Chap. Xiii. 1-25. 138
CHAP.
XIII.
1-25.
21 Evil pursueth sinners, but to the righteous God repayeth good.
22 A good man leaveth an inheritance to his children's children, and the wealth of the sinner is laid up for the just.
23 The poor man's new land (yieldeth) much food, but many a one Is destroyed by iniquity.
24 He that spareth his rod hateth his son, but whoso loveth him seeketh correction.
25 The upright eateth to the satisfying of his hunger, but the belly of the wicked shall want
GRAMMATICAL AND CRITICAL.
Ver. 2. [The literal rendering is "/fte 5oti/ o/ (/le 7«ict?ti (shall feed nponl violence.** Subetantially this rendering hi given by the E. v., by H., N., S , and M.
Zockler [see exes;, uotesj regards this verse as conveying the two ideas that violence is the wicked man's delight, and that it is his recompense. lie I'eeds on it while he lives, and dies by it.
Conceiving the former to be the more prominent idea here be gives to \^ii} a secondary and figarative meaning,—the lonffing, the delight.
We think that he has lost rather than gained by this refining.— A.] Ver. 4. According to the Masoretic punctuation the clause would be literally rendered " His soul—the slnggard'e longeth [strongly desiretbj, and there is nothing," [" His appetite."
Z.] The suffix in lU/SJ would then stand pleonaatitally before the appended genitive 7V V [as e. ^. Num. xxiv. 3; Deut. xxxii. 43]
; T'Xl would however be introduced as T ' - T a parenthesis between the predicate and the subject, and would express substantially the idea "without satisfaction, without finding anything."
It appears simpler and less forced, however, to change the punctuation as Uitzio does, thus:
S^f^l liySJ rXI 'niXnO) in which cose K'SJ receives the meaning by metonymy "object of desire " (comp. Ph.
XXXV. 25;
Isa. Iviii. 19), and the meaning of the whole clause is aa in our version.
Ver. 5. [U?^X3^i which Z. regards aa equivalent to ly'^^ Bott.
(see g 1147, C. t.) regards as substituted for it by a : — T mere interchange of weak and kindred consonants.
The VL-rbs are nearly related, 1^X3 being used of that which in o^ensive to the sense of smell, t^l^ of that which changes color, by turning pale or otherwise.
The one describes mis- (unduct as offensive, the other as shameful.—A.] Ver. 9. The verb !ly^^ seems to form a designed accord with n?3t!/^ ; comp. xii. 25.
' T :
T :
, Ver. 11. [The different renderings grow partly out of different conceptions of the meaning of the noun
/27) and partly from different syntactical constructions.
7371, originally " breath," then " nothingness " or " vanity," is by most interpreters tak^n in some metaphorical sense.
The rendering of the E. V., followed by H ,is ambignous, "by or through vanity."
M. and St. render '• without effort ;" Fd erst agries wiih Z. in giving it an ethical meaning,—that which ia morally nothing, nothing right, nothing good.
It so desci ibe-i fraud and iniquity.
Gesen., Noyes, etc., retain the primitive meaning, and treat the TO as comparative.
See £xeg. Notes.—A.] Ver. 15. [The rendering of 3lD~7DU' i^ ^^^ E. V., is again ambiguous: "good understanding."
H., N., S., M. agree substaatially with Z., interpreting the phrase as descriptive of prudence or discretion joined with kindness.
Others, e. g.
FnER8T,give it, with less probability, the passive meaning of "consideration" or "reputation."—A.]
Ver. 16. Instead of ~7J) we should read 7^, in accordance with the correct rendering of the Vulg. : Astutus omnia agit cum consilio.
[The English commentators without exception, so far as we know, follow the E. V. and the LXX. translate according to the pointing ^f the M.is. text:
TTasTravovpyo<:; "every wise man," e^c.
Z.'s rendering is certainly moie forcible, and justifies the vowel cliange.—A.] Ver. 19. [The weight of authority has been decidedly against the author's conception of the poetic nTlJ.
Gesen.
T :
, and FuERST are against him, as well as the commentators citfd.
Kamph. may be added to those who agree with Z. in reii'iering this Niph. participle "become" as meaning "come into being," " developed," while the other conception is that it describes what has been "completed, accomplished."
Comp. ver. 12, 6, "desire that bath come.' which is generally understood to be satisfaction.
