Chap. Xxii. 1-16. 191
CHAP. XXII.
1-16.
Ver.
Hi that lovath with a pure heart, vrhosa lips are graoious, the kiag is his friend.— rhus, witliout duubi correcUy, Umbreit, Elster, Hitziq; for tlie passages xiii. position of all children, who are altogether and without exception iv/rtot,—infallibly so (comp. 1
Kings iii.
7), and must therefore necessarily be removed from them by the diligent employment of the "rod of correction" (comp. xiii. 24; xix.
18; xxiii.
13, 14).
Comp. our proverb "Jugend 4. 24; xiv. 13 present no sufficient analogy for Kwald's interpretation of the last clause, ' be is hat kein Tujend"
[Youth hath no virtue].
[Kamph., from the .absence of an adversative partlie king's frienil;" and Bebtheau's conception of the phrase "grace of lips " as a second accusative object of the verb "loveth "
(•' he that loveth purity of heart, and grace on his lips, the king is ticle before clause h, judges it better to take the first clause as conditional:
"If fooli.shness be bound," etc.
Here is then the remedy for the supposed exigency.
But this is surely needless, and vastly weakens the import of clause a, with his friend ") has against it the decided inappropriateuess of the expression -'to love the grace of his lips " as conveying the idea of " cultivating a wise eloquence."
Furthermore we have to compare chiefly xvi. 13
; for it is really wise and good counsellors who are there as here designated the favorites of the king.—-[Few verses in its impressive declaration of an urgent and universal need.— .\.]
Ver. lij. One oppresseth the poor only to make him rich ;— (.
«., the oppression which one, perchance some rich landlord or tyrannical the Book of Proverbs whose reading is unquestioned have received more interpretations.
In clausi a "purity of heart" is made the object by almost every interpreter, instead of an adverbial ruler, practises on a poor man, rouses his moral energy, and thus by means of his tireless industry and his productive labor in his vocation, brings it to pass, that he works himself out of needy circumstances into actual prosperity.
On the other hand, according to clause A, all presents which one makes to an indolent rich man, prodigal, and therefore abandoned by the blessing of God, contribute nothing to stay the waste
.adjunct as Z. makes it.
The "grace of lips" in clause 6, in addition to Bertheau's construction (see above), is made a part of the subject •' lo ichom, or whose is grace of lips," e.tf., by De W., EwALD, K.; it is made the first part of the predicate "(0 him, or his is grace of lips," e. g , by the of his possessions that has once commenced.
What one gives to him is drawn into the vortex of his prodigality and profligacy, and therefore E.
V. in the margin, by H., N., S., M., W.; while the text of the E. V. makes it adverbial.
-A] Ver.
12. The eyes of Jehovah preserve knowledge,— i. e., secure protection to him who pos.sesses and evinces true discernment and knowledge (an example, therefore, of the abstr. pro concreto).
With clause i, furthermore, the meaning seems to correspond better which HitziG obtains, when he, perhaps in this instance is subservient, in spite of the contrary intention of the giver, only "to want," or to the diminution of his possessions (comp. xi.
21).—Thus most of the recent expositors correctly explain, especially Ewald, U.mbreit, Elstek, Hitzio [De W., K.], while Bertheatj's conception of tha pissage: "He that oppresseth the poor to lake for himself, giveth to a rich man (i>iz., himself) only to want," approximates to the old incorrect rendering of the Vulgate, Lutuer, elc.
See emending wisely, writes nj/'^ instead of H^T: Jehovah's eyes observe wickedness.— For the verb in clause b comp. xiii. 6
; xxi.
12.
The " word^ " in reply Hitzig on this passage.
[H., N., M.,
of the false here denote his proposals or plans, the faithlessness which he devises by himself and discusses with others.
[Holden thinks it necessary to render the "affairs of the transgressor."
The necessity is obviated by the above explanation.] S. follow the E. V. in giving this reflexive meaning to the pronoun of clause a, while Wouusw. guardedly expresses a preference for the other view; God's providence overrules the rich man's r.ipacity, and turns obsequious liberality toward the rich against him whom it would benefit. For according to this view it is not the giver, as the 4.
Vers.
13-16.
Of slothfulneis, wantonness, folly and avarice, as furtiier cliief hinderances to the aitainmeilt of a good name.
The slothful saith:
(There is) a lion without, etc.:— i. e., he has recourse to the most senseless and ludicrous excuses, if in any way he may not be obliged to go out to labor ; he therefore says, E. V. suggests, but the receiver, that shall come to want.
Rueetschi comes vigorously to the defence of the older explanation.
The subject is then single : the rich man seeks to advance himself by oppression of the poor; he gives wrongfully to one that has, and God thwarts him.
We prefer this elder exposition. — -V.] e.
(f , :i lion has stolen into the city, and may possibly destroy him in the midst of the tumult and crowd of the streets.
Comp. xv. 19.
[See oriti-
DOCTRINAL, ETHICAL, HOMILETIC AND
cat notes for an explanation of the tense of the main verb.]
PRACTICAL.
Ver.
14. A deep pit is the mouth of the strange woman.—-i. e., her seductive language:
CJiup. ii 16; V. 3; vi.
24; vii. 5 sq.; and also The doctrine of the great worth of a good name forms undoubtedly the main theme of the section before us ; for all that follows the introductory proposition of ver.
1, which is expressly shaped with reference to this theme, may be easily and without any violence regarded as a statement of xxiii. 27, where Ihe harlot herself is described as a deep ditch.
He that is accursed of Jehovah.—The " cursed of Jehovah ' the exact opposite of the man "blessed (^^"^3) of Jehovah," the most important means or conditions to the attainment and maintenance of a good name.
These conditions are given in part negatively, as therefore one visited by the cur33 of an angered
God.
Ver.
IT).
Foolishness is bound in the heart of the child,—.
<., it belongs to the dis-
not consisting in riches (ver.
2, comp. ver.
16), nor in folseness of heart (ver.
5}, nor in seofSng
THE PROVERBS OF SOLOMON.
economy ; 3) in the house of Go
; 4) in the circumstances of their entrance into this world and in the circumstances of their exit out of it :
5) in the great crises of the future.
Sacrin :
That diversity of condition which God hath been pleased to establish among men is perfectly consistent with equality ; the splendid condition of the rich includes nothing that favors their ideas of self-preference ; there is nothing in the low condition of the poor which deprives them of their real dignity or debases their intelligence formed in the image of God, etc.— See Bishop Butler's Sermon before the Lord Mayor.—R.
Hooker (on ver.
3): — It is nature which teacheth a wise man in fear to liide himself, but grace and faith teach him where.
Muffet:— Although God can save us only by His power, yet He will not without our own care and endeavor, nor without those means which He hath ordained and love of abuse (ver. 10), nor in unrighleous dealing (ver.
8, comp. ver.
12), nor in sloth and licentiousness (vers. 13, 14).
They are also given in part positively, as consisting in a genuine prudence (ver.
3), in humility aud the fear of God (ver.
4). in a wise frug.ility and industry (vers. 7 and 16), in charity toward the poor (ver.
9), iu purity of heart together with that grace of epeeeh which rests upon it (ver. 11),—in a word, in all the excellent qualities as well as the inward and outward advantages to which a strict and wise training of children is able to aid the man who is naturally foolish and ignorant (vers. 6 and lo).
Homily on the entire section: On the great worth of a good name, and on the means to its attainment and preservation.
Comp. Stocker:
Of a good name :
) How it is to be gained (vers. 1-4); 2) wh.at chief hinderances threaten the possession of it (vers. 5-16).—In similar style, WohLfarth, to that intent and purpose].
Hasius (on ver. 3) Caliper Handb., etc.
Ver.
