Psalm CL
1. (Cf. Psalm 9fi. 1.) 3. God had signalized His relation Bs a sovereign, in restoring them to their land. 3. iu the
Ver. 1-C. This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise."
diiiice—(Psalm 30. 11.) The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered lute, to which the other instruments are joined, slug iiraises—or, sing and play. 4. taltetU pleasure— accepts, alluding to acceptance of propitiatory offerings (cf. Psalm 7. 18). beautify, &c. adorn the humble with faith, hope, joy, and peace. 5. in plory—the honourable condition to which they are raised, iipcit tlieir beds—once a place of mourning (P.salm 6. 6). 6, Itlgh (praises)—or, deeds. They shall go forth as religious warriors, as once religious labourers (Nehemiah 4.
1. In Ills sanctuary—on earth, firmament, &c.—which . illustrates His power. 2. mighty, acts—(Psalm 14.5. 4.) excellent greatness—or, abundance of greatness. 3, -t. The trumpet was used to call religious assemblies; the organ, or pipe, a wind instrument, and tlie others were used in worship. 5. cymbals—suited to loud praise (Nehemiah
12. 27). 6. Living voices shall take up the failing sounds of bead instruments, and as they cease on earth, those of intelligent ransomed spirits and holy angels, as with the sound of mighty thunders, will prolong eternally the praise, saying: "Alleluia! Salvation, and Glory, and Honour, AND Power, UNTO the Lord our God;" "Alleluia! FOB THE Lord God omnipotent beigneth." Amen !
17). 7. The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the gospel. 9. the judgment written—either
THE BOOK OF PROVERBS.
I. The Nature and Use of Proverbs.—A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. Tlie word is of Latin derivation, literally meaning for a
ivord, speech,or discourse, i. e., one expression for many. The Hebrew word for proverb (mashal) means a comparison. Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. Tliey illusti'ate the varieties of parallelism, a distin-
guishin;;, feature of Hebrew poetry. Cf. Introduction to Poetical Books. Many also clearly involve the idea of comparison in tlie sentiments expressed (cf. ch. 12. 1-10; 25. 10-15; 26. 1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a " riddle ' or "dark saying" (cf.ch. 30. 15-33; 1, 6; Psalm 49. 4). The sententious form of expression, wlwcli thus became a m.arkcd feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (cf. chs. 1.-9). In Ezekiel 17. 1; 24. 3, we find the same word properly translated prtroftZe, to designate an illustrative discourse. Then the Greek translators have used a yford, parabola
(parable), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, there-
fore, that tlie proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as Matthew 19. 30 (cf. ch. 20. 1); or succeeds it, as Mattli»,'W
22. 1-16; Luke 15. 1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, Buch as prophecy, we find the same term used to designate such compositions (cf. Numbers 23.7; Micah 2. 4; Habakkuk 2. 0).
Though the Hebrews used the same term for proverb and parable, the Oreek employs two, though the sacred wruers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Oreek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sen-
tentious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (cf. ch. 16. ^29, Greek), and even for his illustrative discourses (ch. 10. 6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory ; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed Into pithy, and, for the most part, very plain statements. Such a mode of instruction has distiuguislied the written or traditional literature of all nations, and was, and still Is, peculiarly current In the East.
In this book, however, we are supplied with a proverbial wisdom commended by the seal of Divine inspiration. God has condescended to bectome our teacher on the practical affairs belonging to all the relations of life. He has adapted His Instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow-men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honour, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly-provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of Impiety, Injustice, profligacy, idleness, laziness, indolence, drunkenness, and debaucherj . Jo the rewards of true piety which follow in eternity, are promised the peace, security, love, and appiobution of the good, and the comforts of a clear conscience, which render this life truly happy.
Diuvgn nf the Book. PROVERBS I. An Exhortation to Fear God.
ri. iNSPiUATioN AND AuTiioKSliiP.—With iio Important excoption, Jewish and Christian writers have received
tills book as tlie inspired production of Solomon. It Is the first book of the Bible prefaced by the name of the author.
Tlie New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the produftion of a higher aulhority than tlie apocryphal writings, such as Wisdom or Ecclesiasticus.' Solomon lived 50t) years before the " seven wise men" of Greece, and 700 before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with wliicli we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions
of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to i-efresh mankind amidst tlie otherwise barren and parched deserts of profane literature.
As,.liowever, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Soioinon is entirely consistent with the titles of chs. 30. and .31., which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting tliem. Byaslight change of reading some propose to translate eh. .30. 1 : "The word.s of Agur, the son of her who was obeyed (i. e., the (jueen of) Massa;" and ch. 3). 1 : "The words of Lemuel, king of Massa;" but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to
Justify a depavture froni<i well-established reading and version when nothing useful to our knowledge is gained. It
is better to confess ignorance than indulge in useless conjectures.
t is probable that out of the "three thousand proverbs" (1 Kings 4. 32) which Solomon spoke, he selected and edited
oils. :.-24. during his life. Chs. 2.5.-29. were also of his production, and copied out in the days of Hezekiah, by his " men,"
perh.aiis, the prophets Isaiah, Hosca, and Micah. Such a work was evidently in the spirit of this pious monarch, who
set his heart so fully on a reformation of God's worship. Learned men have endeavoured to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were al.so selections by later hands: but the reasons adduced to maintain these views have never appeared so satisfactory as tr tnange the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.
III. Divisions of the Book.—Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.
1. Tiie first contains nine chapters, in which are discussed and enforced by illustration, admonition, and enconragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its.conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (ch. 3. 32-35) of the antithetic appearing. The style is ornate, the figures bolder and
fuller, and the illustrations more striking and extended.
2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish chs. 10.-22. 16, and the verses are entirely unconnected, each containing a complete sense in itself.
3. Chs. 22. 16.-24. present a series of admojiitions as if addressed to a pupil, and generally each topic occupies two or more verses.
4. Chs. 25.-29. are entitled to be regarded as a distinct portion, for the reason above given fis to its origin. The style
is very much mixed ; of the peculiarities, cf. parts 2 and 3.
5. Ch. 30. is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described
as "dark .sayings" or " riddles." t .
6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female
character. In both parts 5 and 6 the distinctive peculiarity of the original proverbial style gives place to the modifi-
cations already mentioned as marking a later composition, though both retain the concise and nervous method of
stating truth, equally valuable for its deep impression and permanent retention by the memory.
ness by which to escape evil and find good. 5, 6. Such writings the wise, who pursue right ends by right means, will value, learning—not the act, but matter of it. wise counsels—or the art and principles of governing. To nnilerstand—so as to . . . such will be the result. Interpretation—(Cf. Margin.) words of tlie wise—(Cf. v. 2.) dark sayings—(Cf. Psalm 49. 4; .John 16. 25; and Introduc-
Ver. 1-38. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions, and warns
his readers against the enticements of the wicked. In a beautiful personification wisdoxn is then introduced in
tion, I.) 7. Tlie fear of the Lord—The principle of true piety (cf. ch. 2.5; 14.26,27; Job 28.28; Psalm 31.11; 111.10; Acts 9.31). l>eginnlng— first part, foundation, fools the stupid and iudiflerent to God's character and government; hence the wicked. 8. My son—This paternal form denotes a lender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (cf. ch. 6.20; Ephesians 6.2,3). On the figures of v. 9, cf. Genesis 41.42; Song of .Solomon
a most solemn and impre.ssive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proflfered instruc-
tions.
