BS 1465 .M648 Miller, John. A commentary on the Proverbs . A COMMENTARY THE PEOYEEBS: A NEW TRANSLATION, AND WITH SOME OF THE ORIGINAL EXPOSITIONS RE-EXAMINED IN A CLASSIFIED LIST. BY JOHN MILLER, PRINCETON, N, J. NEW YORK: ANSON D. F. RANDOLPH & COMPANY, 770 Broadway, cor. 9th Street. Entered according to Act of Congress in the year 1872, by Anson D. F. Randolph & Co., In tlic Office of tlie Librarian of Congress, at Washington, D. G. PREFACE. The author has brought to this work, and carries away from it greatly increased, these four convictions : — First, that the Old Version of the Bible ought to be kept as the standard in English speech as long as it is practically pos- sible ; Second, that to object to anything that corrects it, however much it may bend it from its sense, is a mistake, and, in a large degree, a wickedness ; Third, that it may some day be given up ; and Fourth, that, in preparation for that event, men should trans- late without fear or favor, and that every thought should be turned on what must have been the real mind of the Holy Spirit. 1. That the Old should serve as long as possible, appears from the fact that the same peoples will never unite upon a New. A Bible in every sect is a state of things that may be almost sure to come; but must sorely try the faith of the Church. 2. To prevent this by repression is wicked. To prefer the work of King James to the actual mind of the Spirit is fetich. To gather what God meant and risk all consequences is an evi- dent instinct of faith. And to condemn a man because his work is new, as a thing kept separate from the thought that it is unscholarly or false, is as rank a superstitious fault as the Jews fell into with the text, when big letters or little letters were kept wrong through idolatrous devotion. 3. There may come a time when mistakes will balance ad- (3) 4 PREFACE. vantages ; when the meddling of scholars will have grown so great as to honeycomb the whole with too many exceptions. The old ice will then be found too rotten, and there willcome the avalanche ; and 4. There should be a preparing for this ; in that all this med- dling should be correct. Men of conscientious minds should batter away at these man-made walls. The Church should smile upon the work, so that humble spirits should engage in it. In other words, there is a mind of the Spirit ; and no trans- lation under a human king should lay a shroud upon it. If the Version were but two weeks old, a man might dig inno- cently under whole acres of it ; and, as it is Avhole centuries old, it becomes our fetich if we make all scholars that have come since, knock their heads even to what is most clumsy in the idol. Is it not time that our commentaries had become more down- right } Ought not men to strike more directly for the sense, and leave all lesser considerations ? Partly for what is horta- tory, and partly to be popular ; partly, too, to be illustrative, and partly to be patient with the usual sense, men are turned from the forthright work of deciphering the original ; and when to this is added a certain glamour of sanctity, which grows about aversion, men do work in Scripture which seems really profane. Books have been just published which patiently expound verses in senses which years ago they were proved not to have, and the Church seems to applaud that as better conduct, on the whole, than this perpetual eviscerating of a more actual sense. What little the present writer can contribute with what furni- ture he has takes the form, under his natural impulses, of mere interpretation. If he could overtake all the Bible, he would be satisfied merely to be a seeker of the sense. This ought to be {a) popular; for the Bible was written for the people, and, we would think, would expound itself popularly. It ought to be {p) hortative ; for, simply done, it is an unfolding often of mere hortation. And as to being (r) illustrative; it will be illustra- tive in the text itself. The Bible is a string of parables, and an honest vigor in simply mining at its sense would give, in our view, a new epoch in all hcrmeneutical exercitation. PREFACE. 5 Begging God to give him success in this one direction of his effort, viz : of the plain sense of the Holy Spirit, he commends the work humbly to His care, that He may carry anything that is true in it to pulpits and to pens, by which it will be better ex- pressed ; and that He may smother anything false, and prevent its mischiefs. John Miller. Princeton, N. J., June 27, 1872. INTRODUCTION. 8 I. OBJECTION TO THIS NEW TRANSLATION. This New Translation suddenly prints itself and offers itself to the Church with nearly one-half of its texts colored with some entirely new signification. That a tithe should be correct, seems prima facie impossible. That hundreds of able men should be busy for thirty centuries in deciphering the book, and that there suddenly should shoot up such new light upon it, seems incredible : and is really a confusion, painfully, to the author's idea of what can promise to be a successful work. He is con- scious of every care, and that he has moved his foot about hon- estly until he got it planted each time in what seemed finally to fit ; and yet, the innovation is too large. He takes refuge only in the thought that some of his readings may hold ; and, if any unmeaning texts are restored, as the result of his work, there will be that m.uch gained, and the world will easily dispose of his unreasonable and extreme interpretations. § 2. DEFENCE OF THIS NEW TRANSLATION, One defence may by chance be possible. In this field of Scripture extraordinary results might follow, even in feeble hands, from a happy theory. In the Australian gold-fields, a good theory might find the gold faster than promiscuous digging. Grammar is not exact. It is only, like the click of Morse's tele- graph dots, approximate and not hard to be mistaken. Wf read a book partly by grammar, but largely by logic or the an- alogy of the sense. Suppose the Proverbs never had a Idgic. 8 IN TROD UCTION. It is meant by that, — suppose they never had a theory, or a thought as to what one had to expect. Suppose that in the Aus- tralian fields we were looking for silver, or brass, or even pota- toes, just as it might hap : in hill-tops or water-courses ; pro- miscuously; hither or thither; would we find as much gold? Would not even a plain mind come in, and, if it had a geologic plan, and, moreover, an aim altogether one, heap up the one thing, gold, cheaper and faster than abler and more industrious hands ? Now there has been a strange dishonor to this gold- mine of the Proverbs : first, in not expecting gold at all, and second, in not expecting it in streaks, or in such a bed as that one panful would lead on to another. § 3. THEORY OF THE BOOK OF PROVERBS. The Proverbs must have three traits : first, wisdom ; second, spirituality ; third, a nextis. § 4. FIRST, WISDOM ; OR, THE IMPOSSIBLITY OF COiMMONPLACE IN THE PROVERBS. A man that believes in the Proverbs and expects them to be profound, will wait till he gets down to that profoundness; while everybody else will be put off with a commonplace mean- ing. That there cannot be any commonplace, appears, first, from the rank of their author ; second, from his wisdom, which was supernatural; third, from his inspiration, which was complete; and fourth, from their nature, proverbs of all things else on earth not admitting of a commonplace interpretation. Solomon in his rank. Solomon, in his rank or grade of intellectual and aesthetic life,wa« not only a king, and not only the son of a king, and not only the son of a very extraordinary poet and man of thought, but held this grade in a land which had been the her- IN TROD UCTION. 9 itor of Egyptian strength, and in an age before or since not equalled among the Israelitish people. It is true all this has to be learned from the Bible. Though Solomon printed himself upon the East, it is astonishing how- Eastern legend adds nothing to his history. And even modern thought does little to make him greater. He has been com- pared to Louis XV., and David, his father, to Louis XIV : David in his terrible wars and in his splendors like Le Grand Monarque, and Solomon in profusenesses and license like the younger king. But, of course, this touches either in but a sin- gle point. No land has added much to the Scriptures in what they say of Solomon ; and, if any one will search them and study them together, one must see that here was an intellectual prince ; that, if he talked proverbs, he could not have talked poor ones ; that, if he had three thousand (i Kings, 4 : 32), and these were worked down to nine hundred, they must be nine hundred gems; and, if the v/orld begins to think that, and take any man's translation, and throw out all that is commonplace, it might at once become the epoch of a great many hermeneutical innovations. Solomon supernaturally wise. But Solomon, king's son as he was, was also a living miracle. There was something shadowy in his intellectual prowess. We are not sure that he was a Christian ; and, therefore, when he asked for wisdom (i Kings 3 : 9), it must have been for intel- lect. The Queen of Sheba fainted when she saw all his taste and genius (i Kings 10:4, 5). If God essayed once to give to a man talent in answer to a special choice, and talent had taken almost its name from him in all the ages of the East, how safe the church must be in saying, These Proverbs must mean something; every one of them. We are not now to be put off with any mere jangle of words. Each text must be a brilliant. And we will positively lay away a verse, before we will "do it the indignity of any mere commonplace specification ! Nay, might not this make a new epoch in all our hermeneu- tics ? for thirdly, lo IN TROD UCTION. Solomon was inspired. This, after all, transcends everything. Balaam may have been very shrewd ; but what of that to the moments when he was inspired ! Solomon may have been miraculously able, and superhuman genius may have colored all he said ; but yet at times he might have almost purposely drivelled. Like a strong swimmer he might have cast himself upon his back for relief. But how anything of that when specially inspired ? and how when his proverbs had been sifted over 7 It is impossible to imagine a poor text in Proverbs ; and, especially when we add the pur- pose of gnomic writing, or, in other words, The nature of Proverbs themselves. What business had a proverb to be dull } In common hands history may sometimes nod : but how as to these " dark say- ings " (1:6).'' The idea is that they are condensed wisdom. Is he a good expositor who does not insist that they shall so appear } And now put all these things together. Would it not be an intellectual miracle to find in Solomon a stupid Proverb } Yet then, in the light of this, look at our authorized Eng- lish :— § 5. OBJECTION TO THE OLD TRANSLATION. The Proverbs, Psalms, Ecclesiastes, Job and, perhaps, the Book of Canticles,are specimens of the most exquisite English. They are polished to the last degree. English has modelled itself upon them. And hapless commentators, who have drifted away, have found in the very first sentence that they are sailing in different waters. But man cannot live by euphony alone. Let us consider these sentences : — " The wise in heart will re- ceive commandments " (10:8). " In the lips of him that hath understanding, wisdom is found " (10 : 13). " He is in the way of life that keepeth instruction; but, he that refuseth reproof, erreth " (10:17). "Destruction shall be to the workers of IN TROD UCTION, zi iniquity " (lo : 29). " The thoughts of the righteous are right" (12 : 5). " Heaviness in the heart of man maketh it stoop : but a good word maketh it glad " (12 : 25). " A wise son heareth his father's instruction : but a scorner heareth not rebuke " (13 : i). "A righteous man hateth lying : but a wicked man is loathsome, and cometh to shame " (13 : 5). We are disposed to quote in the largest quantity, because the absence of any faith in the deep meaning of what they rendered, becomes the more obvious in the work of the translators. Where is there any depth in texts like these ? — " Whoso despiseth the word' shall be destroyed : buv he that feareth the commandment shall be re- warded " (13:13). " A faithful witness will not lie : but a false witness will utter lies" (14:5). "He that handleth a matter wisely shall find good " (16 : 20). "Also to punish the just is not good, nor to strike princes for equity" (17:26). "The fear of the Lord tendeth to life" (19:23), "The just man walketh in his integrity" (20:7-). "The way of man is froward and strange : but as for the pure his work is right " (21 : 8). " God overthroweth the wicked for their wickedness " (21 : 12). "Let not thind heart envy sinners; but be thou in the fear of the Lord all the day long" (23 : 17). "When the wicked are multiplied, transgression increaseth : but the righte- ous shall see their fall " (29 : 16). Now we are not satisfied alone to ask, Is there any rugged ■ sense in these passages } but must ask further, Is there not a false principle in them ? Considering their amazing origin, has there not been too little expectation of both brilliancy and depth.? Pythagoras and Plato; would we not stare, if they turned up such special apothegms } We have a right to insist upon this. Even Lacon ; would he not suffer, if he were pre- sented in such a dress } A divinity that hedges a ghostly book seems to numb us as to insisting that it shall have great sense. But, forget all this. Treat Solomon as though he were one of us. Forget the Empress, and think of some plain woman in the Rue St. Antoine. And might not this simple prospect- ing for gold create a new mining, and give the very idea that has been mentioned of over-innovation. Still, let us not be misunderstood. We are not teaching the 12 INTRODUCTION. doctrine that we are to supply sense to Solomon, but only teach- ing the doctrine that we are to start sure he has it. We are teaching that, if a man translates this Eastern prodigy, and reads, — " A faithful witness will not lie," there is some screw loose in his translation; that, if he translates whole pages in that way, there is a false theory in his work ; that such was the fame of Solomon and such his mind, as both supernatural and inspired, that these texts ought to have been considered mentally incredible ; and that grave men should have refused to translate, or else indefinitely postponed, or, better still, pa- tiently dug till there began to come out some earth of a better color. And this is not all : — §6. SECOND, spirituality; or, the impossibility of any- thing SECULAR IN THE PROVERBS, The Bible is a religious book. It is a very small one. It is intended for all mankind. We cannot suppose it would be a Poor Richard Almanac; or, that a holy inspiration would show mere secular pith. The apostle tells us the contrary (2 Tim. 3 : 16). And yet the work of King James makes no such point as this. His workmen leave us hopelessly secular in many places. ' Indeed, their whole Bible seems, helplessly, to lack the clamp of a high typical theory for all its inspirations. Might we not attempt one.? We have seven parts: (i) History; (2) Prophecy; (3) Lit- urgy; (4) Miracle; (5) Direct Teaching; (6) Fabled or Apo- calyptic Allegory; and (7) these Gnomic texts. Let us build on two common facts : — first, all seven are literal ; second, all seven are spiritual. I. The History in both Testaments really was such. Egypt is a country on the Nile; and Pharaoh re ipsa governed it. Is- rael really lived; and Canaan really produced in Chronicles and Mosaic books, a genuine secular narration. Yet still, was it not all spiritual > The Red Sea : would it ever have been IN TROD UC TION. 1 3 of record ? nay, would it ever have been crossed, but as a spirit- ual allegory ? 2. So the Prophecies. Babylon was really predicted of. And so was Cyrus. And the prophecies were all fulfilled, and were all a miracle, and were all intended for a supernatural proof. But, high above all such uses, they were link-men of a spiritual meaning. They carried a lantern of the gospel. And all through Isaiah, for example, with a base of secular speech, they had a burden of spiritual knowledge. This is our theory. Sometimes the vision breaks a little ; but it is because the gos- pel-mind bursts too much in upon the prophecy. It is a rift in the vault of heaven. We could cite instances (Is. 45 : 13, 14; 46 : II, 13), as though the prophet wished to let out his secret. At any rate, this is our faith: that every one of the prophetic Scriptures is a Delphic allegory ; and, when we come to under- stand it, every one of its parts will be read as a teaching of the gospel. 3. So of the Liturgical works. They are bi-footed. If they limp at all, it is where they cannot be united — the literal and the prophetic. Sometimes they are too sinful to apply to Christ ; and sometimes they are too holy to apply to Israel. Generally, they could be sung by both. The Psalms^ therefore, are allegoric like the Prophecies. 4. So now are Miracles. They are secular. They healed the sick. They fed the multitude. They rent the temple-veil. They wfere hard secular occurrences. But more ; they taught the gospel. The Leper and the Withered Hand were allegoric sights. So was the scene with the Demoniacs. Nature resigned her seat for the double purpose. The Miracles, exactly like the Prophecies, were light-bearers. 5. So of the Teachings of Christ. He mourned over Jeru- salem (Lu. 19 : 41), but he meant more. He gave His mother to John ( Jo. 19 : 27) ; but it meant a great deal more. 6. So of the Parables. They were fabled allegories — rich as secular — but with an object altogether spiritual. So the Visions. John was actually in Patmos ; and he saw what he has reported — possibly with his physical eyes. But the end was spiritual. We conceive the theory that it was not much prophetic. 14 INTRODUCTION. These were great Cartoons of the gospel. Tlie " Seals " were God's chastisements. The " Beast " was man's impenitence. The "Prophet" (Rev. 19 : 20) was the "Little Beast" (Rev. 13:11), and was man's hypocrisy. Babylon was Sodom or Egypt (Rev. 11:8); that is, the City of Destruction (See Bunyan). These were great sensible signs with an inward thought. 7. When, therefore, we come to the Proverbs, we are all ready to give them their place. Rest assured they are spiritual. They would never have been written but for a spiritual use. And yet secular. Solomon may have taken them out of the street. They are secular maxims, and some of them of great value; just as the history was of great value of all the kingdom of Israel. But they are not secular v.hen they get into the Bible. Solomon chose them for what is spiritual. They limp sometimes as secular. They are not all true (6:1, 2, 33-35; 14:23). They are outrageously false, at times, as mere Poor Richard's maxims (10:4; 22:29), and cruel (20:16; 28:19). Men cannot get rich and cannot become honored, as of a certainty, in the way they would imply. But they may get rich, spirit- ually. And hence our faith : — that this spiritual theory of the book might justifiably change everything. If other commen- tators are without it, we might be right to innovate. It might excuse hosts of alterations. There must have been covered up much mistake. And, pointing out the spots to dig, it might create the fruitful epoch and multiply results throughout this portion of the field of Scripture. Now add to this a third point : — § 7. THIRD, A NEXUS. IMPROBABILITY THAT THE PROVERBS SHOULD BE WITHOUT A THREAD. In a doctrine like this, we admit there may be a play for fan- cy; and it maybe right to doubt ourselves. But, let the work be undertaken; and let the point be tested. If commentators can find a clear thread through the book, what a blessing! How the work will loom out in all the pomp of Solomon ! Such a task may be in its infancy for a long period of years. INTRODUCTION. 