(Robert Jamieson).doc - ??????

?Unabridged Commentary Critical and Explanatory on Proverbs?(Robert
Jamieson) Commentator
At a time when the theological winds seem to change direction on a daily
basis, the Commentary Critical and Explanatory on the Whole Bible is a
welcome breath of fresh air from conservative and orthodox teachers of the
Christian faith. This commentary has been a bestseller since its original
publication in 1871 due to its scholarly rigor and devotional value. Robert
Jamieson (1802-1880), Andrew Robert Fausset, and David Brown(1803-1897)
have crafted a detailed, yet not overly technical, commentary of the Bible
that holds to the historic teachings of orthodox Christianity. Commentary
Critical and Explanatory on the Whole Bible is based on a detailed exegesis
of the scriptures in the original languages and is a "must have" for those
who are interested in a deeper appreciation of the Biblical text
Published in 1878, this is the unabridged version of Jamieson, Fausset, and
Brown's Commentary. This version includes the Greek and Hebrew words, along
with double the content of the abridged version. Most online versions of
JFB are abridged and include only a fraction of what the authors said!
It is worth noting that in the printed version, errors in spelling,
punctuation, numbering, cross references have followed throughout the
printing history of this one-volume edition of the Commentary. This
electronic edition, then, may represent the first corrected edition. 00 Introduction I. THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence,
concisely expressing some well-established truth susceptible of various
illustrations and applications. The word is of Latin derivation, literally
meaning for a word, speech, or discourse; that is, one expression for many.
The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose
it was used, because the form or matter of the proverb, or both, involved
the idea of comparison. Most of the proverbs are in couplets or triplets,
or some modifications of them, the members of which correspond in structure
and length, as if arranged to be compared one with another. They illustrate
the varieties of parallelism, a distinguishing feature of Hebrew poetry.
Many also clearly involve the idea of comparison in the sentiments
expressed (compare Proverbs 12:1-10; Proverbs 25:10-15; Proverbs 26:1-9
omission of one member of the comparison, exercising the reader's sagacity
or study for its supply, presents the proverb as a "riddle" or "dark
saying" (compare Proverbs 30:15-33; Proverbs 1:6 ; Psalms 49:4 form of
expression, which thus became a marked feature of the proverbial style, was
also adopted for continuous discourse, even when not always preserving
traces of comparison, either in form or matter (compare Proverbs 1:1-33;
Proverbs 2:1-22; Proverbs 3:1-35; Proverbs 4:1-27; Proverbs 5:1-23;
Proverbs 6:1-35; Proverbs 7:1-27; Proverbs 8:1-36; Proverbs 9:1-18 word
properly translated "parable," to designate an illustrative discourse. Then
the Greek translators have used a word, parabola ("parable"), which the
gospel writers (except John) employ for our Lord's discourses of the same
character, and which also seems to involve the idea of comparison, though
that may not be its primary meaning. It might seem, therefore, that the
proverbial and parabolic styles of writing were originally and essentially
the same. The proverb is a "concentrated parable, and the parable an
extension of the proverb by a full illustration." The proverb is thus the
moral or theme of a parable, which sometimes precedes it, as in Matthew
19:30, Proverbs 20:1 style being poetical, and adapted to the expression of
a high order of poetical sentiment, such as prophecy, we find the same term
used to designate such compositions (compare Numbers 23:7 ; Micah 2:4 ;
Habakkuk 2:6
Though the Hebrews used the same term for proverb and parable, the Greek
employs two, though the sacred writers have not always appeared to
recognize a distinction. The term for proverb is, paroimia, which the Greek
translators employ for the title of this book, evidently with special
reference to the later definition of a proverb, as a trite, sententious
form of speech, which appears to be the best meaning of the term. John uses
the same term to designate our Saviour's instructions, in view of their
characteristic obscurity (compare Proverbs 16:25-29 and even for his
illustrative discourses ( Proverbs 10:6 sense was not at once obvious to
all his hearers. This form of instruction was well adapted to aid the
learner. The parallel structure of sentences, the repetition, contrast, or
comparison of thought, were all calculated to facilitate the efforts of
memory; and precepts of practical wisdom which, extended into logical
discourses, might have failed to make abiding impressions by reason of
their length or complicated character, were thus compressed into pithy,
and, for the most part, very plain statements. Such a mode of instruction
has distinguished the written or traditional literature of all nations, and
was, and still is, peculiarly current in the East.