1-4:. (Cf. Introduction, I.) To knovr- . . . liistrnctlon
lit., for knowinp, i.e., sach is the design of these writings. Wisdom—or the use of the best means for the best ends,
is generally employed in this book for true piety. Instruction — discipline, by which men are trained, to
1. 10; 4.9. 10-19. A solemn warning against temptation. 10. entice lit., open the wa;/. consent . . . not— sin is In consenting or yielding to temptation, not in being tempted. 11-14. Murder and robbery are given as speciflo Illustrations, lay Avait . . . lurk privily — express an efTort and hope for successful concealment, swallow
liercolve [lit., for perceiving, the design (as above)] . . . niulcrstaiKllng— j. e., words wliich enable one to discern good anil evil. To receive . . . of wisdom—For receiving
tliat dis<!ipline whicli discretion imparts. The Hebrew for wisdom differs from that of v. 2, and denotes rather dis-
creet counsel. Cf. the opposite traits of the fool (ch. 16. 22).
jjtstice . . . equity—all the attributes of one upright in uU his relations to God and man. simple—one easily led
. . . grave—utterly destroy the victim and traces of tiio crime (Numbers 16.33; Psalm 5.5.15). Abundant rewards of villainy are promised as tlio fruits of this easy and safe course. 1.5, 16. The .society of the wicked (way or path)
to good or evil; so the parallel, young man—one inexperienced, subtllty—or prudence (ch. 3.21; 5.21). dis-
is dangerous. Avoid the beginnings of sin (ch.4.14: Psalm
r.rction—lit., device, both qualities, either good or bad,
1. 1 ; 119. 101). 17-19, Men warned ought to escape Oauger
aciiOrding to their use. Here good, as they imply wari390
Wisdom promueth Godliness. PROVEEBS II, III. An Exhortation to Obedience,, etc.
love most the worst tilings. 15. crooked—tortuous, unprincipled, frownrd lit., (they)are going back, not only aside from right, but opi^osite to it. 16-19. Deliverance from another danger, tlie strange woman—tliis term is often used tor harlot, or loose woman (Judges 11. 1,2), ?/iaj-- ricd (ch. 7. 5, ID) or not (1 Kings 11. 1), so called, because such were, perhaps at first, foreigners, though slraiiye may also denote whatever is opposed to right or proper, as
as birds instiiietivoly avoid visibly spread nets. But
stupid sinners rnsli to tlieir own ruin (Psalm 9. 16), and, greedy of gain, succeed in the very schemes which de-
stroy them (I Timothy 6.10), not only failing to catch
otliers, but procuring their own destruction. 30-33. Some interpreters regard this address as the language of
the Son of God iin<ler tlie nanie of Wisdom (cf. Luke U.
49). Otliers think tliat wisdom, as the Divine attribute
slranr/c Jirc (Numbers 3.4); strange inccn.te (Exodus 30.9). flattcreth— smooths, lier wortls—(Psalm o. 9). 17. guide . . . youtli—lawful husband (Jeremiah 3. 4). covenunt . . . God—of marriage made in God's name. IS. Inclineth-sinks down (cf. Numbers 13. 31). the dead—or
specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a mostsfilemn and Divine admonition, whose matter and spirit are eminently evangelical and impres-
sive (cf. no<« on cli. 8). 30. Wisdom— Wisdoms, tlie
sliatles of the departed (Psalm 88. 10). 19. i. e., such as remain impenitent (cf. Ecclesiastes 7. 26). patlis of life- (Psalm 16. 11), 0])posed to paths unto the dead. 30. That
plural used eitlier Ijecause of the unusual sense, or as in-
dicative of the great excellency of wisdom (cf. ch. 0. 1).
streets—or most public places, not secretly. 21. The pub-
. . . way of good—i. e., Such is the object of these warn-
Hcity further ind!<ated l>y terms designating places of most common resort. simple ones—(Cf. v. 4.) slm-
ings. 31, (Of. Psalm 37. 3, 9, 22, 27.) transgressors—or impious rebels (cf. Jercmiali 9. 2). roofed out—utterly de-
Ijllclty— implying ignorance, scorners— (Psalm 1.1) who desjiiso, a.s well as reject, truth, fools—though a
stroj'ed, as trees plucked up by the roots.
dilferent word is used from that of v. 7, yet it is of the same meaning. ^3. reproof— implying conviction deserving it (cf. John 8, Margin), pour owt—abundantly impart, my Spirit—whether of wisdom personified, or
Ver. l-"."). The studj-^ of truth commended. God must be feared, honoured and trusted, and filial submission, under chastisement, exhibited. Tlie excellence of wisdom urged and illustrated by its place in the Divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked.
of Christ, a Divine agent, at. stretclied . . . liainl—
earnestness, especially in beseeching, is denoted by the
figurfi icf. .Tob U. K!; Psalm (iS. .31 ; 88. 9). 35. set at na»glit —rejected as of no value, tvomld none of—lit., were not
wiUincj or inclined to it. 36, 3T. In their extreme distress He will not only refuse help, but aggravate it by de-
1. loAV and commandments—all Divine instructions
(cf. Psalm 119). let tiiiue liieart keep—or sincerely observe (cli. 4. 13; 5.2). lengtli . . . life—often promised as blessings (Psalm 21. 4; 91. 16). peace—includes prosperity (Psalm 12.5. 5). add—abound to thee. 3. mercy and trutli—God's faithfulness to His promises is of'tener expressed by these terms (Psalm 2>. 10; 57. 3). As attributes of men, they express integrity in a wide sense (ch. 16. 6;
rision, fear—the olyeet of it. desolation lit., a tumult-
uoi/g noi^se, denoting their utter confusion, destruction or calamity (t\ 2(i) compared to a whirlwind, as to fatal rapidity, distress—(Psalm 4. 1 ; 44. 11). angnisU—a state of inextricable oppression, the deepest despair. 38. Now no prayers or most diligent seeking will avail (eh. 8. 17). 29, 30. The sinner's infatuated rejection brings his ruin. 31. fruit . . . way—result of conduct (Isaiah 3. 10; Ezekiel
20. 28). bind . . . write . . . heart—outwardly adorn and inwardly govern motives. 4. favour—grace, amiability
11.21; Romans 6.21; Galatians 6.7,8). be nUed—even to repletion (Psalm 12:14). 33. turning away i.e., from the call Of V. 23. simple— as v. 22. prosperity— quiet, Implying indifference. 33. dwell safely— lit., in confiience (Deuteronomy 12. 10). be quiets—or at ease, in real prosperity, ft-om fear—without fear.
(ch. 22. 11; Psalm 4.5. 2); united with this, a goo<l understanding—(cf. Margin), a discrimination, which secures success, in the sight . . . man—such as God and man approve. 5. Trust . . . heart—This is the centre and marrow of true wisdom (ch. 22. 19; 28.25). The positive duty has its corresponding negation in the admonition against self-confidence. 6. ways— (Psalm 1. 1.) acknowledge—by seeking His wise aid (ch. 16. 3; Psalm 37.
Ver. 1-22. Men are invit«d to seek wisdom, because it teaches those principles by which they may obtain God's guidance, and avoid the society and Influence of the wicked, whose pernicious courses are described.
5; Jeremiah 9. 23, 24). direct lit., make plain (cf. Hebrews
12. 13). T. (Cf. ch. 27. 2; Romans 12. 16.) fear . . . evil— reverentially regarding His law. 8. It—This conduct, liealth—(Cf. Margin.) to thy navel—for all the organs of nourishment, marrow—(Cf. Margin.) bones—frame of body. True piety promotes bodily health. 9, 10. (Cf. ch.
Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. 1. Iilde . . . with tbee lay up in store
11. 25; Exodus 23. 19; Deuteronomy 18. 4; Isaiah 32. 8; 2 Corinthians 9. 13.) presses—or wine fats (Joel 2. 24; 3. 13). 11, 13. The true intent of afflictions considered ; they do not contradict the assertion of the blessed state o^ the pious (Job 5. 17 ; Hebrews 12. 5, 6). he delighteth—or receiveth iis denoting reconciliation regarding the offence which produced chastisement. 13. findetit lit., reaches, or obtains by seeking, getteth lit., draws out, as metals by digging. 14, 15. The figure of v. 13 carried out. It—t. e., wisdom, merchandise—acquisition by trading, fine gold— dug gold, solid as a nugget, rubies—gems, or pearls. 10, 17. Wisdom personified as bringing the best blessings (cf. Matthew 6. 33; 1 Timothy 4. 8). Iler waysSuch as she directs us to take. 18. Wisdom allegorized as a tree of life—(Genesis 2.9; 3. 22,) whose fruit preserves
(cf. eh. 7, 1). 3. Listen attentively and reflect seriously
(ch. 1. 21; Psalm i:W. 2). xinderstanding—right perception of truth. 3. Yea, if—lit., When if, i. e., in such a case. lmowle<lge—or, discrimination unilerstanding—as v.
2. 4. There must be earnest prayer and effort. 5. underfttand—or, perceive intelligently, fliid—obtain. 6. For r-God is ready (James 1. 5; 4. 8). out of bis moutb—by revelation from Him. t. sound wisdom— substance, opposed to what is fictitious. According to the context,
this may be assistance, as here corresponding with buck-
ler, or safety, or wisdom, which procures it (cf. ch. 3. 21 ; 8.
