The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Proverbs - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Proverbs: Practical Wisdom.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Book of Proverbs - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

PROVERBS - PRACTICAL WISDOM

INTRODUCTION - Proverbs 1:1-1:7

1. The Title - Prov. 1:1

2. The Purpose - Prov. 1:2-1:5

3. The Method - Prov. 1:6-1:7

Part A: INSTRUCTIONS ON WISDOM - Proverbs 1:8-9:18

A1. Parental Counsel - Prov. 1:8-1:19

  1. Wisdom - True Friends - 1:8-1:9
  2. Folly - False Friends - 1:10-1:19

A2. Wisdom's Call - Prov. 1:20-1:33

  1. The Announcement - 1:20-1:21
  2. The Call - 1:22-1:33

A3. Parental Counsels - Prov. 2:1-7:27

  1. On Wisdom - 2:1-3:35
  2. A Personal Testimony - 4:1-4:9
  3. Exhortations - 4:10-7:27

A4. Wisdom's Call - Prov. 8:1-8:36

  1. The Announcement - 8:1-8:3
  2. The Call - 8:4-8:36

A5. A Contrast - Prov. 9:1-9:18

  1. Wisdom - 9:1-9:12
  2. Folly - 9:13-9:18

Part B: PROVERBS FIRST COLLECTION - Proverbs 10:1-24:34

B1. Proverbs - Prov. 10:1-22:16

  1. A Collection of Proverbs which cannot be Analysed

B2. A Series of Proverbial Discourses - Prov. 22:17-24:34

  1. A Social Admonition - 22:17-23:14
  2. Parental Counsels - 23:15-24:22
  3. Concerning Social Order - 24:23-24:34

Part C: PROVERBS SECOND COLLECTION - Proverbs 25:1-29:27

C1. Title - Prov. 25:1

C2. Proverbs - Prov. 25:2-29:27

  1. A posthumous collection. Another collection of Proverbs. These in some senses are more picturesque than the former. They were statements. These are pictures.

APPENDIX - Proverbs 30:1-31:31

1. The Words of Agur - Prov. 30:1-30:33

  1. Title - 30:1
  2. Human Incompleteness in Wisdom - 30:2-30:6
  3. Prayer - 30:7-30:9
  4. Conduct - 30:10-30:33

2. The Oracles of Lemuel - Prov. 31:1-31:31

  1. His Mother's Counsel - 31:1-31:9
  2. His Mother's Picture - 31:10-31:31

Introduction

The book of Proverbs is one of the wisdom books of the Hebrew people. That is to say, its theme and purpose is wisdom. The word itself occurs frequently, and there are others which in some senses are synonymous with it - knowledge, understanding, discretion, subtlety. Each of these expresses some application of wisdom, the word wisdom itself being greater than any, because including all. In all its teaching this book takes for granted the wisdom of God, and seeks to instruct man concerning what His wisdom really is.

The underlying conception of all the wisdom books of the ancient writings is that of God Himself, the All-Wise. They also recognize that His wisdom is expressed in all His works and words. Man is wise in proportion as he recognizes these truths and answers them in the conduct of his life. The perfectly wise man is the one who in his whole being lives and thinks and acts in right relationship to the All-Wise God. His wisdom commences emotionally in the fear of God; is manifest intellectually in his acquaintance with the manifestations of the Divine nature in word and work; is active volitionally in obedience to the will of God, as revealed in word and work. The word translated proverb really means likeness, and we come nearest to the thought in our word parable. In this book we have the setting forth of the underlying wisdom by discourses on its value, and declarations of its practical application.

The book may be divided thus : Introduction (1:1-7); Instructions on Wisdom (1:8-9:18); First Collection of Proverbs (10-24); Second Collection of Proverbs (25-29); Appendix (30-31).

Preface - Proverbs 1:1-1:7

The first verse constitutes the title of the book, and the following six contain what we should today speak of as a preface. That preface first declares the purpose of the book in terms so simple as to need no comment. Then follows a statement of method which is necessary to the right use of the whole book. The beginning of wisdom is the fear of the Lord. The fact of God, and of man's relation to Him must be taken for granted and answered if there is to be any true wisdom.

A. Instructions on Wisdom - Proverbs 1:8-9:18

These general instructions prepare the way for the proverbs proper. The first is a parental counsel, in which the wisdom of recognising true friends is set forth in words which urge the habit of loyalty to father and mother; and the folly of forming false friendships is set forth in a series of warnings.

Then Wisdom is personified, and her first call is stated. It is an appeal to turn from simplicity and scorning and hatred of knowledge, with the promise that she will reward such as search after her. This is succeeded by a warning that Wisdom neglected, at last refuses to answer.