1. Melanchthos: With reason dost thou say:
I need a good conscience for God's sake, but a good name for my neighbor's sake. A good name is really a good thing well-pleasing to God, and must be esteemed and sought by us, because
God would have the difference between good and —The best hiding from danger and calamity is under the wings of the Almighty (Ps. xci.
1 sq.).
—J. Lange (on ver. 4) :—He who would be exalted to glory, must first suffer himself to be well humbled.— (On ver. 5) :—Tlie ungodly finds in the path to hell nothing but thorns and snares, and yet he presses on in it !
A sign of the greatness and fearfulness of the ruin of man's sin. evil brought to the day by the testimony of public opinion, so tliat accordingly those who do right may be promoted and preserved, the unjust, on the contr.ary, censured, punished and destroyed.
From such public witness we are to become aware of the existence of a moral law, and should reflect, that a holy God and supreme avenger of all evil lives.
We must therefore Vers. 6-13.
[South (on ver.
6) :—A sermon on the education of youth].
Starke (on ver.
6) :—The spirits of children are like plastic wax ; •according as good or evil is impressed upon them will their chief inclination be a good or evil one.
—On ver.
8) :—Upon unrighteousness and ungodliness there surely follows a terrible end.
But who believes it? (Ps. Ixxiii. 18, 19).
Cba.mer (on ver. 10) strive after a good name for two reasons :
1) because God would have us regard the judgments of upright men (Ecclesiast. vi.
1 sq.) ; 2) because He would also have us serve as a good example :—One sin ever develops itself from another.
From mockery comes wrath, from wrath comes strife, from strife onecomes toblows, and from blows comes reproach.—(On ver.
) :
—A true heart and a pleasing speech are rarely found together, especially at the courts of this world's great ones, where there is only quite t(>o much hypocrisy and unfaithfulness to be found, hiding behind smootli words. to others (1 Cor. x.
sq.; Phil. iv.
8).
Starke:
If a good name is better than riches, then it is our duty, in case of need, to defend our innocence (Am. vii. 11; Jolin viii. 49), but no less to rescue the good name of others also (1 Sam. XX. 31 sq.).
[.\kxot : The atmosphere of a good name surrounding it imparts to real worth additional body and breadth.
Mtffet: a good name maketh a man's speeches and actions the more acceptable; it spreadeth his virtues unto Vers. 13-16.
J. Lange (on ver. 13):—He that loveth his own soul and therefore on acco'unt of comfort and tenderness will not go forth to carry on the Lord's work, will lose and eternally destroy his soul, John xii. 25.—(On ver.
15) : his glory, and the stirring up of others; it remaineth after death ; it doth good to the children of him who is well spoken of; and finally is a means of advancement] God's children must in their life have to experience sharp strokes of afiliction in many foims.
Vers. 2-J.
Mei.anchthon (on ver. 2): Know that there is a Divine providence, and that not by chance but by God's ordinance some are rich, others poor.
Therefore it is of moment that both walk before God according to their state and for, still as heretofore spiritually children, folly iu many forms remains in their hearts, and the sin that yet dwells in them makes itself percejitible by frequent outbreaks.
Geier (on ver. li'i):
—With mere loving words and flattering specciv can no child be happily trained; strict and w.se calling, that tlie poor therefore do nut murmur against God, but humble himself under His hand, and take comfort in the promises of His word (Matth.
V. 3),—-that the rich, however, be not presumptuous, and do not set iiis trust on uncertain riches (1 Tim. vi.
17), etc.— TiViingen Bihle (on the same verse):—If the rich were always humble and the poor patient, and both alike penitent, pious, loving and peaceable, then rich and poor might live happy and content together.— [R.
Hai.l:—The rich and the poor meet together 1) in tlie participation of a common nature; 2) in the process of the same social correction must be added.— (On ver. 16):— P>eware of all unrighteous means of becoming ricli through others' injury.
Better to have little with a good conscience than great treasure wiili injustice !— Calwer Handb. (on ver. 16) :—He that enriches himself on the poor, one richer than lie will in turn impoverish him.
[Edwards (i^n ver.
15):—The rod of correction is proper l<i drive away no other foolishness than that which is of a moral nature.
But how comes wickedness lo be so firmly bound, and strongly fixed, in tlie hearts of children, if it be not there naturally '.']
; ; ; !
; !
CHAP. XXII.
17-29.
!95
III
ADDITIONS MADE BEFORE HEZEKIAH'S TIME TO THE OLD NUCLEUS OF THE
COLLECTION MADE BY SOLOMON.
Chap. XXII. 17—XXIV. 34.
First Supplement :^Vaiious precepts concerning righteousness and practical -wisdom.
Chap. XXII. 17.—XXIV. 22. a) Introductory admonition to take to heart the words of the wise man.
Chap. XXIL 17-21.
Incline thine ear and hear words of the wise, and apply thine heart to my knowledge 18 For it is pleasant if thou keep them within thee let them abide together upon thy lips 19 That thy trust may be in Jehovah, I have taught thee this day, even thee 20 Have not I written to thee excellent words, with counsels and knowledge,
to make known to thee the certainty of the words of truth, that thou mightest return words of truth to them that send thee T b) Admonition to justice toward others, especially the poor.
Chap. XXII. 22-29.
Rob not the poor because he is poor, and oppress not the wretched in the gate
for Jehovah will conduct their cause, and spoil the soul of those that spoil them.
24 Have no intercourse with an angry man, and with a furious man thou shalt not go,
lest thou learn his ways and prepare a snare for thy soul.
26 Be not among them that strike hands, who become sureties for debts
if thou hast nothing to pay why shall he take thy bed from under thee ?
28 Remove not the ancient landmark which thy fathers have set.
29 Seest thou a man that is diligent in his business before kings shall he stand he shall not stand before mean men.
GRAMMATICAL AND CRITICAL.
Ver. 17. [Observe the interchange of the imperative [371 with the 2d pers. sing, of the Imperf. JTETIA-]
Ver. 18. [In lin'we have illustrated, as in many other instances, the final disregard of the originally strict applioB tion of the suffixes to their own person and number: let tfiem abide in its entireness, etc.
A.] Ver. 20. [BoTT. § 707, 2, expl,^in8 the masc. adj. D'ty/ty of the K'ri as an example of masculines used in describing the pre-eminent and striking,—but on account of the UV7[ of ver. 19 gives the preference to the K'thibh
DIE'StJ'.
Sn Stuart and Mdemsch.—A.]
I3o
THE PROVERBS OF SOLOMON.
Ver.
21. [Tri7ii^7, one of the plaral participles, not nncommon in our book, to be taken diatributively, aa appUc» ble to each of all possible cases.
Bott. g 702, e.—A.] , Vers. 22, 2A, 26, 28. [Further examples of the Jussive with the negative adverb 7fc^. instead of a direct prohibition with the Imperative ; comp. Lntin, n€ facias ; Greek, ikri ypa^^i (KuEHNER, g 250, 5, Hadley. 3 723, a) ; as thoui^h in prohibitions a st-nse of fitness ur obligation were appealed to rather than an authority asserted.—A.]—(Ver. 24). HN
Ki3 here, in accordance with the later u$\ts loqturuii, is equivalent to nx IT /H : comp. Ps. xxvi. 4.
Ver. 25. [The more compact form ^SxH for ^SxH under the influence of the preceding 12; BoTT. § 1059, d.—A.]
Ver. 27. [An example of what is called the concrete impersonal in Hebrew is found in Hp'; why should /ie, any ona do this I BiJTT. i 935, c—A.] Ver. 29. [3i*'n^; BiixicHEa's .f'ierts Ztcitwin or de6t7«m, rendered by the German dar/: it is his privilege or prerogative.—A.] the conditional clause, "if thou keep," etc., [so e.g. De W., N., S., M., Mcffet, etc.~\, we adduce the absence of a second condiiiotiul particle, or at least a copula before the Imperf., which in its present position at the beginning of a clause clearly appears to be a Jussive.