14; la 1; iob fl. 13; 12. 13). layeth up—provides, ever
readj'. 8. fcecpcth . . . way—God defends the riglit way, and tliose in it. saints—objects of favour (cf. Psalm 4. 3, &c.). He guides and guards them. 9. Then—emphatic, In such a case, righteousness . . . path—all parts of duty to God and man. 10, 11. Idea of v. 9, amplified ; on terras
life, gives all that makes living a blessing. 19, 30. The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their
of. V, 4 and v. 2. I'i-l.'i. To deliver—as from great danger
finite powers, may possess tliis invaluable attribute, and are thus encouraged by the Divine example of its use to seek its possession. 31. sound wisdom—(cf. ch. 2. 7). let
(ch, 6. 5). way . . . man—(Psalm 1. 1). frowwd things —perversity (ch. 6. 14; 23. 23), wh.at is opposed to truth, paths of uprightness—or, plainness, walk—habitually act; 14, and that with pleasure, in ignorance of good and pursuit of evil, frowardness—not only their own perversity, but that of others is their delight. They
. . . eyes i.e., these words of instruction. 33-34, assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping, 33. Be not—or, You shall not be. sudden fear 391
Exhurtalion to Study Wisdom. /EOVERBS IV—VI. The Mischiefs of Whoredom.
—what cansos it(ch. 1. 27), any unlooked-for evil (Psalm
1. This connection of uisdom and understanding is Irfv quent (ch. 2. 2; 3.7) ; the first denotes the use of wise meana for wise ends; the other, the exercise of a proper discrimination in their discovery. 2. regai-d—or, observe, keep —preserve constantly. 3. (Cf. ch. 2. 10.) Her enticing promises are deceitful. 4. her end lit., her future, io sense of reward, what follows (cf. Psalm 37. 37 ; 73. 17). Ita nature is evinced by the use of figures, opposite those of
id. i ; 91. 12 ; 1 f^eter 3. U). desolation—(ch. 1. 27). 36. The reason ; sucli as are objects of God's favour, be thy coiiJideiice—^(7., in thy confidence, in the source of thy strength
icf. Nahuni 3. 9, lor the same construction, Hebrew). 27,
>£8. Proinplly fuUU all obligations both of justice and cliarity (cf. .James 2. lo, 10). !i9, 30. Do not aBuse confidence, and avoid litigation. 31. oiipressor—or man of mischief. The destiny of successful evil-doers warns against desiring their lot (Psalm 37.1,2,35,38). 32-35. Reasons for the warning, frowartl—(Ch. 2. 15.) secret . . . liglitoous—in their communion (Amos 3.7). 33. curse
V. 3. The physical and moral suffering of the deluded profligate are notoriously terrible. 5. feet, . . . steps—i.
e.i course of life ends in death. 6. her ways . . . kitovr —Some prefer, " that she may not ponder the path of life," &c. ; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness." 8, 9. Avoid the slightest tempta tion. thine honour—in whatever consisting, strength
. . . wlclieil—it abides with them, and Will be manifested.
34:. The retribution of sinners, as Psalm 18. 26. 35. inherit —as a yjortion. siiame—or disgrace, as opposed to honour, promotion—(cf. Margin), as honour for well-doing makes men conspicuous, so fools are signalized by disgrace.
(ch. 3. 13) or wealth, thy years—by cutting them off in dissipation, to the cruel—for such the sensual are apt to become. 10. wealth lit., strength, or Vae vhswWj oi it. labours—the fruit of thy painful exertions (P.salm 127. 2\ There may be a reference to slavery, a commuted punLshment for death due the adulterer (Deuteronomy 22. 22). 11. at the last—the end, or reward (cf. v. 4). mourn—roar in pain, flesh and . . . botly-the whole person under incurable disease. 13-14. The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace, evil—for affliction, as Genesis 19.20; 49. 15. 15-20. By figures, in which well, cistern, and fountain, represent the wife, and rivers of waters the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In v. 1%, fountains (in the plural) rather denote the proiluce or waters of a spring,
CHAPTEE IV.
Ver. 1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To tliis he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.
1, 3. (Cf. cli. 1. 8.) to know—In order to know, doctrine—the matter of learning (ch. 1. 5), such as he had received (Lamentations 3. 1). 3. father's son—emphatic, a sou specially regarded, and so called tender, as an object of special care (cf. 1 Chronicles 22. 7; 29. 1); an idea further expressed by only beloved—(or, as an only son), (Genesis
22. 2), though he had brothers (1 Chronicles 3. 5). 4. He, taught—or directed me. retain—as well as receive, keep . . . and live—observe, that you may live (ch. 7. 2). 5. Get— As a possession not to be given up. neither decline—t. e., from obeying my word. 6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee. 7. (Cf. Job 28. 28.) getting— or possession, & desire for wisdom is wise. 8. As you highly esteem h ;r, slie will raise you to honour, embrace her—with
lit., ivhat is from a spring, and corresponds with rivers of waters, only thine own—harlots' children have no known father, wife ... youth—married in youth, loving . . . roe—otlier figures for a wife from the well-known beauty of these animals, breasts—(Cf. Song of Solomon
1. 13 ; Ezekiel 2.?. 3, 8.) ravlslieil lit., intoxicated, i. e., fully satisfied. 31. Tlie reason, God's eye is on you, 33, 33, and He will cause sin to bring its punishment. ' witliout Instruction lit., in want of instruction, having refused it
fon'l aflection. 9. ornament— such as the chaplet or wreath of conquerors, deliver—(Cf. Genesis 14. 20.) The allusion to a shield, contained in the Hebrew, suggests protection as well as honour (cf. v. 6). 10—(Cf. ch. 2. 1 ; 3.
(cf. Job 13. 18; Hebrews 11. 24). go astray lit., be drunken. The word ravislied {v. 19) here denotes fulness of punishment.
2.) 11, 13. way of wisdom—which it prescribes, led tiiee lit., caused tfwe lo tread, as a patli (Psalm 107. 7). not be strjiitenecl—have ample room (Psalm 18.36). 13—(Cf. ch. 3. 18.) Tlie figure of laying hold with tlie hand suggests earnest effort. 14. (Cf. Psalm 1. 1.) Avoid all temptations to tiie beginning of evil. IC, 17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (ch. 6. 4; P.salm 36. 5). They live by flagrant vices (ch. 1. 13). .Some prefer to render, "Tneir bread is wickedness, their drink violence" (cf. Job 15. 16; 34.7). 18, 19. As shining light increases from twilight to noonday •splendour, so the course Of the just increases in purity, but (hat of the wicked is as thickest darkness, in which one knows not on what he stumbles. 20-33. (Cf.V. 10, 13; ch. 3. 8, ifco.) 33. health . . . flesh—by preserving from vices destructive of health. 23. -with all diligence—or, above, or more than all, custody (cf. Margin), all that is kept (cf. Ezekiel 38. 7), because the heart is tlie depository of all wisdom and the source of whatever afTeots life and character (iMatthew 12. 35; 15. 10). 24:. a froward mouth —i. €., a mouth, or words of 111 nature. The Hebrew word differs from that used (ch. 2. 15 ; 3. 32). perverse—or, q\iarrelling. lips-or, words. 23. Let . . . before thee—i. e., pursue a sincere and direct purpose, avoiding temptations. 26. Ponder—Well consider; a wise course results from wise forethought. 27. (Cf. v. 25.) Avoid all by-paths of evil (Deuteronomy 2. 27 ; 17. U). A life of integrity requires attention to heart, speeoli, eyes, and conduct.
Ver. 1-35. After admonitions against suretiship and sloth (cf. V. 6-8), the chara(;ter and late of the wicked generally are set forth, and the writer {v. 20-;i5) resumes the warnings against incontinence, pointing out its certain an,d terrible results. This train of thought seems to intimate the kindred of these vices.
1, 3. if-the condition extends through both verses. b« surety—art pledged, stricken . . . Iiand—b.argi\ined (cf. Joli 17.3). with a stranger i. e., for a friend (cf. ch. II.
15; 17.18). 3. come . . . friend—in his power, humble
. . . sure thy friend—urge as a suppliant, i. e., induce the fiieiid to provide otherwise for his debt, or secure the surety. 4, 5. The danger requires promptness. G-8. The impi'ovident sluggards usually want sureties. Hence, sucli are advised to industry by the ant's example. 9, 10. Their conduct graphically described ; 11, and the fruits of their self-indulgence and indolence presented, as . , . travelletli lit., one who walks backwards and fmivards, i. e., a highwayman, armed man—i. e., one prepared to destroy. 12. A naughty persoji— A man of lielial, br of worthlesness, i. c, for good, and so depraved, or wicked
(cf. 1 Samuel 25. 25 ; 30. 22, &c.). Idleness and vice are al-
lied. Though indolent in acts,he activelyand habitually (walkcth) is ill-natured in speech (ch. 4. 21). 13, 14. If, for fear of detection, he does not speak, he uses signs to carry on liisintr^ues. These signs are still so used in the Kast. (leviseth constructs, as an artisan, mischief—evil to others. Frown »-<lncss—As ch. 2. 14. discord—especially litigation. Cunning is the talent of the weak and '.uzy. 15. duddenness aggravates evil (cf. v. 11 ; eli. 29. 1). calamity lit., a crushing weight. l)rokcn—shi vennl as a potter's vessel; utterly destroyed (Psalni 2. U). 16-19. six . . .
