Bible Commentary (1871–1879 Edition) (continued)
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 modifications 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.
CHAPTER I. 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 instructions.
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 ef Tort and hope for successful concealment, swallow liercolve [lit., for perceiving, the design (as above)] . . . niulcrstai Kllng— 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 discreet 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). disis 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 acii Ording to their use. Here good, as they imply wari390