thy pecuniary embarrassments, on account of which now one thing and then another fails.
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL
Righteous treatment of one’s neighbor, and a prudent active industry in the discharge of duties to ourselves, are the two points to which the admonitory import of this section may be reduced, and in a way quite exhaustive. For as Proverbs 24:23-29, all of them with the sole exception of Proverbs 24:28 admonish to a strictly just and honorable bearing in intercourse with others, so not merely that 28th verse, but also the parabolic narrative in Proverbs 24:30-34, relates to the vice of sloth and an indolent carelessness in the performance of the domestic duties of one’s calling. The general substance of this short section therefore bears a resemblance, at least partial, to that of the 6th chapter (which is indeed much richer in its fullness). In attempting to obtain from it a central idea for homiletic use, we should be obliged to proceed as we did in that instance (comp., above, p. 87). [With reference to Proverbs 24:29 in particular (comp. what is said above on Proverbs 24:11-12), Dr. Chalmers says: It is pleasant to observe the outgoing of the earlier morality towards the later and more advanced—of that in the Old towards that in the New Testament.—A.] Therefore as a homily on the whole: Neither injustice nor faithlessness toward one’s neighbor, nor want of fidelity in the fulfilment of one’s own domestic duties, brings a blessing.—Or, Honorable conduct in relation to others is possible only on the basis of the industrious and conscientious performance of the duties of one’s own calling.
Proverbs 24:23-25. Starke: An unjust judge loads himself with sighs which God also hears; a righteous judge, on the contrary, will surely enjoy at the same time the blessing and the intercession of the pious.—Wohlfarth: The blessing of a wise severity in the State (in the administration of the laws).
Proverbs 24:26-29. Geier (on Proverbs 24:26): If thou meanest to deal fairly with thine own soul, then rejoice heartily in good counsel given from the word of God; though it be disagreeable to the flesh, yet it is like a precious balsam (Psalms 141:5).—Starke (on Proverbs 24:27): He who with all his carefulness in attention to his occupation yet forgets the one thing needful, builds his house on the sand, because in the midst of all outward prosperity he still suffers injury in his soul.—(On Proverbs 24:29): If thou wouldst be really like God as His child, then follow Him in compassion and leave the right of vengeance to Him alone: Leviticus 19:18; Romans 12:17 sq.
Proverbs 24:30-34. Starke: Indolence is extremely injurious to the Christian life. If one does not do good with earnestness and diligence, evil surely gains more and more the ascendency, and in all conditions, in Church and State and in domestic life, want and labor are multiplied as the result of neglect of official duty on the part of the servants and stewards instituted by God.—Wohlfarth (on Proverbs 24:32): To become wise on the follies of others is in fact an excellent prudence.—[Arnot: Even the sluggard’s garden brought forth fruit—but not for the sluggard’s benefit. The diligent man reaped and carried off the only harvest that it bore—a warning.—J. Foster; Lecture on Practical Views of Human Life. Let it never be forgotten in any part of the process that the efficacy of the instruction must be from the Supreme Teacher; without Him, the attraction and assimilation of the evil would, after all, be mightier than its warning and repelling force].
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