Ver. 1-23. A warning against the seductive arts of wicked •women, enforced by considering tlie advantages of chas-
tity, and tile miserable end of the wicked.
"MT son, keep MT words."—PBOY. VII. 1.
27te. Arts of Strange Women. PKOVEKBS VII, VIII. The Excellency, etc., of Wisdom.
lecting ruin themselves. Many regard the passage as a description of the Son of God by the title. Wisdom, which the older Jews used (and by which He Is called, Luke U.
e-reii—ii mode of speaking to arrest attention (ch. 30. 15,
18 ; Jol) 5. 19). proud look—it<., eyes of loftiness (Psalm 131.
1). Eyes, tongue, &c., for persons. spcakctJi— breathes
49), as John 1. 1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, 1. Though described as with God, wisdom
out, habitually speaks (Psalm 27. 12; Acts 9. 1). 30-23. Cf.
Cli. 1. 8; 3. 3, &c.). it—(cf. v. 23) denotes the instruction of parents (v. 2u), to which all the qualities of a safe guide and guard and ready teacher are ascribed. It prevents the Ingressof evil by supplying good thoughts, even in dreams
Is not asserted to be God. 2. The use of per.sonal attributes is equally consistent with a personification, as with the description of a real person. .3. The personal pro» nouns used accord with the gender (fem.) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of
(ch. 3. 21-23 ; Psalm 19. 9 ; 2 Peter 1. 19). reproofs—(ch. 1. 23) the convictions of error produced by instruction. 34. A specimen of its benefit. By appreciating truth, men are not att'ected by lying flattery. 35. One of the cautions of
this instruction, avoid alluring beauty, take [or, ensnare]
spirit, which is neuter in Greek, but to which masculine pronouns are often applied (John 16. 14), when the acts of the Holy Spirit are described. 4. Such a personification Is agreealjle to the style of this book (cf. Ohs. 1. 20; .3.
, . . eyelids—by painting the lashes, females enhanced beauty. 36. Tlie supplied words give a better sense than the old version: "Thepriceof a whore is a piece of bread." adulteress— (cf. Margin), which the parallel and context
16, 17; 4. 8; 6.20-22 ; 9. 1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be sucli, none exist. 5. Nothing
(29-;i5) sustains. Of similar results of this sin, cf. ch. 5. 9-
12. will Hunt—alluding to the snares spread by harlots (cf. ch. 7. 6-8). precious life—more valuable than all else. 37ao. The guilt and danger most obvious. 30, 31. Such a thief is pitied, though heavily punished, sevenfold—(cf. Exodus 22. 1-1), for many, ample (cf. Genesis 4. 24; Matthew
is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
18. 21), even if all his wealth is taken. 33. laeketli understanding—or, heart; destitute of moral principle and prudence. 33. disltonour—or, shame, as well as hurt of body (ch. 3. 35). reproach . . . away—no restitution will
1-4. The publicity and universality of the call contrast with the secre.sy and intrigues of the wicked (ch. 7. 8, &c.). 6. wisdom— subtilty in a good sense, or, prudence, foola —as ch. 1. 22. O. excelle«it things—or, plain, manifest, opening . . . tilings—upright words. 7. For . . . truth —lit.. My palate shall meditate, or (as Orientals did) mutter, my thoughts expressed only to myself are truth, wickedness—specially falsehood, as opposed to truth. 8. in rigliteousness—or, righteous (Psalm 9. 8 ; U. 7). froward —lit., twixled, or contradictory, i. e., to truth. 9. plain . . . understandetli—easily seen by those who apply their minds, tliat lind—implying search. 10. not silver preferable to it, so last clause implies comparison. 11.
suffice; 34, 35, nor any terms of reconciliation be admit-
ted, regard [or, accept] any ransom.
CHAPTEE VII.
Ver. 1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (cli. 3.1-3; 4.10, &c.). apple . . . eyepupil of eye, a custody (ch. 4. 23) of special value. Bind
. . . lingers—as inscriptions on rings. 5. The design of the teacliing (cf. ch. 2. 16; 6. 24). 6. For—or. Since, introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent, wiudo vv [or, opening of the] casement—or lattice, looked
(Cf. c!i. 3. 14, 15.) 13. prudence—as v. 5. The connection of wisdom and prudence is that of the dictates of sound wisdom and its application, find . . . inventions—or, devices, discreet ways (ch. 1. 4). 1.3. For such is the effect of the fear of God, by which hatred to evil preserves from
—lit., watched earnestly (Judges 5. 28). 7. simple—as ch. 1. 4. void of, <Scc. —(Cf. ch. 6. 32.) 8. lier corner— where she was usually found, went . . . house—implying, perhaps, confidence in himself by his manner, as denoted in the word went" lit., tread pot.ipously. 9. The time, twiliffht, ending in darkness, black . . . night lit., pupil, ox, eye,
it. froward moutli—or, speech (ch. 2.12; 6.14). 14. It also gives the elements of good character in counsel, sound wisdom—(Ch. 2.7.) I . . . strength—or, "As for me, understanding is strength to me," thesource of power (Eccleslastes 9. 16); good judgment gives more efficiency to actions; 15, 16, of which a wisely-conducted government is aii example. 17. early—or, diligently, which may Include the u-sual sense of early in life. 18. durable
i.e., middle of niglit. 10. attire—that of harlots was sometimes peculiar, subtile—or, wary, cunning. 11, 13. loud—or, noisy, bustling, stubborn— not submissive, without . . . streets, . . . coiner— (Cf. 1 Timothy 5. 13; Titus 2. 5.) 13-15. Tlie preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Leviticus 3. 9, &c.). This feast she professes was prepared for him whom she boldly addresses as one souglit specially to partake of it.
. . . righteousness—such are the riches, enduring sources of happiness in moral possessions (cf. ch. 3. 16). "19. (Cf. v.
11; 3.16). 30, 31. The courses in which wisdom leads conduct to a true pre.sent prosperity (ch. 23. 5). 33-31.
Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time
16, 17. my be<l—or, couch, adorned in the costliest man-
all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such In Divine, so should it be de-
ner, bed—in v. 17, a place for sleeping. 18-30. There is no fear of discovery, tlie day appointed—perhaps, lit., a
full moon, i. e., a fortnight's time (cf. v. 19). 31. caused . .
yield—or, inclines, flattering-(Cf. ch. 5. 3.) forced him
sired in human afl'airs (cf. ch. 3. 19). 33. possessed—or, created, in either sense, the idea of precedence, in the beginning—or simply, beginning, in apposition with me. before ... of old—preceding the most ancient deeds. 33. I was set up—ordained, or inaugurated (Psalm 2. 6). The other terms carry out the idea of the earliest antiq'
.-by persuasion overcoming his scruples. 33. straightway—quickly, either as ignorant of danger, or incapable
of resistance. 33. Till—He is now caught (ch. 6. 26). 84. The inferential admonition is followed, 36, 37, by a more general allegation of the evils of this vice. Even the mightiest fail to resist her deathly allurements.
uity, and 34-39 illustrate it by the details of creation, brouglit forth—(Cf. Psalm 90. 2.) abounding—or, laden with water, settled—i. e., sunk in foundations, fields
or, out-places, deserts, as opposite to (habitable) worla, highest part—or, sum, all particles together, when he
Ver. 1-36. Contrasted with sensual allurements are the advantages of Divine wisdom, which publicly invites men, otf'ers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relations to the Divine plans and acts is introduced, as in
set . . . deptli—marked out the circle, according to the popular idea of the earth, as circular, surrounded bydepths on which the visible concave heavens rested, established . . . deep—i. e., so as to sustain the waters above and repress those below the firmament (Genesis 1.
cli. .3. 19, 20, thougli more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favour, and those neg-
7-11 ; Job 26. 8). commandment—belter, the shore, t. e..
