Proverbs 7:2
Keep my commandments, and live; and my law as the apple of your eye.
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EXPOSITORY (ENGLISH BIBLE)
Proverbs 7:2-4. Keep my commandments, and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. And my law as the apple of thine eye — With all possible care and diligence, as men guard that most noble and necessary, and therefore highly-esteemed and beloved part of the body from all danger, yea, even from the least mote. Bind them upon thy fingers — As a ring which is put upon them, and is continually in a man’s eye. Constantly remember and meditate upon them. Write them, &c. — Fix them in thy mind and affection: see on Proverbs 3:3. Say unto wisdom, Thou art my sister — The name of sister is a name of friendship, often used between the husband and wife, and denotes the chaste love which he should have to wisdom. Call understanding thy kinswoman — The LXX. render it, την δε φρονησιν γνωριμον περιποιησαι σεαυτω, Acquire to thyself prudence for an acquaintance; while other foolish young men seek wanton mistresses, whom they frequently call sisters, or kinswomen, let wisdom be thy mistress; acquaint and delight thyself with her. Say to her, Thou art my sister, my spouse, my beloved: let her have the command of thy heart, and the conduct of thy life.7:1-5 We must lay up God's commandments safely. Not only, Keep them, and you shall live; but, Keep them as those that cannot live without them. Those that blame strict and careful walking as needless and too precise, consider not that the law is to be kept as the apple of the eye; indeed the law in the heart is the eye of the soul. Let the word of God dwell in us, and so be written where it will be always at hand to be read. Thus we shall be kept from the fatal effects of our own passions, and the snares of Satan. Let God's word confirm our dread of sin, and resolutions against it.The harlot adulteress of an Eastern city is contrasted with the true feminine ideal of the Wisdom who is to be the "sister" and "kinswoman" Proverbs 7:4 of the young man as he goes on his way through life. See Proverbs 8 in the introduction. 2. apple … eye—pupil of eye, a custody (Pr 4:23) of special value. And live, i.e. thou shalt live. A promise in the form of a command, as Proverbs 3:25.

As the apple of thine eye; with all possible care and diligence, as men guard that part from all dangers, yea, even from the least mote. The eye is a most noble and necessary, and therefore highly esteemed and beloved, part of the body, and the apple thereof is the most honourable, and beautiful, and useful part of that part, and it is a most tender part, easily hurt, or destroyed, and therefore needs to be diligently watched. Keep my commandments and live,.... Not the commandments of the law only, but the commandments of Christ; and even the doctrines of Christ are so called, as faith in him, and love to the saints, 1 John 3:23; which is the way to live comfortably, peaceably, pleasantly, and honourably;

and my law as the apple of thine eye; the doctrine of Christ, the law of the Lord, that goes out of Zion; which should be as dear to men as the apple of their eye, and as carefully preserved, that the least injury is not done to it; it should be kept inviolate.

Keep my commandments, and live; and my law as the {a} apple of thy eye.

(a) By this diversity of words, he means that nothing should be so dear to us as the word of God, nor that we look on anything more nor mind anything so much.

EXEGETICAL (ORIGINAL LANGUAGES)
2. the apple] i.e. the pupil: “an emblem of that which is tenderest and dearest, and therefore guarded with the most jealous care,” Psalm 17:8, note in this Series. Comp. Deuteronomy 32:10; Zechariah 2:8.Verse 2. - Keep my commandments, and live (see on Proverbs 4:4). As the apple of thine eye; literally, the little man (ishon, diminutive of ish) of the eye; so called from the miniature reflection of objects seen in the pupil, specially of the person who looks into another's eye. It is a proverbial expression for anything particularly precious and liable to be injured unless guarded with scrupulous care (comp. Psalm 17:8, Zechariah 2:8). Similarly the Greeks called this organ κόρη, "damsel" or "puppet," and the Latin, pupilla. The thief and the adulterer are now placed in comparison with one another, in such a way that adultery is supposed to be a yet greater crime.

30 One does not treat the thief scornfully if he steals

     To satisfy his craving when he is hungry;

31 Being seized, he may restore sevenfold,

     Give up the whole wealth of his house.

For the most part 30a is explained: even when this is the case, one does not pass it over in the thief as a bagatelle. Ewald remarks: בּוּז ל stands here in its nearest signification of overlooking, whence first follows that of contemning. But this "nearest" signification is devised wholly in favour of this passage; - the interpretation, "they do not thus let the thief pass," is set aside by Sol 8:1, Sol 8:7; for by 31b, cf. Sol 8:7, and 34a, cf. Sol 8:6, it is proved that from Proverbs 6:30 on, reminiscences from the Canticles, which belong to the literature of the Chokma, find their way into the Mashal language of the author. Hitzig's correct supposition, that בּוּז ל always signifies positive contemning, does not necessitate the interrogative interpretation: "Does not one despise the thief if...?" Thus to be understood, the author ought to have written אף כי or גם כי. Michaelis rightly: furtum licet merito pro infami in republica habetur, tamen si cum adulterio comparatur, minus probrosum est. Regarding נפשׁ in the sense of appetite, and even throat and stomach, vid., Psychologie, p. 204. A second is, that the thief, if he is seized (but we regard ונמצא not as the hypoth. perf., but as the part. deprehensus), may make compensation for this crime. The fut. ישׁלּם thus to be understood as the potential lies near from this, that a sevenfold compensation of the thing stolen is unheard of in the Israelitish law; it knows only of a twofold, fourfold, fivefold restoration, Exodus 21:37; Exodus 22:1-3, Exodus 22:8 (cf. Saalschtz, Mos. Recht, p. 554ff.). This excess over that which the law rendered necessary leads into the region of free-will: he (the thief, by which we are now only to think of him whom bitter necessity has made such) may make compensation sevenfold, i.e., superabundantly; he may give up the whole possessions (vid., on הון at Proverbs 1:13) of his house, so as not merely to satisfy the law, but to appease him against whom he has done wrong, and again to gain for himself an honoured name. What is said in Proverbs 6:30 and Proverbs 6:31 is perfectly just. One does not contemn a man who is a thief through poverty, he is pitied; while the adulterer goes to ruin under all circumstances of contempt and scorn. And: theft may be made good, and that abundantly; but adultery and its consequences are irreparable.

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