Verse 34
Lieth down in the midst of the sea - He is utterly regardless of life; which is expressed very forcibly by one in a state of intoxication ascending the shrouds, clasping the mast-head, and there falling asleep; whence, in a few moments, he must either fall down upon the deck and be dashed to pieces, or fall into the sea and be drowned. Reader, if thou be a man given to this appetite, put a knife to thy throat.
Verse 35
They have stricken me - Though beat and abused, full of pain, and exhibiting a frightful figure; yet so drunk was he, as to be insensible who had struck him: still, after all this abuse and disgrace, he purposes to embrace the next opportunity of repeating his excesses! Sin makes a man contemptible in life, miserable in death, and wretched to all eternity. Is it not strange, then, that men should Love it?
Introduction
Do not be envious. Of the house wisely built. Counsel necessary in war. Save life when thou canst. Of honey and the honey-comb. Of the just that falleth seven times. We should not rejoice at the misfortune of others. Ruin of the wicked. Fear God and the king. Prepare thy work. The field of the sluggard, and the vineyard of the foolish, described.
Verse 3
Through wisdom is a house blinded - That is, a family; household affairs. See the notes on [Pro 9:1] (note), etc.
Verse 5
A wise man is strong - His wisdom enables him to construct a great variety of machines, by which, under his own influence, he can do the labor of a hundred or even a thousand men. But in all cases wisdom gives power and influence; and he who is wise to salvation can overcome even Satan himself. The Septuagint has: "The wise is better than the strong; and the man who has prudence, than a stout husbandman."
Verse 6
By wise counsel thou shalt make thy war - See note on [Pro 20:18].
Verse 7
A fool - openeth not his mouth in the gate - Is not put into public offices of trust and responsibility.
Verse 9
The thought of foolishness is sin - זמת אולת חטאת zimmath ivveleth chattath. "The device of folly is transgression;" or, "an evil purpose is sinful;" or, perhaps more literally, "the device of the foolish is sin." It has been variously understood by the versions. "The cunning: of the fool is sin." - Targum. "The imprudent man (or fool, αφρων) shall die in sins." - Septuagint.
So the Arabic.
The thinkynge of the fool is synne - Old MS. Bible.
Fool is here taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the harbouring evil thoughts, and devising how to sin, that is criminal.
Verse 10
If thou faint - If thou give way to discouragement and despair in the day of adversity - time of trial or temptation.
Thy strength is small - צר כחכה tsar cochachah, thy strength is contracted. So the old MS. Bible excellently: Gif sliden thou dispeire, in the dai of anguyfs, schal be made litil thy strengthe. In times of trial we should endeavor to be doubly courageous; when a man loses his courage, his strength avails him nothing.
Verse 11
If thou forbear to deliver - If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are about to be put to death, thou shouldst rise up in their behalf, boldly plead for them, testify to their innocence when thou knowest it; and thus thou wilt not be guilty of blood; which thou wouldst be, if, through any pretense, thou shouldst neglect to save the life of a man unjustly condemned.
Verse 13
And the honey-comb - I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comb is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from [Luk 24:42]. Nor can any man who has not eaten it in this way feel the full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See [1Sam 14:27]; [Psa 19:10]; [Pro 5:3]; [Pro 16:24]; [Pro 27:7]; [Sol 4:11]; [Sol 5:1]; and the place before us.
Verse 14
So shall the knowledge of wisdom be unto thy soul - True religion, experimental godliness, shall be to thy soul as the honey-comb is to thy mouth.
Then there shall be a reward, and thy expectation shall not be cut off - This is precisely the same with that in [Pro 23:18] (note), where see the note. The word אחרית acharith, we translate in the former place an end, and here we translate it a reward; but there is no place I believe in the sacred writings in which it has any such acceptation; nor can such a meaning be deduced from the root אחר achar, which always refers to behind, after, extremity, latter part, time, etc., but never carries the idea of recompense, compensation, or such like; nor has one of the versions understood it so. There is another state or life, and thy expectation of happiness in a future world shall not be cut off. In this sense the versions all understood it. I will take them as they lie before me. "Which (wisdom) when thou shalt have found, thou shalt have hope in thy last days; and thy hope shall not perish." - Vulgate. "And if thou find it, thou shalt have a good death; and hope shall not forsake thee." - Septuagint. "Which, if thou have found, thy latter days shall be better than the former; and thy hope shall not be consumed." - Chaldee. "There shall be an end, and thy hope shall not be cut off." - Syriac. "For, if thou shalt find her, (wisdom), thy death shall be glorious, and thy hope will not fail thee." - Arabic.
Whiche whan thou fyndist schalt han in the last thingis, hope: and thin hope schal not perischen - Old MS. Bible. "And there is Good Hope; yee that hope shal not be in vayne." - Coverdale.
This rendering is indefinite, which is not the usual custom of the translator.
Verse 15
The dwelling of the righteous - צדיק tsaddik, the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due.
Verse 16
For a just man - צדיק tsaddik, the righteous, the same person mentioned above.
Falleth seven times - Gets very often into distresses through his resting place being spoiled by the wicked man, the robber, the spoiler of the desert, lying in wait for this purpose, [Pro 24:15].
And riseth up again - Though God permit the hand of violence sometimes to spoil his tent, temptations to assail his mind, and afflictions to press down his body, he constantly emerges; and every time he passes through the furnace, he comes out brighter and more refined.
But the wicked shall fall into mischief - And there they shall lie; having no strong arm to uphold them. Yet,
Verse 17
Rejoice not when thine enemy falleth, (into this mischief), and let not thine heart be glad when he stumbleth - When he meets with any thing that injures him; for God will not have thee to avenge thyself, or feel any disposition contrary to love; for if thou do, the Lord will be angry, and may turn away his wrath from him, and pour it out on thee.
This I believe to be the true sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented.
For a just man falleth seven times - That is, say many, "the most righteous man in the world sins seven times a day on an average." Solomon does not say so: -
1. There is not a word about sin in the text.
2. The word day is not in the Hebrew text, nor in any of the versions.
3. The word יפול yippol, from נפל naphal, to fall, is never applied to sin.
4. When set in opposition to the words riseth up, it merely applies to affliction or calamity. See [Mic 7:8]; [Amo 8:4]; [Jer 25:27]; and [Psa 34:19], [Psa 34:20]. "The righteous falls into trouble." See above.