Bible Commentary (1871–1879 Edition) (continued)
TJie SayiiKji of Agur. PROVERBS XXXI. The Words of King Lemuel.
term of special affection, son . . . vows—as one delic.ated to God ; so the word Lemuel may mean. 3-i). Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressivre and unrighteous government are used to sustain sensual indulgence. 3. strength—mental and bodily resources for health and comfoft. thy ways—or course of life, to that natural cnnrliiion, ns oontrasted with God's all-seeing c<>ni)i!<'lieiisive knowledge and almislity power. The questions of Iliu last clause emphatically deny the attrihutes mentioned to be those of any creature, thus impressively strengfheninK the implied reference of the former to God (cf. Peuteronomy 30. 12-14; Isaiah 40. 12; Epiiesians 1. S.. 5. (Cf. Psalm 12. 0; 119. 140.) 6. Add . . . words—Implying that his sole reliance was on God's allsnf Reient teacliinfi. reprove [convict] tliee—and so the lalsehood will appear. 7-9. A prayer for exemption from wickedness, and the extremes of povertj' and riches, the. . . kings—^(7., to the destro>/lng of kings, avoid destructive pleasures (cf. ch. 5. 9; 7. 22, 27; Hosea 4. li). 4, 5. Stimulants enfeeble reason, and pervert the heart, and do not suit rulers, who need clear and steady minds, and wellgoverned atlections (cf. ch. 20. 1 ; 22. 29). pervert . . . affiltted— they give unrighteous decisions against the poor.
/ICO t/iinfjs mentioned. Contentment is implied as desired, vanity—all .^torts of sinful acts (Job 11. 11; Isaiah 5. 18).
6, 7. The proper use of such drinks is to restore tone to feeble bodies and depressed minds (cf. Psalm 104. 15). 8, 9. Open . . . cause—Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (cf. Psalm 72. 12; Isaiah 1. 17). appointed to destruction—who are otherwise ruined by their oppressors (cf. ch. 29. 14, IC). 10-31. This exquisite picture of a truly lovely wife is conceived and drawn in accordance with thefcustoms of Eastern nations, but its moral teachings suit all climes. In Uebrew the verses begin with the letters of Hcbrem alphabet in order (ct. Introduction to Poetical Books). 10. Who lie fitll . . . deny-/, c, pufled up by the pride of prosperity, take tlie uume . . . vain—this is not (Hebreiv) the form (cf. Exodus 20. 7), but take rather denotes laying
iolent hold on any tiling^', e., lest I assail God's name or attributes, as justice, mercy, Ac, which the poor are tempted to dn. 10. Accuse not—Slander not (Psalm 10. 7). cnrse . . . guiKy—lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear. 11-14. Four kinds of hateful persons—(1) graceless children, (2) hypocrites, (3) tlie proud, (4) cruel oppressors (cf. on v. 14, Psalm 14. 4; 52. 2)—are now illustrated, (1) v. 15, 16, the in-. . . woman!—The question implies that such are rare, though not entirely wanting (cf. ch. 18.22; 19.14). virl»ious— of strenf/th, i.e., moral courage (cf. ch. 12.4; Ruth 3. 11). her price, Ac—(cf. ch. 3. 15.) 11. heart . . . tntst in her—he relies on her prudence and skill, no need of spoil—does not lack profit or gain, especially, that obtained by the risk of war. 13. do . . . good—contribute good to hifn. 13, 14. Ancient women of rank thus wrought with their hands, and such, indeed, were the customs of Western women a few centuries since. In the East also, the fabrics were articles of merchandise. IJ. She diligently attends to expending as well as gathering %vealth; 16., and hence has means to purchase property.
satiabilitj' of prodigal children and their fate; v. 17, (2) hypocrisy, or tlie concealment of real character; v. 18-20,
(3 and 4} various examples of pride and oppression. 15, 16. Iiorse-leecU—supposed by some to be the vampire (a fabulous creatine), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration (cf. Isaiah 14., SI). Ttiere are tliree . . . yea, four
(Cf. cli. r>. IB.) 17. Tlie eye—For the penson, with reference to the use of tlie organ to express mockery and contempt, and also as that by which punishment is received, tlie ravens . . . eagles . . . eat—either as dying unnaturally, or being left unburied, or both. 18-30. Hj-pocrisy is illustrated by four examplesof the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, i. e., the adulterous ivoman.