15 Still, what a task ! This track of the giants, with its deep cuts and its high gradings, may be slow to be revealed ; but, how each fresh length of the bed will help ! Like the Sibylline leaves, one page will light another; and the line, in one place, become a clue to thread the sense all through its more mazy mysteries. Then, thus we mark the theory : — first, these Proverbs must be deep; second, they must be spiritual; and third, they must be connected — not connected in their secular sense — but con- nected in their line of religious intimations. § 8. PLAN THEREFORE DEFENSIVE. Too great innovation being the writer's own suspicion of his work, he has been led to examine a good deal collaterally, and find how far new readings can b^ thought to sustain each other. It led to the third portion of the work. The readings for the most part can quote a precedent. Large numbers of them can find a precedent in King James' work; and all of them, (or, if there be any, there are out few ex:eption5,) can be ranged un- der a grammatic class that can claim the cover of accepted usage. Three departments, therefore, comprise the work : — first, a New Translation ; second, a Commentary of the text throughout ; and third, an Appendix, which selects from the original exposi- tions, and classifies them for mutual support. I. NEW TRANSLATION, PROVERBS. CHAPTER I. 1 Proverbs of Solomon, son of David, King of Israel. 2 To know wisdom and admonition ; to put a distinct meaning into discrimin- ated speeches ; 3 to accept clear-sighted admonition, is righteousness and judgment and right behaviour. 4 In order to give subtlety to the simple ; to the child knowledge and thorough thought ; 5 the wise man will hear, and increasingly acquire ; and a man already become discerning, will gain in capability to guide . 6 For putting a distinct meaning into a pro- verb or an enigma ; into the words of the wise and their intri- cate things ; 7 the fear of Jehovah is the main knowledge ; a wisdom and a discipline that fools despise. 8 Hear, my son, the admonition of thy father ; and repel not the direction of thy mo- ther ; 9 for a garland of grace shall these things be for thy head, and chains about thy neck. ID My son, if sinners would make a door of thy simplicity, afford thou no entrance. (19) CHAP. I. The Proverbs of ''olomon, the son of David, king of Israel ; 2 To know wisdom and instruction ; to perceive the words o) understanding ; 3 To receive the in- struction of wisdom, justice, and judgment, and equity ; 4 To give subtilty to the simple, to the yoimcj man knowledge and discretion. 5 A wis'; man will hear, and will increase learning; and a man of understanding shall attain unto wise coun- sels : 6 To understand a proverb, and the inter- pret.-ition : the words of the wise, and their dark sayings. ■7 The fear of the Lord is the beginning of knowledge ; but fools despise wisdom and instruction. 8 My son, hear the instruction of thy fa- ther, and forsake not the law of thy mother : 9 For they shall be an ornament of grace unto thy head, and chains about thy neck. 10 My son, if sin- ners entice thee, con- sent thou not. 20 THE PROVERBS. Ti If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause ; 12 Let us swallow them up alive as the grave : and whole, as those that go down into the pit : 13 We shall find all precious substance, we shall fill our houses with spoil : 14 Cast in thy lot among us ; let us all have one purse : 15 My son, walk not thou in the way with them ; refrain thy foot from their path : 16 For their feet run to evil, and make haste to shed blood : 17 (Surely in vain the net is spread in the sight of any bird :) iS And they lay wait for their own blood ; they lurk privily for their own lives. 19 So a7-<: the waysof every one that is 5;reedy of gain ; ivhich taketh away the life of the owners tlicreof. 20 Wisdom crieth without ; she uttereth her voice in the streets ; 21 She crieth in the chief place of con- course, ni the openings of the gales: in the city she uttereth her words, sayings 22 How long, ye sim- ple ones, will ye love simplicity? and the scornersdclieht in their scorning, and fools hate knowledge ? 23 Turn you at mv reproof: bcni'ld, I will pour out my spirit unto you, I will make known my words unto you. 24 Because I have called, and ye refused ; I have strcif^hcd out my hand, and no man regarded ; 24 If they say, Come with us ; let us lay wait for blood ; let us lurk privily for those who are inno- cent to no purpose ; let us swallow them alive as Sheol, and whole as those that go down jnto the pit; we shall find all precious substance ; we shall fill our houses with spoil ; thou shalt cast in thy lot among us ; we will all have one purse ; my son, walk not thou in the way with them ; refrain thy foot from their path ; for their feet are running toward evil ; and they are making haste to pour out blood ; because it avails not that the net is spread in the very eyes of all the birds; and these are laying wait for their own blood ; they are lurking privily for their own lives. So are the paths of every one that seizes upon prey. It takes away the life of him that gets it in possession. Out of doors, wisdom cries; on the open squares she gives forth her voice. Where confusion is at its height she calls, in the opening of the gates ; in the citadel sh.e utters her words ; — How long, ye simple ones, will yc love sim- plicity, and scorners in their own case delight in scorning, and fools hate knowledge? Would ye turn at my reproof .'' behold, I would pour out my spirit upon you ; I would make you know my words. Because I have called and ye refused; I have stretched out my hand and no man regarded ; NEW TRANSLATION, 21 25 but ye have let go all my counsel ; and would none of my reproof ; 26 even I, in the midst of your destruction, will laugh ; I will mock when your fear enters. 27 When your fear enters like a tempest, and your destruction comes like a whirl- ■v^ind ; when distress and anguish come in upon you; 28 then shall they call upon me, and I will not answer ; they shall seek me diligently, and shall not find me. 29 Forasmuch as they hated knowledge ; and did not choose the fear of Jehovah ; 30 they did not want my counsel ; they despised all my reproof ; therefore do they eat of the fruit of their 31 way, and are filled with their own counsellings. 32 For the turning away of the simple slays them, and the tranquility of fools destroys them ; 33 but whoso hearkens to me dwells safely, and has been quieted from fear of evil. 25 But ye have set at nought all my counsel, and would n^ne of my reproof : 26 I also will laugh at your calamity ; I will mock when your fear Cometh ; 27 When your fear Cometh as desolation, and your destruction Cometh as a whirlwind ; when distress and an- guish Cometh upon you : 28 Then shall they call upon me, but I will not answer ; they shall seek me early, but they shall not find me ; 29 For that they ha- ted knowledge, and did not choose the fear of the Lord : 30 They would none of my counsel ; they despised all my re- proof. 31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices. 32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. 33 But whoso heark- eneth unto me shall dwell safely, and shall be quiet from fear of evil. CHAPTER II. 1 My son, if thou wilt take my words, and hide my commandments with thee, 2 so as to point thine ear toward wisdom, thou shalt incline thine heart .toward dis- cernment. 3 But if thou wilt cry after discernment, ai;id lift up thy voice for understanding ; 4 if thou wilt seek it like money, and dig for it as for hid places of store ; 5 Ihen shalt thou discern the fear of Jehovah, and find the knowledge of God. 6 For Jehovah gives wisdom, out of His mouth knowledge and discern- ment; CHAP II. Mv son, if thou wilt receive my words, and hide my command- ments with thee ; 2 So that thou in- cline thine ear unto wisdom, and apply thine heart to under- standing; 3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding ; 4 If thou seekest her as silver, and searchest for her as/()r hid trea- sures ; 5 Then shalt thou understand the fear of the Lord, and find the knowledge of God. 6 For the Lord giv- eth wisdom : out of his mouth coincth knowl- edge and understand- ing. 22 THE PROVERBS. 7 He layeth u p sound wisdom for the righteous: he is a buckler to them that walk uprightly. 8 He keepeth the paths of jud^iriient, and preservctli the way of his saints. Q Theu sh.ilt thou understand righteous- ness, and. judgment, and equity ; yea^ every good path. 10 When wisdom en- tereth into thine heart, and knowledge is plea- sant unto thy soul, 11 Discretion shall preserve thee, under- standing shall keep thee ; 12 To deliver thee from the way of the evil rn.tn, from the man that speakcth fro- ward things ; i^ Who leave the paths of uprightness to walk in the ways of darkness ; 14 Who rujoice to do evil, ««(/ delight in the frowardness of the wicked ; 15 Whose w.ays are crooked, and i/irr fro- ward in their paths : 16 To deliver thee from the strange wo- man, ei'en from the stranger ivhich flatter- cth with her words ; 17 Which forsaketh the guide of her youth, and forgetteth the covenant uf her God. i8 For her house in- clineth unto death, and her paths unto the dead. 19 None that go unto her return again, nei- ther take they hold of the pa'hs of life. 20 That thou mayest walk in the way of good tnett. and keep the paths of the righte- ous. 21 For the upright .shall d-.veli in the land, and the perfect shall remain in it. 22 I'.ut the wicked shall be cut off from the earth, and the trangressors shall be rooted out of it. and He stores up something stable for the upright, a buckler to them of sound behavior. To keep watch over the paths of judgment He must also guard the way of His saints. Then shalt thou put a distinct meaning upon righteousness and judgment and uprightness, — the whole good "track. Because wisdom enters thy heart, and knowledge is pleasant to thy soul, reflection shall watch over thee, discernment shall guard thee. To deliver thee from the way of evil, from the man that utters upturning things, those that forsake level paths to go in the ways of darkness, who rejoice to do evil, exult in the upturnings of evil ; who are crooked in their own paths, and turned off of their own tracks. To deliver thee from the strange woman, from the stranger that flatters with her speeches, she who forsakes the guide of her youth, has also forgotten the covenant of her God. Because she has sunk down to death as to her house, and to the shades as to her paths, none that go in to her return again, or overtake the paths of life ; for the very purpose that thou mayest walk in the way of the good, and keep the paths of the righteous. For the upright are to inhabit the earth, and the men of integrity to be left in it; but the wicked are to be cut off from the earth, and the faithless to be swept away out of it. NEW TRANSLATION. 23 CHAPTER III. 1 My son, forget not what I direct, and let thy heart watch my command- ments; 2 for length of days and years of lite and prosperity shall make thee greater. 3 Let not mercy and truth forsake thee. Bind them upon thy neck ; write them upon the tablet of thy heart. 4 And thus find favor and good intelligence in the eyes of God and man. c Trust in Jehovah with all thy heart and lean not to thine own understandmg. 6 In all thy ways do thou recognize Him and He shall Himself level thy paths. 7 Be not wise in thine own eyes. Fear Jehovah and depart from evil. 8 Let there be healing to thy muscles, and moisture to thy bones. Q Honor Jehovah from thy substance and from the first of all thine increase; 10 and thy storehouses shall fill with plenty, and thy presses burst with new wine. My son, shrink not from the discipline of Tehovah, and be not revolted at His correction. For whom Jehovah loves He corrects, and, as a father, does the son a favor. 13 Oh, the blessedness of the man! he has found wisdom ; yea of the man ! he gets discernment. 14 For her gains are better than the gams of silver, and her increase than cho ce gold. In her very self she is more precious than and^aU Ae things thou couldest desire are not to be compared with her. Length of days is in her right hand, in her left, riches and honor. II 12 15 16 CHAP. III. My son, forget not my law ; but let thine heart keep my com- mandments : 2 For length of days, and long life, and peace, shall they add to thee. 3 Let not mercy and truth forsake thee : bind them about thy neck ; write them upon the table of thine heart: 4 So shalt thou find favor and good under- standing in the sight of God and man. 5 Trust in the Lord with all thine heart ; and lean not unto thine own understanding. 6 In all thy ways ac- knowledge him, and he shall direct thy paths. 7 Be not wise in thine own eyes : fear the LoKD and depart from evil. 8 It shall be health to thy navel, and mar- row to thy bones. g Honor the Lord with thy substance, and with the first-fruits of all thine increase : 10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. 11 My son, despise not the chastening of the Lord, neither be weary of his correc- tion : 12 For whom the Lord loveth he cor- recteth, even as a fa- ther the son in whom he delighteih 13 Happy « the man that findeth wisdom, and the man thiit get- teth understanding: 14 Ft r the merchan- dise of it ;> better than the merchandise of sil- ver, and the gain there- of than .ine gold. 15 She is more pre- cious than rubies : and all the things thou canst desire are not to be compared unto her. 16 Length of days it iin her right hand; and in her left hand riches land honour. 24 THE PROVERBS. 17 Her ways are ways of pleasantness, and all her paths are peace. 18 She is a tree of life to them that lay hold upon her: and happy is every one that retaiDtth her. 19 The Lord by wis- dom hath founded the earth ; by understand- ing hath he established the heavens. 20 I?y his knowledge the depths are broken up, and the clouds drop down the dew. 21 My son, let not them depart from thine eyes : keep sound wis- dom and discretion : 22 So shall they be life unto thy soul, and grace to thy neck. 23 Then shalt thou walk in thy way safely, and thy fuut shall not stumble. 24 When thou liest down, thou shalt not be afraid ; yea, thou shalt lie down, and thy sleep shall be sweet. 25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it Com- eth. 26 For the Lord shall be thy confidence, and shall keep thy foot from being taken. 27 Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. 28 Say not unto thy neighbour. Go, and come again, and to- morrow I will pive ; when thou hast it by thee. 2q Devise not evil agamst thy neighbour, seeing he dwelleth se- curely by thee. 30 Strive not with a man without cause, if he have done thee no harm. 31 Envy thou not the oppressorj and choose none of his ways. 32 For the froward is abomination to the LoKD : but his secret t> with the righteous. 17 Her ways are ways of pleasantness, and all her paths prosperity. 18 In her very self she is a tree of life to thera that lay hold upon her; and each is led straight of them that have her by the hand. 19 Jehovah by wisdom founded the earth, setting firm the heavens by discernment. 20 By His knowledge the deeps are cloven up, and the clouds drop down the dew. 21 My son, suffer not to pass from thine eyes, watch, what is stable and well-considered; 22 and they shall be life to thy soul and grace to thy neck. 23 Then shalt thou walk thy road safely and thy foot shall not stumble. 24 If thou shalt lie down, thou shalt not be afraid ; yea, thou dost lie down and thy sleep is sweet. 25 Be not afraid of sudden fear, nor of the destruction of the wicked, be- cause it is actually coming in. 26 For Jehovah shall be as loins to thee, and guard thy foot from being taken. 27 Withhold not good from the rightful sub- ject of it, when it is in the power of thy hand to do, 28 Say not to thy neighbor, Go and come again and to-morrow I will give ; and thou hast means at the time. 29 Be not silent with thy neighbor as to an ■ evil, and he dwelling trustfully with thee. 30 Thou shalt not quarrel with a man to no purpose ; verily, he has already done thee mischief. 31 Do not become excited about a rapacious man, and do not choose any of his ways ; 32 for he who is bent out of his course is an abomination to Jehovah but wiih the straightforward is His secret counsel. JV£IV TRANSLATION. 25 33 The curse of Jehovah is in the house of the wicked ; but the resting place of the righteous is blessed. 34 If scoffers are in question, He Himself will scoff, but if the humble, He will bestow favor. 35 Glory, wise men inherit ; but fools are each piling shame. CHAPTER IV. 1 Hear, ye children, the admonition of a father, and attend so as to learn discernment ; 2 for a good lesson is that I give you ; my direction forsake ye not. 3 For I became a son to my father, gentle and alone in the regard of my mother. 4 And he directed me and said to me ; — Let thy heart take hold of my words ; ■ keep watch over my commandments and live. 5 Get wisdom ; get discernment ; forget not ; and turn not thou away from the speeches of my mouth. 6 Forsake her not, and she shall guard thee. Love her, and she shall stand sentry over thee. 7 As the height of wisdom get wisdom ; and by means of all thy getting get dis- cernment. 8 Exalt her, and she shall promote thee. She shall load thee with honor because thou dost embrace her. 9 She shall give to thy head a garland of grace ; as a crown of glory shall she serve for thee. 10 Hear, O my son, and take my words, and they shall grow greater to thee thro' years of life. 11 I have directed thee in the way of wisdom ; I have guided thee in level paths. 33 The curse of the LoRLi is in the house of the wicked : but he blesseth the habitation of the just. 34 Surely he scorn- eth the scorners : but he giveth grace unto the lowly. 35 The wise shall in- herit glory : but shame shall be the promotion of fools. CHAP. IV. Hear, ye children, the instruction of a father, and attend to know understanding. 2 For I give ' you good doctrine, forsake ye not my law. 3 For I was my fath- er s son, tender and only beloved in the sight of my mother. 4 He taught mc also, and said unto me, Let thine heart retain my words : keep my com- mandments, and live. 5 Get wisdom, get understanding ; forget it not : neither decline from the words of my mouth. 6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee. 7 Wisdom is the principal thing ; there- fore get wisdom : and with all thy getting get understanding. 8 Exalt her, and she shall promote thee; she shall bring thee to honour, when thou dost embrace her. q She shall give to thine head an orna- ment of grace: a crown of glory shall she deliv- er to thee. 10 Hear, O my son, and receive my say- ings ; and the years of thy life shall be many. 11 I have taught theo in the way of wisdom ; I have led thee in right paths. 26 THE PROVERBS. 12 When thou goest,' thy steps shall i ot be straitened ; and when thou runnest, thou shalt not stumble. 13 Take fast hold of instruction; let her not go : keep her ; for she is thy life. 14 Enter not into the path of the wicked, and go not in the way of evil men, 15 Avoid it, pass not by it, turn from it, and pass away. 16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause sovte to fall. 17 For they eat the bread of wickedness, and drink the wine of violence. 18 But the path of the just is as the shin- ing light, that shineth more and more unto the perfect day. iq The way of the wicked is as darkness ; they know not at what they stumble. 20 My son, attend to my words ; incline thine ear unto my say ings. 21 Let them not de- part from thine eyes ; keep them in the midst .of thine heart. 22 For they are life unto those that find them, and health to all their tlesh. 23 Keep thy heart ■with all diligence ; for out of it are the issues of life. 24 Put away from thee a froward mouth, and perverse lips put far from thee. 21; Let thine eyes look right on, and let thine eyelids look straight before thee. 26 Ponder the path of thy feet, and let all thy ways be establish- ed. 27 Turn not to the right hand nor to the left : remove thy foot from evil. 12 When thou walkest, thy step shall not be straitened ; and if thou runnest, thou shalt not be made to stumble. 