We cannot think that the proverb relates to the pleasure of desiring, but to that of being satisfied.
The 2d clause is by H. regarded as an inference, "therefore," etc.; E. V, N , S., M. re^jard it as an antithesis— notwithstanding their certain disappointment fools cling to evil.
K. shapes tlie antithesis dilferently: "a new desire is pleasant to the soul, but if it be evil fools abhor to renounce it."
Z.'s view appears in the not« s —A.] Ver. 20. [For the imper. use of the inf. abs. see Grken § 268, 2 and grammars generally. l?i'^^ Niph. Iraperf., more distinct than ^*^^ which might be a neuter Kal. Bott. ^ 1147, A.—A.] partly from the difficulties, often utterly insuperable, which meet the attempts to point out real divisions at the beginning and end of the several alleged groups of verses.
It appears further from the fact that here again it is necessary to stamp as spurious one verse at least
(xiii.
EXEGETICAL.
1. With chap, xiix Hitzig would have a new section comtiience, extending to chap. xv.
3J, anu consisting of three subdivisions of symmetrical structure.
The first of these subdivisions would be chap, xiii., consisting of four groups of six verses each; the second, chap, xiv., five groups of seven verses each; the third, chap.
23), a violent critical expedient to secure the symmetrical relation of groups that is demanded.
Comp. above, Exeget. notes on chap, x., No.
With respect to the groups of verses that do develop themselves with satisfactory distinctness, and in general with reference to the order and progress of thought in the chapter before us, see the Doctrinal and Ethical notes.
XV., four groups of eight verses each—altogether
verses, precisely the same number as the preceding Section {chaps, x.—xii.) contained.
How arbitrary these assumptions are appears
THE PROVERBS OF SOLOMON.
preposition (comp. xix. 13).
The old versions, and among modern expositors Bertheau, [FuERST, H., N., M., S.], take the object as an abstract for the concrete, and therefore translate
Vera.
1-3.
Three introductory proverbs, general in their import.—A 'wise son hearkeneth to his father's correction.—In tliia tirst clause we must supply " hearkeneth " from " wickedness overthroweth sinners," by which rendering a more exact parallelism between o and 6, it is true, is secured.
Ver.
7. One maketh himself rich, and hath nothing at all.—Comp. xii.
9, a maxim, which, like the one before us, is aimed at foolish pride of birth and empty love of display on the part of men without means.
The " boasting one's self" there corresponds with the "representing one's self rich " here.
Comp. also the similar proverb of the Arabs, in Meidani, III.
429.
[The second clause is differently understood; W. interprets it as referring to the "being rich in good works, and sacrificing all worldly things for God and His truth."
So Holden ; while Trapp, Bridges, N., S. and M. regard the clause as referring to the deceitful concealment of riches.
The parallelism requires this view.—A.] Ver.
8. A ransom for a man's life are his riches, ;. e. the rich man can and under certain circumstances, as e. g. before a court, or when taken captive by robbers or in war, must employ his wealth for his ransom.—But the poor heedeth no threatening, i. e. no warning or threatening however sharp ("rebuke" as in the second as predicate.
The conception of others, e.g.
1>- Michaelis, Bertheau, etc.: A wise son is his father's correction, i. e. the object of his correction,—is less natural on account of its harshness.
Parallel to the milder expression "instruction, correction"
(1D10) in clause a, we have in b the stronger term "rebuke"
(mi?J, as in xvii. 10).—No rebuke, no threatening, no earnest enforcement of law makes any impression on the "soorner"
(i. 22; ix.
7), the heedless reviler of religion, who has long ago thrown aside all childlike piety, and reverence for the holy.
With ver.
2. clause a, comp. xii.
14; with b comp. x. 6.—The delight of the ungodly is violence, (. e. the eager desire ttyUJ) of maliciously disposed sinners is for violence (DOn), which they wish to exercise upon others, and which therefore in turn recompenses them.
" Violence," therefore, stands here with a twofold meaning [active and passive] as in chap. x.
[See Critical Notes].
Shall be destroyed.—nnno, ruina, "destruction," just as in x.
14.— ["Take heed that thy tongue cut not thy throat;" an Arabic proverb quoted by Trapp from Scaliger, Arab.
Proo. ver.
