Proverbs 22:4 注釈

Here are two things which are more valuable and which we should covet more than great riches: - 1. To be well spoken of: A name (that is, a good name, a name for good things with God and good people) is rather to be chosen than great riches; that is, we should be more careful to do that by which we may get and keep a good name than that by which we may raise and increase a great estate. Great riches bring great cares with them, expose men to danger, and add no real value to a man. A fool and a knave may have great riches, but a good name makes a man easy and safe, supposes a man wise and honest, redounds to the glory of God, and gives a man a greater opportunity of doing good. By great riches we may relieve the bodily wants of others, but by a good name we may recommend religion to them. 2. To be well beloved, to have an interest in the esteem and affections of all about us; this is better than silver and gold. Christ has neither silver nor gold, but he grew in favour with God and man, Luk 2:52. This should teach us to look with a holy contempt upon the wealth of this world, not to set our hearts upon that, but with all possible care to think of those things that are lovely and of good report, Phi 4:8.

See here, 1. Wherein religion does very much consist - in humility and the fear of the Lord; that is, walking humbly with God. We must so reverence God's majesty and authority as to submit with all humility to the commands of his word and the disposals of his providence. We must have such low thoughts of ourselves as to behave humbly towards God and man. Where the fear of God is there will be humility. 2. What is to be gotten by it - riches, and honour, and comfort, and long life, in this world, as far as God sees good, at least spiritual riches and honour in the favour of God, and the promises and privileges of the covenant of grace, and eternal life at last.

A good name is rather to be chosen than great riches,.... The word "good" is not in the text, but is rightly supplied, as it is by the Targum, Septuagint, and Vulgate Latin versions; for it is not any name that is more eligible than riches; nor is it a need name among any sort of persons; for to have a good name with some turns to a man's reproach rather than to his credit; but a good name among good men, a name in the house of God, which is better than sons and daughters; a new name, the name of the children of God, which no man knoweth but he that receiveth it; this is to be preferred to a multitude of riches: it is not to be procured by them, and is where they are not, or are lost, but this continues; see Ecc 7:1; and loving favour rather them silver and gold; favour with God and man, especially with God, whose loving kindness is better than life, and all the enjoyments of it: or, as it may be rendered, "grace is better than silver and gold" (p); the grace of God through Christ, the grace of Christ, in whom all fulness of it dwells, the grace of the Spirit of Christ; faith is more precious than gold that perisheth; and if a man would give all the substance of his house for love it would be contemned; the Spirit and his grace are not to be purchased for money. (p) "gratia melior", Munster, Tigurine version, Junius & Tremellius, Michaelis; so Schultens.

By humility and the fear of the Lord,.... Some render it, "the reward of humility, which is the fear of the Lord" (r); so the Targum; an humble man is blessed with it. Jarchi's note is, "because of humility, the fear of the Lord comes;'' humility leads on to the fear of the Lord; he that behaves humbly towards man comes at length to fear the Lord, and be truly religious: though these are rather to be considered as the graces of the Spirit of God, which go together where there is one, there is the other; he that is humbled under a sense of sin, and his own unworthiness, fears the Lord; and he that fears the Lord, and his goodness, will walk humbly before him; they both flow from the grace of God, are very ornamental, and attended with the following happy consequences; are riches, and honour, and life; spiritual riches, the riches of grace and glory; honour with God and men now, and everlasting life in the world to come. (r) "praemium mansuetudinis, quae est reverentia Jehovae", Schultens; "merces humilitatis timor Domini", Baynus; "praemium humilitatis est timor Domini": Tigurine version; so Vatablus, Mercerus, Cocceius.

The reward of humility is the fear of the Lord, etc. By humility, he means the steadfastness of good works; by the fear of the Lord, he means that fear which remains forever. Since indeed the perfection of virtues is to ascend to this state of mind, by which we greatly fear to offend the grace of the Creator even in the slightest: preferring nothing at all to His memory, which elsewhere is called charity, casting out perfect fear (1 John IV), namely servile and beginning fear, by which anyone fears lest by sinning, he may deserve to be subjected to punishments. What he adds, Riches, and glory, and life, he signifies in the future. Therefore, the reward of humility is the fear of the Lord, riches, and glory, and life: since indeed the perfection of virtues in this life is to fear the Lord with holy fear, that is, to worship Him with sincere love. The reward of virtues in the future is to receive from the Lord the riches of the promised inheritance of the heavenly kingdom, glory, and life without end. Hence Peter says: Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls (1 Peter III).

(Pro. 22:1-29) A good name-- (Job 30:8, Hebrew); "good" is supplied here from Ecc 7:1. loving favour--kind regard, that is, of the wise and good.

humility and the fear of the Lord--are in apposition; one produces the other. On the results, compare Pro 3:16; Pro 8:18.

4 The reward of humility is the fear of Jahve, Is riches, and honour, and life. As ענוה־צדק, Psa 45:5, is understood of the two virtues, meekness and righteousness, so here the three Gttingen divines (Ewald, Bertheau, and Elster), as also Dunasch, see in 'ענוה יראת ה an asyndeton; the poet would then have omitted vav, because instead of the copulative connection he preferred the appositional (Schultens: praemium mansuetudinis quae est reverentia Jehovae) or the permutative (the reward of humility; more accurately expressed: the fear of God). It is in favour of this interpretation that the verse following (Pro 22:5) also shows an asyndeton. Luther otherwise: where one abides in the fear of the Lord; and Oetinger: the reward of humility, endurance, calmness in the fear of the Lord, is...; Fleischer also interprets 'יראת ה as Pro 21:4, חטאת (lucerna impiroum vitiosa), as the accus. of the nearer definition. But then is the nearest-lying construction: the reward of humility is the fear of God, as all old interpreters understand 4a (e.g., Symmachus, ὕστερον πραΰ́τητος φόβος κυρίου), a thought so incomprehensible, that one must adopt one or other of these expedients? On the one side, we may indeed say that the fear of God brings humility with it; but, on the other hand, it is just as conformable to experience that the fear of God is a consequence of humility; for actually to subordinate oneself to God, and to give honour to Him alone, one must have broken his self-will, and come to the knowledge of himself in his dependence, nothingness, and sin; and one consequence by which humility is rewarded, may be called the fear of God, because it is the root of all wisdom, or as is here said (cf. Pro 3:16; Pro 8:18), because riches, and honour, and life are in its train. Thus 4a is a concluded sentence, which in 4b is so continued, that from 4a the predicate is to be continued: the reward of humility is the fear of God; it is at the same time riches... Hitzig conjectures 'ראוּת ה, the beholding Jahve; but the visio Dei (beatifica) is not a dogmatic idea thus expressed in the O.T. עקב denotes what follows a thing, from עקב, to tread on the heels (Fleischer); for עקב (Arab. 'aḳib) is the heels, as the incurvation of the foot; and עקב, the consequence (cf. Arab. 'aḳb, 'ukb, posteritas), is mediated through the v. denom. עקב, to tread on the heels, to follow on the heels (cf. denominatives, such as Arab. batn, zahr, 'ân, עין, to strike the body, the back, the eye).