Példabeszédek 10:17 Kommentár

Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain.

See here, 1. That those are in the right that do not only receive instruction, but retain it, that do not let it slip through carelessness, as most do, nor let it go to those that would rob them of it, that keep instruction safely, keep it pure and entire, keep it for their own use, that they may govern themselves by it, keep it for the benefit of others, that they may instruct them; those that do so are in the way of life, the way that has true comfort in it and eternal life at the end of it. 2. That those are in the wrong that do not only not receive instruction, but wilfully and obstinately refuse it when it is offered them. They will not be taught their duty because it discovers their faults to them; that instruction which carries reproof in it they have a particular aversion to, and certainly they err; it is a sign that they err in judgment, and have false notions of good and evil; it is a cause of their erring in conversation. The traveller that has missed his way, and cannot bear to be told of it and shown the right way, must needs err still, err endlessly; he certainly misses the way of life.

INTRODUCTION TO PROVERBS 10 From this chapter to the "twenty fifth" are various proverbial sentences, without any very apparent connection or coherence with each other; describing righteous and wicked men; setting forth their different temper, conduct, and actions, and the fruits and effects of them. It should be observed, that frequently in the preceding chapters two persons are represented as women; one goes by the name of "Wisdom", the other is called the "foolish" woman and a "harlot"; the former is clearly to be understood of Christ; and the latter, being opposed to him, must be antichrist, the whore of Rome, and mother of harlots: now in the following part of this book two sorts of persons are spoken of; the one as wise, righteous, good, &c. and the other as foolish, wicked, &c. who are no other than the followers of Christ and antichrist; which observation is a key to the whole book.

He is in the way of life,.... Of eternal life, which is truly, properly, and by way of eminency, "life", Mat 19:17; and which is a life of glory; a life of perfection, of perfect holiness, knowledge, obedience, love, peace, and joy; a life free from all the inconveniences of the present life, animal or spiritual; a life of pleasure, and which will last for ever: the "way" to it is not by works of righteousness done by men, since by these the law is not fulfilled, nor justice satisfied; and therefore no justification of life by them, or what entitles to eternal life; it is sinful, dangerous, and a vain thing, to seek for eternal life in this way; Christ is the only true way to it; who, by his obedience, sufferings, and death, has opened the new and living way; and through his blood, righteousness, and sacrifice, way is made for all that believe in him to enter into eternal life: and such are in the way to it who are in Christ, secretly in election, openly in the effectual calling; when they are made new creatures, are quickened by the Spirit and grace of Christ, and have that principle in them which is a well of living water, springing up unto everlasting life; who have a sight of Christ, and come unto him by faith; who truly believe in him, with which eternal life is connected. Particularly he is in the way unto it that keepeth instruction; the instruction in righteousness which the Scriptures give, especially the Gospel part of them; which is an instruction into the mind and will of God about man's salvation; into the grace of God, as displayed therein; into the person and offices of Christ, and salvation by him; into the doctrines of peace, pardon, righteousness, and life, through him. Now he to whom this instruction comes with power, and is the savour of life unto life; who receives it in the love of it; who "observes" (i) it, as the word here used signifies; takes notice of and follows its direction, pointing out Christ as the way of salvation, instructing to look to him and believe in him, and be saved; and who retains and holds fast such instruction, and abides by it; and finds the word of the Gospel, and eats it, and is nourished by it unto everlasting life; he is most assuredly in the way of it; but he that refuseth reproof erreth; that is, from the way of life. He that rejects the counsel and advice, the admonitions and reproofs, given in the word of God, by the ministers of it; or by parents and masters, friends or relations, that wish him well; he wanders far off from the way that leads to life, and goes into the paths of sin, and consequently is in the way of death. Some render it, "causeth to err" (k); either others, as Aben Ezra; or both himself and others, as Jarchi: and then it may be understood of him "that forsaketh reproof" (l), as it may be rendered; that is, that declines giving reproof, when it lies in his way, and is his duty to do it. Aben Ezra reads this clause in connection with the former, as said of one and the same person, "he is in the way of life that keepeth instruction, and forsakes or rejects the reproof of him that causeth to err.'' (i) "observat", Tigurine version; "servat", Cocceius; "observans", Schultens. (k) "faciens errare", Montanus, Gejerus; "seduceus sese", Tigurine version; "errare facit", some in Vatablus; "facit oberrare", Cocceius. (l) "qui relinquit increpationem", Pagninus; "deserens", Montanus, Schultens; "derelinquit", Piscator; "deserit", Cocceius.

Here begins the second part of the book, Pro. 10:1-22:16, which, with the third, Pro. 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pro. 10:1-15:33 are mostly antithetic; and those of Pro. 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing. (Pro. 10:1-32) wise [and] foolish--as they follow or reject the precepts of wisdom. maketh . . . father--or, "gladdens a father." heaviness--or, "grief."

keepeth--observes (Pro 3:18; Pro 4:22). refuseth--or, "turns from reproof," which might direct him aright.

The group of proverbs now following bring again to view the good and bad effects of human speech. The seventeenth verse introduces the transition: 17 There is a way to life when one gives heed to correction; And whoever disregards instruction runs into error. Instead of ארח חיּים (Pro 5:6), there is here ארח לחיים; and then this proverb falls into rank with Pro 10:16, which contains the same word לחיים. The accentuation denotes ארח as subst.; for ארח way, road = ארח [a wayfarer, part. of ארח] would, as שׁסע, Lev 11:7, נטע, Psa 94:9, have the tone on the ultima. It is necessary neither to change the tone, nor, with Ewald, to interpret ארח as abstr. pro concreto, like הלך, for the expression "wanderer to life" has no support in the Mishle. Michaelis has given the right interpretation: via ad vitam est si quis custodiat disciplinam. The syntactical contents, however, are different, as e.g., Sa1 2:13, where the participle has the force of a hypothetical clause; for the expression: "a way to life is he who observes correction," is equivalent to: he is on the way to life who...; a variety of the manner of expression: "the porch was twenty cubits," Ch2 3:4, particularly adapted to the figurative language of proverbial poetry, as if the poet said: See there one observant of correction - that (viz., the שׁמר [שׁמר, to watch] representing itself in this שׁמר) is the way to life. מוּסר and תּוכחת are related to each other as παιδεία and ἔλεγχος; עזב [עזב, to leave, forsake] is equivalent to בּלתּי שׁמר. מתעה would be unsuitable as a contrast in the causative sense: who guides wrong, according to which Bertheau understands 17a, that only he who observes correction can guide others to life. We expect to hear what injuries he who thinks to raise himself above all reproach brings on himself. Hitzig, in his Commentary (1858), for this reason places the Hithpa. מתּעה (rather write מתּעה) in the place of the Hiph.; but in the Comm. on Jeremiah (1866), 42:20, he rightly remarks: "To err, not as an involuntary condition, but as an arbitrary proceeding, is suitably expressed by the Hiph." In like manner הוסיף, הגּיע (to touch), הרחיק (to go to a distance), denote the active conduct of a being endowed with reason; Ewald, 122, c. Jewish interpreters gloss מתעה by supplying נפשׁו; but it signifies only as inwardly transitive, to accomplish the action of the תּעות.