Of the sea. foundations—figuratively denotes the solid
Sundry Obsen-athus of Moral Virtues, PROVERBS IX—XI. and of their Contrary VicOt
Btrnclnre (Job 3?. i ; Psalni 2i. 2). 30, 31. one broagJit up —ail ol)Jeot of sppoial and pleasing regard. The bestowal of wisdom on men is I'epresented by its finding a deliglit-
13; Psalm 35. 19), and rashness of speech. In each case, the results are on the evil-doers. 11. a well—or., source of good to himself and others (John 7. 37, 38). On last clause cf. v. 6. 13. strifes—or, litigations, covereth—by forgiveness and forbearance. 13. In the lips . . . found —hence, not beaten, as the wicked-speaking fool. '<old of understanding—(ch. 6. 32; 7,7.) 14. lay up knowledge— t. e., as treasures for good use. mouth . . . destruction—or, as to the mouth, &c., destruction is near; they expose themselves to evil by prating. 15. Both by trusting in " uncertain riches" (1 Timothy (i. 17), or by the evils of poverty (ch. 30. 9), men, not fearing' God, fall into dangers. 10. The industry of the righteouy in alone truly successful, while the earnings of the wicked tempt and lead to sin. 17. keepeth—observes (ch. 3. 18; 4.22). refuseth—or, turns from reproof, which might direct him aright. 18. Both vices must one day be know.i and pun-
ful residence and pleasing God. 33-36. Such an attribute jaen are urged to seek, watcliliig . . . waiting lit., so as to ivatch; wait, denoting a most sedulous attention, slnueth . . . me—or better, missing uie, as opposed to finding. 35. (Cf. Luke 13. 23, 24.) love death— act as if they did (c^ ch. 17. 9).
Ver. 1-lS. The commendation of wisdom continued, under the figure of a liberal host, and its. provisions under that of a feast (cf. Luke 14. 10-24). The character of those who are invited is followed by a contrasted description of tlie rejectors of good counsel ; and witli the invitations of wisdom are contrasted the allurement of tlie wicked woman.
islied, and hence their folly. 19. Much speech Involves risk of sin; hence the wisdom of restraining the tongu» (Psalm 39. 1 ; James 1. 26). 30. Right speech is the fruit of a good heart, but the wicked show theirs to be useless. 31. The fool not only fails to benefit others, as do the righteous, but procure tlieir own ruin (cf. v. 11, 17; Plosea
1. liostse—(cf. ch. 8. .34). lier—or, its (the house), seven pillars—tlie number seven for many, or a sufficiency (cli.
G. 31). 3. mSngled— to enhance the flavour (ch. Zi. 30; Isaiah 5. 22). f«i-nis!5ed UL, set out, arranged. 3. maidens—servants to invite (cf. Psalm 68. 11; Isaiah 40. 9).
4. 6). 33. it maketh, &c.—it is empliatic. Riches from God ai-e witliout the sorrow of ill-gotten wealth (cf. Eccleslastes 2. '21-23 ; 1 Timothy 6. 9, 10, 17). 33. Sin is the pleasure of the wicked; wisdom that of the good. 34. it—the very thing. The wicked get dreaded evil; the righteous, desired good. 35. (Cf. Psalm 1. 4; 37. 9, 10, 36.) righteous
iiigiie.-.t places—ridges of heights, conspicuous places. 4-G. (Cf. ch. 1. 4; (i. 32.) Wisdom not only supplies right but foi'hiils wrong principles. 7, 8. shame—(Cf. ch. 3. 35.) a blot—or, stain on character. Both terms denote the evil done l>y others to one whose faithfulness secures a wise man's love. 9. Tlie more a wise man learns, the more he loves wisdom. 10. (Cf. ch. 1. 7.) of the Holy
. . . foundation—well laid and Arm (Matthew 7. 24, 25). 36. i . e., causes vexation. 37. (Cf. ch. 9. 11; Psalm 55. 23.) 38. gladness—in confidence of realizing it. expectation
lit., holies, persons or things, or botli. This knowledge
. . . perish—in disappointment. 39. The way, &c. i. e., God's providence sustains the righteous, and overthrows the wicked (Hosea 14. 9). 30. (Cf. ch. 12. 3; Psalm 37. 9-11;
gives.riglit perception. 11. (Cf. ch. 3. 16-18; 4. 10.) 13. You are mainly concerned in your own conduct. 13. foolish woiiaaii—or lit., ivornan of foil}/, specially manifested by such as are described, clamorous—or, noisy (ch. 7. 11). knowetii nofiiing lit., knoweth not ivhat, i. e., is riglit and proper. H. on a seat lit,, throne, takes a prominent place, impudently and haughtily. 15, 16. to allure those who are right-minded, and who are addressed as in v. 4, as simple i. e., easily led (ch. 1. 4) and unsettled, thougli willing to do riglit. 17. The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger. 18. (Cf. ch. 2. 18, 19 ; 7. 27.)
102. 28.) eartli—or, land of promise. 31. brlngeth foi-th —lit,, germinates as a plant, froward—(Cf. ch. 2. 12, 14). cut olT-as an unproductive plant. 33. known—regard and provide for (Psalm 1. 6). frowardness—all kinds of deceit and ill-nature. The word is plural.
Ver. 1-31. 1. (Cf. Margin.) The Plebrews used stones for weights. Just—Kjomplete in measure. 3. Self-conceit la unteachable; the humble grow wise (cf. ch. 16. 18 ; 18.12). 3. guide—to lead, as a shepherd (ch. 6. 37; Psalm 78. 52). perverseness— ill-nature, destroy—with violence. 4.
Vev. 1-32. Here begins the second part of the book, chs.
(Cf. ch. 10. 2.) wrath— i. e., of God. 5. direct—or, make plain; wicked ways are not plain (ch. 13. 17). 6. deliver them i. e., from evil, which the wicked sufTer by their own doings (cli. 5. 22; Psalm 9. 16). 7. expectation . . . perish—for death cuts sliort all his plans (Luke 16. 25). hope of unjust—better, " hope of wealth," or power (cf. Isaiah 40. 29, Hebrciv). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him. 8. Perhaps the trouble prepared by the wicked, and
10.-22. 16, whicli, with the third, ch. 22. 16-ch. 25., contains series of proverlis wliose sense is complete in one or two verses, and whicli, liaving no logical connect ion, admit of no analysis. Tlie parallelism of chs. 10.-15. are mostly
antithi'ti(.- ; and those of chs. 16.-22. 16, synthetic. The evidences of art in the structure are very clear, and indi-
cate, jiv()l)al)ly, a purpose of facilitating the labour of menioiiy.ing.
1. wise [and] foolish—as they follow or reject the precepts of wisdom, maketh . . . father—or, gladdens a father, heaviness—or, grief. 3. Treasures . . . nothing —i. e.. Ill-gotten gains give no true happiness (cf. ch. 4. 17; ^lattliew 6. 19). righteousness— especially beneficence (Ps.alm 112. 9). death—the greatest of all evils. 3. (Cf. Psalm 37. 16-20 ) Tlie last clause is better: " He will repel the greedy desires of the wicked." 4. maketh rich—(cf.
wliicli he inherits (cf. v. 6). 9. (Cf. Psalm 35. 16; Daniel 11.
32. ) The just is saved by superior discernment. 10, H. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men. By the blessing—implying active benevolence, despiseth
or, reviles, a course contrasted witli the prydent silence of the_ wise, holdetu his peace—as if neither hearing nor telling. 13. tale-bearer—(cf. Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence. 14. counsel—the art of governing
V. 22.) slack— deceitful, failing of its purpose (cf. Hosea
7. Ui). 5. son—as cli. 1. 8, 10, and often. slecpetJi—in indolence, and not for rest, causcth shame lit., is base (cf.
(ch. 1.5). counsellors lit., one giving counsel ; the participle used as .a collective. 15. (Cf. ch. 6. 1.) suretishlp
ch. 14. :i>; 17. 2). 6. Blessijigs lit.. Praises. Tlie last clause
Is better : " The mouth of the wicked covereth, or conceal-
(Cf. Margin), the actors put for the action, which may be lawfully hated. 16. retain—or lit., lay hold of as a support. Honour Is to a feeble woman thus as valuable as riches to men. 17. merciful—kind to others; opposed to crueU Such benefit themselves by doing good to others (cf. ch,
eth, violence, or mischievous devices," to be executed in due time (Psalm 5. 9; 10. 7; Romans 3. 14), and hence has no praises (cf. v. 11). 7. hlesseil lit., for a blessing, or
praise, shall roi— lit., be worm-eaten, useless and disgust-
ing. 8. wise, *c.— (cf. cli. 9. 8, 9, 16), opposed to prating fool—or, fool of lips of wicked language, fall—headlong, suddenly. 9. pei-verteth his way— acts deceitfully, knowndiscovered and punished. 10. Two vices contrasted ; hypocrisy, or Insinuating evil against one (ch. 6.