13 Take fast hold of discipline. Do not let go. Keep watch over her ; for she is herself thy life. 14 Enter not by the path of the wicked ; and do not attempt straight guidance by the way of evil men. 15 Let that go ; do not get on by that; turn off of it ; and pass on. 16 For the mere reason that they sleep not, rest assured they do mischief, and that their sleep is stolen, rest assured they occasion stumbling. 17 For they feed on food of wickedness, and drink wine of wrongs. 18 But the path of the righteous is as dawn- ing light, advancing and brightening toward perfect day. 19 The way of the wicked is as darkness. They know not by what they are made to stumble. 20 My son, attend to my words; bend thine ear to my speeches. 21 Let them not get away from thine eyes; guard them in the midst of thine heart ; 22 for they are life to them that find them, and healing to all their flesh. 23 More than any guard-post keep watch ovei thine heart ; for out of it are the outgoings of life. 24 Remove from thee crookedness of mouth, and swerving lips put far from thee. 25 Let thine eyes look right on, and thine eyelids be level before thee. 26 Make smooth the planting-place of thy foot ; and all thy ways shall be established firmly. 27 Turn not to the right-or to the left. Remove thy foot from evil. NEW TRANSLATION. 27 CHAPTER V. 1 JSly son, attend to my wisdom; to my discernment bend down thine ear. 2 To guard deep counsels and knowledge, let them mount guard over thy lips. 3 For the lips of a strange woman distil honey ; and her mouth is smoother than oil ; 4 but her end bitter as wormwood ; sharp as the edges of a sword. 5 Her feet go down to death. Her steps take hold of Sheol. 6 Lest she should lay smooth the path of life, her tracks are shifting. She does not get to know. 7 And now, ye children, hearken unto me ; and turn not from the words of my mouth. 8 Let thy way be far off from her ; and approach not the door of her house ; 9 lest thou give thy powers to others, and thy years to the cruel ; ID lest strangers be filled with thy strength, and thy hard toils be in the house of a stranger ; 1 1 and thou groan in thine after lot, when thy flesh and thy roundness are consumed, 12 and say, How have I hated admonition, and my heart despised reproof, 13 and I not heard the voice of them that directed me, nor to my teachers inclined mine ear ! 14 I soon became like any wicked man in the midst of the congregation and as- sembly. 15 Drink waters out of thine own cistern; Yea, running waters from within thine own well. 16 Let thy fountains overflow abroad; as streams of water in the open squares. CHAP. V. My son, attend unto my wisdom, and bow thine ear to my under- standing ; 2 That thou niayest regard discretion, and that thy lips may keep knowledge. 3 For the lips of 3 strange woniaji drop ai an honey-comb, and her mouth is smoother than oil : 4 But her end is bit- ter as wormwood, sharp as a two-edged sword. 5 Her feet go down to death; her steps take hold on hell. 6 Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them. 7 Hear me now there- fore, O ye children, and depart not from the words of my moutii. 8 Remove thy way far from her, and come not nigh the door of her house ; 9 Lest thou give thine honour unto others, and thy years tinto the cruel ; 10 Lest strangers be filled with thy weaUh, and thy labours be in the house of a stranger : 11 And thou mourn at the last, when thy flesh and thy body are consumed, 12 And say, How have I hated instruc- tion, and my heart des- pised reproof ; 13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me ! 14 I w.as almost in all evil in the midst of the congregation and as- sembly. 15 Drink waters out of thine own cistern, and running waters out of thine own well. 16 Let thy fountains be dispersed abroad » and rivers of water in the streets. 28 THE PROVERBS. If Let them be only thine own, and not strangers' with thee. i8 Let thy fountain be blessed • and re- joice with the wife of thy youth. 13 Let her be as the loving hind and pleas- ant roe ; let her breasts satisfy thee at all times, and be thou ravished always with her love. 20 And why wilt thou, my son, be rav- ished with a strange woman, and embrace the bosom of a stranger ? 21 For the v/ays of man are before the eyes of the Lord, and he pondereth all his goings. 22 His own iniquities shall take the kicked himself, and he shall be holden with the cords )f his sins. 23 He shall die with- out instruction ; and in the greatness of his folly he shall go astray. CH.\P. VL My son, if thou be surety fjr thy friend, t/ thou hast stricken thy hand with a stranger, 2 Thou art snared with the words of thy mouth, tliuu art taken v/ith the words of thy mouth. 3 Do this now, my son, and deliver thy- self, when thou art come into the hand of thy friend ; go, humble thyself, and make sure thy friend. f Give not sleep to thine eyes, nor slumber to thine eyelids. 5 Heliver thvself as a roc from the hand o/" the hunter^ and as a bird from the hand of the fowler. 6 tjo to the ant, thou sluggard ; consider her ways, and be wise : 7 Which having no ;uide, overseer, or ru- ler, 17 Let them be for thyself alone, and for no strangers with thee. 18 Let thy fountain be blessed ; and have joy from the wife of thy youth. 19 A loving hind and graceful ibex, let her breasts satisfy thee at all times ; and be thou always insane with her love. 20 And why, my son, be insane over a strange woman, and embrace the bosom of an alien .? 21 For directly in God's sight are the ways of a man ; and all his paths He levels down. 22 His very iniquities trap him, if he be a wicked man ; and he is holden by the cords of his sin. 23 In his very self he dies for lack of discip- line ; and by the greatness of his folly is he made insane. CHAPTER VL 1 My son, if thou art under surety to thy friend, thou hast stricken thy hand for a stranger. 2 Thou art snared by the speeches of thy mouth. Thou hast been caught by the speeches of thy mouth. 3 Uo this now, my son, and deliver thyself; for thou hast come into the hand of thy friend : — Go cast thyself under foot, and importune thy friend. 4 Give not sleep to thine eyes, or drowsy heaviness to thine eyelids. 5 Get snatched as a roe from the hand; yea, as a bird from the hand of the en- snarer. 6 Go to the ant, thou sluggard; see her ways, and be wise : 7 wlio, having no counsellor, director, or ruler, NEW TRANSLATION. 29 8 lays up her food in the summer, ' * yea, through harvest has gathered what she is to eat. 9 How long wilt thou lie, O sluggard ? When wilt thou arise out of thy sleep ? 10 A little sleep ! A little drowsing! A little folding of the hands to rest ! 1 1 So comes thy poverty like one that travels ; and thy want like an armed man. 12 A worthless man ; a man utterly in vain ; walking in crookedness of mouth ; 13 talking with his eyes ; speaking with his feet ; motioning with his fingers ; 14 with upturnings in his heart ; fabricating evil ; will be putting forth grounds of quarrel all the time. 15 Wherefore his crushing shall come sud- denly; at a stroke shall he be broken, and there be no remedy. 16 These six things Jehovah hates; yea, seven are an abomination to His very soul : — 17 Lofty eyes; a lying tongue; and hands that shed innocent blood ; 18 a heart fabricating empty devices; feet that run swift to evil ; 19 a deceived witness whose breath is lies and he that puts grounds of quarrel among brethren. 20 Keep watch, my son, of thy father's com- mandment, and repel not what thy mother directs. 21 Bind them upon thine heart forever; tie them about thy neck. 22 When thou walkest, she shall lead thee; when thou best down, she shall guard thee; and when thou wakest up, she shall be herself communing with thee. 23 For the commandment is a lamp, and what is directed is a light ; and in the way of life is admonitory dis- cipline ; 8 Provideth her meat the summer, a>ia gathereth her food in the harvest. g How long wilt thou sleep, O sluggard ? when wilt thou arise out of thy sleep ? 10 Yet a little sleep, a little slumber, a little folding of the hands to sleep : 11 So shall thy pov- erty come as one that travelleth, and thy want as an armed man. 12 A naughty person, a wicked man, walketh with a froward mouth. 13 He winketh with his eyes, he speaketh with his feet, he teach- eth with his fingers ; 14 Frowardness is in his heart, he deviseth mischief continually ; he soweth discord. 15 Therefore shall his calamity come sud- denly ; suddenly shall he be broken without remedy. 16 These six things doth the Lord hate ; yea, seven are an ab- omination unto him ; 17 A proud look, a lying tongue, and hands that shed inno- cent blood ; 18 An heart that de- viseth wicked imagina- tions, feet that be swift in running to mischief; 19 A false witness that speaketh lies, and him that soweth dis- cord among brethren. 20 My son, keep thy father's command- ment, and forsake not the law of thy mother. 21 Bind them con- tinually upon thine heart, and tie them about thy neck. 22 When thou goest, it shall lead thee ; when thou sleepest, it shall keep thee ; and when thou awakest, it shall talk with thee. 23 For the command- ment is a lamp ; and the law is light ; and reproofs of instruction are the way of life : 30 THE FRO VERBS. 24 To keep thee from the evil woman, from the flattery of the tongue of a strange woman. 25 Lust not after her beauty in thine heart ; neither let her take thee with her eyelids. 26 I'or by means of a whori h woman a tnan is brouglit to a piece of bread ; and the adulteress will hunt for the precious life. 27 Can a man take fire in his bosom, and his clothes not be burnt ? 28 Can one go upon hot coals, and his feet not be burnt ? 29 So he that goeth in to his neighbour's wife ; whosoever touch- eth her shall not be in- nocent. 30 Men do not des- pise a thiefj if he steal to satisfy his soul when he is hungry : 31 But //he be found, he shall restore seven- fold ; he shall give all the substance of his house. 32 But whoso com- mitteth adultery with a woman lacketh under- standing: he that doeth it destroyeth his own soul. 33 A wound and dis- honour shall he get ; and his reproach shall not be wiped away. 34 For jealousy is the rage of a man ; there- fore he will not spare in the day of ven- geance. 35 He will not regard any ransom ; neither will he rest content, though thou givest many gifts. CHAP. VII. M V son, keep m y words, and lay up my commandments with thee. 2 Keep my com- mandments, and live ; and my law as the apple of thine eye. 3 Bind them upon thy fineers, write them upon the table of thine )eart. 24 to guard thee from the Woman of Evil ; . from the flattery of an alien tongue. 25 Lust not after her beauty in thy heart ; and let her not trap thee with her eyelids. 26 For after a woman selling herself as low as for a loaf of bread, and she a man's wife, a precious soul will hunt. 27 Can a man shovel fire into his bosom, and his clothes not be burnt .'' 28 Can a man walk on coals, and his feet not have the deep brand 1 29 So shall he be who goes in to his neigh- bor's wife. Whoso touches her shall not go unpun- ished. 2fi Men do not turn adrift a thief because he steals to fill his appetite because he is hungry ; 31 but caught, he must pay sevenfold; he must give all the substance of his house. 32 The adulterous debaucher of a woman is absolutely senseless. He who would destroy himself, is the man to do just that thing. ^ TyT, A wound and dishonor does he get; and his reproach is not wiped away. 34 For jealousy is the rage of a man ; and he shall not spare in the day of ven- geance. 35 He shall not show favor for any ransom ; and he shall not yield because thou swell up the bribe. CHAPTER Vn. My son, watch my words, and thou shalt store my commandments with thee. Guard my commandments and live ; and my directions as the apple of thine eyes. Bind them upon thy fingers; write them upon the tablet of thine heart. NEW TRANSLATION. 31 4 Say unto Wisdom, — Thou art my sister ; and call Discernment a well-known friend ; 5 to guard thee from the Strange Woman ; from an alien that makes smooth her words. 6 For in the window of my house, at my lattice, I looked over, 7 and saw among the simple ones — I distinguished among the sons — a young man destitute of sense. 8 Going by in the back street near her cor ner, he will also saunter in the way to her house ; 9 in the cool ; in the evening of the day ; in the very bosom of the night and deep darkness. 10 And behold a woman to meet him ! exposed as a harlot, but hidden in heart. 11 She is loud and reckless. Her feet abide not in her house. 12 Now is she in the street; now in the broad squares; and she lies in wait at every corner. 13 And she caught him, and kissed him. She put on a bold face and said to him : — 14 Peace offerings are upon me. This day I have paid my vows. r5 Therefore went I out to meet thee ; diligently to seek thy face and find thee. 16 I have spread my couch with coverings striped with the yarn of Egypt. 17 I have sprinkled my bed with myrrh, aloes and cinnamon. 18 Come, let us drink deep of love until the morning. Let us entrance ourselves with amorous delights. 19 For there is no husband at home. He is gone a long way. 20 Quite a bundle of the money he took in his hand. The day the moon fulls he will come home again. 21 By her very taking way she bent him. By the flattery of her lips she drives him along, ' 4 Say unto wisdom, [ Thou art my sister ; and call understanding thy kinswoman : 5 That they may keep thee from the stij^nge woman, from the stranger which fiattereth with her words. 6 For at the window of my house I looked through my casement, 7 Atid beheld among I the simple ones, I dis- cerned among the youths, a young man void of understanding, 8 Passing through the street near her cor- ner ; and he went the way to her house, 9 In the twilight, in the evening, in the black and dark night ; 10 And, behold, there met him a woman luith the attire of an harlot, and subtile of heart. 11 (She is loud and stubborn; her feet abide not in her house : 12 Now is she with- out, now in the streets, and lieth in wait at every corner.) 13 So she caught him, ancf kissed him, and with an impudent face said unto him, 14 / have peace-of- ferings with me ; this day have I paid my vows : 15 Therefore cam.e I forth to meet thee, dili- gently to seek thy face ; and 1 have found thee. 16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come let us take our fill ot'love until the morning ; let us solace ourselves with loves. ig For the goodman is not at home, he is . gone a long journey ; 20 He hath taken a ■ bag of money with him, ««(/ will come home at the da^ appointed. 21 With her much fair speech she caused him to yield, with the fl.-ittering of her lips she forced him. 32 THE PROVERBS. 92 He goeth after her 22 straightway, as an ox goeth to the slaughter, or as a fool to the cor- rection of the stocks ; 23 Till a dart strtfce through his liver ; as a bird hasteth to the snare, and knoweth not that it is for his life. 24 Hearken unto me now therefore, O ye children, and attend to the words of my mouth: 25 Let not thine heart decline to her ways, go not astray in her paths : 26 For she hath 'cast down many wounded ; yea, many strong jnen have been slain by her. 27 Her house is the way to hell, going down to the chambers o f death. CHAP. vni. Doth not wisdom cry ? and understand- ing put forth her voice? 2 She standeth in the top of high places, by the way m the places of the paths, 3 She crieth at the gates, at the entry of the city, at the coming in at the doors ; 4 Unto you, O men, I call ; anti my voice is to the sons of man. 5 O ye simple, under- stand wisdom ; and, ye fools, be ye of an under- standing heart. 6 Hear, for I will speak of excellent things ; and the open- ing of my lips shall be right things. 7 For my mouth shall speak truth ; and wick- edness is an abomina- tion to my lips. 8 All the words nf my mouth are\x\ right- eousness ; there is nothing froward or per- verse in them. q They are all plain toliim that understand- cth, and right to them that find knowledge. Starting after her suddenly as an ox enters to the slaughter, and as a chain for the punishment of a fool ; 23 till a dart strike through his liver ; as a bird hastens to the net, and knows not that he is in its very throat. 24 And now, ye children, hearken unto me; and attend to the speeches of my mouth. 25 Let not thy heart go aside into her ways ; nor do thou stray into her paths. 26 For mighty men, when polluted, she has hurled down ; and strong men were all her slain. 27 The ways to Sheol are at her house descending to the chambers of death. CHAPTER VIII. 1 Does not Wisdom call .-* and Discernment give forth her voice .'' 2 At high points in the road she stands; at home among the paths. 3 By the side of gates ; at a city's mouth ; at the entrance of doors she utters her cry : — 4 To you, O men, I call ; and my voice is to the sons of man. 5 Make subtlety really discerning, O ye sim- ple ones; and ye stupid ones, give true discernment to the heart. 6 Hear, for I will speak obvious things ; and what is opened by my lips shall be plain matters. 7 For my mouth even mutters truth ; and wickedness is an abomination to my lips. 8 All the words of my mouth are in right- eousness. There is nothing twisted or crooked in them. 9 They are all plain to him that can give a meaning, and level to them that find knowledge. NEW TRANSLATION. ZZ 10 Take my discipline, and not silver; and knowledge rather than choice gold ; 11 for wisdom is better than pearls; and all the things that can be desired are not to be compared with it. 1 2 I, Wisdom, have made a dwelling of subtlety, and find the knowledge of deep devices. 13 The fear of Jehovah is the hatred of evil. Pride and arrogancy and the evil way and an upturning mouth have I hated. 14 Counsel is mine, and something stable. I am discernment. I have strength. 15 By me kings reign, and rulers decree righteousness. 16 By me princes rule, and nobles; yea, all the judges of the earth. 17 I love them that love me; and those that seek me earnestly shall find me. 18 Riches and honor are with me; durable ease and righteousness. 19 My fruit is better than gold, yea, than fine gold ; and' my increase than choice silver. 20 In the way of righteousness I walk ; in the midst of the paths of judgment. 21 So results a heritage to them that love me ; and I fill full their treasures. 22 Jehovah got possession of me as the first of His way ; before His works of old. 23 I was anointed from everlasting ; from the beginning; or ever the earth was. 24 When there were no deeps I was brought forth ; when there were no fountains heavy with waters. 25 Before the mountains were sunk fast; before the hills was I brought forth. 26 Even when He had not made the land or the parts beyond or the beginning of the dust of the world. 27 When He set up the heavens I was there ; when He fixed a vault over the face of the deep; 10 Receive my in- struction, and not sil- ver ; and knowledge rather than choice gold. 11 For wisdom 2.J bet- ter than rubies ; and all the things that are to be desired are not to be compared to it. 12 I wisdom dwell with prudence, and find out knowledge of witty inventions. 13 The fear of the Lord is to hate evil : pride and arrogancy and the evil way and the fro- ward mouth do I hate. 14 Counsel is mine, and sound wisdom : I ain understanding ; I have strength. 15 By me kings reign, and princes decree just- ice. 16 By me princes rule and nobles, even all the judges of the earth. 17 I love them that love me; and those that seek me early shall find me. 18 Riches and honour are with me ; yea^ dur- able riches and right- eousness. 19 My fruit is better than gold, yea, than fine gold ; and my rev- enue than choice silver. 