1) will be able to force anything from him who has nothing: the poor is deaf to every threat that aims at the diminution of his possesi.
75.—A.] sions, for " where there is nothing, there the Emperor has lost his rights."
The spirit of this maxim, in itself morally indifferent, seems like that of the similar proverb, chap. x.
15, to be directed to the encouragement of industry, and of some earthly acquisitions though they be but moderate.
Elster is certainly in the wrong, .3.
Vers. 4-12. Nine proverbs relating mainly to the worth and right use of wealth.—The sluggard desireth, but writhout the satisfying of his desire.— [See
Critical Notes].
But the desire of the diligent is abundantly satisfied, literally, "is made fat," couip. xi.
25.—Ver. 5. Deceit the righteous hateth. in holding that the proverb depicts, not without a shade of irony, "the advantages as well of great wealth as of great poverty."
Against various other conceptions of the verse, especially of clause 6, comp. Bertheau in loco.
[Holdem construes interrogatively : " Doth not the poor,"
1pE("'15"' appears to be not " word of falsehood," deceitful language (Umbreit, Bertheau), but a designation of everything falling under the category of the deceitful ("^31 being therefore equivalent to irpnyfia)
; comp. Ps. xli.
; Isa. xliv. 4; it means therefore lies and frauds, deceit.—But the ungodly acteth basely and shamefully. etc , understanding it of the helplessness of the poor ; N. and M. understand it of the safety of the poor in his poverty ; W. of his light-hearted independence; S. of the viciously or heedlessly poor, whom nothing can arouse to virtuous industry.— A.] [See Critical Notes]. t^'N^^, lit., "maketh offensive, stinking," stands here as equivalent to ty"3', "acteth basely, or causeth shame ;" comp. chap. xix. 26.
The Hiphil form T3n\ which is Ver, 9. The light of the righteous burneth joyously.—The verb is here intransitive:
"is joyous, i. e. burns brightly, with vigorous blaze."
HiTZiG rightly directs attention to the found also in the parallel passage, here has an active meaning, "acteth shamefully," while in Isa. liv. 4 it stands as passive : cometh to shame, or is put to shame.
[So the E. V., H., N , and M., while S., K., elc, give the causative rendering—A.]. fact that the same root (nDty) in Arabic signifies
'—But the lamp of the wicked goeth out.
The "lamp" oi the wicked to "laugh, or sport.
Ver. 0. Righteousness protecteth an upright walk, lit., "innocence of way." an nhsiract for the concrete, and therefore equiva- (^p) does not seem to be emphatically contrasted as a dim night lamp with the bright light of Iho righteous, but is probably a simple synonym of lent to "sucli as walk uprightly" (comp. x. 29) But wickedness plungeth into sin.—Wick- "11f< determined by the parallelism ; comp. Job xviii. 5, 6 ; xxi. 17
; xxii. 28
; xxix.
3. edness (H^tyi), literally, "perverse, malicious Ver.
10. By pride cometh only contention.—"Only" (pi) although in the Hebrew put iisposition " describes that evil state of the heart which necessarily leads to sinful action (HNDn). first in the clause, belongs nevertheless to the The verb, which is here used in its natural meansubject (nSD), and not to the "by pride" [1113 ing, "overturn, plunge into something," has the end of its action, sin, connected with it without a [as in E. V., and Stuart] ; as though the mean-
A ;
CHAP.
XIII.
1-25.
xvi. 20).
The word of divine revelation is here, as it were, personified as a real superhuman power, whose service one cannot escape, and in default of this he comes in bondage to it, i f. loses his liberty.
[The verb according to this rendering describes mortgages, bonds and other such legal obligations; •• u-ird veipfiindet," %.— A.] Thus ScHULTENS, EwALD, Elster corrcctly render, while many others, e. q. Umbreit, BekTHEAU, [K., E. v..
N., S., M.] explain "for him is destruction provided, he shall be destroyed."
HiTziG, however, altogether arbitraing were, only by pride (or, only in excitement, ebullition of passion, Umbbbit) does one begin birife.
Comp. rather as an example of this prefixing of "only"
(p'^), Ps. xxxii.
[where Hi/PFELD and others do not admit this explanation " only to him," etc.] ; and for similar hyperbata with OJ and ^X oomp. Prov. xix. 2; xx.
Ism. xxxiv.
14.
[N. and M. agree with our author.
