International Standard Bible Encyclopedia

(Proverbs 1:6 Psalm 78:2; singular, Psalm 49:4, 5; chidhoth, singular chidhah, elsewhere rendered "riddle," "proverb"): In the heading to the canonical Book of Proverbs, the general term "proverbs" is made to include "a proverb mashal, and a figure (or, an interpretation, melitsah), the words (singular dabhar) of the wise, and their dark sayings (or, riddles)."

The "proverb" is either a saying current among the people (compare 1 Samuel 10:12; "the proverb of the ancients" 24:13 (14)), or a sentence of ethical wisdom composed by the order of wise men (chakhamim). Of the latter kind are the sententious maxims of the Wisdom literature (chiefly Proverbs, but also Job, Ecclesiastes, and among the uncanonical writings, Ecclesiasticus). They are characterized by a secular touch; wisdom, moreover, flourished among the neighbors of Israel as well; so in Edom and elsewhere.

Whatever the date of the collection known as the "Proverbs of Solomon," the wise men existed in Israel at a very early period; the prophets allude to them. But the Hebrew mashal is sometimes of a more elaborate character corresponding to our "parables"; frequently a vein of taunt runs through them, and they played an important part in compositions directed against other nations (compare Numbers 21:27). The prophets are fond of employing this genre of literary production; in their hands the mashal becomes a figurative or allegorical discourse (compare Ezekiel 21:5 (8)). The mashal in the sense of a didactic poem occurs also in the Psalms (Pss 49 and 78). Hence, it is that "proverb" and "figure," or "proverb" and "dark saying" are interchangeable terms. The "dark saying" is the popular "riddle" (compare Judges 14) raised to the dignity of elaborate production.

It is in short an allegorical sentence requiring interpretation. Both prophets and psalmists avail themselves thereof. The word of God comes to the prophet in the form of a vision (compare the visions of Amos or Jeremiah), i.e. the truth presents itself to them in the form of a simile. To the perfect prophet of the type of Moses the revelation comes direct in the shape of the naked truth without the mediation of figures of speech or obscure utterances requiring elucidation (compare Numbers 12). In the same way Paul (1 Corinthians 13) distinguishes between the childish manner of speaking of things spiritual and the manner of a man: "For now we see in a mirror, darkly (Greek "in a riddle"); but then face to face." The rabbis say that, whereas all the other prophets saw God and things Divine in a dim mirror, Moses saw them in a polished, clear mirror. Both Paul and the rabbis feel the difference between mediate and immediate vision, the revelation which requires dark figurative language as a vehicle and the clear perception which is the direct truth.

Max L. Margolis

FAITHFUL SAYINGS

sa'-inz (pistos ho logos): "This is a faithful saying and worthy of all acceptation" (the King James Version). These words form a striking formula which is found-with slight variations-only in the Pastoral Epistles, in 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9 2 Timothy 2:11; Titus 3:8. A similar expression occurs in Revelation 21:5 and Revelation 22:6 (the King James Version), "These sayings are faithful and true."

The Five "Sayings."

Paul's faithful sayings are thus five in number, and "were no doubt rehearsed constantly in the assemblies, till they became well-known watchwords in the various churches scattered over the Mediterranean-washed provinces of the Roman empire" (Ellicott, New Testament Commentary on 1 Timothy 1:15).

1. The First "Saying":

The first of the faithful sayings speaks of the pre-existence of Christ, of His coming into the world, and the purpose why He came is distinctly stated-to save the lost, irrespective of race or nationality, sinners who, apart from Christ, are without God and without hope.

2. The Second "Saying":

The second of the faithful sayings refers to the work of being a minister of the gospel, a work then so full of danger and always full of difficulty. The office in question is honorable and Christlike, and, in those early days, it meant stern and ceaseless work, grave and constant danger. This faithful saying would act as a call to young men to offer themselves for the work of proclaiming the gospel to the world, and of witnessing for Christ.

3. The Third "Saying":

The third saying is that godliness has an influence that is world-wide; it consists, not merely in holiness and in that fellowship and communion with God which is the very life of the soul; it is also an active force which springs from "the love of Christ constraining us," and manifests itself in love toward all our fellow-men, for they are God's creatures. Godliness transfigures every rank and condition of life. It has the promise of the life that now is: to those who seek the kingdom of God first, all other things will be added. And it has the promise of the life that is to come, the rich prospect of eternal blessedness with Christ. Compare with this saying the remarkable words in Titus 1:2, "in hope of eternal life, which God, who cannot lie, promised before times eternal." Godliness gives all gladness here, and future glory too. This is a faithful saying.

4. The Fourth "Saying":

The fourth of the faithful sayings speaks of the Christian believer's union with Christ, and of the blessedness of that union. The Christian is "dead with Christ," he "suffers with Christ." But the union with Christ is eternal, "We shall also live with him;. we shall also reign with him" in life that is fadeless, endless and full of glory. Surely then, no one will draw back, for "if we deny him," "if we believe not," "he also will deny us," for "he abideth faithful, he cannot deny himself."

5. The Fifth "Saying":

The fifth and last of the faithful sayings speaks of our former unconverted state, "for we also once were foolish, disobedient, deceived, serving divers lusts and pleasures. But. the kindness and love of God. toward man appeared, not by works which we did ourselves, but according to his mercy he saved us." Blessedness is now the Christian's lot, and this is the result not of our works: we owe it all to the tender love of God, to His Divine pity, to His redeeming grace. Yes, this is a faithful saying.

John Rutherfurd

HARD SAYINGS; HARD SENTENCES

sa'-ingz;, sen'-ten-siz: In Daniel 5:12 the King James Version (Aramaic 'aqiahan), the Revised Version (British and American) "dark sentences," of enigmatic utterances which preternatural wisdom was needed to interpret; in John 6:60 (skleros. ho logos), of sayings (Christ's words at Capernaum about eating His flesh and drinking His blood) difficult for the natural mind to understand (compare 6:52).