24. 5), Willie the cruel injure themselves as well <as others, flesh i. e., his body, by penuriousness (C'olossians 2. 23). 18. a deceitful work—or, wages, which fail to satisfy, or
flee away (ch. 10 2; 23. 5). sure reward—or, gain, as from
Sundry Ob^ervaiinni; of Moral Virtues, PEOVERBS XII—XIV. and of their Contrary Victt
trailing (Hosca 10. 12; Galatians 6. 8, 9). 19. Inference from V. 18 (cf. v. o, (>; cli. 10. 16). ao. (Cf. v. 5.) froward— RS ch. 2. 15, opposed to the simplicity and purity of tlie vp-
course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed
(cf. Matthew .5. 9; Romans 12. 18). 21. no evil—(as Psaltl.
rifjlit. ill tlielr wny—or, conduct. 31. The combined power of the wiclced cannot free tliem from jast punishment, wliife tlie unaided children of the righteous find deliverance by reason of their pious relationship (Psalm
91. 10), under God's wise limitations (Romans 8. 28). mischief—as penal evil. 23. deal truly— or, faithfully, i. e., according to promises (cf. John 3. 21). 33. concealeth—by his modesty (ch. 10. 14; 11. 13). heart . . . proelaimeth— as his lips speak his thoughts (cf. Ecclesiastes 10.3). 24. slotJiful—(cf. Margin), so called because lie fails to meet his promises, under tribute—not denoting legal taxes, but the obligation of dependence. 25. a good wordone of comfort. 36. more excellent—(cf. Margin), or, more successful, while the wicked fail; or, we may read it: "The righteous guiiles his friend, but," Ac, i. e.. The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves. 37. (Cf. V. 24.) took In hunting—or, his venison. He does not improve his advantages, the substance . . . precious—or, the wealth of a man of honour is being diligent, or diligence, precious— honour (Ecclesiastes lt>,
37. 2.5, 2«). 'Z-Z. Jewels were often suspended from the nose (Genesis 'U. 47; Isaiah .S. 21). Thus adorned, a hog disgusts less than a fair and indi.screet woman. 23. (Cf. ch. 10. 28.) The wrath is that of God. 24-31. The scope of the whole
is a comment on x\ 2'!. Thus liberality {v. 21), by God's blessing, secures increase, while penuriousness. Instead of expected gain, procures poverty. 35. liberal soul—(Cf. M'lryin.) made faJ—prospers (ch. 28. 25; Deuteronomy 32.
15; Luketj. O.S). \vatcretli . . . watered—a common figure lor blessing. 3(>. Ahotlier example of the truth of D. 23; the miser loses reputation, though he saves corn, soiletli It— ('. e., at a (air price. 27. g;ood [and] miscJilef—i. c, of others. proeiirctU . . . sccketli—implying success. 28.
1). 28. (Cf. ch. 8. 8, '20, &c.) A sentiment often stated; here first aflirmatively, then negatively.
(Cf. ch. IQ. 15; Psalm 19. 6; 1 Timothy 6. 17.) riglUeoiis . . . braiicU—(P.salm 1. 3; Jeremiah 17. 8.) 29. ti-oubletli—as ch. 1). 27 explains, by greediness for gain (cf. v. 17). Inherit . . . wind—even succes.sful, his gains are of no real value. So the fool, tlms acting, either comes to poverty, or heaps up for others. 30. a tree of life—blessings to othei's proceed from the works of the righteous (ch. 3. 18). wiiiiietli souls—(Cf. Margin), to do them good as opposed to ch.G. 25; Ezekiel 13.18 (cf. Luke 5.10). 31. BeJiold— Thus calling attention to the illustrations (cf. v. 23), the sentiment of which is confirmed even in time, not exClud'iig future rewards and punishments.
Ver. 1-25. 1. (Cf. ch. 6. 1-5; 10. 1, 17.) 2. sliall eat—i.e., obtain (ch. 12. 14). transgressors—as ch. 2. '22. violence
or, mischief to themselves. 3. He . . . moutli . . . life Because evil speeches may provoke violence from others. On last clause cf. ch. 10. 14. 4. (Cf. ch. 12. 11, 27.) 5. loatlisome . . . shame—better, causeth shame and reproach
(cf. ch. 19. 26), by slander, &c., which the righteous hates. 6. A sentiment of f requent recurrence, that piety benefits, and sin Injures. 7. In opposite ways men act hypocritically for gain of honour or wealth. 8. Riches save some from punishment, while others suffer because they will not heed the rebuke of sloth, which makes and keeps them poor. 9. light [and] lami>—prosperity ; the first, the greater, and It rejoiccth—or, burns brightly, or continues, wli'ile the other, at best small, soon fails. 10. The obstinacy which attends self-conceit, produces contention, which the well-advised, thus evincing .modesty, avoid. 11. by vanity—or, nothingness, i.e., which is vain or useless to the public (as card playing or similar vices), gathereth . . . labour—(cf. Margin), little by
CHAPTEE XII. Ver. 1-2S. 1. lovetli knowledge—as the fruit of instruction or training (ch 1. 2). Iiateth reproof—(Ch. 10. 17.) bnitlsU—stupid, regardless of his own welfare (Psalm 49.
10; 73. 22). 3. Wickedness cacoot give permanent prosperity, root . . . not be moved—firm as a flourishing tree-(Psalm 1.3; 15.5; Jeremiah 17.8). 4. a -virtuous woman—in the wide sense of well disposed to all moral duties (ch. 31. 10). malteth ashamed i.,e., by misconduct, rottenness—an incurable evil. 5. thoughts—or, purposes, are rigiit lit., are judgment, i. e., true decisions, counsels—(Cf. cli. 11. 11.) deceit—contrary to truth and honesty. 6. The words—or, expressed designs of the wicked are for evil purposes, the month—or, words of the righteous delivering instead of ensnaring men. 7. Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family. 8. despised—as opposed to commended (ch. 11.
little, laboriously. 13. desire comcth—is realized. atre« of life—or, cause of happiness. 13. tlie word i.e., of advice, or, instruction (cf. ch. 10. 27; 11. 31). 14. (Cf! ch. 10.
11.) fountain—or, source of life, to depart—(cf. ch. 1. 2-4), or, for departing, &c., and so gives life. 15. Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning, hard—or, harsh (cf. {Hebrew) Deuteronomy 21.4; Jeremiah 5.15). 16. dealeth—acts with foresight, a fool . . . folly—for want of caution. 17. A wicked [or, unfaithful] messenger falleth into—or, by mischief, or evil, and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others. 18. (Cf. ch. 10,17; 12.1.) 19. Self-denial, which fools will not endure, is essential to success. 20. The benefits of good and evils of bad society are contrasted. 21. (Cf. ch. 11. 31.) good . . . repaid—or. He ((3od) will repay good. 22. wealth . . . just—while good men's estates I'emain in their families, God so orders tliat the gains of sinners enure to the just (cf. ch. 28. 8; Psalm 37.
12). perverse heart—or, wicked principles, as opposed to one of wisdom. 9. despised—held in little repute, obscure
(1 Samuel 18. 23; Isaiah 3. 5). hath a servant—implying some means of honest living, honoureth himself—is self-conceited. 10. regardeth lit., knoweth (Psalm 1.6). mercies . .. . cruel—as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man. 11. The idler's fate is the result of indolence and want of principle (ch. 6. 32; 7. 7). 12. the wicked . . . evil—They love the crafty arts of deception, the root . . . (fruit)—their own resources supply them; or, it may be rendered: "He (God) giveth, or sets (Ezekiel 17. 22) the root of the righteous," and hence
It is linn : or, the verb is impersonal; "As to the root, &c., it Is firm" (ch. 17.19). 13, 14. The sentiment expanded. While the wicked, such as liars, flatterers, &c.,
18, 22, 26, &c.). 23. The labouring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labour. 34, spareth—or, withholds, rod—of correction, hateth—or, acts as if he hated him (cf. ch. 3. 12; 8.36). chasteneth
fall by their own words, the righteous are unliurt. Their good conduct makes friends, and God rewards them. 15. The way . . . eyes—The fool, is self-conceited (cf. t). 1 ; ch.
. . . betimes—or, diligently seeks for him all useful discipline. 35. The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted.