Comp. HiTZia on this passage.
EXEGETICAL.
1. That a new divi.'iioii of the collection begins with ver.
17, coming from another hand than compiled the preceding main division, appears not merely from the expression '-words of wise men," which reminds us of i. 0, but also from the Ver.
19. That thy trust may be in Jehovah I have taught thee this day, even thee !
The perfect represents the work of teaching as already begun and now in progress, like the "I have given," chap. iv. 2.—n^K ^X, etianx characteristic style of the proverbs which are found from this point onward to the end of chap, xxiv.
These no longer consist of verses of two clauses constructed according to the antithetic parallelism, but for the most part of longer sente, inquam. Germ, ja dich ! yea, thee
! even thee !
The expression brings out strongly the idea that the present teaching is designed for the student of wisdom who is here addressed, for him and tences, which as a general rule comprise two verses, sometimes, however, three (e. g. xxiii.
1-3, 6-8), or even five (thus xxxii. 31-35; xxiv.
30-34).
By the side of the isolated proverbs containing an antithesis of two members, such as are liere and there interspersed (e. g. xxii. 28 for no one else (Mercer, Geier, J. H. Michaelis,
EwALU, De W., Beethe.vu, etc.).
There is no occasion for U.mbreit'3 interrogative conception of the words: "but thou?": i. e. dost thou xxiii.
9, 12, 19, 22; xxiv. 8 sq.,
sq.), there are found in addition several verses constructed of three clauses (xxii.
29; xxiii.
5, 7, 31, 3.5; also attend to my teaching ? and the same is true of Hitzig's attempted emendation, accordxxiv.
12, 31).
There is prevalent everywhere the minutely hortatory or in turn admonitory ing to which we should read nnx f|X, " this also, the very same."—The first member, moreover, gives not so much the substance as the style, rather than that which is descriptive and announces facts.
The 7X which serves to introobject of the teaching, and that as consisting in the development of a firm trust in God, or in the increase and establishment of faith (comp. Luke duce the utterance of warnings is found not less than seoenteen times within the two and a half chapters before us, while in the twelve chapters of the preceding main division it occurred but xvii.
5).
Ver. 20. Have I not written (Z., "behold. twice (chap. xx.
and 22).
Many linguistic 1 write) to thee excellent avoids ?
(The K'ri peculiarities in the section appear, moreover, to indicate a later period ; whether it be the earliest period after the exile, as Hitzig pi-oposes, may indeed be the more doubtful and uncertain, since
D'ty'/ty from 10" 1^). which is equivalent to TJJ.
. T T '
- T "a great man, a nobleman"
(comp.
Keil on 2 Sam. xxiii.
8), describes the words as of the highest, noblest worth, of pre-eminent value, as verba eximia s. principalia (comp. the similar term many peculiarities of the section, especially the expression, "words of the wise" (in xxii.
17), lilte the prevailing admonitory tone of the discourse, seem to favor the assumption of DeLITZSCH, that its author is identical with that of the introductory main division, chap, i.-ix.
Comp. Introduction, § 12, p. 29. in viii. 6).
So, and doubtless correctly, Zieglek, EwALD, Elster, etc.
Comp. the early rendering, Tptafisyiara, of the Vers.
Veneta.
[K. renders "expressive, or significant," bedeulsam'].
Others interpret the K'ri differently, e. g. HiTzio: be2.
Vers. 17-21.
The introductory admonition quests, Vermiichlnisse (in accordance with the to give heed to tlie word.s of the wise.
Rabbinic XJ'^Td, depositariua); the Vulg. and some Ver.
18. For it is pleasant if thou keep them within thee.
•• Tliem, ' ciz., '-the words of the wise," for only to the.se can the suffix reof the older expositors, " three-fold, i. e. several times, in various ways" (so Luther): or even "in three forms," so that the reference will bo late, and not to " my knowledge;" so that accordingly this proposition in ver. 18 a, beginning with "for," serves to justify only the first half and not the whole of ver.
17.
With 18 b: let them abide together upon thy lips, the admonitory discourse proceeds, and in the first instance attaches itself to the substance of 17 b (comp.
V. 2).
Against the common construction, to the Law, the Prophets, and the Hagiograplia. as the three chief constituents of the divine word, or again, to the three books of Solomon, etc.
The K'thibh is explained ordinarily, by supplying an omitted 7lDri, in the sense of "before, formerly:" thus U.mbreit, e. g.; "have
not formerly written to thee?"
(In a similar way Bertheau).
Bift the ellipsis of a "yesterwhich regards the verb U3" as a continuation of
; ;
CHAP. XXII.
17-29.
thou sbalt not go, lit., "go not along with him."
And prepare a snare for thy soul; day" before this DltySty would be without any linguistic analogy ; and in a section which inVIZ., the passion that would become a snare, a fatal net for thee (comp. xx. 25).—With the warntroduces subsequent admonitions a reminder of teachings formerly given seems little appropriing against suretyship iti vers. 26, 27, comp. vi.
1-4; xi. 15; xvii, 18: xx. 16.
Ver. 28. Warning against the violent removal of boundaries ; comp. the prohibitions of the Law; Dent. xix.
14; xxvii.
17; and also Job iite.
For this reason the K'ri in the sense above given is unquestionably to be preferred [S. and M. prefer the .adverbial rendering; the majority of the English commentators with the E. V. the substantive.—A.] With counsels and kno^yledge, so far forth, viz., as these are contained in the " princely words." xxiv. 2
; Hos. v.
10; and below, I'rov. xxiii.
10, 11.
Ver.
29. Seest thou a man diligent in business.
The verb, a Perf Kal, is conditional Ver. 21. To make known to thee the certainty of the wrords of truth.
"Correct- "if thou seest;" comp. vi.
22.
Tn:3, apt, acness, verity,"
.as e. g. in the Targ. on Jer. xxii. tive, expert (Luther, indelich).—Before kings shall he stand (Z. " may he set him.seU'"), viz.
13, 15; Sara. Gen. xv. 6 (where it is made equivalent to piy, "righteousness").
Comp. the to serve them, to receive their commands, comp.
Chaldee NOD'-'p in the Targ. on our passage.
That thou mightest be able to return \7oids of truth to them that send thee.
'•Words, truth," a sort of apposition, describing the discourse to be conveyed as consisting of words which are " as it were themselves the truth" (Umbeeit, Elster).
The expression is 1 Sam. xvi. 21, 22 He shall not stand before mean men.
Lit., "men in the dark." homines obscuri, ignobilcs (Vulg.).
The antithesis to the "kings" is naturally an idea of a somewhat general and comprehensive kind, describing those who belong to the low multitude, the plebeians.
To generalize the idea of "king" in like the " words consolations, i. e. consoling words," in Zech. i.
13.—The "senders" (comp. like manner, as if it here expressed something like "noble, rich," is therefore unnecessary (in X. 26) are here naturally the parents, who have opposition to Hitziq on this passage).
[Lord Bacon says: Of all the qualities which kings sent their son to the teacher of wisdom, that he may bring back thence to them real culture of especially look to and require in the choice of spirit and heart; or again, that "he may know how to bring home to tliem in all things true and not false or erroneous report " (Hitziu).—[HolDEN unnecessarily makes the suffix of the partitheir servants, that of despatch and energy in the transactions of business is the most acceptable, etc., etc.
There is no other virtue which does not present some shadow of offence to the minds of ciple represent an indirect object; "them that send unto thee."
For the construction " words truth " see Green, | 2-33, 2.—A.] kings.
