Proverbs 1:17 Kommentar

Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections. In this chapter we have, I. The title of the book, showing the general scope and design of it (Pro 1:1-6). II. The first principle of it recommended to our serious consideration (Pro 1:7-9). III. A necessary caution against bad company (Pro 1:10-19). IV. A faithful and lively representation of wisdom's reasonings with the children of men, and the certain ruin of those who turn a deaf ear to those reasonings (Pro 1:20-33).

After the inscription, which gives the title of the book, and describes the author by his name, descent, and dignity, Pro 1:1, follows the scope and design of it, which is to teach men wisdom and knowledge; even such as are simple and foolish, and particularly young men; nay, hereby wise men may grow wiser, and attain to an higher degree of learning, Pro 1:2; and the "first" doctrine taught in it is the fear of the Lord, or devotion to God; which is the beginning of knowledge, though despised by fools, Pro 1:7. The next is obedience to parents; whose instructions, attended to, are more ornamental than chains of gold, Pro 1:8. And then follows a dissuasive from bad company; in which the arguments made use of by wicked men to draw in others with them, and the danger of compliance, are most strongly and beautifully represented, Pro 1:10. When Wisdom, who is the instructor and teacher throughout the whole, is introduced as calling upon the simple and the scorners to leave their sins and turn to her, with a promise of the Spirit to them, Pro 1:20; but they slighting and rejecting her call, are threatened with just and irrevocable rum and destruction, Pro 1:24. And the chapter is closed with a promise of safety and rest to those that hearken to her, Pro 1:33.

Surely in vain the net is spread in the sight of any bird. Or "without cause" (y), as the word is rendered in Pro 1:11; and so the words are an illustration of the preceding; showing that the blood of innocent persons is shed without cause, no injury being done by them to those that do it, but is shed without any provocation at all; just as the net is spread for the innocent bird, which has done no harm to the fowler that seeks to take it; so Gersom: or else the sense is, that though the net is spread by the fowler even in the sight of the bird, yet it is in vain to the bird, though not to the fowler; it is so intent upon the corn that is spread about, that it takes no notice of the net, and so is caught in it; and thus it is with those men that are bent upon their sinful practices, upon theft and murder, though their ruin and destruction are before their eyes; and they daily see their companions in iniquity come to an untimely end; they know that they are liable to suffer death by the hand of the civil magistrate, and to be followed by the justice and vengeance of God, and suffer eternal punishment; yet take no warning hereby, but rush on to their own ruin, as follows. (y) "sine causa", Vatablus, Mercerus, Gejerus.

Now, the Scripture saith, "Not unjustly are nets spread out for birds." This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness.

If then nets are not wrongfully stretched for birds, as it is said in Proverbs, but God justly leads men into the snare, as it is said, “You led us into the snare,” and if not even a sparrow, cheapest of birds, falls into the snare without the will of the Father (its fall into the snare being due to its failure to use properly the power of its wings given to it to soar), let us pray to do nothing to deserve being brought into temptation. By God’s righteous judgment, the wicked are delivered to uncleanness by God into the lusts of their own heart; or are delivered unto shameful affections; or, having not proved to have God in full knowledge, are delivered to a reprobate mind to do that which is disgraceful.

"Surely in vain the net is spread," etc. Truly the snare of persecution or death is spread in vain for the elect, who have the wings of hope and charity and other virtues, by which they desire heavenly things while they live, so that they may deserve to reach them after death. They also have the eyes of the mind, by which they foresee both the evils they endure from the wicked passing quickly and the eternal goods they have deserved for enduring. With these same eyes, they foresee both the pride of the reprobate soon to be consumed and the perpetual torments following. It can also be understood thus, that he rightly speaks of the pernicious doctrine of the wicked, which he wove from the place where he said: "If sinners entice you, do not consent." For it is in vain that such a net is spread before those who contemplate heavenly things with pure eyes of the heart; who know how to say with the prophet: "Our soul has escaped like a bird from the snare of the fowlers." For he easily avoids the snares spread on earth, who has his conversation in heaven. Therefore, the wicked in vain prepare both nets for the good, because if they persuade to wickedness, they are overcome by the wisdom of the righteous; and if they bring adversity, they are despised for their patience. Moreover, the tempters themselves are destroyed by their own snares. Hence, it is rightly added:

After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)

Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (Psa 9:16), and, greedy of gain, succeed in the very schemes which destroy them (Ti1 6:10), not only failing to catch others, but procuring their own destruction.

The second argument in support of the warning. For in vain is the net spread out In the eyes of all (the winged) birds. The interpretation conspersum est rete, namely, with corn as a bait, which was put into circulation by Rashi, is inadmissible; for as little as הזּה (Hiph. of נזה) can mean to strew, can זרה mean to spread. The object is always that which is scattered (gestreut), not that which is spread (bestreut). Thus, expansum est rete, but not from מזר, extendere, from which מזורה (Note: The MS Masora remarks לית וחסר, and hence מזרה is written defectively in the Erfurt, 1, 2, 3, Frankf. 1294, in the edition of Norzi and elsewhere.) in this form cannot be derived (it would in that case be מזוּרה), but from זרה, pass. of זרה, to scatter, spread out. The alluring net, when it is shaken out and spread, is, as it were, scattered, ventilatur. But if this is done incautiously before the eyes of the birds to be caught, they forthwith fly away. The principle stress lies on the בּעיני (before the eyes) as the reason of the חנּם (in vain), according to the saying of Ovid, Quae nimis apparent retia, vitat avis. The applicatio similitudinis lying near, according to J. H. Michaelis, is missed even by himself and by most others. If the poet wished to say that they carried on their work of blood with such open boldness, that he must be more than a simpleton who would allow himself to be caught by them, that would be an unsuitable ground of warning; for would there not be equally great need for warning against fellowship with them, if they had begun their enticement with more cunning, and reckoned on greater success? Hitzig, Ewald, Zckler, and others, therefore interpret חנם, not in the sense of in vain, inasmuch as they do not let themselves be caught; but: in vain, for they see not the net, but only the scattered corn. But according to the preceding, הרשׁת (the net) leads us to think only either of the net of the malicious designs, or the net of the alluring deceptions. Thus, as Ziegler has noticed, the warned ought to make application of the similitude to himself: Go not with them, for their intention is bad; go not with them, for if the bird flees away from the net which is spread out before it, thou wilt not surely be so blind as suffer thyself to be ensnared by their gross enticements. בּעל כּנף: the furnished with the wing (wings in Ecc 10:20); בּעל forms the idea of property (lord).