1. 32; 10. 17; James 3. 17). 16. prudent . . . shame—he is slow to denounce his insulters (James 1. 19). 18. speaketh —lit., speaketh ha/slily, or indiscreetly (Psalm 108. 33), as an angry man retorts harsh and provoking invectives, tongue . . . healtli—by soothing and gentle language. 19. Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed. 20. that Imagine—or, plan' (ch. 3. 29). They design a deceitful
Ver. 1-35. 1. Every wise, <fec. lit., J7ie wisdoms (cf. ch.
9. 1) (tf women, plural, a distributive form of speech, hulld* 395
Sundry Observatio7is of Moral Virtues, PROVERBS XV, XVI. and of their Contrary Vices.
trouble — vexation and affliction. 7. (Cf . ch. 10.20, 21.) heai-t . . . not so—not right, or vain. 8, 9. Tlie savritii^ [and] prayer—are acts of worsliip. way [and] followeth
etli . . . lionise—Inore.-isps wealth, which the foolish, by niismanaf^eunJiit, lessen, a. uprightness—is the fruit of fearing God, as falsehood and ill-nature (ch. 2. 15; 3. 32) of despising Him and His law. 3. rod of pride—i. e., the punishment of pride, which tliey evince Ijy their words. The words of the wise procure good to them. 4. crib Is cleaii—or, empty; so "cleanness of teeth" denotes want Of food (cf. Amos 1. 6). Men get the proper fruit of their doings (Galatians 6. 7). 5. A faithful witness, &c.—One tested to be sucli. utter [or, breathe out] lies i. e., habitually lies (cli. 6. 19; cf. Acts 9. 1). Or the sense is, that habitual truthfulness, or lying, will be evinced in witnessbearing. 6. An humble, teachable spirit succeeds In seeking (ch. 8.9; John 7.17; James 1.5,6). 7. Avoid the society pf those who cannot teach you. 8. Appearances deceive the thoughtless, but the prudent discriminate. 9. Fools . . . sin—or, Sin deludes fools, righteous . . . favotir—i. e., of God, instead of the punishment of sin. 10. Each one best knows his own sorrows or joys. 11. (Cf. ch.
. . . righteousness—denote conduct. God's regard for the worship and deeds of tlie righteous and wicked respectively, so stated Psalm 50.17; Isaiah 1. 11. 10. iCf. ch. 10.
17.) the way—that in which God would have him to go (ch. 2.13; Pstilmlig. 1). 11, Hell—(Psalm 16. 10.) destruction—or, Aliaddon, the place of the destroyer. All tlie unseen world is open to God, much more men's hearts. 12.
(Cf. ch.9;8.) go unto the wise—to be instructed. 13. maketh . . . countenance—or, benefits the countenance.' spirit is broken—and so the countenance is sad. 14, (Cf. ch. 10. 21, 2'2.) The wise grow wiser, the fools more foolisli (ch. 9.9). 15. The state of the heart governs the outward condition, evil — sad, contrasted with tlie cheerfulness of a feast. 16. trouble—agitation, implying the anxieties and perplexities attending wealth held by worldlings (ch.
16. 18 ; 1 Timothy 6. 6). 17. dinner [or, allowance (2 Kings
25.30)] (of herbs)—and that the plainest, and hatred—
12.7.) The contrast of the whole is enhanced by that ol house and tabcriincle, a permanentand a temporary dv7ell-
(cf. ch. 10. 12, 18.) 18. (Cf. ch. 14. 29; 16. 32.) 19. Tlie difficulties of the slothful result from want of energy ; the righteous find a plain [and open] way—lit., a highway, by diligence (1 Samuel 10.7; Psalm 1.3). 20. (Cf. ch. 10. 1.) 21. walketii uprightly—and so finds his joy (cli. 3. 6; 10.23). 22. Without cotinsel—or, deliberation, implying a wise deference to the opinions of the wise and good, contrasted with rashness. 23. Good advice blesses the giver and receiver. 24. (Cf. Colossians 3. 2.) Holy purposes prevent sinning, and so its evils. 25. The most desolate who have God's aid have more permanentgood than the self-reliant sinner(ch. 2. 22; 12.7). border—or, boundary for possess ions (Psalm 78. 54). 26. are pleasant words—t. e., pleasing to God (ch. 8. 8, 9). 27. (Cf. ch. 11. 17.) Avarice brings trouble to him and his. hnteth gifts—or, bribes (Exodus 23. 8; Psalm 15. 5), and is not avaricious. 28. (Cf. v. 14; ch. 10. 11.) Caution is the fruit of wisdom; rashness of folly. 29. far
Ing. VZ. eiml thereof—or, reward, what results (cf. ch.5. 4). ways of death—leading to it. 13. The preceding sentiment illustrated by the disappointments of a wicked or untimeljjoy. 14. filled . . . ways—receive retribution
(ch. 1.311. a good man . . . himself— is away from
sucli, will not associate with him.. 15, The simple . . . word—He Is credulous, not from love, but heedlessness
(ch. 13.16). 16. (Cf. ch. 3.7; 28.14.) rageth—acts proudly and conceitedly. 17. He . . . angry—lit., short of anger [cf.
V. 29, opposite idea), man . . . hated—i.e., the deliberate evil-doer is nrore hated than the rash. 18. inherit—as a portion (rf. 3.35). are crowned lit., are surrounded with
ii, abound in it. 19. describes the humbling of the wicked by the punishment their sins incur. 20. This sad but true picture of human nature is not given approvingly, but only as a fact. 21. For such contempt of the poor is contrasted as sinful with the virtuous compassion of the good. 22. As usual, the interrogative negative strengthens the atiirmative. mercy and truth i. e., God's (Psalm 57.
. . . wicked—in His love and favour (Psalm 22. 11 ; 119. 155). 30. Light of the eyes— (Ch. 13.9.) What gives light rejoiceth the heart, by relieving from anxiety as to our course, so good report—or, doctrine (Isaiah 28. 9; 53. 1), maketh . . . fat-^or, gives prosperity (ch. 3.13-17; 9. H), The last clause is illustrated by the first. 31, 32, (Cf. ch,
8; 61. 7). 23. labour—or, painful diligence, talk ... penury—idle and vain promises and plans. 24. (Cf. ch. 3. 16.) foolisltness . . . folly—folly remains, or produces folly, has no benefit. 25. Life often depends on truth-telling, a deeeitfiil . . . lies—he that breathes out lies is deceit, not to be trusted (v. 5). 26. The blessings of piety descend
10.17.) reproof of life—which leads to life, abidet.lt... wise— is numbered among them, refuseth—or, neglects, passes by (ch. 1. 25; 4. 15). despiseth . . . soul—so acts as If esteeming its interests of no value. 33. The fear . . . wisflom—Wisdom instructs in true piety, before . . . humility— (cf. Luke 24. 26 ; 1 Peter 1. 11) ; opposite (cf. ch. 16. 15). CHAPTER XVI.
to children (ch. 13.22; 20.7; Exodus 20.6). 27. (Cf. ch. 13.
14.) fear of the Lord—or, law of the wise, is wisdom (Psalm HI. 10.) 2«. Tlie teacliing of a true political economy. 29, slow . . . understanding — (Cf. v. 17.) hasty—(Cf. v. 17.) exalteth folly—makes it conspicuous, as if delighting to honour it. 30, A sound heart—Both literally and figuratively, a source of health ; in the latter sense, opposed to the known efTectof evil passionson health. .31. reproacheth his Maker—who is the God of such, as well as of the rich (ch. 22. 2; .fob 31. 15; and specially 1 Samuel 2. 8; Psalm
Ver. 1-.33. 1. preparations—or, schemes. In man—or
lit., to man, belonging, or pertaining to him. the answer
. . . Lord—theeflicient ordering is from God, "JIan proposes ; God disposes." 2. clean—or, faultless, weigheth —or, tries, judges, implying that they are faulty (ch.21.2*
113.7). 32. driven—or, thrust out violently (cf. Psalm 35.