Expedition in the execution of their commands is the only one which contains nothing that is not acceptable (De Augmentis Scientiarum,
Vers.
22-29.
Admonition to justice toward Lib. VIII.)]. others, especially the poor and distressed.
Rob not the poor because he is poor.
7T is the
DOCTRINAL,
ETHICAL,
HOMILETIC
AND
PRACTICAL.
depressed, the straitened, he who is deprived of help for judicial contests and other cases of want, and who therefore needs tiie protection of the more powerful and the more prosperous.
And oppress not the poor in the gate, :'. e.
There are only two main ideas with the presentation of which this section is concerned; these, however, are thoughts of no slight weight and significance.
That true wisdom, which is indeed one with firm confidence in God, is to be secured and maintained above all things else, the introductory admonition (vers. 17-21) brings out with earnest emphasis.
And that such wisdom in the place where courts are held; comp Job V. 4
; xxxi.
21; Ps. cxxvii.
5.— [Comp.
Thomson's Ijand and B lok, I. 31; and other works illustrative of Oriental usages, p'issnn.— A.]
Ver. 23. For Jehovah will conduct their cause.
The emphatic announcement of the reason for the warning in the preceding ver. as this should manifest itself in a demeanor toward one's fellow-men just and kind in all directions,—to impress this is the single aim and end comp. xxiii.
11.
With respect to the just punishment threatened in clause b, comp.
Matt. of the hortatory and admonitory addresses that follow in vers. 22-29.—For not merely the warnxviii. 32 sq.—[God is not merely a formidable because an ali-jtist and almighty advocate, appearing before the unjust tribunal, in behalf of the wronged; He is not merely a judge sitting in a higher court of appeal ; He is the executor of theuniversallawsof justice to which the judges as well as the arraigned of earth are alike amenable.
When Jehovah "cheats or spoils" it is in vindication and not in violation of eternal justice and right.
FuERST makes the "life" an adverbial modification, and not the object, so that it expresses the extent of his work, "even to the life."— A.] ings against the unrighteous plundering of one's neighbors (vers. 22, 23), again.st passion and a ruinous familiarity with the passionate, and against a wicked removal of boundaries, have this end in view,—but also the cautions against suretyship, which are apparently brought forward merely as prudential suggestions (vers. 26,
27), and against the wasting of executive talents and skill in the service of insignificant masters (ver.
29), fall under the same generalization, so far forth as both kinds of unwise conduct point to an intentional hiding of the talent received from the Lord, and to an inclination to the tow and the common, which is as wilful as it is unVers. 24, 25. Warning against intercourse with men of violent temper, like xxvi. 21
; xxix. 22; comp. James i. 20.
And with a furious man profitable and contemptible.
He who through
IK'S PROVERBS OF SOLOMON.
true culture of their own and succeeding times'. inconsiderate suretyship for unworthy men deprives himself of the means of a free and vigorous eificiency in life, puts his light under a bushel quite as really, and with no less guilt than he who fritters away his strength in a narrow and obscure sphere of labor, rather than by earnest striving for an influential station seeks [A. Fuller (vers.
17, 18) :
If we study th« Scriptures as Christians, the more familiar we are with them, the more we shall feel their importance ; but if otherwise, our familiarity with the word will be like that of soldiers and doctors with death— it will wear away all sense of its importance from our minds.
Trapp (ver. 19) (0 make the results of his activity the common property of many.
Comp.
Matth. v.
14-16 Only a Divine word can beget a Divine faith.] Vers. 12-29. Stabke (on vers. 22, 23) :
If the Lord efficiently sympathizes with those who are in outward poverty, still more does He do this for the spiritually poor, who are of broken heart and tremble at His word (Is. Ixvi. 2).
[Arnot (on vers.
22, 23) : There is a causal connection and not merely a coincidence between the spread of God's word and the security of men's rights in a land.
As worship rises to heaven, justice radiates on earth.
If faith go foremost, charity will follow.
Lawson (ver. 22) :
For magistrates to be guilty of the crime of oppression, is a perversion of an institution of God into an engine of abominable wickedness.— (On ver. 23\: The unXXV. 24; John iii. 20, 21 ; vii.
These two main truths,—the praise of wisdom as the source of all real confidence in God, and the subsequent admonition to righteousness in many particulars, meet in the idea of Faith, or obedient consecration to the invisible holy God, as the sum of all true wisdom (ver.
19).
Put in form as the leading thought in a homiletic discussion, this fundamental idea would be expressed in some such way as this : On faith in God as the ground of all righteousness and the end of all wisdom ;—or. Faith (confidence in God) as the basis and end of all wisdom.
Stocker (regardinc the whole as a direct continuation of vers. just spoiler has the mercy of God against him as well as His justice.
Trapp (on ver. 23) . A poor man's livelihood is his life.
God, therefore, who loves to pay oppressors home in their own coin, will have life for life.
Lord Bacon (on ver. 24):
It is of the first importance for the peace and security of life to have no dealings with passional'^ men, or such as easily engage in disputes and quarrels: for they will perpetually involve us in 1-16) : Admonition to seek after a good name.
Starke: Admonition to obedience to the true wisdom (17-21), to right treatment of the poor (22, 2-3), to the avoidance of intercourse with bad men (24-27), and to a scrupulous regard for boundaries (28, 29).
Ver. 17-21.
Zeltner:
All the world's pleasure is to be accounted nothing in comparison with the true, sweet pleasure wliich comes from the word of God.
This they know who have .strife and faction, so that we shall be compelled either to break off our friendship, or disregard our own safety. —Bridges (on vers. 26, 27)
In tasted the sweetness of this word (Heb. vi.
5).
J. L.^NGE
: Where the good will to obey is wantI "devising liberal things" we must combine ing, there all teaching and preaching are vain.
This is the reason why so many hundred sermons are heard by the majority without profit.—He who is heartily and willingly obedient to Christ [ scrupulous regard to justice and truth.
Else our charity will prove the scandal, instead of the glory, of our profession.] Melanchthon (on ver. 28) :
The injunction (that boundaries are not to be removed) may by a simple allegory be expanded to this prohibition; that laws in genefinds in this no burden ; in Christ's obedience consists rather the highest joy.—R. Floret (on vera. 17-19; see Flirtenstimmm an die Gemeinde im ffause des Berrn, II., Leips., 1849):
In the training of your children let your hope be directed to the Lord ; for
) the word of the Lord ral that are venerable from their age are not to be altered, except in case of the most pressing and obvious need.—Vo.\ Gerlach (On ver. 29):
Peculiar facility and ability God will bring into an appropriate sphere of action.
[Trapp:
A diligent man shall not long sit in a low place.
Or if he do all the days of his life, yet if his diligence proceed out of conscience, " he shall stand before the King" of kings when he dies.] gives the right direction ; 2) His service gives the right strength ; 3) His grace gives the right power besides.
Th. Heroang (Reformationspredigt) on vers.
17-19; (see Snnntagsfeier, 1861, p.
3.57):
What a blessed duty is it to hold in honor the memory of such men as have deserved well in the e) Warning against greediness, intemperance, impurity, etc.
Chap. XXIIL
When thou sittest to eat vpith a ruler, consider well him who is before thee,
antl thou wilt put a knife to thy throat if thou art a gluttonous man.
3 Crave not his dainties, for it is dyceitful food.
; ;
CHAP. XXIII.
1-36.
»«"9
4 Labor not to be rich ; cease from (this) thine own wisdom.
Wilt tbou look eagerly after it—and it is no longer there ? for assuredly it maketh itself wings, as an eagle that flieth toward the heavens.
