Proverbs 3:16 Maoni

This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (Pro 3:1-4). II. We must live a life of dependence upon God because that is the way to be safe (Pro 3:5). III. We must keep up the fear of God because that is the way to be healthful (Pro 3:7, Pro 3:8). IV. We must serve God with our estates because that is the way to be rich (Pro 3:9, Pro 3:10). V. We must hear afflictions well because that is the way to get good by them (Pro 3:11, Pro 3:12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (Pro 3:13-20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (Pro 3:21-26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (Pro 3:27-35). From all this it appears what a tendency religion has to make men both blessed and blessings.

INTRODUCTION TO PROVERBS 3 In this chapter, Wisdom, or Christ, delivers out some fresh lessons and instructions to his children; as not to forget his doctrine, but heartily attend to his precepts and ordinances, seeing these are the means of lengthening out their days, and of enjoying peace, Pro 3:1; as well as had the promise of the mercy and truth of God, and the continuance of them, annexed to them; and therefore are exhorted to keep close to them, and show the greatest value and affection for them, which was the way to find favour with, and to be taken notice of by, God and man, Pro 3:3; and then he proceeds to exhort them to a hearty trust in the Lord, without dependence on themselves; and to seek direction from him in every step they took, which they might expect to have, Pro 3:5; to humility and the fear of God, and fleeing from evil, which they would find would much contribute to their health, Pro 3:7; to liberality in supporting the worship of God, and the interest of religion, which would turn to account and profit to them, Pro 3:9; to patience in bearing the chastisement of the Lord, as coming from a loving father, Pro 3:11; then follows a commendation of wisdom, and the happiness of the man possessed of it is declared, Pro 3:13; from the profit, preciousness, pleasure, and usefulness of it, Pro 3:14; and from its concern in the works of creation and providence, Pro 3:19; and from that comfort, honour, safety, and security, which come by the doctrines and instructions of Wisdom, and a steady regard to them, Pro 3:21; and the chapter is concluded with exhortations to beneficence, charity, concord, and peace with neighbours, Pro 3:27; and to shun the ways of wicked men, urged from the different state and condition of wicked men and fools, and of the just, the lowly, and wise, Pro 3:31.

Length of days is in her right hand,.... Wisdom is here represented as a queen, as indeed she is above all kings and queens; see Pro 8:15; holding in one hand, instead of a sceptre, "length of days"; and in the other, instead of a globe, riches and honour: the allusion is thought by some on this clause to be to an ancient custom of numbering things, and the ages of men, by the hand and fingers, beginning with the left hand, and when they came to a hundred went to the right (z); so that in that might be truly said to be "length of days", few arriving to that number: or rather the reference is to what Solomon received of the Lord, who, asking wisdom, had not that only, but a long life, and riches and honour; see Kg1 3:11. Some think that only temporal blessings are here meant, and, because health and long life are preferable to wealth and honour, the former are said to be in the right hand, and the latter in the left; but seeing in the preceding verses the advantages of wisdom are superior to silver, gold, and precious stones, it can hardly be thought that she should be represented as only having temporal blessings in her hands to bestow on her followers. Others are of opinion that spiritual and eternal blessings are the right hand ones, being the principal; and temporal blessings are the left hand ones, as being the less valuable, Mat 6:33; but to me they seem all of one sort, all spiritual and eternal ones, even those of the left hand, by comparing this passage with Pro 8:18. By "length of days" is meant "length of days for ever and ever", Psa 21:4; or eternal life, a life of vision or enjoyment of God; a life of perfect knowledge, holiness, and pleasure; being free from all the imperfections, difficulties, and distresses of the present one, and which will last for ever; this is in the hand of Christ, not the promise and grant of it only, but the thing itself, in consequence of his asking it of his Father: and which he has in a covenant way, and so has a right and power to bestow it: and it being in his hands shows both the valuableness and the security and safety of it; and also that it is to be had from him, and is in his gift, and in no other; and is a pure gift of his grace; wherefore happy is the man that finds Wisdom, or Christ, since he finds and has eternal life in him; and in her left hand riches and honour; by "riches" are meant not temporal riches, for these are not always to the wise, nor to the children of Wisdom, nor of Christ; and all that have these are not happy, nor are they durable: but spiritual riches are intended, the riches of grace; of pardoning, justifying, and sanctifying grace, and of all supplies of grace; and also the riches of glory, which are solid and satisfying, immense and unsearchable, lasting and durable: and by "honour" is designed not the honour which comes from men, or the honour of this world; for such who find Christ, and are possessed of him, and profess him, have but a small share of this, being, generally speaking, accounted the faith and offscouring of the world; but yet they are the children of God, and so have that name which is better than to be the sons and daughters of the greatest monarch; they are the spouse of Christ, and so his queen that stands at his right hand in gold of Ophir; they are made kings and priests unto God, and shall reign with Christ for evermore; this honour have all the saints, and is what is in the hands of Christ to give, and does give, to all that believe in him: or "glory" (a), as the word signifies; the glory of God, eternal glory; this as well as grace is Christ's gift, Psa 84:11. (z) Vid. Nebrissens. Quinquagena, c. 16. & Alex. ab Alex. Genial. Dier l. 1. c. 14. to which Juvenial refers, when speaking of Nestor, "----suos jam dextra computat annos", Satyr. 10. v. 249. (a) "gloria", V. L. Pagninus, Montanus, Mercerus, Gejerus, Cocceius, Schultens.