20 I lead in the way of righteousness, in the midst of the paths of judgment ; 21 That I may cause those that love me to inherit substance ; and I will fill their treasures. 22 The Lord pos- sessed me in the begin- ning of his way, before his works of old. 23 I was set up from everlasting, from the beginning, or ever the earth was. 24 When there were no depths, I was brought forth; when there were no fountains abounding with water. 25 Before the mount- ains were settled ; be- fore the hills was 1 brought forth : 26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27 When he prepared the heavens, I was there : when he set a compass upon the face of the depth: 34 THE PROVERBS. 28 When he estab- lished the clouds above: when he strengthened the fountains of the deep. 29 When he gave to the sea his decree, that the waterj should not pass his commandment: when he appointed the foundations of the earth : 30 Then I was by him, as one brought up with hint ; and I was daily his delight, rejoicing always before him ; ^i Rejoicing in the habitable part of his earth : and my delights ivere with the sons of men. 32 Now therefore hearken unto me, O ye children : for blessed are they that keep my ways. 33 Hear instruction, and be wise, and refuse it not. 34 Blessed is the man that heareth me, watch- ing daily at my gates, waiting at the posts of my doors. 35 For whoso findeth me findeth life, and shall obtain favour of the Lord. 36 But he that sin- neth against me wrong- eth his own soul : all they that hate me love death. CHAP. IX. Wisdom hath build- ed her house, she hath hewn out her seven pillars ; 2 She halh killed her beasts ; she hath min- gled her wine ; she hath also furnished her table ; 3 She hath sent forth her maidens ; she crieth upon the highest places of the city, 4 Whoso is simple, let him turn in hither: as for \\\m that want- eth understanding, she saith to him, 5 Come, cat of my bread, and drink of the wine uih ich I have mingled. 6 Forsake the foolish, and live ; and go in the way of understanding. 28 when He strengthened the clouds above ; when He settled firmly the fountains of the deep; 29 when He gave the sea her decree, that the waters should not run over her mouth ; when He decreed foundations for the earth. 30 And I became a builder at His side. And I became a deep pleasure day by day; a joy in His sight all the time ; 31a joy in the habitable part of His earth; and my deep pleasures were for the sons of man. 32 Now, therefore, hearken unto me, O ye sons; and blessed are they that watch my ways. ^Ty Hearken to discipline, and be wise; and do not ye let go. 34 Blessed is the man who hearkens unto me, so as to lurk at my gates day after day ; so as to watch at the posts of my doors ; 35 for he that finds me has found me life, and is bringing out favor from Jehovah. ^G But he that misses me, wrongs himself. All that hate me, have fallen in love with death. CHAPTER IX. Wisdom has buildisd her house. She has hewed out her seven pillars. She has killed her killing. She has mingled her wine. She has also spread her table. She has sent forth her maidens. She calls on the tops of the high places of the city : — Whoso is simple let him turn this way. As for him that lacks sense, she says to him : — Come eat of my food, and drink of the wine that I have min- gled. Forsake the simple and live ; and go straight in the way of discernment. NEW TRANSLATION, 35 7 He that disciplines a scorner brings down upon him shame ; and he that reproves a wicked man his disgrace. 8 Reprove not a scorner, lest he hate thee. Reprove a wise man, and he will love thee. 9 Impart to a wise man, and he will be yet wiser. Teach a righteous man, and he will make still higher acquisitions. 10 The fear of Jehovah is the beginning of wisdom ; and the knowledge of holy things is dis- cernment. 1 1 For by me thy days shall become great ; and they shall make thee greater through years of life. 12 If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shalt bear it. 13 The Woman of Folly is clamorous. She is simple, and knows nothing whatever. 14 And she sits at the door of her house on a seat in the high places of the city, 15 to call those who are passing on the way, who are attempting straight paths ; — 16 Whoso is simple let him turn in hither ; yea, he who lacks sense. And she says to him : — 17 Stolen waters are sweet; . and food in secret is pleasant. 18 And he knows not that the shades are there ; and that her guests are in the depths of Sheol. CHAPTER X. 1 Proverbs of Solomon. Let a wise son make a glad father ; and let a foolish son be the grief of his mother. 2 Of no profit are treasures of wickedness ; but righteousness delivers from death. 7 He that reprovctli a sconier getleth to himself shame ; and he that rebuketh a wicked man getteth himself a blot. 8 Reprove not a scorner, lest he hate thee : rebuke a wise man, and he will love thee. 9 Give instructio7t to a wise man, and he will be yet wiser ; teach a just man, and he will increase in learning. 10 The fear of the Lord is the beginning of wisdom ; and the knowledge of the Holy is understanding. 11 For by me thy days shall be multi- plied, and the years of thy life shall be in- creased. 12 If thou be wise, thou shalt be wise for thyself: but 2/ thou scornest, thou alone shalt bear it. 13 A foolish woman is clamorous ; she !<: simple, and knoweth nothing. 14 For she sitteth at the door of her house, on a scat in the high places of the city, 15 To call passengers who go right on their ways : 16 Whoso is simple, let him turn in hither: and as for him that wanteth understand- ing, she saith to him, 17 Stolen waters are sweet, and bread eaten in secret is pleasant. 18 But he knoweth not that the dead are there ; and that her guests are in the depths of hell. CHAP. X. The Proverbs o f Solomon. A wise non maketh a glad father: but a foulUli son is the heavinessof his mother. 2 Treasures of w-ick- edness profit nothing : but righteousness de- livereth from death. 36 THE PROVERBS. 3 The Lord will not sutler the soul of the righteous to famish : but he casteth away the substance of the wicked. 4 He becometh poor that dealeth nvith a slack hand : but the hand of the diligent maketh rich. 5 He that gathereth in summer is a wise son : btit he that sleep- eth in harvest is a son that causeth shame. 6 Blessings are upon the head ot the just: but violence covereth the mouth of the wick- ed. 7 The memory of the ■just is blessed : but the name of the wicked shall rot. 8 The wise in heart will receive command- ments : but a prating fool shall fall. 9 He that walketh uprightly walketh sure- ly : but he that per- vertetli his ways shall be known. lo He that winketh with the eye causeth sorrow : but a prating fool shall fall. II The mouth of a righteous man is a well o f life : but violence covereth the mouth of the wicked. 12 Hatred stirfeth up strifes ; but love cover- eth all sins. 13 In the lips of him that hath understand- ing wisdom is found ; but a rod is for the back of him that is void of understanding. 3 Jehovah will not starve the righteous ap- petite; but the craving of the wicked He will thrust away. 4 He is poor who acts with a languid hand ; but the hand of the diligent makes riches. 5 He that stores in summer, is a prosperous son. He that snores in harvest, is a son to bring shame. 6 Blessings are for the head of the righteous man; but wrong covers the mouth of the wicked. 7 The memory of the righteous man is a blessing ; but the name of the wicked rots. 8 He of the wise heart shall lift away the commandments ; and he of the foolish lips shall be the one entangled. 9 He that walks in integrity, walks securely ; but he that makes his ways crooked, shall be made to know it. 10 He of the lowering eye shall give sorrow, and he of the foolish lips shall be the one entangled. 1 1 A fountain of life is the mouth of a right- eous man; but wrong covers the mouth of the wicked. 12 Hatred stirs old quarrels; but love covers all sins. 13 Through the lips of the discerning wisdom is found ; but a rod for the back of the senseless man. NEW TRANSLATION. 37 14 The wise store away knowledge ; but the mouth of the fool early ruin. 15 The wealth of the rich is his strong city. The destruction of the poor is their poverty. 16 The labor of a righteous man serves as life ; the gains of a wicked man as a sin-offering. 1 7 He that watches admonition is a path to life ; but he that lets go reproof puts others astray. 18 He that hides hatred with lying lips but puts forth slander, is himself the fool. 19 In a multitude of words trespasses never cease; but he that restrains his lips, prospers. 20 Choice silver is the tongue of a righteous man. The heart of the wicked is as a scrap. 21 The lips of a wise man feed many ; but fools die for want of heart. 22 The blessing of Jehovah that itself makes wealth ; and He adds no sorrow with it. 23 As a jest to a fool is the execution of a purpose ; but it is wisdom to a discerning man. 24 What the wicked man dreads comes of its own nature upon him ; and a desire of righteous men shall he gratify. 25 There is as the coming up of a whirlwind, and the wicked is no more ; but the righteous is an eternal foundation. 26 As vinegar to the teeth and as smoke to the eyes, so is the sluggard to them that send him. forth. 14 Wise }nen l.iy up knowledge : but t h t mouth of the foolish is near destruction. 15 The rich man's wealth is his strong city : the destruction of the poor is their pov- erty. 16 The labour of the righteous tendetk t o life : the fruit of the wicked to sin. 17 He is in the way o f life that keepeth instruction : but he that refuseth reproof erreth. iS He that hideth hatred with lying lips, and he that ultereth a slander, is a fool. 19 In the multitude of words there wanteth not sin : but he that refraineth his lips is wise. 20 The tongue of the just zj ai- choice silver : the heart of the wicked is little worth. 21 The lips of the righteous feed many : but fools die for want of wisdom. 22 The blessing of the Lord, it maketh rich, and he addeth no sorrow with it. 23 It is as sport to a fool to do mischief : but a man of under- standing hath wisdom. 24 The fear of the wicked, it shall come upon him : but the de- sire of the righteous shall be granted. 25 As the whirlwind passeth, so is the wick- ed no more : but the righteous is an ever- lasting foundation. 26 As vinegar to the teeth, and as smoke to the eyes, so is the slug- fard to them that send im. 38 THE PROVERBS. LJLjrlngc'h^Lys: ^7 The fcar of Jehovali makes great days; but the years of the wicked shall be made little. but the years uf tl wicked shall be short cncd. 28 The hope of the righteous shall he glad- ness : but the expecta- tiun of the wicked jhall perish. 29 The way of the Lord is strength to the upright : but destruc- tion shall be to the workers of iniquity. 30 The righteous shall never be remov- ed : but the wicked shall not inhabit the earth. 31 The mouth of the just bringeth forth wis- dom : but the froward tongue shall be cut out. 32 The lips of the righteous know what is acceptable : b u t t h e mouth (if the wicked spcaketli frowardness. CHAP. XI. A FALSE balance is abomination to the ■Lord: but a just weight is his delight. 2 When pride com- et h , then Cometh shame : but with the lowly is wisdom. 3 The integrity of the upright shall guide them : but the p c r- verseness of transgress- ors shall destroy them. 4 Riches profit not in the day of wrath : but righteousness delivcr- ctn from death. 5 The righteousness of the perfect shall di rcct his way : but the wicked shall fr.U by his own wirkuduess. 28 The hope of the righteous turns to joy; while the confidence of the wicked per- ishes. 29 The way of Jehovah is a fortress to the upright, but ruin to the workers of iniquity. 30 The righteous man shall not be moved for- ever : but the wicked shall not inhabit the earth. 31 The mouth of the righteous blooms forth wisdom : but the upturning tongue shall be cut out. 32 The lips of the righteous man are instinct with kindness : but the mouth of the wicked with subver- sive things. CHAPTER XI. 1 False balances are an abomination to Je- hovah : but a full stone is His delight. 2 Has pride entered 1 then enters shame ; but with the lowly is wisdom. 3 The integrity of the upright leads them : but the slipperiness of the spoilers makes themselves also a spoil. 4 Wealth profits not in the day of wrath : but righteousness delivers from death. 5 The righteousness of the man of integrity levels his way : but the wicked shall fall by his wickedness. NEW TRANSLATION. 39 6 The righteousness of the upright delivers oahluprftVshaiTde! them : llver them : but trans- but by desire are the treacherous taken. ^ITeTrtfn nlSu! 7 By the death of a wicked man hope is lost; and the expectation of sorrowing ones is lost already. 8 The righteous is delivered from distress : and the wicked comes into his room. 9 By the mouth the ungodly destroys his neighbour : but by knowledge the righteous are de- livered. 10 By the good of the righteous a city exults ; and by the perishing of the wicked there is a cry of joy. 11 By the blessing of the righteous a city is lifted up : but by the mouth of the wicked pulled down. 12 A heartless man is contemptuous to his neighbor : but a man of discernment is silent. 13 He who goes tale-bearing lays open secret counsels : but he who is of a faithful spirit covers up a matter. 14 Where there is no helmsmanship a people fall: but by the greatness of a counsellor there is salvation. 15 The evil man does ill because he is surety for a stranger : but a hater of sureties is the believer. 16 Grace gets hold of glory; and the violent get hold of riches. 7 When a wicked man dieth, his expecta- tion shall perish ; and the hope of unjust men perisheth. 8 The righteous is delivered out of trouble, and the wick- ed Cometh in his stead. 9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be deliv- ered. 10 When it goeth well with the righteous, the city rejoiceth ; and when the wicked per- ish, there is shouting. II By the blessing of the upright the city is exalted : but it is overthrown by the mouth of the wicked. 12 He that is void of wisdom despiseth his neighbour: but a man of understanding hold- eth his peace. 13 A talebearer re- vealeth secrets : but he that is of a faithful spirit concealeth the matter. 14 Where no counsel isy the people fall : but in the multitude of counsellors there is safety. 15 He that is surety f o r a 'tranger shall smart y^r it; and he that hateth suretiship is sure. 16 A grracious woman retaineth honour ; and strong men retain riches. 40 THE PROVERBS. 17 The merciful man doeth good to his own soul : out he that is cruel troubleth his own flesh. 18 The wicked work- eth a deceitful work : but to him that soweth righteousness shall be a sure reward. 19 As righteousness tendeth to life ; so he that pursueth evil, fursneth it to his own death. 20 They that are of a froward heart are ab- omination to the Lord : but such as are up- right in their way are his delight. 21 Though hand join in hand, the wicked shall not be unpunished : but the seed of the righteous shall be delivered. 22 ^5 a jewel of gold in a swine's snout, so is a fair woman which is without discretion. 23 The desire of the righteous ;Vonly good : but the expectation of the wicked is wrath. 24 There is that scat- tereth, and yet increas- cth ; and there is that withholdeth more than is meet, but // tendeth to poverty. 25 The liberal soul shall be made fat ; and he that watereth shall be watered also him- self. 26 He that withhold- eth corn, the people shall curse him : but blessing shall he upon the head of him that selleth //. 27 He that diligently seeketh good procureth favour : but he that seeketh mischief, it shall come unto him. 28 He that trusteth in his riches shall fall : but the righteous shall flourish as a branch. 17 He who manages for his own soul is a man of mercy : and he who afflicts his own flesh is cruel. 18 A wicked man doing a deceiving work, and he who sows righteousness having a true reward, 19 thus righteousness is unto life, but he that chases evil does so to his death. 20 An abomination to Jehovah are men crooked in heart : but men of integrity in their way are His delight. 21 When hand to hand the wicked shall not go unpunished : but the seed of the righteous shall be let off. . 22 A gold ring in a swine's snout ; a fair and tasteless woman. 23 A wish of the righteous is only good : an assurance of the wicked is wrath. 24 There is that scatters and is yet increa.sed : and there is that keeps more than is right only unto want. 25 The soul that blesses shall be made fat : and he who gives to drink shall himself also have drink given. 26 Him that hoards corn the people curse : but blessing is for the head of him that sells. 27 He who is eager for what is good, hunts up favor : but he who goes in quest of evil, it shall come to him. 28 He that trusts in his riches shall fall him- self; but like a leaf shall the righteous put forth. NEW TRANSLATION. 41 29 He tlmt troubles his own house, inherits the wind ; and a fool is servant to the wise in heart. 30 The fruit of a righteous man is as of a tree of life : and one who catches souls is the wise man. 31 Behold, the man righteous on earth shall be recompensed ; because also the wicked and the sinner. CHAPTER Xn. 1 He that loves discipline, loves knowledge, and he that hates reproof, is brutish. 2 A good man draws out favor from Jehovah ; but a man of mere intellect pronounces Him guilty. 3 A man shall not be set firm by wickedness : while the root of the righteous shall not be shaken. 4 A capable woman is her husband's crown : and as rottenness in his bones is one that causes shame. 5 The plans of the righteous are a judgment : the helmsmanships of the wicked are a de- ceit. 6 The words of the wicked are a lying-in- wait for blood : but the mouth of the upright shall deliver them. 7 Be there overthrow to the wicked, there is nothing of them left : but the house of the righteous shall stand. 8 In exact proportion to his shrewdness is a man applauded : but a man of crooked sense is a subject of contempt. 29 He that troubleth his own house shall in- herit the wind ; and the fool shall be servant to the wise of heart. 30 The fruit of the righteous is a tree of lile ; and he that win- neth souls is wise. 31 Behold, the right- eous shall be recom- pensed in the earth ; much more the wicked and the sinner. CHAP. xn. Whoso loveth i n - struction loveth knowl- edge : but he that hat- eth reproof is brutish. 2 A good fiian ob- taineth favour of the Lord : but a man of wicked devices will he condemn. 3 A man shall not be established by wicked- ness : but the root of the righteous shall not be moved. 4 A virtuous woman ?j a crown to her hus- band : but she that maketh ashamed is as rottenness in his bones. 5 The thoughts of the righteous are right: but the counsels of the wicked are deceit. 6 The words of the wicked are to lie in wait for blood : but the mouth of the upright shall deliver them. 7 The wicked are overthrown, and are not : but the house of the righteous shall stand. 8 A man shall bo commended according to his wisdom : but ho that is of a perversa heart shall be despised. 42 THE PROVERBS. 9 He that is despis- ed, and hath a servant, is better than he that honoiireth himself, and lacketh bread. lo A righteous man regardeth the life of his beast : but the tender mercies of the wicked are cruel. 11 He that tilleth his land shall be satisfied with bread : but he that followeth vain J>ersons is void of understand- ing. 12 The wicked de- sireth the net of evil men : but the root of the righteous yieldeth /ruit. 13 The wicked i s snared by the trans- gressions of his lips : but the just shall come out of trouble. 14 A man shall be satisfied with good by the fruit of his mouth ; and the recompence of a man's hands shall be rendered unto him. 15 The way of a fool is right in his own eyes : but he that hearkeneth unto coun- sel is wise. 16 A fool's wrath is presently known : but a prudent man cover- eth shame. 17 He thai speaketh truth sheweth forth righteousness : but a false witness deceit. 