--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 723 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/723/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 723. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/723/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 723. Proverbs · 18 of 46 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/723/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/723/#p-N ### Verse 23 [¶1] A prudent man concealeth knowledge - "If a fool hold his peace he may pass for a wise man." I have known men of some learning, so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses. ### Verse 24 [¶3] The hand of the diligent shall bear rule - And why? because by his own industry he is independent; and every such person is respected wherever found. ### Verse 25 [¶5] Heaviness in the heart of a man maketh it stoop - Sorrow of heart, hopeless love, or a sense of God's displeasure - these prostrate the man, and he becomes a child before them. [¶6] But a good word maketh it glad - A single good or favorable word will remove despondency; and that word, "Son, be of good cheer, thy sins are forgiven thee," will instantly remove despair. ### Verse 26 [¶8] The righteous is more excellent than his neighbor - That is, if the neighbor be a wicked man. The spirit of the proverb lies here: The Poor righteous man is more excellent than his sinful neighbor, though affluent and noble. The Syriac has it, "The righteous deviseth good to his neighbor." A late commentator has translated it, "The righteous explore their pastures." How מרעהו can be translated Their pastures I know not; but none of the versions understood it in this way. The Vulgate is rather singular: Qui negligit damnum propter amicum, justus est. "He who neglects or sustains a loss for the sake of his friend, is a just man." The Septuagint is insufferable: "The well-instructed righteous man shall be his own friend." One would hope these translators meant not exclusively; he should love his neighbor as himself. ### Verse 27 [¶10] The slothful man roasteth not that which he took in hunting - Because he is a slothful man, he does not hunt for prey; therefore gets none, and cannot roast, that he may eat. There is some obscurity in the original on which the versions cast little light. Coverdale translates the whole verse thus: "A discreatfull man schal fynde no vauntage: but he that is content with what he hath, is more worth than golde." My old MS. Bible: The gylful man schal not fynd wynnynge: and the substance of a man schal ben the pris of gold. [¶11] By translating hymr remiyah the deceitful, instead of the slothful man, which appears to be the genuine meaning of the word, we may obtain a good sense, as the Vulgate has done: "The deceitful man shall not find gain; but the substance of a (just) man shall be the price of gold." But our common version, allowing hymr remiyah to be translated fraudulent, which is its proper meaning, gives the best sense: "The fraudulent man roasteth not that which he took in hunting," the justice of God snatching from his mouth what he had acquired unrighteously. [¶12] But the substance of a diligent man - One who by honest industry acquires all his property - is precious, because it has the blessing of God in it. ### Verse 28 [¶14] In the way of righteousness is life - חיים chaiyim, lives; life temporal, and life eternal. [¶15] And in the pathway thereof there is no death - Not only do the general precepts and promises of God lead to life eternal, and promote life temporal; but every duty, every act of faith, patience of hope, and labor of love, though requiring much self-abasement, self-denial, and often an extension of corporal strength, all lead to life. For in every case, in every particular, "the path of duty is the way of safety." The latter clause is only a repetition of the sense of the former. ### Introduction [¶17] Various moral sentences; the wise child; continence of speech; of the poor rich man and the rich poor man; ill-gotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one's children; the necessity of correcting them, etc. ### Verse 1 [¶19] A wise son heareth his father's instruction - The child that has had a proper nurturing, will profit by his father's counsels; but the child that is permitted to fulfill its own will and have its own way, will jest at the reproofs of its parents. ### Verse 3 [¶21] He that keepeth his mouth keepeth his life - How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphemous words they have spoken! The government of the tongue is a rare but useful talent. [¶22] But he that openeth wide his lips - He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every matter. It has often been remarked that God has, given us two Eyes, that we may See much; two Ears, that we may Hear much; but has given us but One tongue, and that fenced in with teeth, to indicate that though we hear and see much, we should speak but little. ### Verse 4 [¶24] The soul of the sluggard desireth and hath nothing - We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive. ### Verse 7 [¶26] There is that