The careful reader will easily perceive how great a difference there is between the right and the left side of wisdom when he has taken note of what she is reported to hold in her right hand and in her left, for Scripture says, “Long life is in her right hand, in her left are riches and honor.” You see eternity and everlasting life in wisdom’s right hand. But the perishable and fleeting things of time, creatures that are gone the very instant we think we have them in our grasp—riches and honor—are in her left. This is consistent with the fact that on the day of judgment, some will stand on the right and others on the left: sheep, naturally, and saints on his right, but goats and sinners on his left.

As Proverbs has it, “Length of days and years of life are in his right hand,” and this means eternal blessedness, whereas "In his left hand are riches and glory,” denoting the good things of this world, though there is no doubt that these can be bestowed by him. Moreover, it is his right side to which the saints are allotted when separated from the rest to obtain their rewards, whereas the left side is that mentioned when sinners are to be condemned to eternal punishment; for the saints have longed for things heavenly, whereas sinners have sought worldly goods. We also read that sinners have given the left hand’s role to their right hand; our prophet is to say of them in Psalm 143: “Their mouth has spoken vanity, and their right hand is the right hand of iniquity.” But the true use of the right hand is where the bestowal of the Lord’s grace is demonstrated.

The Church says by the voice of the elect, "His left hand is under my head, and his right hand shall embrace me." The left hand of God, to wit prosperity in the present life, she has put under her head, in that she presses it down in the intentness of her highest love. But the right hand of God embraces her, because in her entire devotion she is encompassed with His eternal blessedness. Hence again, it is said through Solomon, "Length of days is in her right hand, but in her left hand riches and glory." In speaking, then, of riches and glory being placed in her left hand, he shewed after what manner they are to be esteemed. Hence the Psalmist says, "Save me with thy right hand." For he says not, "with thy hand," but "with thy right hand;" in order, that is, to indicate, in saying "right hand," that it was eternal salvation that he sought. Hence again it is written, "Thy right hand, O Lord, hath dashed in pieces the enemies." For the enemies of God, though they prosper in His left hand, are dashed to pieces with His right; since for the most part the present life elevates the bad, but the coming of eternal blessedness condemns them.