6 Eat not the bread of him that hath an evil eye, and crave not his dainties.
7 For as he thinketh in his heart, so is he "eat and drink " saith he to thee, but his heart is not with thee.
8 Thy morsel which thou hast eaten, wilt thou cast up, and wilt have lost thy pleasant words.
9 Speak not in the ears of a fool, for he would despise the wisdom of thy words.
10 Remove not old landmarks, and into the field of the fatherless enter thou not.
For their avenger is a mighty one; He will maintain their cause with thee.
12 Apply thine heart to instruction, and thine ears to words of knowledge.
1'? Withhold not correction from the child for if thou beatest him with the rod he shall not die.
14 Thou beatest him with the rod, and his soul thou deliverest from hell.
15 My son, if thine heart be made wise, my heart will rejoice, even mine ; 16 And my reins will exalt, when thy lips speak right things.
17 Let not thine heart press on eagerly after sinners, but after the fear of Jehovah all the day;
for if the end come then thy hope shall not be destroyed.
19 Hear thou, my son, and be wise, and incline thine heart in a right way.
20 Be not among winebibbers, who devour much flesh.
21 For the drunkard and the glutton shall come to want, and the sleep of sloth clotheth in rags.
22 Hearken to thy father that hath begotten thee, and despise not thy mother when she is old.
23 Buy the truth and sell it not, wisdom, and discipline and understanding.
24 The father of a righteous man rejoiceth greatly ; he that begetteth a wise man hath joy in him.
25 Let thy father and thy mother be glad, and her that bare thee exult.
26 My son, give me thine heart, and let thine eyes delight in my ways.
27 For a harlot is a deep ditch, and the strange woman a narrow pit.
28 Yea, she lieth in wait like a robber, and the false among men doth she multiply.
29 Who hath woe? who hath grief? who hath contentions,—who trouble,—who wounds without causey who hath redness of eyes ?
30 They that tarry long at the wine, who come to seek mixed wine.
; !
^uo
THE PROVERBS OF SOLOMON.
31 Look not on the wine, when it is red, when it spaikleth in the cup, when it glideth smoothly 82 At last it biteth like a serpent, and stingeth like an adder.
33 Thine eyes shall see strange things, and thine heart shall utter perverse things
34 and thou shalt be as one that (is) in the midst of the sea, as one that lieth on the top of a mast.
" They have stricken me—I have not felt it they have smitten me—I have not known it— when I awake I will seek it yet again."
GRAMMATICAL AND CRITICAL.
Ver. 1.—[We hare in VS, as in j*'}, ver. 24, examples of the "spurious"
''j,* verba, or mixed 'J? and ^j;. The present rpsult is that we have here in ver. 1. and in the KVi in ver. 24, forms upparently of the Inf. constr., where the idiom of the languiiso requires an Inf. abs.
See GaEtN, ^ 158, 2, a; biiTT., gg 9SS, 4, u ; 1141 ; 1143, 1, 2, e(c.
The JOjI »8 followed by a Perf. consec. to express the idea of the '^Fiens debitum," what ought always to be, and so may confidently be expressed afl u finished result.
Bott., g ySl, B. y —A.] Ver. 4.—The punctuation Tiyj^ri/ is unquestionably correct (see Exegetical notes); to alter it to Tl^ynS (LXX,
Tar?.. HitztgV as though the admonition were against laboring for the favor ot Che rich man, is unnecessary.
Wr. o.—We render according to the K'ri ^'^*\ whicli is certainly to be preierreil to the unmeaning K'thtbh ^'I'l
(for which many conjecture ^Ij^lt "as eagles and birds of the heavens").
[Bott., § 1132, 3, very confidently proposes n^*'l, making the verb a Jussive.—A] Ver. 7.—[For the form 7OX comp. critical notes on xxii. 7, 8.—A.]
The verb {IVl^) pointed and accented as here can be nothing but 3d pers. Perf. Kal
, equivalent to the Chald. "1^*1?, C(yjitariU mfidita'us est : an 1 this meaning of the expression gives a general sense so appropriate that we ought clearly to nliide i<y it i;.wilU Aben Kzr\. Umbreit, BtftTHCAU. Elst^r, etc.
[so ihe E. V., N.. S., M., W., De W., FderstJ, although no support cao be fouud for it any where in the Old Testament.
The LXX rendered 1^'^ " hair"
[so he eats and drinks, a^ if any one should swallow a hair]; the Chald., '^)^^, "fool;" Scoultens, '^);^, shuddering; Ewald and Hitzio, "y^Z^ divided ("as one who is divided in his sonl ") [Holden and others, "as he is vile"]; but these are all unnecessary attempts at emendation.
Ver. 10.
[In '"itV BoTT., g 821, Decl. II., and n. o, maintains that we have a sing, constr. from the original form 'Ht?, - T and not a plur. coiut. collateral to HH^, as most of the grammars and lexicons hold.
He compares '"^J* and Ver. 12.—[nX-^n. a poetical form, a lengthened Imper. pres.
Comp. 7\^1 in xxiv. 14.—A.] T T "
Ver. 15.—[The supplementary *JX couforms to the case of the preceding suffix of the same person, which ia of course
T a genitive.
BiJTT., g855, 3.— A.] Ver. 19.
')t^Si is here a real Piel with a factitive meaning, unlike its use in iv. 14.
Ver. 22.—[Tlie demoustrative HI usuJ, as it is occasionally in poetry and prophecy, not instead of a relative, but as the ernph-itic antecedent of an omitted relative.
BiixT., g^ 896, d; R97, E.—A.] Ver. 25.—[liisteiid nf r ji-lirig tlieveibsas simple Im perf.. to be rendered by the future, they may perhaps be made m Te e,\[)rt-.ssive if made e.ximpl'-s of the "con*nlt.ttive" use of the Judsive: "let thy father and thy mother," etc.
Tlie Ji. V. is • thy fiirher and tliy nmlher sh.ill," ffc.—A.] Ver.
2tj.—Instead ot the K'thibU, nji"in ( =nyVIH), "let them delight in my words" (comp. xvi. 7), the K'ri, with T .'
• .
T .
' all the old versions, call-s unaeccssarily tor nj"l-^n, "let them preserve or keep," etc.
Ver. 32.—[2/19' BiiTT would explain as shorteuol from tV'lD'' aud not from ^'''^3'.
See §1013, ex.—A.] Ver. 33.—f^XT, a masc. form agreeing with a fem. subject, as the fem. nyXTH would have seemed perhaps to agree withjint.
SeeiiiTT., j!936, A. a.—A.] watched by them on occasion of their banquets, and possibly recognized as immoderate, as intemperate, as an epicure, etc.
Comp. the Arabic proverb: He that eats the Sultan's soup burns
EXEGETICAL.
l.Vers. 1-8. Warnings against courting tlie favor of the powerful, against grefd, and against intercourse with the envious.
The first of these w.arnings, vers.
1-3. stAnds very plainly in immediate connection with the last verse of tlie preceding chapter.
The counsel that one's powers be employed in the service of kings is followed hy a warning against the dangers of a too confidential intercourse with powerful and honorable men, especially against the danger of being iiis lips, though it be not till afterward (Meid.,
II., 741);
or this other:
With kings one seats liiniself at the table for the sake of honor, and not of surfeiting (Thaal Si/nl., p. 31): see Horace also, Ar.i J'oel., 434 sq , ami Ecclesiast. ix.
13, 14; xxxi. l'J-14.— Consider vrell him who is before thee, viz., that he is not one of thine equals, but one much mightier and loftier (so LUTIIEK, UmBREIT, IIlTZlG [Kamph., N., .M.]
CHAP.
XXIII.
1-35.
eagle that flieth tow^ards the heavens (see Critical notesj. ttc Others.
