PROVERB OF THE DAY (LOOKING FOR WISDOM) Commentary on Proverbs 16 (BLESSING) verse 1 This proverb becomes a version of our Castilian proverb, Man proposes, God disposes. The provisions (better plans) of the heart and mind are the man in the sense that God has given him understanding, with which you can connect ideas and make plans and conclusions to govern in life, but as Cohen says, the ability to express ideas in appropriate and convincing words is a gift from God. verse 2 This proverb already known ideas repeated and repeated, almost to the letter, in 21: 2. To judge ourselves and our actions, it is difficult, if not impossible, to be impartial, but Yahweh weighs the spirits; he has a fair and infallible balance and weighs well, tests the sincerity of the impulses that drive us to act in one way or another. Therefore, we often ask ourselves: How to judge this Ill do God? verse 3 The best way to conveniently carry our plans is to entrust Yahweh our works (cf. 3: 6 and Psalm 37: 5; 55:22; 1 Peter 5: 7). Here, as in Psalm 37: 5, the Hebrew word for entrust is a goal, the galal verb, meaning to roll; The idea then is to take a load off and roll it to God for whom nothing is too heavy, so it can relieve those who are overwhelmed by any weight (cf. Matthew 11:28). verse 4 God is the first cause and final end of all things. Being the Creator of all, has set a target and a purpose to every created being. The part of verse 2:11 does not mean God predestine a person to evil. Cohen says: The intention can not be that God intends that a person has to be evil, because this would contradict the doctrine of wisdom literature, God made man upright, but they have sought many evil plans (Ecclesiastes 7: 29). Knowing that some men would be evil, God commanded the scheme of the universe would include a day of evil, a day of punishment and retribution for them. verse 5 The first part of this proverb is as of 11:20, with the variant of haughty instead of perverse. 2a. It is a repetition of 11: 21b, with the same Hebrew word yad leyad, mano a mano (hitting hand), indicating complete security. The word abomination says Cohen is similar to that mentioned in the Torah concerning idolatry and immorality. Therefore, the rabbis equate pride to those sins. verse 6 The guilt of sin is taken from us by the mercy and truth of God in Christ our Mediator, not through legal sacrifices. And the power of sin is broken in us through fear of Yahweh, because thats how men depart from evil. verse 7 God can turn enemies into friends when he pleases. Whoever has in his hand the heart of every man, may return with ease (21: l). He will do for us when it sees fit. God made Esau stand in peace with Jacob, Isaac and Abimelech. verse 8 Here the thought of 15:16 is repeated, and comparing both verses is that justice is equivalent to fear of Yahweh or rather, is its consequence. verse 9 This proverb is similar, at first glance, to the v. 1, but there is a significant difference between them. The sense here is that if men plan their way so they make for supreme goal the glory of God and His holy law everyday norm can expect God to direct his steps by his Spirit and grace, so that no mistake the road and stop them from reaching their destination (cf. 1 Thessalonians 3:11). verse 10 The proverb supports the form of a provision for kings and judges, so that its precepts and verdicts issued as sacred, as sacred is the job for which they were anointed. Hence they have to be very careful in order not to violate justice in their pronouncements, for then his mouth commit transgression (lit.) in the technical meaning in Leviticus 5:15 on the misuse says Cohen of something that has been dedicated to the sanctuary. The judgment is God (Deuteronomy 1:17) and therefore in the category of the saint; consequently, the violation of justice is sacrilege . verse 11 This proverb, according to Cohen, is misunderstood by modern expositors who see it as an appeal to justice in the use of weights and measures in the ordinary commerce. The text literally says: Balance and saucer justice (mishpat Hebrew, not Tzedek) are of Yahweh; all the weights of the bag are his work. There are transactions between individuals, but the obligation of the kings of justice, because it is sacred; the judgment is God; under the image of the scales and weights, the idea that God has set the rules around fair trial and not at the discretion of the kings and judges the manufacture them at whim for use at trial is expressed. verse 12 Continuing with the thought that the office of the king is sacred, we now see that doing what is right is not bad at all, but the Kings is an abomination (V. the statement in v. 5). Instead, justice is the best way to secure the throne (cf. 25: 5; 29:14). verse 13 All good ruler loves honesty and righteousness, so we should put in positions of authority to men who speak what is right, for there worst helpers in the government parasites and sycophants. verses 14-15 These two vv. show the power of kings, which usually always great, but especially in the countries of the former Eastern, which ruled absolutely, and even arbitrary and despotic. Blessed are the villages where the prerogative of the prince does not harm the liberty of the subject. So much importance is given here to the effects of both anger and benevolence of the king, and the good service that can make a wise word to appease the wrath of the King (V. the 1st Samuel 19: 6). It is mentioned as a special blessing because the latter rain, falling in spring, claimed the maturity of the produce. verse 16 The heavenly wisdom is appreciated more than material wealth. Grace is more valuable than gold, because grace is a supernatural gift of God, while gold comes from the common providence. Grace is for the soul and eternity, while gold is for the body and for the time. The grace sustains us in the hour of death, when gold we can not and do any