In this book, however, we are supplied with a proverbial wisdom commended
by the seal of divine inspiration. God has condescended to become our
teacher on the practical affairs belonging to all the relations of life. He
has adapted His instruction to the plain and unlettered, and presented, in
this striking and impressive method, the great principles of duty to Him
and to our fellow men. To the prime motive of all right conduct, the fear
of God, are added all lawful and subordinate incentives, such as honor,
interest, love, fear, and natural affection. Besides the terror excited by
an apprehension of God's justly provoked judgments, we are warned against
evil-doing by the exhibition of the inevitable temporal results of impiety,
injustice, profligacy, idleness, laziness, indolence, drunkenness, and
debauchery. To the rewards of true piety which follow in eternity, are
promised the peace, security, love, and approbation of the good, and the
comforts of a clear conscience, which render this life truly happy.
II. INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and
Christian writers have received this book as the inspired production of
Solomon. It is the first book of the Bible prefaced by the name of the
author. The New Testament abounds with citations from the Proverbs. Its
intrinsic excellence commends it to us as the production of a higher
authority than the apocryphal writings, such as Wisdom or Ecclesiasticus.
Solomon lived five hundred years before the "seven wise men" of Greece, and
seven hundred before the age of Socrates, Plato, and Aristotle. It is thus
very evident, whatever theory of his sources of knowledge be adopted, that
he did not draw upon any heathen repositories with which we are acquainted.
It is far more probable, that by the various migrations, captivities, and
dispersions of the Jews, heathen philosophers drew from this inspired
fountain many of those streams which continue to refresh mankind amid the
otherwise barren and parched deserts of profane literature.
As, however, the Psalms are ascribed to David, because he was the leading
author, so the ascription of this book to Solomon is entirely consistent
with the titles of the thirtieth and thirty-first chapters, which assign
those chapters to Agur and Lemuel respectively. Of these persons we know
nothing. This is not the place for discussing the various speculations
respecting them. By a slight change of reading some propose to translate
Proverbs 30:1 her who was obeyed Massa," that is, "the queen of Massa"; and
Proverbs 31:1 earliest versions are contradictory, and nothing other than
the strongest exegetical necessity ought to be allowed to justify a
departure from a well-established reading and version when nothing useful
to our knowledge is gained. It is better to confess ignorance than indulge
in useless conjectures.
It is probable that out of the "three thousand proverbs" ( 1 Kings 4:32,
Proverbs 1:1-33; Proverbs 2:1-22; Proverbs 3:1-35; Proverbs 4:1-27;
Proverbs 5:1-23; Proverbs 6:1-35; Proverbs 7:1-27; Proverbs 8:1-36;
Proverbs 9:1-18; Proverbs 10:1-32; Proverbs 11:1-31; Proverbs 12:1-28;
Proverbs 13:1-25; Proverbs 14:1-35; Proverbs 15:1-33; Proverbs 16:1-33;
Proverbs 17:1-28; Proverbs 18:1-24; Proverbs 19:1-29; Proverbs 20:1-30;
Proverbs 21:1-31; Proverbs 22:1-29; Proverbs 23:1-35; Proverbs 24:1-34
production, and copied out in the days of Hezekiah, by his "men," perhaps
the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the
spirit of this pious monarch, who set his heart so fully on a reformation
of God's worship. Learned men have endeavored to establish the theory that
Solomon himself was only a collector; or that the other parts of the book,
as these chapters, were also selections by later hands; but the reasons
adduced to maintain these views have never appeared so satisfactory as to
change the usual opinions on the subject, which have the sanction of the
most ancient and reliable authorities.
III. DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of
any logical analysis. There are, however, some well-defined marks of
division, so that very generally the book is divided into five or six
parts.
1. The first contains nine chapters, in which are discussed and enforced by
illustration, admonition, and encouragement the principles and ble