24. 12). 3. (Cf. Margin.) Rely on God for success to your lawful purposes. 4. for liimself—or, "for its answer, or purpose," i.e., according to God's plan; the wicked are for the day of evil (Psalm 49.5; Jeremiah 17.18); sinning and sulfering answer to each otlier, are indissoluljly united. 5. (Cf. ch. 3. 32.) 6. By mercy and truth—
5, 6). hath hope—or, trusteth (ch. 10. 2; 11. 4; Psalm 2. 12), Implying assurance of help. 33. restcth— preserved in quietness for use, while fools blazon their folly (eh. 12. Zi;
13. 10). 34. Righteousness—.Just principles and actions, exolteth—raises to honour, is a reproach—or brings on them the ill-will of others (cf. ch. 13. 6). 35. wise—dis-
creet, or prudent, causeth shame—(ch. 10. 5; 12.4) acts basely.
i. e., God's (P.salm 8.5. 10), He effects the atonement, or covering of sin ; and the principles of true piety incline men to depart from evil; or, merc^ and truth may be man's, indicative of tlie gracious tempers which work instrumentally in procuring pardon, purged— expiated (aa Leviticus 16. 33; Isaiah 27. 9, Hebrew). 7. Persecutions, of course, excepted. 8. (Cf. ch. 15. 6, 16, 17.) 9. (Cf. v. 3.) dlrecteth—establisheth. 10. The last clause depends on the
Ver. 1-33. 1. soft—tender, or gentle, tumeth . . . wrath —from any one. stir up—as a smouldering fire is excited.
tt. tisetJi . . . aright—commends knowledge by its proper use. pouretli out—utters abundantly (ch. 12. 23), and so disgusts otliers. 3. bcliolding— watching (cf. ch. 5. 21; iPsaim 66. 7). 4. A wholesome toitgue—(cf. Margin), pacifying and soothing language, tree of life—(Ch. H. 18; 11.
first, expressing the importance of equity In decisions, so authoritative. 11. are tlie Lord's. . . his work — i.e., what He has ordered, and lience should be observed by men. 12. Rulers are rightly expected, by their position, to hate evil; for tlieir power is sustained by righteousness. 13. A specification of the general sentiment of ti.
30.) perversene»s therein — cross, ill-natured language, breacli . . . spirit—(cf. Isaiah 65. 14, Hebrew), grieves, instead of appeasi-ig. 5. (Cf. ch. 4. 1; 10. 17; 13. 1-18.) is prudent—acts discreetly. 6. treasure-implying utility. 396
12. 14, 15. This wrath, so terrible and certain, like me«-
Sundry Observations of Moral Virtues, PKOVERBS XVII—XIX. and of their Contrary Viea,
body is well known, drieth—as if the marrow were exhausted, medicine—or, body, which better corresponds with bone. 33. a gift . . . bosom— money and other valuables were borne in a fold of the garment, called the bosom, to pervert i. e., by bribery. 34. Wisdom . . . him—ever an object of regard, while a fool's affections are unsettled. 35. a grief—or cross, vexation (cf. v.21 ; ch.
scngrrs of {leath (1 Kings 2. 25), can be appeased by the wise, light of . . . countenance— favour (Psalm 4.6).
life—preserves it, or gives blessings which make it valuable, tlte latter rain—fell Just before harvest, and matured the crop; hence specially valuable (Deuteronomy
11. 14). IG. (Cf. ch. 3. 16; 4.5.) 17. The highway—A common, plain road, represents the habitual course of the righteous in departing from evil, keepeth—or, observes. 18, 19. (Cf. cb. 15.33.) Haughtiness and pride Imply selfoonfldence, which produces carelessness, and hence the
10. 1). 36. Also—I. e.. Equally to be avoided are other sins, punishing good subjects, or resisting good rulers 37, 38. Prudence of speech is commended, an excellent, or calm spirit, not excited to vain conversation.
fall lit., sliding, divide the spoil— i.. e., conquer. Avoid the society of the proud (James 4. 6). 80. handleth a matter—or, >visely considers the word, i. e., of God (cf. ch.
1.3. 13). triistetU-(Cf. Psalm 2. 12; 118. 8, 9.) 31. wise In heart— who riglitly consider duty, sweetness of the lips —eloquent discourse, persuades and instructs others. 33. Understanding—or, discretion, is a constant source of blessing feh. 13. 14), benertting others ; but fools' best efforts are follj . 2,3. The heart is the source of wisdom flowing from the mouth. 34. (Cf. ch. 15. 26.) Gentle, kind words, by soothing the mind, give the body health. 35. (Cf. ch.
Ver. 1-24. 1. Through desire . . . seeketh i. e., seeks selfish gratification. Intermeddleth . . . wisdom— or, rushes on (ch. 17..14) against all windom, or what is valuable (ch. 2. 7). 2. that his heart . . . itself—i. e., takes pleasure In revealing his folly (ch. 12. 23 ; 15. 2). 3. So surely are sin and punishment connected (ch. 16. 4). Wicked, for rvickcdness, answers to ignominy, or the state of such ; and contempt, the feeling of others to them ; and to reproach, a manifestation of contempt. 4. Wise speech
14. 2.) 20. Diligence is a duty due to one's self, for his wants require labour. 27. ungodly man—(Cf. ch. 6. 12.) diggetli ijp evil—labours for it. In his lips . . . Are—his words are calumniating (James 3. 6). 38. (Cf. ch. 6. 14; 10.
is like an exhaustless stream of benefit. 5. accept the person—(Cf. Psalm 82. 2.) "It is not good" is to be supplied before to ova-throw. G, 7. The quarrelsome bring trouble on themselves. Their rash language ensnares them (ch. 6. 2). 8. (Cf. ch. 16. 28). as woundsnot sustained by ttie Hebrew; better, as "sweet morsels," wliich men gladly swallow. Innermost . . . belly — or, the mind, or heart (cf. ch. 20. 27-30 ; Psalm 22. 14). 9. One by failing to get, the other by wasting wealth, grows poor, waster—KZ., master of wasting, a prodigal. 10. name of the liord—manifested perfections (Psalm 8.1; 20.2), as faithfulness, power, mercy, &c., on which men rely, la safe—Ki., set on high, out of danger (Psalm 18. 2 ; 91. 4). 11. contrasts with v. 10 (cf. ch. 10. 15). Such is a vain trust (cfc Psalm 73. 0). 13. (Cf. ch. 15. 33 ; 16. 18.) 13. Hasty speech evinces self-conceit, and ensures shame (ch. 26. 12). 14, Inflrmity—bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God. 15. (Cf. ch. 1. 5, 15, 31.) 16. (Cf. ch. 17.
81.) whisperer—prater, tale-bearer (ch. 18. 8 ; 26. 20). 39. violent man—or, man of mischief (ch. 3. 31). enticeth (Ch. 1. 10.) 30. He shutteth his eyes— denoting deep thought (I'sulin 64. 6). moving [or, biting] his lips—a determined pvrpose (ch. 6.1.3). 31. (Cf. ch. 20. 29.) If—or, which may be supplied properly, or without it the sense
is as ch. .3. 16; 4. 10, that piety is blessed with long life. 33.
(Cf. ch. 14. 29.) taketh a city—t. e., by fighting. 33. Seemingly the most fortuitous events are ordered by God.
Ver. 1-2S. 1. sacrifices—or, feasts made with part of them (ch. 7.14; Leviticus 2.3; 7.31). with—or, lit., of. strife — its product, or attendant. 3. (Cf. ch. 14. 35.) causetli shame—(Ch. 10. 5.) shall . . . inheritance—j. e.. Share a brother's part (cf. Numbers 27. 4, 7). 3. God only knows, as He tries (Psalm 12. 6; 66. 10) the heart. 4. Wicked doers and speakers alike delight In calumny. 5. (Cf. ch. 14. 31.) glad at calamities—rejoicing In others' evil. Such are rightly punished by God, who knows their hearts. 6. Prolonged posterity Is a blessing, its cutting off a curse (eli. 13. 22; Psalm 109. 13-15), hence children may glory in a virtuous ancestiy. 7. Excellent speech—(Cf. Margin.) .Such language as ill suits a fool, as lying (ought to suit) a prince (ch. 16. 12, 13). 8. One so corrupt as to take a brilie evinces his high estimate of It by subjection to its influence (ch. 18. 16; 19. 6). 9. seeketh love—(Cf. Margin.). The contrast is between the peace-maker and tale-bearer. 10. Reproof more affects the wise, than severe scourging fooLs. 11. Such meet just retribution (1 Kings 2. 25). a cruel messenger—one to Inflict it. 13. They are less rational in anger than wild beasts. 13. (Cf. Psalm 7. 4; .35. 12.) evil—injury to another (ch. 13. 21). 14. letteth . .. water—as a breach in a dam. before . . . meddled 'i^tth—before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or Increases. 15. abomination . . . I^ord—as reversing His method of acting (ch. ,3. 32; 12. 2). 16. Though wealth cannot buy wisdom for tho.se who do not love it, yet wisdom procures wealth (ch. 3. 16; 14. 24). 17. To the second of these parallel clauses, there Is an accession of meaning,