H. takes pT as a noun, "ignorance" with pride, etc.
But if it be objected to the simple and obvious rendering of the words in rily takes the " word" of clause a in the sense their Hebrew order, that pride is not the only or chief cause of contention, it may no less be objected that contention is not the only or chief of "command," and the "command" (DlXf^) of clause b in the sense of "prohibition," and accordingly translates " whosoever despiseth the command is seized by it, and whoso avoideth (heedcth) the prohibition is rewarded " (?).
For the plirase "he is requited, to him is requital," comp. xi.
31.
Ver. 14. The instruction of the ^vise man is a fountain of life.—Comp. x.
11, where the "mouth of the righteous," and xiv.
27, where the fear of God is described by this result of pride.
Why may not the proverb be interpreted as comparing two dispositions, the proud, self-sufficient spirit, of clause a, and the modest inclination to consult and consider others, of clause b?
Only by the former of these two is contention produced.—.V.]—But wisdom is with those who receive counsel.—Comp. xii. 15, b.
Instead of D'S^'IJ, "the well advised, those who hearken to counsel," Hitziq proposes to read D'^^IK, the " modest."
An unnecessary figure.
In the latter passage the 2d clause of our verse appears again.
" Snares of death " an established formula for the description of mortal change to correspond with xi.
Ver.
11.
Gain through fraud vanisheth away.— [See Critical Notes].
The SoHO pH U used to describe "gain coming from nothingperils ; comp.
Ps. xviii.
; Prov. xxi.
6, and also the Latin laquei mortis, HoR.
Od.
III. 24, 8.
Ver.
15. Kindly 'wisdom produceth favor.—Comp. iii. 4, where however the ^'SO'l'yS ness, from the unreal," i. e. secured in an unsubstantial, inconsiderate, fraudulent way (EwALu, LuTHEE, e(c.).
Or (with Ziegler, Doderexpresses a somewhat different idea, viz., passively, "good reputation."
[See Critical Notes].
—The way of the ungodly is desolate.
LEiN, Elsteb, Hitziq) let the pointing be 73710 (Pual part.); i. e. a hastily, fraudulently acquired wealth, substantia festinata, Vulg.—To liTX, perennis, elsewhere descriptive of a brook or river that flows inexhaustibly, seems here to denote either a "standing bog"
(J.
MiCHAELis, Umbreit), or, which is perhaps more regard /SHD as a comparative, "sooner than a breath" (Dmbreit, Notes and others), has this against it,—that a "vanishing away," a "diminatural, it belongs as an adjective to the noun " way" (^"^7)' *''*' characterizes the way of transnution " cannot be well predicated of a /3n. a gressors as " ever trodden," i. e. altogether hard, nothing, a mere phantom, but may be naturally of solid, and therefore desolate and unfruitful (Bertheau, Ewald, Elster, etc.).
[As compared with the more common conception of the hard way as rough, stony (Fuerst, H.,
S., M., W.)
a possession gained in an unsubstantial or unworthy manner.—But he that gathereth by labor increasetb it.—T-7J7 is either "handful this has the advantage of following more natualter handful"
(Ew.\ld, Bertueah, Elster, rally from the radical idea of continuance and permanence.—A.] Hitzig prefers to read [nK".
«'c. ), or, "according to his tihWitj,*^ pi'o portione s. mensura sua (Hitzig).
In both cases it describes the gradual and progressive accumulation makes hateful, produces hatred (?).
[This is NoYEs' explanation]. of wealth, resulting from diligence and exertion, and so is in significant contrast with the impatient dishonesty of the preceding clause.
Ver. 10.
[See Critical Notes].
For the meaning "the wise man doeth all things with understanding." comp. xii.
23: xv.
2.—Ver.
17. A bad messenger falleth into trouble.— Ver. 12. Hope deferred maketh the heart sick; comp. x. 28.
The predicate is not a subsianiive, "sickness of heart" (Umbeeit), but a Hiph. partic.— For the figure of the " tree of "bad messenger"
(lit., "wicked") is not, as might be thought, one who is indolent, tardy, as in X. 26 (so Bektheau), but one who is faithless, life'' in clause b comp. xi. 30.
["Desire that not true to his master, betraying him.
He "falls liaili come," (Kal part.) is by common consent of lexicographers and commentators desire acCDuiplished.