17, 18. To energy she adds .a watchfulness in bargains, and a protracted and painful indnstr.v. The last clause may figuratively denote that her prosperity (cf. ch. 24. 20) is not short-lived". 19. No work, however mean, if honest, is disdained. 30. Industry enables her to be charitable. 31. scarlet—or, prirple, by reason of the dyes used, tlifl best fabrics, as a matter of taste also, the colour suits cold, 33. coverings of tapestry—or, coverlelx, i. e., for beds, sllh [or, linen (cf. Exodus 26. 1 ; 27. 9)] and purple— /. e., the most costly goods. 33. In the gates—(cf. ch. 22. 22). His domestic comfort promotes his advancement in pubslie en<et!i . . . montli^'. e., she hides the evidences of her shame, and professes innocence. 21-23. Pride and cruelty, the undue exaltation of those unfit to hold power produce those vices which disquiet society (cf. ch. 19.10;
US. 3). iielr . . . mistress i. e., takes her place as a wife 'Genesis Ifi. 4). 34-31. These verses provide two classes of itpt illustrations of various aspects of the moral world, which the reader is left to apply. By the first, diligence and pVovidence are commended ; tlie success of these Insignificant animals being due to their instinctive sagacity and activity, rather than strength, conies—mountain mice, or rabbits, spider—tolerated, even in palaces, to destro.v flies. taltetU . . . hands—or, uses with activity the limbs provided for taking prey. The other class provides similes for whatever is majestic or comely, uniting eflicieiuy with gracefulness. 33. As none can hope, successfully, to resist such a king, suppress even the thought of an attempt, lay . . . hand upon thy mouth lay is well supplied (Judges 18. 19; Job 29. 9; 40. 4). 33. ?. e., strife —or other ills, as surely arise from devising evil as natural et Tects from natural causes.
lic dignity. 34. fiite linen—or, linen sliirts, or the material for them. glw Ues—were often costly and highly valued (2 Samuel 18. II). dellvercth—or, giveth as a present or to sell. 35. Strength and honour—or, Strong and beautiful, is her clothing; or, figuratively, for moral character, vigorous and honourable, shall rjjolce . . . coni« in confidence of certain maintenance. 36. Her conversation is wise and gentle. 37. (Cf. 1 Timothy 5. 14; Titus 2.
5.) She adds to her example a wise management of those under her control. 38. She is honoured by those who best know her. 39. The words are those of her husband, praising her. virtuously—(Cf. v. 10.) 30. Favour—or, Grace of personal manner, beauty—of face, or form (cf. ch. 11.
22). True piety alone commands permanent respect and affection (1 Peter 3. 3). 31. The result of her labours ia her best eulogy.
CHAPTER XXXI.
Nothing can add to the simple beauty of tWs admirable portrait. On the measure of its realization in the daughters of our own day rest untold results, in the domestic, and, therefore, the clvH and religious, welfare of the people.
Ver. 1-31. 1. Of the title of this, the 6th part of the book, cf. Introduction, prophecy—as ch. 30. 1. 3. Wliat, my son I— I. ('., Wliat sliall I say? repetitions denote earnestness, son . . . -woml)—as our phrase, "my own son," a 402
The Preacher Sho'^cth that all ECCLESIASTES I. Human Courses are Vain,
ECCLESIASTES; OR THE PREACHER,
THE GREEK TITLE IN THE LXX.
INTRODUCTION.
TUE Hebrew is Koheleth, which the speaker In It applies to himself (ch. 1. 12), " I, Koheleth, was king over Israel."