good. There vanity and shake the air in obtaining gold, but joy and satisfaction of spirit in the acquisition of wisdom. verse 17 The Road (hebr. Mesilath, road, well built and unobstructed) of the upright is affordable to those who depart from evil (this is the meaning) because God is marked and trodden by the righteous who have preceded us . And everyone who has an interest in preserving life, not walking at random, but seeking the royal road spoken of in the first part. verse 18 The higher the haughty climbs, the greater the fall sufferer. God, in His justice, Abbe to the ground to have wanted to climb to the sky. Pharaoh, Sennacherib, Nebuchadnezzar, Herod, are examples of this. When the haughty are set to defy God, his fall is at hand. Do not fear, for pride alien, but we fear greatly falling ourselves in pride. verse 19 Humility gets us the favor of God and preserves us from many temptations, which is better to divide the spoil with the proud. The phrase was originally a military tone (See Genesis 49:27; Exodus 15: 9), but then applied Cohen says the enrichment of the strong at the expense of the weak. This is what it means in this case. verse 20 Prudence garners respect and esteem of men, and success in the affairs of every day; but are still greater the benefits piety. Note, however, that both are not opposed to this proverb, but rather bind. verse 21 Those with solid wisdom, also receive credit and prestige that accompany it. The sweetness of the lips is a desirable complement of discretion, so that I had for prudent to exercise its influence extensive and effective way. The best way to do a teaching or acceptable answer is to make it softly and carefully chosen words. verse 22 The meaning of this verse, which depends on its proper interpretation is as follows: prudence (Hebrew sékhel, haskel variant 1: 3) is the source of life, happiness, prosperity, spiritual vitality, while folly it is the discipline (ie, punishment; Hebrew musar) of fools, because deprived of the power of life which is the bliss of the prudent. verse 23 When there is wisdom in the heart, there is also discretion on the lips, adding to the quality of education the ability to transmit persuasively to others. verse 24 Again it emphasizes the persuasive effectiveness of softness in speech, ie in using nice words; further, when based on the word of God, whose sweetness could learn Solomon teachings of his father David (See Psalm 19:10). There are many nice things that are not profitable, but these soft words are sweet to the soul (here the spiritual part of man) and health to the bones, for the entire body structure. verse 25 This proverb is repetition of 14:12. That is also repeated in various forms elsewhere gives us an idea of the importance to Solomon (and the Holy Spirit) is teaching that he imparts. verse 26 The proverb seems to say that people work to earn a living and thus satisfy hunger. As this sense seems too elementary to be included among proverbs of wisdom, rabbis seek deeper explanations, among which that Cohen Gerondi quote: Sometimes the soul (lit.) of that works, works for him, ie, for your body, otherwise the wise man, who works for his soul. So, would be connected with v. above, where the general case of what seems right to a man, but eventually realizes that after much work, has vainly spent his days forgotten his Maker and concerned only meet the requirements set forth your body . verses 27-28 Some are not only vicious in themselves but derogatory, harmful to others, making it the worst. Dig evil, the letter says the text, as you dig a pit to drop her as a person (in this sense the verb is used in Psalm); his speech is blazing fire (better, a blazing fire) therefore their wickedness, scorches everything they touch your lips, especially the reputation of others, as is suggested in v. 28. verses 29-30 Here are other ill effects of bad lips. Flattery (v. 29), by which the evil tries to attract others to be their accomplices in evil (cf. 1:10 ff.). At the opposite end, another sin of the lips without saying a word, frunciéndolos, ie tightening. The Word says Cohen - is used in connection with eyes in 6:13; 10:10, a quiet expression, however, speaks louder than words . What the squint as a gesture of perversity we saw already in 6:13 ss. verse 31 Honor and respect for elders is characteristic in the Bible, in contrast with the contempt they felt the elderly pagan peoples (See Leviticus 19:32). Here we are told that gray hair is a crown of honor if they are in the way of righteousness. Indeed, the true glory of old age is grace; the wicked old man loses the right to be respected, as has let his crown was thrown into the mud. verse 32 It abounding in a known issue, emphasizes the benefits I be slow to anger, since it denotes self-control, which is the crown of the fruit of the Spirit (Galatians 5:23 V.). Dominate itself costs more and has higher value, which dominate others by force. The humblest of Gods children may well be larger, and worthy of greater honor, Alexander the Great, Julius Caesar and Napoleon Bonaparte. The domain itself requires more wisdom and strength of will and at the same time, does not need to sacrifice other peoples lives or property of others. verse 33 A method of casting lots was common in ancient Israel when it had to make an important decision, which was considered so by God (cf. Acts 1:26) is mentioned here. In a pleat dress (cf. 6:27) the two lots were put and the first to be pulled called the shots. This came to mean that nothing happens by chance or is determined by blind fate, but everything is determined, one way or another, by the council and the will of God. All provisions of Providence concerning our affairs are to be considered as effects of love of our Heavenly Father, who directs everything for His glory and our good.
Posted on: Sat, 17 Jan 2015 03:52:06 +0000
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