18 Th ere is that spcnketh like the piercings of a sword : but the tongue of the wise is health. iQ The lip of truth shall be established for ever : but a lying tongue is but for a mo- ment. 9 A man that is little noticed, but is a servant to himself, is better than he who sets himself up for something, and is without food. 10 The righteous takes thought for the life of his very beast : but the tender mercies of the wicked are cruel. 1 1 He that works' his own land shall be satis- fied with food : but he that follows after empty people is void of heart. 12 The wicked longs for the prey of evil men ; but the root of the righteous gives to others. 13 In the transgression of the lips is an evil snare : but the righteous gets out of the strait. 14 With the earnings of the mouth of a man of the better sort, the good man will be satisfied : and the reward of the hands of a laboring man he will render to him. 15 The vt^ay of a fool is right in his own eyes : but he who listens to counsel is wise. 16 A fool, in the day that he is made to know his provocation, also covers over his shame, a wise man. 17 He that breathes forth truth, publishes righteousness : but the deceived witness, delusion. 18 There is that babbles like the piercings of a sword : but the tongue of the wise is healing. 19 The lip of truth shall be kept up forever : but only while I wink the tongue of false- hood. • JVEJV TRANSLATION. 20 Delusion is in the heart of them that plot evil : but for the counsellors of good is joy. 21 No calamity happens to the righteous: but the wicked have been filled with evil. 22 An abomination of Jehovah are lips of falsehood : but they that practise truth are His delight. 23 A subtle man conceals knowledge : but the heart of the stupid promulges fool- ishness. 24 The hand of the diligent bears rule : but sloth shall be under tribute. 25 Is there anxiety in the heart of a man, let him subdue it : and let a good word cheer it away. 26 A righteous man guides his neighbour: but the way of the wicked leads their own selves astray. 27 One cannot roast laziness as something he has taken in the chase : but a precious treasure of a man is a dili- gent one. 28 In the path of righteousness is life : and the way is a path, not a death. CHAPTER XIII. 1 A wise son has listened to a father's dis- cipline : but a scorner to no rebuke. 2 Out of the fair earnings of the mouth of a man a good man will get his food ; but the appetite of the faithless out of rob- bery. 43 20 Deceit is in the heart of them that im- agine evil : but to the counsellors of peace is joy. 21 There shall no evil happen 10 the just : but the wicked shall be filled with mischief. 22 Lying lips are abomination to the Lord : but they that deal truly are his de- light. 23 A prudent man concealeth knowledge : but the heart of fools proclaimeth foolish- ness. 24 The hand of the diligent shall bear rule : but the slothful shall be under tribute. 25 Heaviness in the heart of man maketh it stoop: but a good word maketh it glad. 26 The righteous is more excellent than his neighbour: but the way of the wicked se- duceth them. 27 The slothful 7nan roasteth not that which he took in hunting: but the substance of a diligent man is pre- cious. 28 In the way of righteousness is life ; and in the pathway thereof there is no death. CHAP. xni. A WISE son hearetk his father's instruction : but a scorner heureth not rebuke. 2 A man shall eat good by the fruit o{ his mouth : but the soul of the transgressors shall eat violence. 44 THE PROVERBS. 3 He that keepeth hi; mouth keepeth his life : but he that open- eth wide his lips shall have destruction. 4 The soul of the sluggard desireth, and hath nothing : but the soul of the diligent shall be made fat. 5 A righteous man hateth lying: but a wicked 7nan is loath- some, and Cometh to shame. 6 Righteousness keepeth him that is upright in the way : but wickedness over- throweth the sinner. 7 There is that mak- eth himself rich, yet hath nothing : there is that maketh himself poor, yet hath great riches. 8 The ransom of a man's life arc his rich- es : but the poor hear- eth not rebuke. 9 The light of the righteous rejoiceth : but the lamp of the wicked shall be put out. 10 Only by pride Cometh contention ; but with the well-ad- vised is wisdom. 11 Wealth gotten by vanity shall be dimin- ished : but he that gathereth by labour shall increase. 12 Hope deferred maketh the heart sick : but 'MheJi the desire Cometh, // is a tree of life. 13 Whoso despiseth the word shall be des- troyed : but he that feareih the command- ment shall be reward- ed. 3 He that sets watch over his mouth, stands guard over his soul : but he that sets wide his lips, it is ruin to him. 4 The sluggard longs, but as to his soul has nothing; but the soul of the diligent shall be made fat. 5 A deceiving business hates the righteous man, but also shames and disgraces the wicked. 6 Righteousness keeps guard over him that is of integrity in his way : but wickedness subverts the Sin-Offering. 7 There is that makes himself rich, and is all nothing. There is that makes himself poor, and is a great treasure. 8 The ransom of a man's soul is his wealth ; and a poor man is he who has not listened to rebuke. 9 The light of the righteous shall rejoice ; but the lamp of the wicked shall be put out ID Only by pride comes quarrel; but with those that take advice is wisdom. 1 1 Wealth dwindles faster than the breath ; but he that keeps gathering on the hand increases. 12 Protracted delay enfeebles the heart; but the desire arrived at is a tree of life. 13 He that despises the word is bound by it ; but he that fears the law, as so doing shall be made whole. NEW TRANSLATION. 45 14 The direction of a wise man is a burrow- ing out place of life, for getting away out of the snares of death. 15 Good intelligence gives grace; but the way of the faithless is perpetual. 16 Every subtle man acts as he knows ; but the stupid acts out folly. 17 A wicked messenger falls as being an evil ; but a faithful errand-man is health, 18 Poverty and shame is he who lets go dis- cipline ; but he that watches reproof shall be hon- oured. 19 A desire that has sprung up, is swpet to the soul ; but it is abomination to the stupid to turn away from evil. 20 He that goes with the wise, shall be also wise ; but the companion of fools shall do badly. 21 Evil shall pursue sinners; but good shall perfect the righteous. 22 A good man sends down a heritage to children's children ; but the wealth of the sinner is laid up for the righteous. 23 Much to eat is the light of the poor ; but there is that is swept away as judgment. not 24 He who spares his rod, hates his son ; but he who loves him, is earnest after him with discipline. 25 The righteous eats so that he satisfies his appetite ; but the belly of the wicked wants. 14 The law of the wise is a fountain of life, to depart from the snares of death. 15 Good understand- ing giveth favour : but the way of tlic trans- gressors is hard. 16 Every prudent m a n dealeth with knowledge : but a fool layeth open Ins folly. 17 A wicked messen- ger falleth into mis- chief: but a faithful ambassador is health. 18 Poverty and shame shall be to him that refuseth instruc- tion : but he that re- gardeth reproof shall be honoured. 19 The desire accom- plished is sweet to the soul : but it is abom- ination to fools to de- part from evil. 20 He that walketh with wise men shall be wise: but a companion of fools shall be des- troyed. 21 Evil pursueth sin- ners : but to the right- eous good shall be re- paid. 22 A good Man leav- eth an inheritance to his children's children ; and the wealth of the sinner is laid up for the just. 23 Much food is in the tillage of the poor : but there is t/iai is destroyed for want of judgment. 24 He that spareth his rod hateth his son : but he that loveth him chasteneth him be- times. 25 The righteous; eat- eth to the satisfying of his soul : but the belly o f the wicked shall 46 THE PROVERBS. CHAP. XIV. Every wise woman buildeth her house: but tlie foolish pluck- eth it down with her hands. 2 He that walketh in his uprightness feareth the Lord : but he that is perverse in his ways despiseth him. 3 In the mouth of the foolish is -^s. rod of pride; but the lips of the wise shall preserve them. 4 Where no oxen are^ the crib is clean : but much increase is by the strength of the 5 A faithful witness will not lie : but a false witness will utter lies. 6 A scorn er seeketh vnsdom, 2Lnd, fitideth it not : but knowledge is easy unto him that un- dersta:>deth. 7 Go from the pres- ence of a foolish man, when thou perceivest not in him the lips of knowledge. 8 The wisdom of the prudent is to under- stand his way : but the folly of fools is deceit. g Fools make a mock at sin : but among the righteous there is fav- our. TO The heart know- eth his own bitterness ; and a stranger doth not intermeddle with his joy. II The house of the wicked shall be over- thrown : but the taber- nacle of the upright shall flourish. CHAPTER XIV. 1 The Wise Woman has built her house; and Folly tears it down with her hands. 2 He that walks in His level track fears Je- hovah ; but he that is turned out of His way des- pises Him. 3 In the mouth of a fool is a sceptre of pride ; but the lips of the wise shall guard them. 4 Where no oxen are the stable is clean ; but there is great profit in the strength of an ox. 5 He who witnesses things correctly, does not lie; but, of a deceived witness, the very breath is lies. 6 A scorner has sought wisdom, and there was no such thing ; but knowledge is easy to him who has be- come discerning. 7 Go from the presence of a stupid man ; and thou shalt not know the lips of knowl- edge. 8 The wisdom of the subtle is the making discernible of his way ; but the folly of the stupid is delusion, 9 Sin makes a mock at fools ; but between upright beings there is favor. 10 A knowing heart is a bitterness to itself; but with its joy it does not hold inter- course as an enemy. 11 The house of the wicked shall be made desolate ; but the tent of the upright shall f ourish; NEW TRANSLATION 47 12 There is a way that seems right unto a man ; but its afterpart is the ways of death. 13 Even in laughter a heart is sad ; and joy, in its afterpart, is heaviness. 14 The backslider in heart shall be satisfied with his ways ; and the good man from him. 15 The simple trusts everything; but the subtle must make it discernible that he is going right. 16 The wise is afraid, and departs from evil : but the stupid push on, and are confident. 17 He that has quick passions, does foolish- ness : but the man of deep schemes is hated. 18 The simple have inherited folly : but the subtle make a crown of knowledge. 19 The evil bow before the good, and the wicked at the gates of the right- eous man. 20 The poor is odious even to his neighbor; but the lovers of the rich man are many. 21 He who despises his neighbor, blunders; but he who pities the poor, blessed is he ! 22 Must they not err that devise evil, seeing that Mercy and Truth devise good "> 23 By all labor there comes a profit ; but the talk of the lips tends only to want. 24 The crown of the wise is their wealth ; the folly of the stupid is folly. 25 A witness of truth saves souls : but he whose breath is lies, deludes. I 12 There is a way which seemeth right unto a man : but the end thereof are the ways of death. 13 Even in lauglUei the heart is soriowful ; and the end of that mirth is heaviness. 14 The backslider in heart shall be filled with his own ways; and a good man shall be satisfied from him- self. 15 The simple be- lieveth every word: but the prudent man looketh well to his going. 16 A wise man fear- eth , and departeth from evil: but the fool rag- eth, and is confident. 17 He that is soon angry dealeth foolish- ly ; and a man of wick- ed devices is hated. 18 The simple inherit folly : but the prudent are crowned with knowledge. ig The evil bow be- fore the good ; and the wicked at the gates of the righteous. 20 The poor is hated even of his own neigh- bour : but the rich hath many friends. 21 He that despiseth his neighbour sinneth : but he that hath mercy on the poor, happy is he. 22 Do they not err that devise evil ? but mercy and truth shall he to them that devise good. 23 lu all labour there is profit : hut the talk of the lips tendeth only to penury. 24 The crown of the wise is their riches : but the foolishness of fools is folly. 25 A true witness de- livereth souls : but a deceitful witness speaketh lies. 48 THE PROVERBS. 26 Ifi the fear of the Lord is strong confi- dence ; and his chil- dren shall have a place of refuge. 27 The fear of the Lord is a fountain of life, to depart from the snares of death. ' 28 In the multitude of people is the king's honour : but in the want of people is the destruction of the prince. 29 He that is slow to wrath is of great under- standing : but he that z"j- hasty of spirit exalt- eth folly. 30 A sound heart is the life of the flesh : but envy the rottenness of the bones. 31 He that oppres- seth the poor reproach- eth his Maker : but he that honoureth him hath mercy on t h e poor. 32 The wicked i s driven away in his wickedness : but the righteous hath hope in his death. 33 Wisdom resteth^ in the heart of him that hath understanding : but that 'duliicli is in the midst of fools is made known. 34 Righteousness ex- alteth a nation : but sin is a reproach to any people. 35 The king's favour is toward a wise ser- vant : but his wrath is against him that caus- cth shame. CHAP. XV. A SOFT answer turneth away wrath : bnt grievous words stir up anger. 26 In the fear of Jehovah is a strong trust ; and to His children it becomes a refuge. 27 The fear of Jehovah is where life burrows out in getting away out of the snares of death. 28 In a great people is the king's honor; but in the people's coming to nothing the prince's ruin. 29 He that is slow to anger, is of great dis- cernment : but he that is quick of spirit, enhances folly. 30 A healthy heart is the life of the flesh ; but perturbation is the rottenness of the bones. 31 He that oppresses the weak, scorns his Maker; but he that honors Him, has pity on the •poor. 32 The wicked is thrust lower by his evil ; but the righteous takes refuge in his very death. -^T, In a discerning heart wisdom rests quiet ; but in the midst of the stupid it is made known. 34 Righteousness lifts up a people ; and the mercy for nations is the Sin-Offer- ing- 35 The kindness of a king is a wise servant ; but his wrath becomes one that brings shame. CHAPTER XV. I A soft answer turns away wrath ; but a trying word arouses anger. J\r£JV TRANSLATION. 49 2 The tongue of the wise useth knowledge aright : but the mouth of fools poureth out foolishness. 2 The tongue of the wise improves knowl- edge ; but the mouth of the stupid makes folly pour forth. 3 The eyes of Jehovah are in every place taking note of the wicked and the good. 4 The tongue, as a healing thing, is a tree of life; but, as a subverting thing, it is ruin like the wind. 5 A fool rejects the discipline of his father, but gives him subtlety who keeps watch upon reproof. 6 The house of a righteous man is great wealth ; but in the revenue of a wicked man is trouble. 7 The lips of the wise winnow knowledge ; but the heart of the stupid is not fixed. 8 The sacrifice of the wicked is an abomina- tion to Jehovah ; but the prayer of the upright is His de- light. 9 An abomination to Jehovah is a way for the wicked man ; but him who is journeying after righteous- ness He loves. 10 Discipline is an evil to him who forsakes the path. It is in hating reproof he dies. 11 Sheol and Destruction are before Jehovah, because also the hearts of the children of men. 12 A scorner loveth 12 A scorner loves not him that reproves him ; not one that rerroveth . , ... , ■, ■ hira ; neither will he go neither will he go to the wise. unto the wise. 3 The eyes of the Lord are in every place, beholding the evil and the good. 4 A wholesome tongue is a tree of life : but perverseness there- in is a breach in the spirit. 5 A fool despiseth his father's instruction: but he that regardeth reproof is prudent. 6 In the house of the righteous is much treasure : hut in the revenues of the wicked is trouble. 7 The lips of t h e wise disperse knowl- edge : but the heart of the foolish doetli not 8 The sacrifice of the wicked is an abomina- tion to the Lord: but the prayer of the •upright is his delight. 9 The way of the wicked is an abomina- tion unto the Lord : but he loveth him that followeth after right- eousness. 10 Correction is grievous unto him that forsaketh the way ; a7id he that hateth reproof shall die. 11 Hell and destruc- t i o n are before the Lord : how much more then the hearts of the children of men ? so THE PROVERBS. 13 A merry heart maketh a cheerful countenance : but by sorrow of the heart the spirit is broken. 14 The heart of him that hath understand- ing seeketh knowledge: but the mouth of fools feedeth on foolishness. 15 All the days of the afflicted are evil : but he that is of a merry heart hath a continual feast. 16 Better is little with the fear of the Lord, than great treas- ure, and trouble there- with. 17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. 18 A wrathful man stirreth up strife : but he that is slow to anger appeaseth strife. iQ The way of the slothful man is as an hedge of thorns : but the way of the right- eous is made plain. 20 A wise son mak- eth a glad father : but a foolish man despiseth his mother. 21 Folly is joy to him that is destitute of wisdom: but a man of understanding walk- eth uprightly. 22 Without counsel purposes are d i s a p - pointed : but in t h e multitude of counsel- 1 o r s they are estab- lished. 23 A man hath joy by the answer of his mouth ; and a word spoken in due season. How good is it ! 24 The w.iy of life is above to the wise, that he may depart from hell beneath. 13 A glad heart does good to the counte- nance ; but by grief of heart comes an upbraiding spirit. 14 A heart, made discerning, seeks knowledge ; but the countenance of the stupid feeds on folly. 15 All the days of the toiling are evil ; but a good heart is a continual feast. 16 Better is a little with the fear of Jehovah, than a great treasure and trouble there- with. 17 Better is an allowance of vegetables, and love there, than a stalled ox, and hatred therewith. 18 A wrathful man stirs up a ground for quarrel ; but one slow to anger quiets contention. 19 The way of a sluggard is as a hedge of thorns ; but the path of the upright is cast up. 20 A wise son will gladden his father; but a fool of a man despises his mother. 21 Folly is joy to the heartless man ; but a man of discernment makes a direct track. 22 There is a failure of plans where there is no consulting ; but by greatness of counsellors each plan succeeds. 23 A man has joy by the decree of his mouth ; and a word in its season, how good it is ! 24 The path of life is upward for the wise man • because of the turning from Sheol beneath. NEW TRANSLATION. 51 25 The house of the proud shall Jehovah pull down ; but He keeps fixed the boundary of the widow. 26 Plans of evil are the abomination of Jeho- vah; but pleasant words are pure. 27 He troubles his house who seizes upon prey ; but he who hates bribes, lives. 28 A righteous heart thinks in order to decide ; but the mouth of the wicked pours out evils. 29 Jehovah is far from the wicked ; but the prayer of the righteous He hears. • 30 The light of the eyes rejoices the heart. A good report fattens the bones. 31 The ear that hears the reproof of life abides in the midst of the wise. 32 He that lets go admonition, despises him- self; but he that hears reproof, gets possession of heart. II The fear of Jehovah is the discipline of wisdom ; , and before glory is affliction. CHAPTER XVI. 1 To man may belong the arrangings of the heart; but from Jehovah is the decree of the tongue. 2 As to all the ways of a man, pure in His own eyes, while yet He weighs out spirits, is Jehovah. 25 The Lord will destroy the house of the proud : but he will establish the border of the widow. 