Consider well ic^aMs before thee, <'. e., the food lliat is set beforethee (LXX, Vulg , EwALn, Bertiie.\u [E V, H, S, Wokdsw.J Vers, ti-8 Eat not the bread of him that hath an evil eye. the jealous , tbe man of an evil eye is the opposite of the man with the • good eye," to him who is of a " kindly look,"
(comp. xxii.
9, Deui. XV 9; Matth vi.
2:!j Ver
For as he thinketh in his heart so is he See Critical notes Ver
Thy morsel which thou hast eaten thou Shalt cast up and iliis under the constraint of the "evil eye' exciting vexation etc.
Both explanations are possible , the first Beems more consistent with (lie connection.
Ver 2.
Thou wilt put a knife to thy throat Lit , "and thou hast put '—(or whicti reason Hitzig thinks it necessary to put this entire verse after verse 3, and to regard it as a con tinuatioD of the reference made in 3, A, to the danger of eating with great men But no ancient MS, or version exhibits any other order of the verses than the usual one, and besides this gives xinqiiestionably a good logical progress in the thought It IS grammatically unjusiifiable tore gard the verb as Imperative ( LXX Vulg., Lu THER [E V,f<c.].
--And put a knife to thy throat ") [But Bott. justifies a rendering sub Btanlially the same (see Critical note) by saying
"Although the legislator and teacher prescribes onlyforthe future, j'et the hearer and reader (and their point of view must be taken) cannot regard the thing prescribed as merely future —
Something that is in general terms enjoined he must, as soon as he becomes cognizant of it, not merely do in the future, but in case of need immediately, etc.
This Fiens dcbilum remains then indeterminate in time '
As between the two resulting ideas : -Thou hast virtually de stroyed thyself if thou art a self-indulgent man,
{ and disgust, under the feeling of bitterness which the envy and M will of ihine entertainer will excite m thee, and from the percpption of the fruitlessness of thy friendly words which were intended to g.ain the false heart of ihis man
Vers.
9-11.
Warning against intercourse wiib fools, and against violen^'e —With ver
comp IX 8 —And into the field of the fatherless press thou not lit -comenoi inio them."
! f. in the way of nmoving boundaries or other acts of violence.
| Hacikett (Scripture Illustrationn) and other travellers in the East call attention to the simplicity of these landmarks, .a single stone or small heap of stones,—and the ease with which an aggressor could encroach without detection — .V ].
Ver
For thfir avcnyrr is a strong one, i. f.
./ehovah, who appears as the vindicator of out-^ '
—and " Thou must at all hazards subdue llune appetite'' we prefer the latter, with K , N., W , M , H . against S —A ] If thou art a glut tonous man, lit. a master or owner of desire, not precisely one ruled by appetite (Umbreit), but a man cherishing and maintaining strong de sires; comp " Master of dreams, raged innocence (as 7Ni, Job xix 2.5, Jer I.
34, etc.), when human deliverers and protectors are wanting to it.
(For illustration of human " redeemers ' comp. Ruth iii 12).
Withieompare xxii. 23
. also Ps.
Ixviii. 6:
Mai. iii.
5, etc.
' Gen xxxvii
3. Vers 12 18 Admonition to the strict training of children, and to the striving after true wisdom and ilie fear of God —Apply thine heart to correction For this phrase " to apply the heartto incline the heart," comp. Ps. xc.
12, 6; for the "words of knowledge." chap i. 2.
Ver 12 can hardly be regarded as an intro duetion to all that follows as far as chap xxiv.
2 (in opposition to Bertiie.w), rather does the general exhortation contained in it. to the reception of a discipline ot tlie understanding, prepare the way only for what immediately follows, —perhaps as far as ver 10. or M Ver
Comp iii 27. xix 18. xxn 1-5.
Ver
And his soul thou deliverest from hell i f . so far forth as correction leads to life, and is even itself life, comp iv 13; xv.
24; also vii. 27 sq , ix
Ver I'j.
16 My son if thine heart becometb wise, > e . if it as the result of whole some discipline shall have become wi.se —My heart will lejoice even mine— i lierefore not thine merely For the repetiiiou of the sufiBx which expresses tlie genitive relation, by the ca~ sm rectus, compare.
Kings xxi.
9; 2 Sam XVII.
6, xix
. and also chap x.:ii 19 above.
The "reins " in 16. a, are pbainly only an interchangeable expression for "heart
Ver. 3
Crave not his dainties (comp 6. i .
XXIV 1). for It is deceitful food , lit, "bread of lies"
(comp. xx 17). i e. a deceptive meal, which in reality has another object than that which it seems to have.
Vers.
4, 5 Labor not to be rich Since what follows plainly emphasizes the fugitive and parishable nature of riches in itself the senti ment as a whole doubtless aims to deter from striving after wealth, or from covetousness — Csase fromltliis) thine own \visdom, viz from that which has reference to tlie acquisition aiifl preservation of riches —Wilt thou look eagerly (lit "let thine eyes fly ") after it .—a we render in accordance with the IC ri, which in spite of the fact that a Hiphi! of this verb does not occur elsewhere, is to be preferred to the unintelligible K'thibh, and we do not need (with Hitziq) to substitute the rendering "if thou faintest, if thou art weary"
(from 'yy "to be feeble or powerless;" comp .ler IV 31.
.Tudg. iv 21) — And it is no longer there, has disappeare.l, is suddenly gone' l^omp. the same expression. Job vii 9. also Gen v Jl.— For assuredly it maketh itself wings precisely "it will make itself wings;" comp 2 Sam xv 1, 1 Kings i. 5. also the Latin plirase a?a.s«!6i/«Cfrc(SiL It,\i. 16,351) and our proverbial expression ' to make one find his legs," or again " Fimse krierjen und d,won pegcn " [to get feet and fly aw-iy] —As an ' (Ps. xvi. 7; xvii.
3), and the "right speaking of the lips"
IS the necessary eS'ect or the outward sign of having become wise Ver
Let not thine heart press on eagerly after sinners, but after the fear of Jehovah all the day Thus Scuellino, U.m-
j ;
'Ml
THE PROVERBS OF SOLOMON.
view [The author is perhaps too summary in his way of dismissing an interpretation, which has the support of Hebraists and expositors like
Gesen., Fuebst, De W , N.
; and yet we concur in his view, which is best supported by scriptural parallels, and is that favored by the LXX, Vulg., Luther, E. V., H., S , M , Wobdsw., elc.
-A.] 8REIT, HiTZiG, [K,] correctly render, while the greater number, t'ollowing the LXX, Vulg., elc. restrict the effect of the verb N3p; to the first member, ami lor the second supply the Imper of the substaniive verb.
For the general idea moreover comp iii
; xxiv. i.
19.
[Holden gives a qualifieil endorsement to the interpretaVer 21 And the sleep of sloth clotheth in lags The noun nOU, sleep," which occurs tion which our author adopts ; (N , M., S. follow the E V) in the line of the LXX rendering.— RirEETSCHi supports the view which makes the one expressed verb common to the two clauses, the shades of meaning varying as a person is the obonly here, according to the context describes the indolence and drowsiness into which the drunkard and glutton sinks in consequence of his excesses, and the necessary result of which is poverty. ject in the former, a thing in the latter clause ; in the former case the idea is very nearly that of " envy,"' in the latter *'to be zealous for."
A more delicate point discussed by R is the pecu Ver
Hearken to thy father that hath begotten thee,—and for that reason deserves obedience, as does the mother also, to whom, according to clause A, it is becoming to Jiearken in the time of her old age. liarily of the compound connective DN '^, in ver 17 and again in ver 18.
In the former it is hardly more than the simple adversative "but"
Ver 23 Buy truth and sell it not.
The (see EwALD, Lehrb.
343, 4); in the latter (see •• buying " of the truth consists in the acquisition of it with labor, exertion and sacrifice (comp.