Following the first call of Wisdom we have a series of parental counsels, all of which begin with the words "my son." They deal with the value of wisdom, and make practical application of the teaching. The first of these addresses deals with the search for wisdom, as to its method, and as to its value. In the search there must be willingness and desire to know, accompanied by devotion. The values of the search are the discerning and discreet heart, which enables man to understand his pathway; the consequent ability to refuse false friendships; and the resulting choice of the path of good, with all the benefits arising therefrom. The next address is an appeal to cultivate wisdom. It consists of a declaration of the essence of wisdom, a description of its excellences, and a declaration of the safety which it brings. In the next address the father urges his own experience. His father had given him advice, which he declares was good. This personal testimony lends urgency to his exhortations to his son. Then, conscious of the temptations which beset the path of the young, he urges to obedience. The attitude toward temptation is to be that of avoiding it completely. Wisdom in the heart, persistent looking straight ahead, and untiring caution, are the things necessary to fidelity. Then follows an exhortation against impurity, expressed in words of great delicacy and beauty. The allurement of evil is vividly described. It is put into immediate contrast with the issue of yielding thereto. It is a change from honey to wormwood, from the smoothness of oil to the sharpness of a sword, from the path of life to the highway to death. Impurity of conduct may seem to be of silken texture in its enticement; it becomes a hard and unyielding cable when it binds the life in slavery. The parental exhortations are continued against suretiship, indolence, the evil in man, and certain specific things which the Lord hates. These counsels close with two solemn warnings on the same subject. Each commences with tender and urgent entreaties to attend to what is said, because the advice is for the good of the son to whom it is addressed. In the hour of sin's glamour it is good for the soul to look through to the end, which is in Sheol and the chambers of death. When the voice of the siren is heard, it is good to pause and listen to the moan of the breakers on the shore of darkness and death, for to that shore the way of impurity assuredly leads.

The division containing the instructions on wisdom ends with two discourses, the first of which is a great call of Wisdom. This takes up and deals more minutely with the call in the earlier part of the book. It opens with an announcement that Wisdom is making her appeal everywhere amid the busy activities of human life. Then follows her call. This is first, an appeal to men to attend. This they should do because Wisdom speaks excellent things, and speaks in righteousness. Moreover, they are plain words, and more valuable than all riches. The foundations of Wisdom are next declared. Essentially these are prudence, knowledge, discretion. As to man, the foundation is the fear of the Lord, which expresses itself in hatred of all He hates. In such Wisdom lie the secrets of strength. Then the values of Wisdom are described. All authority is based on it. She is the lover of such as love her. She yields all highest wealth to such as yield to her. Next, Wisdom claims age-abiding relation to Deity. Ere the beginnings of creation, Jehovah possessed Wisdom. Through all the processes Wisdom wrought with God, and God delighted in Wisdom, until man, the crowning glory of all, gave Wisdom chief delight. This passage may be set side by side with the prologue to John's Gospel for fuller understanding. The call ends with a final appeal. Those who attend to the call of Wisdom are blessed indeed, and those who sin against Wisdom wrong their own soul.

The last address is a contrast between Wisdom and Folly. Each is personified as a woman calling to youth. Wisdom has built her house and spread her feast in the high places of the city. She calls to a feast of life. Folly, in the garb of the evil woman, sits at the door of the house also in the high places of the city. She also calls to a feast, but it is a feast of death. Between the two descriptions there is a passage revealing the fact that the effect produced will depend upon the attitude of those who hear. The man who scorns gets shame, and it is useless to reprove him. The wise man is willing to be taught, and it is worth while reproving him. What, then, is this first Wisdom which expresses itself in willingness to learn, and gains yet greater Wisdom? It is the fear of the Lord and the knowledge of the Holy One. In every city, on every street, by every door of opportunity, these two voices of Wisdom and Folly are appealing to men. To obey the call of Wisdom is to live; to yield to the clamour of Folly is to die. How shall we discern between the voices? By making the fear of the Lord the central inspiration of the life; by yielding the being at its deepest to Him for correction and guidance.

B. First Collection of Proverbs - Proverbs 10:1-24:34

Here begin the proverbs proper. In this first collection they are antithetical. They present a sharp contrast between wisdom and folly in the outworking of each in practical life. Seeing that this is indeed a collection of proverbs, there is no direct connection or system save this underlying purpose of contrast. No exposition is possible save that of taking each proverb and considering it in its separate value. This in the majority of instances is unnecessary, because they are self-evident expositions of one abiding truth.

C. Second Collection of Proverbs - Proverbs 25:1-29:27

These, as the title specifically declares, constitute a posthumous collection, having been gathered together in the days of Hezekiah. Speaking generally, the proverbs in this collection are more picturesque than the former. They were for the most part antithetical and logical. These are pictures, and are more perfectly parabolic.

Appendix - Proverbs 30:1-31:31

In this appendix we have the words of Agur and Lemuel.

It is impossible to say who Agur was. In this selection from his writings, we have, first, an introduction, in which he affirms the fact of human incompleteness in wisdom, and then utters the memorable prayer, in which he reveals his faith in the Lord, and his desire for that balanced life which is one of safety. From the prayer to the end of the chapter we have his observations on various matters affecting conduct. In these observations we have, first, a proverb. This is followed by two groups of four things - four evil things and four things perpetually dissatisfied. Then follows another proverb, and four groups of four things. The first four are such as excite wonder. The second four cause terror. The third four are little things, but exceeding wise. The final four are things of stateliness. The whole movement ends with a proverb.

There have been many conjectures as to the identity of King Lemuel, but nothing can be certainly affirmed. His words recorded here fall into two parts. The first of these consists of his mother's advice to him, wherein she urged him against becoming the slave of passion, warning him that while there may be some excuse for the man who is ready to perish if he takes strong drink, it must utterly be avoided by kings and princes. Finally, there is set before him the first duty of the kingly office - that of caring for all who are oppressed and needy. The second part consists of a beautiful picture of a virtuous woman, and may be supposed to be King Lemuel's picture of his mother. After a fine description of her beauty and her diligence, and the helpful influence she exerted in bringing her husband to places of power, he ends with the declaration:

Many daughters have done virtuously,
But thou excellest them all,

and with a blessing pronounced upon her.