26 The thoughts of the wicked are an ab- omination to the Lord: but the words of the pure are pleasant words. 27 He that is greedy of gain troubleth his own house : but he that hateth gifts sliall live. 28 The heart of the righteous studieth to answer : but the mouth of the wicked poureth out evil things. 29 The Lord is far from the wicked : but he heareth the prayer of the righteous. 30 The light of the eyes rejoiceth the heart : and a good re- port maketh the bones fat. 31 The ear that hear- eth the reproof of life a b i d e t h among the wise. 32 He that refuseth instruction despiseth his own soul : but he that heareth reproof getteth understanding. 33 The fear of the Lord is the instruction of wisdom; and before honour is humility. CHAP. XVL • The preparations of the heart in man, and the answer of the tongue, is from the Lord. 2 All the ways of a man are clean in his own eyes : but the Lord weigheth the spirits. 52 THE PROVERBS. 3 Commit thy works unto the Lord, and thy thoughts shall be es- tablished. 4 The Lord hath made all things for himself: yea, even the wicked for the day of evil. 5 Every one that is proud in heart is an abomination to the Lord : though hand joi^' in hand, he shall not be unpunished. 6 By mercy and truth iniquity is purged ; and by the fear of the Lord men depart from evil. 7 When a man's ways please the Lord, he maketh even his ene- mies to be at peace with him. 8 Better is a little with righteousness, than great revenues without right. 9 A man's heart de- viseth his way : but the Lord directeth h i s steps. lo A divine sentence is in the lips of the king ; his mouth trans- gresseth not in judg- ment. II A just weight and balance are the Lord's ; all the weights of the bag are his work. 12 // is an abomina- tion to kings to commit wickedness ; for the throne is established by righteousness. 13 Righteous lips rtr^ the delight of kings ; and they love him that speaketh right. 3 Roll thy doings in the direction of Je- hovah ; and they shall have success according to thy plans. 4 Jehovah has made everything for His de- cree ; yea, even the wicked man for the day of evil. 5 Every one that is proud of heart is an ab- omination to Jehovah. When hand to hand, he shall not go un- punished. 6 By mercy and truth iniquity is covered ; and through the fear of Jehovah is the turning from evil. 7 Because it pleases Jehovah, the ways of a man, even of His enemies. He sets at peace with Him. 8 Better is a little by means of righteousness, than great revenues by that which is not a judgment. 9 The heart of a man devises his way ; but Jehovah plants his step. 10 There is a divination on the lips of a king ; his mouth is not treatherous in judgment. 11 The balance and scales of judgment are •Jehovah's; His work is all the stones of the bag. 12 It is an abomination to kings to do wick- edness ; for in righteousness a throne is set firm. 13 A pleasure to kings are lips of righteous- ness ; and he who speaks right, is loved. NEW TRANSLATION. IZ 14 The wrath of a king is death's messengers; and a wise man will get it covered. 15 In the light of a king's countenance is life; and his favor is as the cloud of the latter rain. 16 To get wisdom, how much better than gold ! and to get discernment to be chosen rather than silver ! 17 The highway of the upright is the depart- ing from evil. He that guards his soul, watches his way. 18 Before ruin is pride ; and before a fall a haughty spirit. 19 Better is it to be humble of spirit with the afflicted, than to divide the spoil with the proud. * 20 He that is wise, may, for one act, find good ; so he that casts himself on Jehovah, blessed is he ! 81 The wise in heart get the name of being discerning : but sweetness of lips makes a lesson better taken. 22 A fountain of life is wisdom to him who has any ; but the discipline of fools is folly. 23 A wise heart gives subtlety to its mouth ; and upon its lips makes a lesson to be bet- ter taken. 24 A flow of honey are words of pleasantness, sweet to the soul, and healing to the bone. 25 There is a way that seems right to a man ; but its after part are the ways of death. 26 The laboring soul labors for it ; _ for its mouth imposes it upon him. 1 14 The wrath of a king is as messengers of death : but a wise man will pacify it. 15 In the light of the king's countenance is life ; and his favour is as a cloud of the latter rain. 16 How much better is it to get wisdom than gold ! and to get understanding rather to be chosen than sil- ver ! 17 The highway of the upright is\.o depart from evil : he that keepeth his way pre- serveth his soul. 18 Pride ^o^M before destruction, and an haughty spirit before a fall. 19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. 20 He that handleth a matter wisely shall find good ; and whoso trusteth in the Lord, happy is he. 21 The wise in heart shall be called prudent ; and the sweetness of the lips increaseth learning. 22 Understanding is a well-spring of 1 i f e unto him that hath it: but the instruction of fools is folly. 23 The heart of the wise teacheth h i s mouth, and addeth learning to his lips. 24 Pleasant words are ojan honey-comb, sweet to the soul, and health to the bones. 25 There is a way thatseemeth right unto a man ; but the end thereof a7-e the ways of death. 26 He that laboureth, laboureth for himself; for his mouth craveth it of him. 54 THE PROVERBS. 27 An ungodly man ' 27 diggeth up evil ; and in ' his lips there is as a burning fire. 28 A froward man soweth strife ; and a whisperer separateth chief friends. 29 A vHoIent man en- ticeth his neighbour, and leadeth him into the way that is not good. 30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass. 31 The hoary head is a crown of glory, if it be found in the way of righteousness. 32 He that iss\o-vi to anger /.r better than the mighty ; and he that ruleth his spirit than he that tjiketh a city. 33 The lot is cast I into the lap ; but the whole disposing there of is of the Lord. CHAP. XVII. Better is a dry morsel and quietness therewith, than an house full of sacrifices 7vitk strife. 2 A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren. 3 The fining-pot is for silver, and the fur- nace for gold : but the Lord trieth the hearts. 4 A wicked doer giv- eth heed to false lips ; and a liar giveth ear to a naughty tongue. 5 Whoso mockelh the poor reproach eth his Maker; and he that is gl.id at calami- ties shall no t be unpun- ished. 28 29 32 Z2, A worthless man, digging up evil, and having upon his lips as it were burn- ing fire, as a mischievous man, spreads discord, and, as a talker, separates away a friend ; as a man of violence, seduces his neigh- bour ; and leads him in a way not good. Shutting his eyes to devise mischiefs, pressing his lips, he has already accom- plished evil. Grey hair, to be a crown of glory, must be found in the way of righteousness. He that is slow to anger, is better than the mighty; and he that rules his spirit, than he that takes a city. The lot is cast into the lap ; but its whole judgment is from Jehovah. CHAPTER XVn. 1 Better is a dry morsel and quietness therewith, than a house full of contentious feasts. 2 A wise servant shall have rule over the son of one who causes shame, and in the very midst of the brethren shall share the inheritance. 3 The fining pot for silver, and the furnace for gold, and Jehovah as trier of hearts. 4 An evil doer gives heed to a worthless lip. A lie listens to a reckless tongue. 5 He that mocks the poor man, scorns his Maker. He that is glad of calamity, shall not go unpunished. NEW TRANSLATION. 55 6 Tlie crown of old men are children's chil- dren ; and the glory of children are their fathers. 7 Excellent speech is not agreeable to the base, forthe same reason also that lying speech is not to the noble. 8 The Gift is a precious stone in the eyes of him who has it : whithersoever it turns it prospers. 9 He that covers sin, seeks love ; but he who falls back into an away a friend. act, drives ID Rebuke penetrates further into a discern- ing man than a hundred stripes into a stupid one. 1 1 Only rebellion goes in search of evil, and has a cruel messenger sent by its very self. 12 Let a bear robbed of her cubs meet a man ; but not a fool his folly. 13 Whoso returns evil for good, evil shall not depart from his house. 14 A breaker of a way for waters is the begin- ning of strife ; therefore break off contention before it pours forth. 15 He that justifieth the wicked, and he that condemns the righteous, even both of them are an abomination to Jehovah. 16 Why is this.'' — a price in the hand of a stupid man to get wisdom ; and no heart .? 17 At all times the Friend loves; and a brother is born for straitness. 6 Children's children are the crown of old men ; and the glory of children are their fa- thers. 7 Excellent speech becometh not a fool ; much less do lying lips a prince. 8 A gift is as a pre- cious stone in the eyes of him that hath it ; whithersoever it turn- eth, it prospereth. 9 He that covereth a transgression seeketh love : but he that re- peateth a matter sepa- rateth z'ery friends. 10 A reproof enter- eth more into a wise man than an hundred "stripes into a fool. Ti An evil tnan seelc- e t h only rebellion ; therefore a cruel mes- senger shall be sent against him. 12 Let a bear robbed of her whclpr; meet a man, rather than a fool in his folly. 13 Whoso rewardeth evil for good, evil shall not depart from • h i s house. 14 The beginning of strife is as when one 1 e t t e t h out water ; therefore leave off con- tention, before it b e meddled with. 15 He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. 16 Wherefore is there a price in the hand of a fool to get wisdom, see- ing he hath no heart to it ? 17 A friend loveth at all times, and a brother is born for adversity. 56 THE PROVERBS. i8 A man void of understanding strikcth hands, and becometh surety in the presence of his friend. 19 He loveth trans- gression that loveth strife ; and he that ex- alteth his gate seeketh destruction. 2o He that hath a froward heart findeth no good ; and he that hath a perverse tongue falleth into mischief. 21 He that begetteth a fool doetli it to his sorrow ; and the father of a fool hath no joy. 22 A merry heart doeth good like a medi- cine: but a broken spirit drieth the bones. 23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment. 24 Wisdom is before him that hath under- standing : but the eyes of a fool are in the ends of the earth. 25 A foolish son is a grief to his father, and bitterness to her thai bare him. 26 Also to punish the just is not good, nor to strike princes for equity. 27 He that hath knowledge spareth his words ; and a man of understanding is of an excellent spirit. 28 Even a fool, when he holdeth his peace, is counted wise ; and he that shutteth his lips is esteonrd 3. man of understanding. 18 A man without sense strikes hands, assuming over again a suretyship in the very presence of his Friend. 19 He loves sin that loves contention; and he that sets high his gate, seeks ruin. 20 The crooked in heart cannot find good ; and he that is subversive in his tongue, must fall as being an evil. 2 1 When one has a stupid child it is his sorrow ; and he is not glad who is father of the base. 22 A glad heart helps forward a cure; but an upbraiding spirit dries the bones. 23 A gift out of the bosom the wicked has to take to turn the paths of judgment. 24 Before the very face of the discerning is wisdom ; but the eyes of the stupid are at the end of the earth. 25 A vexation to a father is a stupid son, and a grief to her who bare him. 26 Even deserved punishment to the right- eous does not seem good when designed to chasten the willing with a view to holiness. 27 He that restrains his words, knows knowl- edge; and he that is cool in spirit, is a discerning man. 28 Even a fool is counted wise if he hold his peace ; a man of discernment, if he shut his lips. NEW TRANSLATION. 57 CHAPTER XVIII. 1 The aims of a man left to himself are at the mere dictate of desire ; against everything stable he lets himself roll along. 2 The stupid has no delight in discernment, but in his heart's acting itself out. 3 When the wicked enters, there enters also contemptuousness ; and with disgrace, reproachfulness. 4 Deep waters are the words of a man's mouth ; a gushing stream is the fountain of wis- dom. 5 Partiality to a wicked man is not good, to the turning aside of the righteous in judgment. 6 The lips of a stupid man come into a quar- rel ; and it is his mouth that gives a name to blows. 7 The mouth of a stupid man is ruin to him- self; and his lips are a snare to his soul. 8 The words of a talker are as dainty mor- sels, and, as such, go down to the very chambers of the belly. 9 Even he who discourages himself in his duty is the very brother of him who is a master of destruction. lo The name of Jehovah is a tower of strength; the righteous runs into it, and is lifted high. 3* CHAP, xvrii. Through desire a man, having separated himself, seelieth and intermeddleth with all wisdom. 2 A fool hath no de- light in understanding, but that his heart may discover itself. 3 When the wicked Cometh, then cometh also contempt, and with ignominy re- proach. 4 T h e words o f a man's mouth are as deep waters, and the well-spring of wisdom as a flowing brook. 5 It is not good to accept the person of the wicked, to over- throw the righteous in judgment. 6 A fool's lips enter into contention, and his mouth '•calleth for strokes. 7 A fool's mouth is his destruction, and his Ups are the snare of his soul. 8 The words of a tale- bearer are as wounds, and they go down into the innermost parts of the belly. 9 He also that is slothful in his work is brother to him that is a great waster. ID The name of the Lord is a strong tower ; the righteous runneth into it, and is safe. 58 THE PROVERBS. II The rich man's wealth is his strong city, and as an high wall in his own con- ceit. 12 Before destruction the heart of man is haughty ; and before honour is humility. 13 He that answer- eth a matter before he heareth /V, it is folly and shame unto him. 14 The spirit o f a man will sustain his in- firmity : but a wound- ed spirit who can bear ? 15 The heart of the prudent getteth knowl- edge : and the ear of the wise seeketh knowl- edge. 16 A man's gift mak- eth room for him, and hringeth him before great men. 17 He that is first in his own cause seemeth just ; but his neigh- bour Cometh and searcheth him. 18 The lot causeth contentions to cease, and parteth between the mighty. 19 A brother offend- ed is harder to be ivon than a strong city ; and their contentions are like the bars of a castle. lly shall be satisfied with the fruit of his mouth ; and with the increase of his lips shall he be filled. 21 Death and life rtrir in the power of the tongue ; and they that love it shall eat the fruit thereof. 1 1 The competency of a rich man is the city of his strength ; and as a high wall in his imagination. 12 Before ruin the heart of man is lofty ; and before honor is humiliation. 13 He that answers a thing before he listens; it is folly itself to him, and also shame. 14 The spirit of a man may control his sick- ness ; but a spirit of upbraiding — who can carry that 7 15 A heart made discerning gains in knowl- edge ; and the ear of the wise seeks knowledge. 16 The gift of a plain man makes room for him, and brings him before the great. 17 He who is righteous as first in his own quarrel shall have his neighbor come and search him. 18 The lot quiets contentions, and parts the mighty. 19 When a brother is revolted away it is from a city of strength ; and contentions are like the bar of a cita- del. 20 From the gains of a man's mouth his belly is satisfied ; as it is the product of his own lips, he is satisfied himself. 21 Death and life are in the hand of the tongue ; and just as they love it each man shall eat its fruit. NEW TRANSLATION. 59 22 He that has found a wife, has found a good! ??" i^^"-"? fi"deth a . . ' ° wile findeth a good thing, t''iins, and obtaineth favour of the Lord. and shall draw forth favor from Jehovah. 23 The poor man speaks in supplications ; but the rich man utters back strong things, 24 A man of friends is apt to be broken all to pieces; but there is that loves cleaving closer than a brother. CHAPTER XIX. 1 Better is a poor man walking in his in- tegrity, than he that is crooked in his speech and as such a fool. 2 Even because it has no knowledge life is no good; but he that is hasty of foot is he that misses. 3 The folly of a man subverts his way ; and then his heart is angry with Jehovah. 4 A competence adds many friends ; but the poor is separated even from the friend he has. 5 A deceived witness shall not go unpun- ished ; and he whose breath is lies shall not escape. 6 Many court a generous man ; and every one is the friend of a man of gifts. 7 All the brothers of a poor man hate him, for the same reason that his neighbors also keep at a distance from him. As one snatching at words they come to stand towards him. 23 The poor useth entreaties : but the rich answereth roujrh- ly. 24 A man that hath friends must show him- self friendly ; and there is a friend that sticketh closer than a brother. CHAP. XIX. Better is the poor that walketh in his in- tegrity, than he that is perverse in his lips, and IS a fool. 2 Also, that tlie soul be without knowledge, it is not good ; and he that hasteth with his feet sinneth. 3 The foolishness of man perverteth his way; and his heart fretteth against the Lord. 4 Wealth maketh many friends : but the poor is separated from his neighbour. 5 A false witness shall not be unpunish- ed ; and /if ;'/;«;' speak- eth lies shall not es- cape. 6 Many will entreat the favour of the prince ; and every man is a friend to him that giveth gifts. 7 All the brethren of the poor do hate him ; how much more do his friends go far from him ? he pursueth them -with words, yet they are wanting t« him. 6o THE PROVERBS. 8 H e that getteth wisdom loveth his own ioi.l ; he that keepeth understanding shall find good. 9 A false witness shall not be unpunish- ed ; and he that speak- eth lies shall perish. 10 Delight is not seemly for a fool ; much less for a servant to have rule over princes. 11 The discretion of a man deferreth h i s anger ; and // is his glory to pass over a transgression. 12 The king's wrath is as the roaring of a lion : but his favour is as dew upon the grass. 13 A foolish son is the calamity o f h i s father ; and the con- tentions of a wife are a continual dropping. 14 House and riches are the inheritance of fathers ; and a prudent wife is from the Lord. 15 Slothfulness cast- eth into a deep sleep; and an idle soul shall suffer hunger. 16 He that keepeth the commandment keepeth his owa soul : but he that despiseth his ways shall die. 17 He that hath pity upon the poor lendeth unto the Lord ; and that which he hath given will he pay him again. 18 Chasten thy son while there is hope, and let not thy soul spare for his crying. iQ A man of great wrath shall suffer pun- ishment ; for if thou deliver him, yet thou must do it again. 8 He that gains heart loves his own soul, and He that keeps watch over discernment meets the result of finding good. 9 A deceived witness shall not go unpun- ished; and he whose breath is lies shall be lost. 10 Delight is not suited to a stupid man ; for the same reason also that it is not to a servant to rule princes. 11 The intelligence of the commonest man gives Slowness to his anger ; and it is his honor to pass over an offence. 12 The roaring as of a young lion is the w'rath of a king; and as dew upon herbs is his favor. 13 The ruin of his father is a stupid son ; and a continual dropping are a wife's con- tentions. 14 House and competence are an inheritance from fathers ; and a thrifty wife is from Jehovah. 15 Sloth causes a deep sleep to fall down ; and an idle soul shall starve. 