This should be remembered in the exposition of ver. 19 a.—A.] into trouble" as a punishment for his faithlessness.
Abnoldi and Hitzig unnecessarily substitute the Hipbil for the Kal, and render "throws into trouble."
The antithesis between a and 6 4.
Vers. 13-17.
Five proverbs relating to the value of the divine word as the highest good, and exhorting to obedience to it.—'Whosoever despiseth the word is in bonds to it, i. e. is at any rate not an exact one.—But a messenger of fidelity, a faithful messenger.—Comp. xiv.
.5; XX. 6, and lor this participial form of the epithet, XXV.
13.—For this use of "health,'' healing medicine, comp. xii. 18, I lie word or the law of God (comp. for this alisolute use of the term " word "
(^3T) e. g.
13G
THE PROVERBS OF SOLOMON.
Vers.
18-25.
Eight additional admonitory proverbs, pointing to tlie blessedness of obedience to the divine word.—Poverty and shame solute use of the Hiph., "causeth to inherit, transmitteth his estate," comp.
Dent, xxxii.
Fot the sentiment comp. Job xxvii. 17; Eccles. ii. 26.
Ver. 23. The poor man's ne^v land (yield- (to him) that refuseth correction.—The pareth) much food.
The noun TJ according to ticipial clause is to be taken as conditional, "if one refuses correction " (comp. Job xli. 18).
The connection with the main clause is "not grammatically complete, because intelligible of itself, comp. ProT. xxvii. 7 (HtTZic), For the meaning of the verb comp. i.
2.5; iv.
1-5; viii.
33.—With clause b comp. xv.
5, 32.
Ver.
19. Quickened desire is sweet to the soul.—^[See Critical Notes.] "Desire that has come to be " (Niph. part.) cannot be designed
Hos.
X. 12; Jer. iv.
3, describes "newly broken, newly ploughed land," i. e. a field newly cleared, and therefore cultivated with much efiForl (Vulg. correctly ntiDaif'a; Luther less exactly "furrows"
(Furchen).
If such a field nevertheless yields its poor possessor "much food," he must be a devout and upright poor man, and so possess the main condition of genuine prosperity, which is wanting to the man mentioned in clause b, who to describe "appeased desire" (Vulg., Luther, Uertheau, Ew-tLD, Elstek [Fuerst, H., N.,
S., M., clcl, but, as the import of clause b and a comparison of 12, b suggest, a desire that is just originated, has just attained its development, now is evidently a man of means, a rich man, who in consequence of his iniquity (lit., "by notjustice") is destroyed.
Hitzig on the ground of the phraseology, which is certainly somewhat hard and obscure, y)ronounces the verse corrupt, and therefore read-s 3'J instead of TJ, and so first vividly experienced but not yet satisfied (U.MBREiT, HiTZio).
Now that this desire is in many instances directed toward evil, and that gets for clause a the meaning "A great man who consumes the income of capital"
(!).
Furthermore he pronounces the whole verse spurious, and thinks it originally formed a marginal comment on xi. 24 (!!)but then by the mistake of some copyist was introduced into the text just at this this evil desire is especially hard, to appease, this is the truth to which clause b gives expression (comp. James i. 14, 15).
The second clause is not then antithetically related to the first, but it makes strongly prominent a single side of the general truth already uttered.
[To what is said point.
[RuEETscHi (as above quoted) interprets clause a in like manner of the righteous poor man's newly cleared land, which, although wrought with difficulty, abundantly rewards the in the Critical Notes Rueetschi's comment may be added {Stud. u.
Krit., 1868, p.
139).
He renders clause a like the Vulg., E. V., etc., regarding it as the statement of a general psycholaboi'.
The t?' of clause b he regards not as a logical fact, while b supplies a particular case, verb "there is," but as a substantive (comp. illustrative and not contrasted.
His practical use of the sentiment of the proverb is embodied viii. 21), with the meaning "substance, wealth."
This is destroyed where there has been unrighteousness.—A.] in the appeal "Therefore see to it that thy decire be a good one in whose accomplishment thou mayest rightly rejoice I"
He pronounces Hitzig's and Z.'s rendering of HTiJ as untenable lexiVer. 24. He that spareth his rod hateth his son.
See iii. 12; xxiii.
13, 14; xxix. 15:
Ecclesiasi. xxx.
