COLLECTION 2: Solomon I (10-22.16)
A. Collection 2A: Antithetic Parallels of the Righteous Versus the Wicked (10-15)5. Good Teaching, Ethics, and Living (13:1-25)(a) Introduction (1)
(b)Speech and Ethics (2-6)
(c) Wealth and Ethics (7-11)
(d) Fulfillment through Wisdom versus Frustration through Folly (12-19)
(e) The Blessed Future of a Wise Son versus the Baneful* End of Fools (20-25).
* Baneful means harmful or destructive to someone or something.; destructive; pernicious
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v. 20 introductory verse calling on the son to join the wise.
v. 21 asserts the proposition
...the alternating pattern noted by Duane A. Garrett in NAC
A. A Material inheritance (v. 22)
B. Hunger because of wickedness (v. 23)
A'. A moral heritage (v. 24)
B'. Hunger of the wicked (v. 25)
---Waltke in NICOT
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v. 20 introductory verse calling on the son to join the wise.
v. 21 asserts the proposition
...the alternating pattern noted by Duane A. Garrett in NAC
A. A Material inheritance (v. 22)
B. Hunger because of wickedness (v. 23)
A'. A moral heritage (v. 24)
B'. Hunger of the wicked (v. 25)
---Waltke in NICOT
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20 But
He who walks with the companion
wise men of fools
will be wise, will be destroyed.
13.20a walks with... When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do. --NET Bible Translation Note
13.20b will be destroyed... suffers harm (yērōa; see 11:15) plays with the noun rā in v. 19.b, but whereas there is denoted moral harm against others, here the verbal root denotes harm to oneself. ---Waltke in NICOT
21 But
Evil (2) good
pursues (3) shall be repaid.
sinners, (1) to the righteous,
13.21 In this personification the evil that sinners inflicted on others turns around to destroy them, and the good that the righteous bestowed on others justly rewards them. ---Waltke in NICOT
I don't know if it is just a literary variation or is significant to the meaning, but 21a does say that evil pursues which might imply that it does not always catch someone, but the wording of the righteous being repaid in 21b seems to be a certain thing even though it doesn't say when.
13.21a Evil... “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity. ---NET Bible Translation Note
I don't know if it is just a literary variation or is significant to the meaning, but 21a does say that evil pursues which might imply that it does not always catch someone, but the wording of the righteous being repaid in 21b seems to be a certain thing even though it doesn't say when.
13.21a Evil... “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity. ---NET Bible Translation Note
13.21b This statement deals with recompense in
absolute terms. It is this principle, without allowing for any of the
exceptions that Proverbs itself acknowledges, that Job’s friends applied
(incorrectly) to his suffering. ---NET Bible Study Note
compare with Matthew x.42
compare with Matthew x.42
22 But
A good man (2) the sinner
leaves an inheritance (1) the wealth of
to his children's children, (3) is stored up for the righteous.
13.22 Compare with Psalm 49
The proverb ... it supposes that a "good" family will successfully pass on its patrimony (cf. 1 K. 21.3). By contrast, "the sinner's undisciplined children can usually be depended on to make ducks and drakes of their inheritance." ---Waltke in NICOT
The proverb ... it supposes that a "good" family will successfully pass on its patrimony (cf. 1 K. 21.3). By contrast, "the sinner's undisciplined children can usually be depended on to make ducks and drakes of their inheritance." ---Waltke in NICOT
13.22b Hayil, glossed wealth, has the essential meaning of "strength" or "power."
23-24 These two proverbs qualify vv. 21-22 respectively. Tyranny outside the family keeps the principle of retribution from being realized in a tidy calculus, and discipline based on love between the generations provides for the successful transmission of wealth within the family. ---Waltke in NICOT
23-24 These two proverbs qualify vv. 21-22 respectively. Tyranny outside the family keeps the principle of retribution from being realized in a tidy calculus, and discipline based on love between the generations provides for the successful transmission of wealth within the family. ---Waltke in NICOT
23
Much food is in the fallow ground of the poor,
And for lack of justice there is waste.
Fallow: adjective
1.(of land) plowed and left unseeded for a season or more; uncultivated.
2.not in use; inactive: http://dictionary.reference.com/browse/fallow
2.not in use; inactive: http://dictionary.reference.com/browse/fallow
13.23 According to this proverb, the lack of food for the hard-working poor is due to tyrrany, not the environment. ---Waltke in NICOT
13.23 "The poor you will always have with you" (Matt. 26.11) because there always will be people with poor ways, and because there are always tyrants to sweep away the food to feed them. ---Waltke in NICOT
13.23 The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice. -----NET Bible Textual Criticism Note
13.23 "The poor you will always have with you" (Matt. 26.11) because there always will be people with poor ways, and because there are always tyrants to sweep away the food to feed them. ---Waltke in NICOT
13.23 The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice. -----NET Bible Textual Criticism Note
24
He who spares his rod hates his son,
But he who loves him disciplines him promptly.
12.24 This proverb is based on several assumptions.
- First, that the home is the basic social unit for transmitting values (Ex. 20.12).
- Second, that parents have absolute values, not merely valuations.
- Third, that folly is bound up in the heart of the child (22.15; cf. Gen. 8.21).
- Fourth, "that it will take more than just words to dislodge it." ---Waltke in NICOT
13.24a spares the rod... R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11. ---NET Bible Study Note
- First, that the home is the basic social unit for transmitting values (Ex. 20.12).
- Second, that parents have absolute values, not merely valuations.
- Third, that folly is bound up in the heart of the child (22.15; cf. Gen. 8.21).
- Fourth, "that it will take more than just words to dislodge it." ---Waltke in NICOT
13.24a spares the rod... R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11. ---NET Bible Study Note
25 But
- - - the stomach
The righteous of the wicked
eats shall be in want.
to the satisfying of his soul, - - -
13.25b belly... Heb. beten From an unused root probably meaning to be hollow ---Blue Letter Bible. "Dictionary and Word Search for beten (Strong's 990)". Blue Letter Bible. 1996-2012. 22 Aug 2012.
< http:// www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H990&t=KJV >
13.25 However, this judgement applies only to the end of a person; before then people live in an upside-down world. ---Waltke in NICOT
APPLICATION THOUGHTS:
1. "companions" While parents cannot control their children's universe forever, there is a lot we can do. First, we can use passages like this one to teach the importance of choosing friends wisely. What are the characteristics you teach your children to look for in a friend? When they are young, you can control pretty much everything about who and what they see. As they grow older (especially in our information age) that control slips. Remember, you need to win their hearts, not just legislate and enforce behavior. Helping (by coaching and orchestrating) your children choice good friends is key.
2. "children's children" The end target is not how our children fare, but also how our grandchildren do. That's the real test of our parenting. My mom told me she would know how well she did with her children when she saw her grandchildren.
3. "Spares the rod" Corporal punishment is looked down on in our culture. I imagine that the real abuse to many children is part of the reason. Sometimes you reason and sometimes you punish. If our children injure their physical bodies we take the steps to make them better even if is causes temporary pain. We don't like it, but know we have to do it. A judicious and wise use of reasonable spankings usually in some combination with other methods is almost always part of the mix.
4. "Our greatest need in life is someone to make us do what we can." We are not parenting to be our children's best friends, but to be the people who bring out the best in our children for the long haul. I am a lot more concerned about what my 30 year old child will think of my child raising that what the ten year old in front of me today wants. If the substance of loving and firm discipleship is in place, the friendship part will take care of itself. Have the self-discipline, wisdom, and resolve to parent for the long term results.
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