16 He that guards the commandment, guards himself; in scattering his ways he dies. 1 7 He that shows favor to the poor man, makes a borrower of Jehovah ; and his transaction pays him. 18 Discipline thy son because there is now hope; but to kill him lift not up thy soul. 19 Roughness of anger lifts away penalty ; but if it delivers, it must do so continually. NEW TRANSLATION. 6i 20 Hear counsel, and let discipline in ; that thou mayest be wise in thine after his- tory. 21 Many are the schemes in the heart of a man of the better sort ; but the counsel of Jehovah as such stands. 22 The pleasure of the commonest sort of man is his kindness ; and better off is a poor man than a false man of the better sort. 27^ The fear of Jehovah serves as a life ; and he that is satisfied with it has a dwell- ing; he shall not be visited as an evil. 24 The sluggard hides his hand in the dish ; and will not so much as bring it to his mouth again. 25 Smite a scorner and it makes the simple wise ; and reproof for the discerning causes knowledge to be discerned. 26 He that preys upon a father, will drive out a mother; a son who awakens shame, will also utterly disgrace. 27 Cease, my son, to hear admonition, with the result of wandering further from the words of knowledge. 28 A worthless witness scorns judgment; and the mouth of the wicked eagerly de- vours worthlessness. 29 Judgings are already fixed for scorners; and blows for the back of the stupid. 20 Hear counsel, and receive instruction, that thou mayest b e wise in thy latter end. 21 There are many devices in a man's heart ; nevertheless the counsel of the Lord, that shall stand. 22 The desire of a man is his kindness ; and a poor man/j better than a liar. 23 The fear of the Lord tendeth to life ; and he that, hath it shall abide satisfied ; he shall not be visited with evil. 24 A slotliful moK hideth his hand in his bosom, and will not so much as bring it to his mouth again. 25 Smite a scorner, and the simple will be- ware ; and reprove one that hath understand- ing, atid he will under- stand knowledge. 26 He that wasteth ^/j' father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. 27 Cease, my son, to hear the instruction that causeth to err from the words of knowledge. 28 An ungodly wit- ness scorneth judg- ment ; and the mouth of the wicked devour- eth iniquity. 29 Judgments are prepared for scorners, and stripes for the back of fools. 62 THE PROVERBS. CHAP. XX. Wine is a mocker, Strong drink is raging ; and whosoever is de- reived thereby is not wise. 2 The fear of a king is as the roaring of a lion ; lulinso provoketh him to anger sinneth against his own soul 3 It is an honour for a man to cease from strife : but every fool will be meddling. 4 The sluggard will not plow by reason of the cold ; therefore shall he beg in harvest, and have nothing. 5 Counsel in the heart of man is like deep water : but a man o f understanding will draw it out. 6 Most men will pro- claim every one his own goodness : but a faith- ful man who can find ? 7 The just tn an walketh in his integ- rity : his children are blessed after him. 8 A king that sitteth in the throne of judg- ment scattereth away all evil with his eyes. 9 Who can say, 1 have made my heart clean, I am pure from my sin ? lo Divers weights, and divers measures, both of them are alike abomination to the Lord. CHAPTER XX. 1 Wine is full of scoff; strong drink is full of noise; and every one who gets astray by it fails of wisdom. 2 The roar as of a young lion is the terrible- ness of a king. He that throws himself upon him, loses his life. 3 It is honor to the best sort of man to live away from strife ; but every fool pushes recklessly on. 4 He who is a sluggard by reason of the winter, will not plough. He shall seek in harvest and there shall be nothing. 5 Deep waters is counsel in the heart of a man; but a man of discernment will sink a bucket after it. 6 Much of the mere man one calls his good- ness ; but a faithful man, who can find .'' 7 He that takes his very walks of pleasure in his integrity, is a righteous man. Blessed are his children after him. 8 The king that sits upon the throne of judg- ment winnows all evil with his eyes. 9 Who can say, I have cleansed my heart.-' I have become purified from my sin } . lo Divers weights and divers measures, even they both, are an abomination to Je- hovah. NEW TRANSLATION. ^l 11 Even by his common doings a child shall make himself known. Is he pure? is just also this, — Is his work right ? 12 The hearing ear and the seeing eye; even both of them are the work of Jehovah. 13 Love not sleep lest thou come to poverty. Open thine eyes. Be filled with good. 14 Bad, bad, says the buyer; but as he takes himself away, then he boasts. 15 There actually is gold, and plenty of pearls, and precious vessels, in the lips of know- ledge. 16 Take his garment because he has gone se- curity for a stranger ; and on account of strange people make him give a pledge. 17 Sweet to the most intelligent man is the bread of deceit ; but afterward his mouth shall be filled with gravel stones. 18 Do thou be fixed in plans by counsel ; and by helmsmanship make war. 19 He that will disclose a secret will gad as a tale-bearer ; and with him who as much as opens his lips have thou nothing to do. 20 He that curses his father and his mother ; his lamp shall go out in the eye of the darkness. 21 An inheritance greedily seized in the be- ginning, also, as its after history, shall not be blessed. 22 Say not, I will make tfte evil good ; wait on Jehovah, and let Him help thee. 11 Even a child is known by his doings, whether his work be pure, and whether it be right. 12 The hearing ear, and the seeing eye, the Lord hath made even both of them. 13 Love not sleep, lest thou come to pov- erty : open thine eyes, and thou shalt be sat- isfied with bread. 14 It is naught, it ii naught, saith the buy- er : but when h e 1 s gone his way, then he boasteth. 15 There is gold, and a multitude of rubies : but the lips of knowl- edge are a precious jewel. 16 Take his garment that is surety for a stranger ; and take a pledge of him f o r a strange woman. 17 Bread of deceit is sweet to a man : but afterwards his mouth shall be filled with gravel. 18 KTery purpose is established by counsel ; and with good advice make war. 19 He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips. 20 Whoso curseth his father or his mother, his lamp shall be put out in obscure dark- ness. 21 An inheritance may be gotten hastily at the beginning ; but the end thereof shall not be blessed. 22 Say not thou, I will recompense evil ; but wait on the Lord, and he shall save thee. 64 THE PROVERBS. 23 Divers \yeights 3 -j An abomination to Jehovah are divers are an abomination <-' -' ^ v, ^ unto the Lokd ; and a false balance is not good. 24 Man's goings are of the Lord ; how can a man then understand his own way ? 25 It is a snare to the man ivlio devoureth that which is holy, and after vows to make enquiry. 26 A wise king scat- tereth the wicked, and bringeth the wheel over them. 27 The spirit of man is the candle of t h e Lord, searching all the inward parts of the belly. 28 Mercy and truth preserve the king ; and his throne is upholden by mercy. 29 The glory of young men is their strength; and the beauty of old men is the gray head. 30 The blueness of a wound cleanseth away evil ; so do stripes the inward parts of the belly. CHAP. XXL The king's heart is i n the hand o f t h e Lord, as the rivers of water : he turneth i t whithersoever he will. 2 Every way of a man is right in his own eyes : but the Lord pondereth the hearts. 3 To do justice and judgment is more ac- ceptable to the Lord than sacrifice. 4 An high look, and a proud heart, and the plowing of the wicked, is sin. weights ; and balances of deceit are no good. 24 The steps of a powerful man are from Je- hovah ; then a common man, how shall he discern his way .? 25 An act of consecration such that after vows there comes inquiry as a snare has actually swallowed a man in. 26 A winnower of the wicked is the wise king ; and he brings the wheel over them. 27 The lamp of Jehovah is the spirit of a man, searching all the chambers of the belly. 28 Mercy and truth stand guard over a king; and he has propped his throne by mercy. 29 Glory with young men is their strength ; and beauty with old men is grey hair. 30 The welts of a wound cleanse though as an evil; so do stripes the very chambers of the belly. CHAPTER XXI. 1 Streams of water is the heart of a king in the hand of Jehovah ; upon anything He pleases He turns it. 2 As to the whole way of a man, right in His own eyes, and weighing out hearts, is Jehovah. 3 To execute righteousness and judgment is more the choice of Jehovah than sacri- fice. 4 Elation of eyes and dilation of heart, the very light of the wicked, is the Sin-Of- fering. NEW TRANSLATION. 65 5 The close reckonings of a decided man result only in profit ; but of every hasty man only in want. 6 The making of wealth by a lying tongue is driven breath as of men chasing after death, 7 The rapacity of the wicked snatches away themselves; because it was they that refused to carry out judgment. 8 The man who has been twisting about as to his way, has also been getting fur- ther off; but the pure man is straight-forward in his work. 9 It is better to dwell upon a pinnacle of the roof, than that there should be a brawling woman and a house in common. to The soul of a wicked man has conceived a desire for evil. His neighbor meets no favor in his eyes. 11 By the punishment of the scorner the sim- ple becomes wise ; and by instruction for the wise, one receives knowledge. 12 He who gives wisdom to the righteous man by means of the house of the wicked, overturns the wicked by means of evil. 13 He who shuts his ear from the cry of the weak ; even, because so doing, shall himself also call, and shall not be answered. 14 A gift in secret tames anger ; and a present in the bosom, strong wrath. 15 The execution of judgment is joy to the righteous, but ruin to workers of iniquity. 5 The thoughts of the diligent tend only to plenteousness ; but of every one that ii hasty, only to want. 6 The getting o f treasures by a lying tongue is a vanity toss- ed to and fro of them that seek death. 7 The robbery of the wicked shall destroy them ; because they refuse to do judgment. 8 The way of man is froward and strange : but as for the pure, his work is right. 9 It is better to dwell in a corner of the house-top, than with a brawling woman in a wide house. 10 The soul of the wicked desireth evil ; his neighbour findeth no favour in his eyes. II When the scorner is punished, the simple is made wise ; and when the wise is i n- structed, he receiveth knowledge. 12 The righteous man wisely consider- eth t-he house of the wicked: but God ovcr- throweth the wicked for their wickedness. 13 Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. 14 A gift in secret pacifieth anger ; and a reward in the bosom strong wrath. 15 It is joy to the just to do judgment: but destruction sha/i be to the workers of in- iqtiity. 66 THE PROVERBS. 16 The man that jg Man Wandering from the way of growing wandereth out of the . o y t> o way of understanding WlSC greladoTof X^l^^t shall abide in the assemblage of the shades. 17 He that loveth pleasure shall be ^. poor man ; he that loveth wine and oil shall not be rich. 18 The wicked shall be a ransom for the righteous, and the transgressor for the up- right. ig It is better to dwell in the wilderness, than with a contentious and an angry woman. 20 There is treasure to be desired, and oil in the dwelling of the wise : but a foolish man spendeth it up. 21 He that followeth after righteousness and mercy, findeth life, righteousness, and honour. 22 A wise tnan scal- eth the city of the mighty, and casteth down the strength of the confidence thereof. 23 Whoso keepeth h i s mouth and his tongue, keepeth his soul from troubles. 24 Proud and haughty scorn er is his name who dealeth in proud wrath. 25 The desire of the slothful killeth him; for his hands refuse to labour. 26 He coveteth greedily all the day long ; but the righteous giveth, and spareth not. 27 The sacrifice 6f the wicked /> abomina- tion : hew much more, ■when he bringeth it with a wicked mind ? 17 A poor man loving happiness, loving wine and oil, does not create wealth. 18 A cover for the righteous man is the wicked man ; and in the place of the upright shall be the faithless, 19 Better is life in a desert land, than a contentious and fretful woman. 20 Treasure to be desired, and oil, are in the lodging-place of the wise man ; but a fool of a man devours himself. 21 He who pursues righteousness and kind- ness, shall find life, righteousness, and glory. 22 A wise man has scaled the .city of the mighty, and is bringing down the strength of its place of confidence. 23 He that guards his mouth and his tongue, guards his soul from troubles. 24 Proud, haughty, scornful, is his name, who acts with the headlong gait of pride. 25 The desire of the sluggard kills him ; because his hands have refused to give it execution. 26 He creates himself a longing all the day ; while the righteous gives, and spares not. 27 The sacrifice of the wicked is an abomina- tion ; because, also, he brings it for a calculated purpose. NEW TRANSLATION. 28 A deceived witness perishes ; but a man that hearkens speaks forever. 29 One has been confirming a wicked man by his mere countenance ; but the level walker, as s,uch, beats firm his way. 30 There is no wisdom, and there is no dis- cernment, and there is no counsel, against Jehovah. 31 A horse is made ready against a day of battle; and salvation against Jehovah. 67 CHAPTER XXII. 1 A name is to be chosen rather than great wealth. Grace is better than silver or than gold. 2 The rich man and poor man are fitted to- gether, Jehovah making all of them. 3 The subtle has seen the evil, and is cover- ing it ; but the simple have rushed on, and been punished. 4 The end of a humiliation which is the fear of Jehovah is wealth and honor and life. 5 Thorns are snares in the way of the crooked man. He that guards his soul shall get far from them. 6 Hedge in a child upon the mouth of his way : even for the very reason that he grows old he shall not depart from it. 28 A false witness shall perish : but the man that h eare t h speaketh constantly. 29 A wicked man hardeneth his face: but as for the upright, he directeth his way. 30 There is no wis- dom, nor understand- ing, nor counsel, against the Lord. 31 The horec is pre- pared against the day of battle: but safety /> of the Lord. CHAP. XXII. A GOOD name is rather to be chosen than great richas, and loving favour rather than silvorand gold. 2 The rich and poor meet together; the Lord is the maker of them all. 3 A prudent jnan foreseeth the evil, and hideth himself: but the simple pass on, and are punished. 4 By humility, and the fear of the Lord, are riches, and honour, and life. 5 Thorns «« mother, the ravens of the valley shall pick it out, and the young ea^es shall eat it. 18 There be three things '.vhich are too wonderful for me, yea, four which I know not : 19 The way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man with a maid. 20 Such is the way of an adulterous wo- man ; she eateth, and wipeth her mouth, and saith, I have done no wickedness. 21 For three things the earth is disquieted, and for four which it cannot bear: 22 For a servant when he reigneth, and a fool when he is filled with meat ; 23 For an odious •woman when she is married, and an hand- maid that is heir to her mistress. 24 There be four things 7vhich are little upon the earth, but they are e.Kceeding wise : 25 The ants are a people not strong, yet they prepare their meat in the summer ; 26 The conies are but a feeble folk, yet make they their houses in the rocks ; 27 The locusts have no king, yet go they forth all of them by bands : to devour the troubled from the earth, and the needy from among men. 15 The horse leech has two daughters, Give, Give. These three things are never satisfied ; four have never said, — Enough : — 16 Sheol; and the enclosure of the womb; the earth, which has never filled with water; and fire, which has never said, — Enough. 17 The eye that mocks a father, and has a contempt for obeying a mother, the ravens of the brook shall bore it through, and the children of the eagle shall eat it. 18 These three things are quite beyond me; yea, four I cannot mark : — 19 the way of the eagle in the heavens; the way of a serpent over a rock ; the way of a ship in the open sea ; and the way of a man in a girl. 20 In such a way has the adulterous woman eaten, and wiped her mouth, and said, — I have committed no naughti- ness. 21 Under three things the world has been dis- quieted ; and under four she will never be able to bear up : — 22 under a servant, because he becomes king; and -a vile fellow, because he is sated with food; 23 under a hateful woman, because she is married ; and a handmaid, because she dispossesses her mistress. 24 These four are little things of earth ; and it is such, that are wise, being made wise. 25 The ants are a people of no strength, yet they make sure their food in the sum- mer. 26 Conies are a people not strong, yet they fix their dwelling in a rock. 27 There is no king for the locust, yet he goes forth making fair division of all. NEW TRANSLATION. 89 30 31 32 Zl 28 The spotted lizard takes hold with his hands, and such as he is in kings' palaces. 29 These three make each step good, yea, four make good their going : — a lion, mighty among beasts, and that turns not back for any ; a grey-hound, or a he-goat, and a King ! Do not thou stand against Him. If thou hast been withered down, by lifting thyself up, and if thou hast been meditating with a hand upon the mouth, forasmuch as pressing milk presses out whey, and pressing the nose presses out blood, so pressing down passion presses away strife. CHAPTER XXXI. Words in respect to the Seed-of-God, a King; a prophecy in agreement with which His mother disciplined Him. What is my son.? And what is the son of my womb ? and what the son of my vows ? Give not thy strength to women ; or thy ways so as to destroy kings. Let it not be for kings, for the seed of God; let it not be for kings to drink wine ; nor for princes ; or strong drink : lest one drink, and forget what is com- manded, and set wrong the cause of any of the sons of misery. Give ye strong drink to him that is being lost ; and wine to the embittered in soul. Let him drink, and forget his wretched- • ness, and remember his trouble no more. 28 The spider taketh hold with her hands, and is in kings' pal- aces. 29 There be three things which go well, yea, four are comely in going: 30 A Hon, which is strongest among beasts, and turneth not away for any ; 31 A grey-hound ; an he-goat, also ; and a king, against whom there is no rising up. 32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. 33 Surely the churn- ing of milk bringeth forth butter, and the wringing of the nose bringeth forth blood ; «o the forcing of wrath bringeth forth strife. CHAP. XXXI. The words of king Lemuel, the prophecy that his mother taught him. 2 What, my son ? and what, the son of my womb ? and what, the son of my vows ? 3 Give not thy strength unto women, nor thy ways to that which destroyeth kings. 4 // is not for kings O Lemuel, // is not for kings to drink wine, nor for princes strong drink ; 5 Lest they annK. and forget the law, and pervert the judgment of any of the afflicted. 6 Give strong drink unto him that is ready to perish, and wine un- to those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more. 9° THE PROVERBS. 8 Open thy mouth for the dumb in the cause of all such as are appointed to destruc- tion. 9 Open thy mouth, judge righteously, and plead the cause of the poor and needy. ID Who can find a virtuous woman ? for her price is far above rubies. n The heart of her husband doth safely trust in her, so that he shall have no need of spoil. 12 She will do him good, and not evil, all the days of her life. 13 She seeketh wool and flax, and worketh willingly with her hands. 