Z's. view below), it must be virtually a causal "for," or by conjectural emendation ^ tX "3.
' for then,"
(as above, p.
157).—A.].
Ver.
18. For if the end come So Umbreit, Bertheaii, El^teii correctly render, for the connective is here not " rather " or '• but rather " as iv 5, 7. xvi. IB; Matt. xiii. 44, 4(5) The "selling ' of it would consist in its gross disparagement, and its sacrifice for the sake of sensual enjoyment, or any unsubstantial seeming treasure [*- Give up everything for truth," says Dr Chalmers, "and let no bribery of any sort induce me to surrender it.' in ver.
17, but '3 is a causal (comp. xxiv. 20), and DN supplies a condition, as in the similar passage xxiv. 14
The " end " is not specifically the liour of death (Umbreit) but the terminus which is necessarily reached in all human relaVer
The father of a righteous man rejoiceth greatly.
The K ri is unquestionably to be preferred to the K'lhibh, while in clause b we ought probably to give the preference rather tions (Elster), the hour of judicial decision, when (iod fulfils the hopes of the pious but visits the ungodly with righteous penalties.
So far forth as this decisive end is ordinarily reached not (ill the future life, there is undoubtedly a hint to the K'lhibh, we render therefore literally, " the begetter of a wise man—and he shall rejoice in himself."—With respect to the sentiment of this verse and the one following comp. x.
of the hope of immortality and of a future retribution involved in this passage, as in xi. 7; XV
; xxvii.
11.
Vers.
26-28.
Warning against licentiousxiv. 32 ness, introduced by a summons to a loving consecration to wisdom. —My son, give me thine heart.
The speaker is evidently wisdom per4.
Vers. 10-25 Warning against intemperance and extravagance, and counsel to an obedient endeavor after truth. — Hear thou, my son, and be wise The pronoun is added to strengthen the appeal in the Imper. " hear " for the s;ike of the contrast with the disobedient in vers 20 sq —And incline thine heart in a right 'way, lit " and let thine heart go straight forward in the way "
(i. e,, in the '• way of understanding sonified, who appears here as in chap. vii.
4, 5, in opposition to a treacherous harlot, and admonishes to a firm adherence to her " ways,"
>. e. to the principles and rules of life which are prescribed by wisdom, Ver. 27.
With a compare xxii.
a.-—And the strange woman a narrow pit ; there- ' chap. IX, 6).
Comp. Job xxxi.
Ver.
20. Who devour much fleshi This conception of the Hebrew phrase is the simplest and best supported by the authority of all the fore, those that have been ensnared by her artifices and brought to ruin, she releases again with as much difficulty as a narrow and deep well (possibly of a conical, or. the reverse, a funnel shape) permits one who has fallen into it old translators. We are to think of gluttons who at their carousals with much wine consume also much flesh.
Comp. vii. 14
; ix
; and for the to escape.
Ver 28.
"yea, like a robber doth she lie association of
" waster, consumer," with in wait.
'l"in is used only here to describe a robber.
Comp Jer. iii.
2, where a wanton harttlb, " drunkard," comp. also Dent, xxi 20, as lot is compared to an " Arab of the desert" lurking about the roads —And the false among men doth she multiply; i. e. by her well as the expression of the New Testament, 0ajw; "«' oh'mroT?/;, Matth. xi.
19, which seems to be a free rendering of this fixed formula.
It is seductive arts she allures many to unfail hfulness, especially when it is married men among whom arbitrary and contrary to the meaning of 771' she practises her impurities.
Umbreit unnecesas established in the usage of the language, when EwALD and Umbreit refer it to licentious voluptuaries, who "dishonor or destroy their own body."
Of the later commentators Bebsarily renders: she draweth to herself faithless ones (i. e. adulterers) ;—besides, the verb here used could hardly express this idea.
But it is likewise inappropriate, with Ewald, Beutheau, iiiEAC, Elsteb, IIitzig have taken the right
CHAP. XXin.
1-35.
Elsteb, etc., to understand by the "faithless" bling of certain objects, their inversion, their tremulous or swaying motion, etc.
(thus, cornot 90 much adulterers, etc., as rather robbers and murderers.
No sufficient support from the language can be adduced for Hitzlg's conception rectly, RosENM., EwALD, Hitzig).—With clause b compare xv. 28.
[While the I>v>nk of Proverbs emphasizes the connection of drunkenness and licentiousness as kindred, and often contemporaneous or successive vices (see especially chap, of Dnjl3 as equivalent to the abstract mJH3 "perfidy, faithlessness."
Vers. 29-35.
Warning against the vice of intemperance, by means of a vivid picture of vii.), still the rendering suggested by xxii.
14, and preferred by the
E. V., De W., N., M., H.,
its ruinous results.
Who bath vroe ?
Who hath grief?
Lit., "to whom is ah? to whom S., etc., is rendered less probable by the parallelism, which in Hebrew is not to be lightly disregarded.—A.] alasV"
The interjection 'UX, an expansion of Ver. 34. And shalt be as one who (is) in the midst of the sea, i. e. probably not one who is out in (he midst of the high sea (so Umbreit, Bebtheau, etc.). but one who is in the depths of the sea (Jonah ii.
4), and therefore one who is as unconscious, with the spirit as completely removed from ail previous surroundings, as a drowned man lying upon the deep sea-bottom (Hitzig).
[Kamph., H., N., S., M. take the other view, which has this to commend 'IK is found only here.
Among the subsequent terms, the "trouble" is strictly anxious care, complaint; " wounds without cause " are wounds received in causeless or wholly unprofitable disputes, wounds and stripes such as come of the brawls of drunken men; finally the dark "redness of the eyes " is the revolting effect of excessive use of wine as it shows itself in the face, according to Gen. xlix 12.
Ver.
31).
They that tarry long at the ivine (camp.
Isa v.
11), wtio come to seek mixed wine.
There is hardly need of our supposing (in accordance with Bertheau's view) an actual entrance into a proper wine store or it, that it refers to more common experiences, and experiences of living men, and harmonizes better with the second p:irt of the desci'iption.
A.] As one that sleepeth on the top of a mast,—a lively image nf tlie condition of the drunken man, reeling, stiiggeriiig hither and cellar (Song Sol. ii.
4),—-but rather a concourse of several at the house of some one (comp. Job i.
4), to drink there strong spiced wine or mixed liquor (ix.
5).
Ver. 31. When it sparkleth in the cup thither, rising and falling, as it were, and so exposed to imminent perils to his life.
73n (lit., " givctli (lui or showeth its eye"), ^i^hen "mast," (which is usually described by P.i^), a it glideth smoothly (lit., " goeth a straight or right way," ingredilur blande (Vulg.)).
Comp.
Song Sol. vii.
10.
[The figurative use of the term "eye" in this vivid description has suggested two slightly different conceptions
;—one, word occurring only here, and apparently related to the verb 73n, "to bind;" comp. Dan. iv.
20.
[FuER.sT makes the primary meaning " to conduct, direct, guide." and therefore interthat of BoTT., etc., derived from the brighlnes.i of the eye; the other, that of Fuerst, etc., from prets the noun of the "steering apparatus, the rudder."
.K ] Ver. 35. They have stricken me—I have not felt it, etc.
Evidently language of the intoxicated man, who first, in clauses a and b, its roundness, setting forth therefore the " bead, or pearl" of the wine.
Two diiTerent interpretations have likewise been given to the latter part of the description; one of these is based upon the smooth flow in the glass of rich, oily tells how he feebly remembers having experienced, without really feeling, even blows and bodily abuse of other kinds, while he was in his old wine (so E.
V., W., etc.); the other upon its smooth pleasant flow as it is swallowed, when "it goetli down aright" (so substantially Luther,
De VV., K., Z., Bebtheau, H., N , S., M.).