It means an Assi-mbler or Convener of a meetinf/ and a, I'reac/ier to such a meeting. Tlie feminine form of tlie Hebrew lioun, and its construction once (ch. 7. 27) with a feminine verb, show tliat it not only •ignifles Solomon, the Preacher to assemblies (in wliich case it is construed witli the verb or noun masculine), but also Divine IKtsdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with tlie masculine. Solomon was endowed with inspired wisdom (1 Kings 3. 5-U ; 6. 11, 12; 9. 1, Ac; 11. 9-11), specially fitting liim for the task. Tlie Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had au assembly yearly, at Ocadh, for'liearing and reciting poems. Cf. "Masters of assemblies" (note ch. 12. 11, also 12.9). "The Pi-eacher tauglit tlie people knowledge," probably viva voce; 1 Kings 4. 34; 10. 2, 8, 21 ; 2 Chronicles 9. 1, 7, 23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1 Kings 4. 32. 33), refers not to wrilten compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signities also by the term that Solomon's doctrine is Intended for the "great congregation," the Church of all places and ages (Psalm
22. 25 ; 49. 2^). Solomon was plainly the author (ch. 1. 12, 16; 2. 15; 12. 9). That the Rabbins attribute it to Isaiah or Hezekiah is explicaljle by supposing that one or the other inserted it in tlie canon. Tlie difference of its style, as compared with Proverbs and Sons; of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervour of his first love to God; Proverbs, about the same time, or somewhat later ; but Ecclesiastcs in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psalm
89. 30, 33 proves his penitence. The substituti(m of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1 Kings 11. 14, 23); but now, having repented, he wishes to l)e henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic, were offshoots.
The Scope of Ecclesiastes is to show the vanity of all mere human pursuits, when made (he chief end, as contrasted
Willi the real blessedness of true wisdom, i. e., religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted, but drew its sanctions of rewards and punishments in accord.ance with the theocracy, which was under a special providence of God as the temporal King of Israel, from tlie present life, rather than the future. But after that Israel chose an earthly king, God withdrew, in part, his extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice
(ef. ch. 2. l(j; 3. 1!) ; 4. 1 ; 5. 8 ; 7. 15; 8. 14; 9. 2, 11). Hence the need arises to show that tliese anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the " whole " book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep liis commandments "
(cli. 12. 13, 14), and raeanwlille, to use, in joyful and serene sobriety, and not abuse the present life (ch. 3. 12, 13).
'It is objected that sensual epicurism seems to be inculcated (ch. 3. 12, 13, 22, &c.) ; but it is a contented, thankfu I enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by ch. 5. 18, cf. with 11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in cli. 7. 2-6; 11.9;12.1. Again, ch. 7. 16 ; 9.2-10, might seem to teach fatalism and skepticism. But tliese are words put in the mouth of an objector; or rather, were tlie language of Solomon himself during liia apostasy, finding an echo in the heart of every sensualist, who ivishes to be an unbeliever, and, wlio, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unljelief. The answer is given (cli. 7. 17, 15;
9. 11, &c. ; 11.1,6; 12. 13). Even if these passages be taken as words of .Solomon, they are to be understood as forbidding a self-made " righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness witli which it wearies itself; also, that speculation wliich tries to fathom all God's inscrutable counsels (ch.
8. 17), and that carefulness about the future forbidden in Matthew 6. 25. The Chikf Good is that, the possession of which makes us happy, to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted
It to the present life, treating the eternal as unreal, and only useful to awe the multitude witli. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy tiie soul, and that heavenly wisdom alone
Is the chief good. He had taught so when young (Proverbs 1. 20; 8.1,&c.); soalso,in Song of Solomon, he had spiritualized the i;ubject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.
It is dividid into two parts—chs. 1.-6. 10 showing the vanity of earthly things; ch. 6. 10 to ch. 12., the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed.
Tlie deviations make it the less stitf and artitlcial, and the more suited to all capacities. It is in poetry; the lieniistlchal di visi(m is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.
of Heavenly ITMom speaking through and identified with nim. Verse 12 shows that "king of .lerusaleni" is in apposition, not with " David," but " Preacher." of .lerusnleni—rather, in Jerusalem, for it was merely his metrop-
CHAPTER I.
Ver. 1-18. INTUODUCTION. 1. the Preacher—and Convener of assemblies for the purpose. See my Preface. " Koheleth" in Hebrew, a symbolical name for Solomon, and olis, not his wliole kingdom. 3. The theme proposed a* 403