Bible Commentary (1871–1879 Edition)
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.
CHAPTER XVIII.
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.
CHAPTER XVII.
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 'itth—before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or Increases. 15. abomination . . . Iord—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,
8,23.) Disapproval of the fact stated is implied. 17. Onesided statements are not reliable, searcheth—thoroughly (ch. 17. 9, 19). 18. The lotwhose disposal is of God (ch.
16. 13), may, properly used, be a right mode of settling disputes. 19. No feuds so difficult of adjustment as these of relatives ; hence great care should be used to avoid them. 30. (Cf. ch. 12. 14 ; 13. 2.) Men's words are the fruit, or, increase of lips, and when good, benefit them. satls Aed tvlth—(Cf. ch. 1. 31 ; 14. 14.) 31. Death and life—or. The greatest evil and good, that love it—i. e., the tongue, or its use for good or evil, eat . . . fruit>-(Cf. v. 19; James
1.19.) 33. The old versions supply "good" before the "wife," as the last clause, and ch. 19. 14 imply (cf. ch. 31.
10). 33. the rich . . . roughly—he is tolerated because rich, Implying that the estimate «f men by wealth is wrong. 34. A man . . . friendly—better, "A man . . .
(is) to, or may triumph (Psalm 108. 9), or, shout for Joy (Psalm 5. 11), i. e., may congratulate himself." Indeed, there is a Friend who is better than a»brother; such is the "Friend of sinners," who may have been before the writer's mind.
CHAPTER XIX.
Ver. 1-29. 1. (Cf. ch. 28. 6.) " Rich" for "fool" here. Integrity is bfetter than riches (ch. 15. 16, 17 ; 16. 8). 2. The last illustrates the first clause. Rashness, the result of ignorance, brings trouble. 3. perverteth . .• . wayturns him back from right (ch. 13. 6; James 1. 13); and he blames God for his failures. 4. (Cf. ch. 14. 20). Such facts are often adduced with implied disapprobation. 5. Cf. v, i, e., that a brother's love is specially seen In adversity. 18. (Cf. ch. 0. 1-5; 11. 1.5.) In the presence, &c.—i. e., he either fails to consult his friend, or to follow his advice. 19. strife—or, contention is, and leads to, sin. he that exalteth liis gate—gratifies a vain loveof costly building, seeketh—or, flndeth, as If he sought (cf. "loveth death," ch. 8. .36). 30. The second clause advances on the first. The ill-natured fail of good, and the cavilling and faultflndlng Incur evil. 31. (Cf. ch. 23. 24.) Different words are rendered by /oo«, both denoting stupidity and impiety, aa. (Cf. ch. 14. 30; 15. 13.) The effect of the mind on the
9, where "perish" explains "not escape" here (cf. Psalm 88.
9, 10). 8. (Cf. Margin; ch. 15. 32.) loveth . . . soul—or, himself, whicli he evinces by regarding his best interests, keepeth—or, regards. 10. (Cf. ch. 17. 7.) The fool is incapable of properly using pleasure as knowledge, yet for him to have it is less incongruous than the undue eleva«