1.—But whosoever loveth him seeketh it, correction.
The suffix of the cally, and false to fact.— .\.] Ver. 20. Walk vrith ^vise men and become TWise.—So ai-corjing to the K'thibh: an last verb here, as in ver.
'I'l, refers to the object immediately following, and this noun is here used actively in the sense of "chastisement, discipline which one employs with another." Others lake the suifix as the indirect object, equivalent infin. abs. [used as an imperative] followed by an imperative iustead of a consecutive clause, which is to be preferred to the K'ri [which is followed by LXX, Vulg., E. v., H., N.,
S. and M.].
The latter makes the language less spirited and needlessly assimilates it in form to the 2d clause.
—But wrhosoever delighteth in fools becometh base.—In the Hebrew there is a pl.ay upon words: he who tendeth fools (n>''^) slioweth to 17, "for him;" he seeketh for him (the son) correction.
This, however, is not grammatically admissible.
Hitzig maintains that the verb is here to be taken after the analogy of the Arabic in the sense of "lame, subdue," and that the noun is a second accusative object (?),—and that we should therefore translate "he restraineth him \>y correction." So also Hofmann, Schriflbeic. himself base J?i^'.
[This might be thus imitated in English: he who attendeth fools tendeth to II. 2, 377 (follows him up with correction).
With folly].
For this use of the verb Hi'l, to follow or attach one's self to some one, sedari aliquem, to cultivate intercourse with one, comp. xxviii. 7; xxix.
3; Jer. xvii.
16.
From this is derived ver. 25 comp. Ps. xxxiv. 10 (11), Prov. x.
3, etc.
DOCTRINAL, ETHICAL, HOMILETIC, AND
JIT "friend, comrade."
PRACTICAL.
Ver.
21. To the righteous God repayeth good.—As subject of the verb we should supply in this instance not the indefinite subject, " one," man, but rather Jehovah (unlike the instances The idea which appears in the very first verse, of salutary discipline, or of education by the word of God and sound doctrine, also reappears afterward several times in a significant way in X. 24
; xii. 12).
Hitzig needlessly substitutes (vers.
13, 14, 18, 24 ; comp. vers.
6, 10, 20, 21); as an emendation DTjT', "meetelh," suggested by the KaTtt?.r/il>irai of the LXX.
For the meaning comp.
X. 25; xi.
3, 5, etc.
Ver. 22. A good man leaveth an inheriit therefore to a certain extent controls the whole development of thought throughout this Section, so far as we may speak of anything of the kind.
We have also here again as in chap. iv.
(see above, p. 74,) a chapter on the true religious ^ tance to his children's children.
For this ab-
CHAP.
XIII.
1-25.
his inward poverty stands in the right relation, in which he can become truly rich in the grace of God.—(On ver. 8) : The poor man may have many advantages over the rich, in case he knows how to use his poverty aright.—(On ver. 11):
That many men of means become poor is caused by the fact that they do not wisely apply what training of children.
Only it is here specifically training to the wise use of earthly blessings (so in particular the group vers. 4-12), and to the knowledge of God's word as the chief blessing (so especially in the 2d half, vers. 13-25); this is urged by most of the proverbs that are here grouped.
Hence the frequent allusions to the blessing of constant diligence, and patient labor is theirs, but waste it on all manner of useless things.—(On ver.
12) :
If thou hast made some promise to thy neighbor, defer not long the fulfilment of the promise.
He who gives promptly gives double.
[Briuoes (onver. 5):
—It is not that a righteous man never lies.
Nor in one's eartlily calling in reliance upon God (vers. 4, 11, 23, 25); also to the great value of earthly possessions gathered under God's gracious help, as important instrumentalities for the fulfilment of the spiritual duties also involved in one's calling (vers.
8, 11, 12, 18, 22) ; further to the hateful and harmful nature of pride and vanity (vers. 7 a, 10.
16, 18) ; to the evil consequences of unfaithfulness, since it necessarily "smites its own lord" (vers.
2, 5, 15, 17); to the importance of good company, and of a decided abhorrence of that evil companionship which corrupts the morals (vers.
1, 6, 20; comp.
1 Cor.
XV. 33), etc.
Therefore, in the homiletic treatment of the chapter as a whole, we have as a subject "The true Christian education of children."