maketh himself rich - That labors hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied with what he possesses, nor permitting him to enjoy with comfort what he has acquired. The fable of the dog in the manger will illustrate this. [¶27] There is that maketh himself poor, yet hath great riches - "As poor," said St. Paul, "yet making many rich; as having nothing, yet possessing all things." The former is the rich poor man; the latter is the poor rich man. [¶28] As the words are here in the hithpael conjugation, which implies reflex action, or the action performed on one's self, and often signifies feigning or pretending to be what one is not, or not to be what one is; the words may be understood of persons who feign or pretend to be either richer or poorer than they really are, to accomplish some particular purpose. "There is that feigneth himself to be rich, yet hath nothing; there is that feigneth himself to be poor, yet hath great riches." Both these characters frequently occur in life. ### Verse 8 [¶30] The ransom of a man's life - Those who have riches have often much trouble with them; as they had much trouble to get them, so they have much trouble to keep them. In despotic countries, a rich man is often accused of some capital crime, and to save his life, though he may be quite innocent, is obliged to give up his riches; but the poor, in such countries, are put to no trouble. ### Verse 9 [¶32] The light of the righteous rejoiceth - They shall have that measure of prosperity which shall be best for them; but the wicked, howsoever prosperous for a time, shall be brought into desolation. Light and lamp in both cases may signify posterity. The righteous shall have a joyous posterity; but that of the wicked shall be cut off. So [1Kgs 11:36] : "And unto his son will I give one tribe, that David my servant may have a light (נר ner, a lamp) always before me." [1Kgs 15:4] : "Nevertheless for David's sake did the Lord give them a lamp, to set up his son after him." See also [Psa 132:17], and several other places. ### Verse 10 [¶34] By pride cometh contention - Perhaps there is not a quarrel among individuals in private life, nor a war among nations, that does not proceed from pride and ambition. Neither man nor nation will be content to be less than another; and to acquire the wished-for superiority all is thrown into general confusion, both in public and private life. It was to destroy this spirit of pride, that Jesus was manifested in the extreme of humility and humiliation among men. The salvation of Christ is a deliverance from pride, and a being clothed with humility. As far as we are humble, so far we are saved. ### Verse 11 [¶36] Wealth gotten by vanity - Wealth that is not the result of honest industry and hard labor is seldom permanent. All fortunes acquired by speculation, lucky hits, and ministering to the pride or luxury of others, etc., soon become dissipated. They are not gotten in the way of Providence, and have not God's blessing, and therefore are not permanent. ### Verse 12 [¶38] Hope deferred maketh the heart sick - When once a good is discovered, want of it felt, strong desire for the possession excited, and the promise of attainment made on grounds unsuspected, so that the reality of the thing and the certainity of the promise are manifest, hope posts forward to realize the blessing. Delay in the gratification pains the mind; the increase of the delay prostrates and sickens the heart; and if delay sickens the heart, ultimate disappointment kills it. But when the thing desired, hoped for, and expected comes, it is a tree of life, עץ חיים ets chaiyim, "the tree of lives;" it comforts and invigorates both body and soul. To the tree of lives, in the midst of the gardens of paradise, how frequent are the allusions in the writings of Solomon, and in other parts of the Holy Scriptures! What deep, and perhaps yet unknown, mysteries were in this tree! ### Verse 13 [¶40] Whoso despiseth the word - The revelation which God has in his mercy given to man - shall be destroyed; for there is no other way of salvation but that which it points out. [¶41] But he that feareth the commandment - That respects it so as to obey it, walking as this revelation directs - shall be rewarded; shall find it to be his highest interest, and shall be in peace or safety, as the Hebrew word ישלם may be translated. ### Verse 14 [¶43] The law of the wise is a fountain of life - Perhaps it would be better to translate, "The law is to the wise man a fountain of life." It is the same to him as the "vein of lives," מקור חיים mekor chaiyim, the great aorta which transmits the blood from the heart to every part of the body. There seems to be here an allusion to the garden of paradise, to the tree of lives, to the tempter, to the baleful issue of that temptation, and to the death entailed on man by his unwisely breaking the law of his God. ### Verse 16 [¶45] The way of transgressors is hard - Never was a truer saying; most sinners have more pain and difficulty to get their souls damned, than the righteous have, with all their cross-bearings, to get to the kingdom of heaven.