The LXX gives a curiously divergent rendering:
" For if thou shouldest set thine eyes on bowls and cups, thou shall afterwards go more naked than a pestle."
\.~\ Ver. 32. At last it biteth like a serpent; intoxication,—and then in clause c, although still half-bewildered by the later influence of the wine, expresses his intense craving for more, and his fixed purpose to seek anew the prohibited enjoyment.
The more characteristic this whole picture of the mode of thought and action of a confirmed inebriate, so much the more unnecessary is it, with Hitzig, to read in a and b "it hath stricken—it hath smitten me" CJ^H 'JOlH) lit., "its end,"
/. e. its ruinous influence which T T T ~: and to make wine personified (as in ver. 32) the finally becomes evident, its fearful after-pangs.
—And stingeth like an adder.
This Hiphil form, which occurs only here, can. in accordance with the Aramaean, have no other meaning than
" to sprinkle, or spirt," for which in the case before us "poison" suggests itself as the natusubject.—With c compare, moreover, the language of the sluggard craving sleep; chap. vi.
10.
DOCTRINAL AND ETHICAL.
ral object; (the serpent is the very poisonous species of viper mentioned also in Isa. xi. 8).
Ver.
33.
Thine eyes shall see strange things.
The " strange " (Dllt) standing paralThere is hardly need of further demonstration to show, that it is several of the main forms of sen.su.al self-indulgence of which our chapter treats in the way of warning and dissuasion.
At first it is a very strong desire for the pleasures lel with " perverse (things)," is evidently to be taken in a different sense from that required of great men's tables, as well as for the enjoyments and advantages which intercourse with envious men secures (vers.
1-3, C-8), that forms the subin xxii. 14
; it therefore does not denote "strange women"
(Umbreit, Bebtheau, Elsteb). but "strange, marvellous things," as the object of the drunken man's vision; thus, c. i^., the douject of the admonition.
The remonstrance in-
THE PKOVERBS OF SOLOMON".
I for these may never restrain the independert terposed between these two warnings, and relating to striving after riclies, points to covetousness as the deep root not only of evils in general, but of this one in particular (vers.
4, 5 : comp.
I judgment of him who has the choice, or in general seek to attain its end by unjust mean?: j otherwise it is a guilty ambition.—HASirs
:— He
Tim. vi.
10). — [Lawson: — Solomon often speaks of riches as a reward that wisdom frequently bestows on those who love her, but here he cautions us against supposing that wisdom encourages the love of riches].
There follows next a further warning against common, rude and uncultivated conversation (ver.
9).
[Chalmers :—Let me know when to be silent as well I that cannot walk prudently in dangerous places does belter to keep away from them.
Geier :
At the table of the Lord's grace in the Holy Sacrament, one should appear with special reve- ! rence and humiliiy ; for there one has to do : with the King of all kings.
Starke:—Moderation and the careful testing of that which is and j that which is not hurtful to the bodj-must alwavs as when to speak.
There is a manifest contempt j be the rule of prudence, even though one have j great stores on hand.
[.\knot:— It is of the for what is said that should lay instant arrest upon me].
There is a like warning against the rough and greedy exercise of violence upon j Lord that hunger is painful and food gives pleaI sure ; between these two lines of defence the Creator has placed life with a view to its preservation.
The due sustenance of the body is the Creator's end; the pleasantness of food the means of attaining it.
When men prosecute and cultivate that pleasure as an end, they thwart the very purposes of Providence]. helpless orphans, and others who are weak and entitled to consideration (vers.
10, 11); against foolish doting, and a false carnal forbearance in the matter of the discipline of children (vers.
12-18) ; [Arnot :—The command is framed upon the supposition that parents often fail on the Vers.
4, 5. Melanchthos:—Diligence, indusside of tenderness; the word is given to nerve them for a difficult duty.
There is no ambiguity try, faithful striving to fulfil one's earthly calling this proverb does not forbid, but multiplicity of cares and a greedy eagerness under which man, from want of confidence in God, seeks with pain and self-imposed smart for the perishable goods of this world.
From such wayward and unl.awful striving it summons us back to the true sphere of our calling and to a prudent and diligent work therein with appeals for divine aid. in the precept; both the need of correction and the tremendous issues that depend on it are expressed with thrilling precision of language]
;— next, against haughty contempt of the consideration due to parents, and disobedience to them
(vers. 22-2.5) ; against intercourse with the gluttonous and profligate (vers.
19-21); against being ensnared by wanton women (vers. 20-28) —To toil for riches which are perishable and cannot satisfy the soul, is a sinagainst the vice of drunkenness (vers.
29-35).
As a basis for the warning against these two chief forms of incontinence and fleshly indulgence we have at one time more prominence given to the nothingness and transientness of the possessions or enjoyments to be obtained by means of them (vers.
5, 21, 3.5). and at another Tiibingen Bible ful folly.
In heaven should we be gathering treasures that endure forever, Matt. vi. 19 sq.
[T.
Adams:—Solomon compares riches not to j some tame house bird, or a hawk that may be fetched down with a line, or found again by her bells ; but an eagle that violently cuts the air and
the heavy penalty in temporal and eternal death (vers.
11, 14, 18, 27 sq., 32).
To the foolis gone past recalling.
Bp. Hopkins :— It were i-5h sentiments and manner of life which lead down to such ruin, ver.
17, which ij cast in a peculiarly comprehensive form, opposes the "fear a most strange folly to fall passionately in love with a bird upon his wing, etc.
How much better were if, since riches will fly, for thyself to direct their flight towards heaven, by relieving the necessitous servants and members of Jesus of Jehovah," as the only means of deliverance and preservation.
And as the glorious fruit and result of this we have extolled in ver. 18 a hope which outlasts the grave and death.—the same hope, therefore, of an eternally blessed life, which in some earlier passages of the Book of Proverbs had already come out significantly; comp. above, remarks on this passage, on p. 202.
Christ'?] Vers.
C-8. Zeltner:—Learn to be pleased and i content at little cost, and thou wilt be able easily to forget dainty morsels.
Follow Paul:
I have learned in whatsoever state I am therewith to be content (Phil. iv.
11).
Wohlfarth :— P.eflect how much ruin envy works, this annoyance at others' prosperity,—how it spares no means for
HOMILETIC AND PRACTICAL.
the overthrow of the envied neighbor, how unhappy and discontented it also makes even its own
JTrymihf nn the cnfirf chapter:—The fear of God the only safeguard against Ihc ruinous ascendency of fleshly lusts, especially avarice, extravagance, drunkenness andlicentiousness.—Comp.
Stocker: On intemperance in eating and drinkslaves, to what grievous sins it forces them, flc.
Consider this, and thou wilt not merely fake to heart the prudential maxim:
Beware of the envious,—but thou wilt seek to keep thyself al.'^o from this vice !
Vers. 9 sq. Starke (on ver. 9) ing.— Berlrlmrg Bible:—The art of living well, according to the rules of wisdom.
:—To speak at Vers.
1-3, LiiTui.;u (ma-'ginal) :—At court the wrong time and in the wrong pl.ice brings always far more harm than profit.— (On vers. 10,
11):—Pious widows and orphans have, notwithstanding their forsaken and apparently helpless lliere is deceitful bread, for one i.< ever out-lying and out-flattering anotlier that he may bring him down, and liim«e]f np. ...
It is bad eating cherries willi lords.
Mei.a.vchthon :—To be Bceking offices and positions of service with great men is allowable if we know ourselves to be in some measure fitted for it condition, the mightiest protection ; Ecclesiast.
XXXV.
sq.—(On ver.
12) :—Not simply instruction, but also correction and punishment one must receive gladly if one would become wise.
; yet one striving