Proverbs 29:3
Whoever loves wisdom rejoices his father: but he that keeps company with harlots spends his substance.
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(3) Whoso loveth wisdom . . .—This verse is illustrated by the parable of the prodigal son (see Luke 15).

29:1 If God wounds, who can heal? The word of God warns all to flee from the wrath to come, to the hope set before us in Jesus Christ. 2. The people have cause to rejoice or mourn, as their rulers are righteous or wicked. 3. Divine wisdom best keeps us from ruinous lusts. 4. The Lord Jesus is the King who will minister true judgment to the people. 5. Flatterers put men off their guard, which betrays them into foolish conduct. 6. Transgressions always end in vexations. Righteous men walk at liberty, and walk in safety. 7. This verse is applicable to compassion for the distress of the poor, and the unfeeling disregard shown by the wicked. 8. The scornful mock at things sacred and serious. Men who promote religion, which is true wisdom, turn away the wrath of God. 9. If a wise man dispute with a conceited wrangler, he will be treated with anger or ridicule; and no good is done. 10. Christ told his disciples that they should be hated of all men. The just, whom the blood-thirsty hate, gladly do any thing for their salvation.Spendeth ... - The laws of parallelism would lead us to expect "troubleth his father," but that is passed over as a thing about which the profligate would not care, and he is reminded of what comes home to him, that he is on the road to ruin.

The king - The ruler, as the supreme fountain of all justice, and as the ideal judge, is contrasted with the taker of bribers.

3. (Compare Pr 4:6, 7; 10:1, &c.). Loveth wisdom; and therefore hateth and escheweth all folly and wickedness.

Keepeth company with harlots; whereby he plainly discovers himself to want wisdom; of which see Proverbs 7:7, &c.

Spendeth his substance; whereby he not only ruineth himself, but also grieveth his father, as is implied from the opposite clause. Whoso loveth wisdom rejoiceth his father,.... He that is a philosopher, especially a religious one, that not only loves and seeks after natural wisdom, but moral wisdom and knowledge; and more particularly evangelical wisdom, Christ the Wisdom of God, who is to be valued and loved above all things; the Gospel of Christ, which is the wisdom of God in a mystery; and the knowledge of it which is the wisdom which comes from above and is pure and peaceable; and which lies much in the fear of God, and in the faith of Jesus Christ, attended with all the fruits of righteousness: such a son makes glad his father, both because of his temporal good, since he does not waste but improve the substance he has given him; and because of his spiritual and eternal welfare; and since instead of being a reproach he is an honour to him; see Proverbs 10:1;

but he that keepeth company with harlots spendeth his substance: his father has given him, and comes to want and beggary; all which is a grief to his parents: or, "that feeds harlots" (i); who live in a riotous and voluptuous manner, and soon drain a man of his substance, and bring him to a morsel of bread; see Luke 15:13; and such a son grieves his father, seeing he spends his substance and damns his soul.

(i) "nutrit", V. L. "pascit", Pagninus, Piscator, Gejerus, Schultens; "pascitur", Michaelis; "pascens", Montanus, Mercerus.

Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
3. wisdom] regarded, as the second clause of the verse shews, as leading to purity of life. Comp. Proverbs 2:10; Proverbs 2:16.

spendeth] Rather, wasteth, R.V. ἀπολεῖ, LXX. Comp. διεσκόρπισε τὴν οὐσίαν αὐτοῦὁ καταφαγών σου τὸν βίον μετὰ τῶν πορνῶν, Luke 15:13; Luke 15:30.Verse 3. - The first hemistich is a variation of Proverbs 10. I (where see note). Keepeth company with; literally, feedeth, as Proverbs 28:7. Harlots (see on Proverbs 6:26). Such vice leads to the wasting of substance (Luke 15:13), and the great sorrow of the parent. Septuagint, "But he that pastureth (ποιμαίνει) harlots shall waste wealth." 25 The covetous stirreth up strife;

     But he that trusteth in Jahve is richly comforted.

Line first is a variation of Proverbs 15:18; רחב־נפשׁ is not to be interchanged with רחב־לב, Proverbs 21:4. He is of a wide heart who haughtily puffs himself up, of a wide soul (cf. with Schultens הרחיב נפשׁו, of the opening up of the throat, or of revenge, Isaiah 5:14; Habakkuk 2:5) who is insatiably covetous; for לב is the spiritual, and נפשׁ the natural, heart of man, according to which the widening of the heart is the overstraining of self-consciousness, and the widening of the soul the overstraining of passion. Rightly the lxx, according to its original text: ἄπληστος ἀνὴρ κινεῖ (thus with Hitzig for κρινεῖ) νείκη. Line second is a variation of Proverbs 16:20; Proverbs 29:25. Over against the insatiable is he who trusts in God (וּב טח, with Gaja to the vocal, concluding the word, for it follows a word accented on the first syllable, and beginning with a guttural; cf. יא, Proverbs 29:2; יףּ, Proverbs 29:18), that He will bestow upon him what is necessary and good for him. One thus contented is easily satisfied (compare with the word Proverbs 11:25; Proverbs 13:4, and with the matter, Proverbs 10:3; Proverbs 13:24), is externally as well as internally appeased; while that other, never contented, has no peace, and creates dispeace around him.

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