1) Its basis:
God's word (vers.
1, 13, 14); 2) its means: love, and sirictness in inculcating God's word (vers.
1, 18, 24); 3) its aim: guidance of the youth to the promotion of his temporal and eternal welfare (vers. 2 sq., 16 sq.) Or, on the right use of God's word as the basis, the means, and the end in all human culture.
Or, on the word of God as the most precious of all possessions (comp. Matt. vi. 33; xiii.
44-46; 1 Pet. i.
23-25).
Stockeii:—The wise man's discipline [Disciplina sapientis).
1) Wherein it consists (1-10); 2) What qualities the well-trained wise man possesses, viz. chietly, a) Moderation and prudence in the use of earthly good ; b) Humility and modesty ; 3) What is the blessing of a wise training. is it a proof of a righteous man that he avoids lying.
But true religion brings in the new taste—conformity to the mind of God.
Tiupp (on ver.
9) :—A saint's joy is as the light of the sun, fed by heavenly influence, and never extinct, but diffused through all parts of the world.—(On ver.
11):
Ill-gotten goods flyaway without taking leave of the owner.—(On ver.
12):
We are short-breathed, short-spirited.
But as God seldom comes at our time, so He never fails at His own; and then He is most sweet because most seasonable.
Arnot (on ver.
12):— If the world be made the portion of an immortal spirit, to want it is one sickness, to have it is another.
To desire and to possess a perishable portion are only two different kinds of misery to men].—J. Lange (on ver.
12):
Children of God must often hope long under the cross for their deliverance.
Yet when this comes at length, it is so refreshing and joyful, that they begin as it were to live anew.
ZeltNER (on ver. 12):—Set tliy hope not on the vain, uncertain and transient, but on the imperishable and eternal, on God and His word, 1 Cor. iv. 18; 1 Tim. vi.
17.
Vers. 13-17.
Tubinffen Bible {on yer. 13):— It is very great wisdom gladly to receive correction when one has erred ; but it is folly to be angry when one is warned against everlasting destrucVers.
1-3. Starke:—No one is born pious; every one brings sin with him into the world ; therefore from the tenderest childhood upward diligence should be employed with youth that they may grow up " in the nurture and admonition of the Lord" (Eph. vi. 2).
There are spirits that from merest infancy onward have their jests at everything that belongs to virtue and piety (Gen. xxi.
9) ; to improve such always costs much work and prayer.—(On vers.
2, 3):
If words spoken heedlessly before a human tribunal are often so dangerous that they can bring one into the greatest misfortune, how can evil words be indiS'erent in the view of God the Supreme Judge (Matt. xii. 36) ?
Woulf.vrth :—On what does the happy result of education depend?
1) On the side of parents, on the strictest conscientiousness in the fulfilment of their duties as educators (vcr.
1); 2) On the side of children, on their thankful reception of this training (vers. 2-9). tion.
Geier:—Faithful discharge of the duties that devolve on us secures a good conscience and reward from God and men.
[Trapp (on ver.
15):—Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly.
Arnot:—It is far-seeing mercy that makes the way of transgressors hard ; its hjirdness warns the traveller to turn that he may live].
Starke (on ver. 16) —If thine act and project are to prosper, begin with prudence and good counsel, and so continue till thou hast doue.
Wohlfarth:—Wisdom as the fountain of true life.
Its correction like its counsel is health and blessing; its yoke is soft and light, because it urges us to act and to walk simply according to our destination.
Von Geri.ACH (on vers.
sq.):—A despiser of God's word involves himself in its penalties, he falls sooner or later under its chastisement: while on the contrary his reward never fails the rightVers. 4-12. Starke (onver. 5):—The natur.il man shuns lying and deceit on account of the outward shame and reproach ; the pious abhors them with all his heart for God's s.ake.—(On ver.
7): A man's condition may not be with certainty inferred from the out w.ird appearance:
"all is not gold that glitters" (Eccles. viii. 4; eous.'—(On ver. 17) : While the wicked messenger prepares misfortune for himself as well as for his master, the faithful makes good even his lord's mistakes.
Vers.
1 8-25.
Berleburj Bible (on ver. 18) :— Where one finds a spirit that can tolerate no correction, is always excusing and defending 1 Sam. xvi.
7).
The spiritually poor who feels itself, or throwing the blame on others, liom