When the left hand of Christ is interpreted as referring to something good, the present life of holy church is understood. Hence it is written, “Length of days is in her right hand, in her left riches and glory.” Length of days in her right hand [refers to] our Redeemer’s wisdom because in the fatherland of the dwelling on high unfailing light is granted to the elect of both angels and human beings. Riches and glory are in her left hand, because we are restored during [our time of] exile in our journey [on this earth] by both the riches of the virtues and the glory of our faith, until we come to our eternal [resting place]. Of his glory the apostle says, “And we glory in our hope of the glory of the children of God, and not only this, but we also glory in our tribulations”; and of these riches he says, “Because in everything you have become rich in him, with all speech and knowledge.”

Length of days is in her right hand, etc. With the vision of his divinity, He grants the chosen ones in perpetual light, and in this present life, he strengthens and illuminates them with the sacraments and charisms of his incarnation. He gives them, who sell all things for themselves, a hundredfold in this time, and eternal life in the future age. It follows in this place according to the ancient translation, which our codices do not have: Justice proceeds from his mouth, but he carries law and mercy on his tongue. This I believed should be noted because verses are often found placed in the works of the Fathers.

The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. (Pro. 3:1-35) law [and] commandments--all divine instructions (see on Psa 119:1 and Psa 119:4). let thine heart keep--or sincerely observe (Pro 4:13; Pro 5:2).

Wisdom personified as bringing the best blessings (compare Mat 6:33; Ti1 4:8).

That wisdom is of such incomparable value is here confirmed: 16 Length of days is in her right hand; In her left, riches and honour. 17 Her ways are pleasant ways, And all her paths are peace. 18 A tree of life is she to those that lay hold upon her, And he who always holdeth her fast is blessed. As in the right hand of Jahve, according to Psa 16:11, are pleasures for evermore, so Wisdom holds in her right hand "length of days," viz., of the days of life, thus life, the blessing of blessings; in her left, riches and honour (Pro 8:18), the two good things which, it is true, do not condition life, but, received from Wisdom, and thus wisely, elevate the happiness of life-in the right hand is the chief good, in the left the προσθήκη, Mat 6:33. Didymus: Per sapientiae dextram divinarum rerum cognitio, ex qua immortalitatis vita oritur, significatur; per sinistram autem rerum humanarum notitia, ex qua gloria opumque abundantia nascitur. The lxx, as between 15a and 15b, so also here after Pro 3:16, interpolate two lines: "From her mouth proceedeth righteousness; justice and mercy she bears upon her tongue," - perhaps translated from the Hebr., but certainly added by a reader. Pro 3:17 דּרכי־נעם are ways on which one obtains what is agreeable to the inner and the outer man, and which it does good to enjoy. The parallel שׁלום is not a genitive to נתיבות to be supplied; that paths of Wisdom are themselves שׁלום, for she brings well-being on all sides and deep inwards satisfaction (peace). In regard to נתיבה, via eminens, elata, Schultens is right (vid., under Pro 1:15); (Note: The root is not תב, to grope, but נת; whence Arab. natt, to bubble up, natâ, to raise oneself, to swell up, etc.) נתיבותיה has Munach, and instead of the Metheg, Tarcha, vid., under Pro 1:31. The figure of the tree of life the fruit of which brings immortality, is, as Pro 11:30; Pro 15:4 (cf. Pro 13:12), Rev 2:7, taken from the history of paradise in the Book of Genesis. The old ecclesiastical saying, Lignum vitae crux Christi, accommodates itself in a certain measure, through Mat 11:19; Luk 11:49, with this passage of the Book of Proverbs. החזיק ב means to fasten upon anything, more fully expressed in Gen 21:18, to bind the hand firm with anything, to seize it firmly. They who give themselves to Wisdom, come to experience that she is a tree of life whose fruit contains and communicates strength of life, and whoever always keeps fast hold of Wisdom is blessed, i.e., to be pronounced happy (Psa 41:3, vid., under Psa 137:8). The predicate מאשּׁר, blessed, refers to each one of the תּמכיה, those who hold her, cf. Pro 27:16; Num 24:9. It is the so-called distributive singular of the predicate, which is freely used particularly in those cases where the plur. of the subject is a participle (vid., under Pro 3:35).