14 She is like the merchants' ships; she bringeth her food from afar. Z5 She riseth also while it is yet night, and giveth meat to her household, and a por- tion to her maidens. 16 She considereth a field, and buyeth it ; with the fruit of her hands she planteth a vineyard. 17 She girdeth her loins with strength, and strengtheneth her arms. 18 She perceiveth that her merchandise is good : her candle goeth not out by night. ig She layeth her hands to the spindle, and her hands hold the distaff. 20 Sliestretcheth out her hand to the poor ; yea, she reacheth forth her hands to the needy. 21 She is not afraid of the snow for her household : for all her household are clothed with scarlet. 22 She maketh her- self coverings of tapes- try ; her clothing is silk and purple. 23 Her husband is known in the gates, when he sittcth among the elders of the land. 24 She maketh fine linen, and scllcth it : and deliVercth girdles unto the mcrchanL 8 Open thy mouth for the dumb man, to plead the cause of all the children of a change. 9 Open thy mouth; judge righteousness; and plead the cause of the afllicted and needy. 10 Who can find a capable woman ? So that her price is far above pearls. 1 1 The heart of her husband has safely trusted her; so that he has no lack of gain. 12 She has been doing him good, and not evil, all the days of her life. 13 She has hunted up wool and flax, and worked cheerfully with her hands. 14 She has become like the ships of a mer- chant ; she brings her food from afar. 15 She rises, also, while it is yet night; and gives a portion to her house, and an allowance to her maidens. 16 She has considered a field, and takes it. Of the gain of her hands she has planted a vineyard. 17 She has girded her loins with strength, and strengthens her arms. 18 She- has tasted whether her merchandize be good. Her candle goes not out by night. 19 She has thrown out her hands in spinning; and her hands have held the spindle. 20 She has opened her palm to the afflicted, and held out her hands to the needy. 21 She is not afraid of snow for her house- hold ; for all her household have been clothed in crimsons. 22 She has made for herself coverlets : cotton and purple are her clothing. 23 Her husband has become known in the gates, in sitting with the elders of the land. 24 She has made under-linen, and sold it; and delivered girdles to the Canaanite. NEW TRANSLATION. 91 25 26 27 Strength and beauty are her clothing; and she laughs at the day that is yet to come. She has opened her mouth with wisdom ; and kind direction is upon her tongue. She has looked well to the ways of her house ; and eats not the bread of idleness. 28 Her children have risen up to bless her. Her husband ; he also praises her. 29 Many daughters have done ably ; but thou hast gone up above them all. 30 Grace is deceitful, and beauty is vain ; a woman that fears Jehovah, in that shall praise herself. 31 Give her of the gain of her hands ; and let her works praise her in the gates. 25 Strength and hon- our are her clothing; and she shall rejoice in time to come. 26 She openeth her mouth with wisdom ; and in her tongue is the law of kindness. 27 She looketh well to the ways of h e r household, and eateth not the bread of idle- ness. 28 Her children arise up, and call her bless- ed ; her husband also^ and he praiseth her. 29 Many daughters have done virtuously, but thou excellest them all. 30 Favour is deceit- ful, and beauty is vain; bxit a woman that fear- eth the Lord, she shall be praised. 31 Give her of the fruit of her hands; and let her own works praise her in the gates. II. COMMENTARY. Commentary on Proverbs. CHAPTER I. I Proverbs of Solomon, son of David, King of Israel. The Proverbs of Solomon, the son of David, king of Israel We see no sufficient reason for this not being thought the heading of all the book. Agur and Lemuel (30:1, 31:1, E.* V.*), as will be seen in the sequel, are not writers who take the word out of the mouth of Solomon. A difference of dia- lect, even if thoroughly established, would not prove different authors, except in the way of original material. We are not bound to suppose that Solomon composed all the Proverbs, but only that he compiled all, and fixed upon all the sanction of an approving inspiration. Solomon, therefore, was probably re- sponsible for all the work; and two other headings, (10 : i, 25 : i), (for after proper sifting there are but two), (see 24: 23, 30: i, 31 : i), both mention the name of Solomon, and both stand as under-titles to this one first heading, which may be properly thought comprehensive of the book. "Proverbs." The He- brew word is derived from a root that means either to rule or to resemble. No one can tell, therefore, whether the primary idea of a Proverb is that of being a master sentence or tnaxim, or a parable or figurative speech. ^^ Proverb," in our usage, fails to be a perfect version of the Hebrew, because it means something bandied about and in everbody's mouth ; while these may have been freshly composed and mean solely apothegms or deep speech- es. Ineppective however of usage, '^'^ Proverb" {proverbium of the Latin), is a very good translation, because, as so terse and * English Version ; or, Version of King James. 4 PROVERBS. LChap. I. graphic as to ht proverbium {for, or instead of, much verbiage), the form of speech being pregnant, and by some turn or trope crowding multu?n in parvo, the idea pro verbo or pro verbis an- swers very perfectly. The beginning of the Proverbs has always seemed the most ragged part of them. Just where, starting fresh, the inspired writer might be expected to be most poised and perfect, he pours out according to all previous translations a perfect di- arrhoea of prefaces or preliminary purposes. They have not the logic of a good order; they have not the linking of good grammar ; in fact, they have not a substance of important sense. This incoherency reaches to the seventh verse, inclusive ; and, if any one doubts what we aver, let him try to read that collec- tion of texts, and give the syntax, and the logic, and the mo- tive for such a loose-jointed catalogue. The meaning comes when we take the infinitives of the second, fourth, and si.^h verses, and see how they are answered to by the assertions of the third, fifth, and seventh. There are three assertions or proverbs, therefore. Let us take the first : — 2 To know wisdom and admonition ; to put a distinct meaning into discrimin- ated speeches ; 3 to accept clear-sighted admonition, is righteousness and judgment and right behaviour. 2 To know wisdom and instruction ; to perceive the words ot understanding ; 3 To receive the in- struction of wisdom, justice, and judgment, and equity ; We might expect a proverb like this. It would be noble to find it just where we do. It is characteristic of Solomon to use a certain epithet. He calls the impenitent man a fool. All through Ecclesiastes and throughout the present book, the more mental aspects of sin are made always prominent. Piety is called wisdom. The saints are called the wise. AVe hear of the wise woman (14 : i), and the foolish woman (9 : 13), of the capable woman (12 : 4, 31 : 10), and then of all the terms of knowledge (8:10, 12), and subtlety (8:12), and discernment (2 : 2, 3), of the prudent man (14:8, 15), and the empty man (12 : 15), and the stupid man (17 : 21, 24), respectively, as the saved and the lost ; and nothing could be more natural than that just here there should be tlie broad assertion that kr.ozu- Chap I.J COMMENTARY. 5 ledge is piety. Nothing could be more seminal. In the apos- tle's armour (Eph. 6 : 14) ^^ truth " was the " gird/e " that sup- ported everything, and that, not spoken truth, which answered to the " sword of the Spirit," but inward truth. A new heart comes from a new light. The whole of piety is a light. If a man sees, he believes, he loves, he hopes, he serves, he repents, he rejoices ; and this as but new forms of the one blessed illum- ination. " This is life eternal that they might know thee " (Jno. 17:3); and those are " chains of darkness " (2 Peter, 2 : 4) that bind the sinner through infinite ages. "Wisdom;" the com- monest word for piety all through the book. "Admonition;" wisdom pressed practically on us in discipline. Next comes spoken wisdom ; — " to put a distinct meaning tato discriminated speeches." The Hebrew is much shorter : — 'Vi? make discern speeches of discernment." The Hiphil, which this is, is usually translated as Kal, but not always (see Dan. 8 : 16. E. V.) ; and the fact that it cannot always be so translated, should make us look very narrowly whether it ever can. These causatives are usually chosen for a purpose (see also Prov. 28: 7, 11.), and we ought always to look for this intenser meaning. A sense of discrimination belongs to the verb itself. It is not to knmv simply, but to distinguish, as though from something else. The primary sense is to separate. To make discernible, therefore, as by this inward light, i. e., \.o put a distinct meaning into, (which the lost man cannot do), is a good force of the Hiphil. "Dis- criminated;" literally, (words) " of discrimination." It is a sub- stantive from the same root. Instead *of saying, therefore, " to perceive the words of understanding " (E. V,), we think it closer to the Hiphil, and deeper toward the root to translate : — " to put a distinct meaning into discriminated speeches." "Clear- sighted ; " from a root meaning to look at. " To accept (or take) r/^atrxz^A/^^ admonition ;" a step forward in the thought: first to have this itiivard light; (^'' to know wisdom") ; second, to see it in the guise of discipline, (to know admonitioii) ; third, to put a meaning into it when uttered in speech, (2nd clause v. 2); and fourth, to practice it 7vhen pressed in discipline, {''to accept clear- sighted admonition"). All this "is righteousness and judgment and right behavior." ''Righteousness ;" i. e. standing right 6 PROVERBS. [Chap. I. before the law. " /udgmc?it ;" i. e. being pronounced right in a competent court. And third, ''''right behavior ;" the fruits of all this in sanctification of life. One spark of spiritual light, (what Solomon chooses to call knowing wisdom)^ issues at once in these three states, — justification, adoption and sanctification; the two first complete ; the last struggling, but more immediately marked as the actual wisdom. '''' Judgmcjit ;" a word singu- larly awkward, and rarely fitting well as an expression in the English (Eccles. 8:6; Is. 42 : i, 3, 4), but meaning most strictly an adjudging, and rarely to be interpreted by any different ex- pression. ''''Right behavior ;" from a verb to be level ; liter- ally, level things (plural) ; sometimes translated uprightnesses ; but, in default of some English trope, levelnesses, to denote prop- er minded behavior, the word we give may be as good as any. The first proverb, therefore, is the important announcement, that wisdom is the same as piety. So much for ourselves ; now, for others. The second pro- verb announces, that the true way to impart this wisdom to others, is to get overflowing with it ourselves : — 4 In order to give subtlety to the simple ; to the child knowledge and thorough thought ; 5 the wise man will hear, and increasingly acquire ; and a man already become discerning, will gain in capability to guide . 4 To give siibtilty to the simple, to the young man knowledge and discretion. 5 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise coun- sels : " In order to ; " simply the preposition {to) as belv^i^ another infinitive. "To give subtlety to;" the infinitive Hiphil of a verb to be cuntiiiig. Cunning, therefore, is another word for piety. Piety would not be a translation of the word ; because there is intended to be implied the idea of cunning ; but each of these words imply some characteristic oi piety ; and in this particular case it means to assert its innocent but supereminent cunjiing ox subtlety. " Simple; " literally, <7/^«. The word will occur often. It means the impenitent; but it means the im- penitent in the opposite aspect to cunning, viz. : of openness, ox exposure to being fnislcd. "Child ;" or jw////. It is a wider term than the English. " Thorough thought ; " deep calculation ; Chap. I.] COMMENTARY. ^ rather (?3 prefix, see 4: 23, 26; 6 : 19), the result of deep calcu- lation in well-formed purpose. "Increasingly acquire ; " literal- ly, " mcrease taking," (i. e., lessons). " Already become discern- ing;» Niphal participle of the verb to separate, already no- ticed (i : 2). « CapabiHty to guide ;" literally '' helmsmansJiips /' derived from a root meaning a cord; i. e. the rope of a rudder. The word is plural, and occurs often (11 : 14; 20 : 18 ; 24 : 6)^ being usually translated counsel (E. V.). The two verses' therefore, mean, that a man must become more pious to be more useful as a teacher of piety. The third proverb has reference to Proverbs themselves. As (i) wisdom is itself piety, and, as (2) wisdom is the best equip- ment for teaching piety, so (3) piety or wisdom is the only equipment for understanding these proverbs. 6 For putting a distinct meaning into a pro- verb or an enigma ; into the words of the wise and their intri- cate things ; 7 the fear of Jehovah is the main knowledge ; a wisdom and a discipline that fools despise. This, in one aspect, is truth just turned in the obverse di- rection. As a man must have light to have piety (vs. 3, 4), so a man must have piety to get more light. As " to know wisdom (v. 2) is right behavior," so ''right behavior," or, as it is here called, "the fear of Jehovah," is ''the beginning of wisdom " (E. v.), and, more than that, the "main" thing in that "knowledge" by which "intricate things," dark proverbs, are to be seen in their hidden meaning. This is a grand beginning for the book. He must be a good man who undertakes to understand it. This will confirm our theory, that these proverbs are selected for what,is spiritual. If they are mere secularnesses, (or so even in a single instance), we do not need faith to understand them. Counted as all spiritual, Solomon agrees with Christ (Mark 4: 11), not only that parables and such like puzzling things, which are, perhaps, intentionally obscure, are best unravelled by the pious ; but that even simple things are enigmas to the wicked. " To them that are without, all things are done, (bet- ter, come to be), in parables." As the Apostle says, — (i Cor. 6 To understand a proverb, and the inter- pretation : the words of the wise, and their dark sayings. 7 The fear of the Lord is the beginning of knowledge ; but fools_ despise wisdom and instruction. 8 PROVERBS. [Chap. I. 2 : 14) " The natural man discerneth not the things of the Spirit of God." "A proverb or an enigma; " not " a proferb and the interpretation" (E. V,). This would be tautology. How can a man understand a proverb except as understanding its interpretation } The word " interpretation" (so rendered in the English,) comes from a root that means to stutter. It occurs but in one other place (Hab. 2 : 6), where it means ^^ mockery " as men often stutter where they would taunt or deride. In our text it means '"'' enigma" as men speak darkly when they stam- mer out what they say. Divine teachers sometimes spoke mystically out of purpose (Ps. 49 : 4) ; more often the whole gospel is pronounced a ^''mystery j" not that it is not a simple system, but that it is spiritual, and so becomes a puzzle. As these Proverbs are laden with the gospel (21:4; 24:9; 28:13), the main key is " the fear of Jehovah ;" and very naturally, therefore, they have " a wisdom and a discipline that fools des- pise." " For putting a distinct meaning into," (see v. 2) ; Hiphil of the verb to separate. "Intricate thiags ; " literally " tangled ;" chiefly, however, "-tangled" by the sinner. "Des- pise;" so ignorance becomes fixed. The /(9^/, or impenitent man, does not possess ^^ wisdom" or ^^ discipline j" and is vastly hindered by a contempt for both of them. 8 Hear, my son, the admonition of thy father ; and repel not the direction of thy mo- ther ; 9 for a garland of grace shall these things be for thy head, and chains about thy neck. 8 My son, hear the instruction of thy fa- ther, and forsake not the law of thy mother : g For they shall be an ornament of grace unto thy head, and chains about thy neck. In Scripture and that Oriental speech framed to be its Vehicle, narrow examples stand often for a universal class. " Honor thy Father and Mother," means, — obey all superiors. "Thou shalt not steal," means, — keep clear of every fraud. "Thou shalt not commit adultery," means, — destroy in nothing thy neighbor's honor. In those patriarchal countries, obedi- ence to a father was the finest model of subordination. When, therefore, the Two Tables are supposed to be summed up by the fifth and the tenth commandments; our duty to Him above Chap. I.] COMMENTARY. 9 us by the command, — Obey thy parent; and our duty to those about us by the command, — " Thou shalt not covet," the idea is by no means fanciful, and may aptly reflect the meaning of our text. Let the child take the firs^ and obvious meaning, — that he is to obey his father ; but let the man look deeper. The earlier principles having been settled, the Proverbs have begun with a grand practical direction, that we are to listen to our teachers ; that we are to begin at our fire-side, and obey all the way up to God. And the Wise Man garnishes it with a very noble truth, — that '' a garland of grace " is the first thing in the scale of recompenses. He mentions other things, — life and eternal peace and an escape from wretchedness; but he puts this first. As Christ prays, " Hallowed be thy name," (Matt. 6 : 9), as his first petition, so Solomon puts first in his promises mere beauty, the mere prize of l^eing right; "«: garland of gj-ace," i. e., a mere ornament. The best thing in being pious is the mere comeliness of piety. So that we must not consider it as a chance that the first reward that the Proverbs offer to the saint is the mere excellence of being excellent itself. "Direction;" universally translated ''''law" (E. V.); nevertheless the divine law is much better answered to by several other expressions. This word comes from a root meaning to f/irozc, and refers to the throwing out of the hand in giving direction. In some texts this sense is distinctly in view. We translate it always ^''direction." In some texts we greatly gain by it. And in all there is more or less reference to a way, and a great naturalness in retaining the original interpretation. "Grace;" not ^;'«a' ^« . '^v^th up ,,,,_• 1,. ° sound wisdom for the Upngnt, righteous: he is a a buckler to them of sound behavior, wafk'"ri°hti''^'" '''^' " He hides away ; " " He stores up ; " literally, tTie same verb of which " hid places of store " is a derivative. Not only does He "give Wisdom," (see the last verse), but He hides away what will be stably certain and complete. " Hide ; " first, that the wicked will not find it ; second, that the righteous may have to dig to get it ; nevertheless, third, that it may be safe from the Evil One, and may be found by the righteous, as he advances to his final kingdom. " Something stable." We have turned to the twelve places where this word occurs. It is a very pecu- liar word. It is translated " sound wisdof^i " (E. V). Such is a translation that is very distant. " Sound Wisdom " leads to what is stable, but so do other things. The verb which is evi- dently its original, is an unused verb, and means " to stand." A word of multiplied use that means "there is" or "// is." 'Jlj^ is the commonest derivative. The word in our text, there- fore, having a somewhat causative form, is something that stands or causes itself to stand, and this fits all the cases in which it is used in Scripture. For example (Job 5: 11), "Their 2 26 PROVERBS. [Chap. II. hands cannot perform anything stable."* (Job 30 : 22), " And thou hast melted me away as to anything stable."\ (Prov. 8 : 14). " Counsel is mine and something stable.^X So here, " he storts \XY> so?nethi}ig stable for the righteous;" meaning that in the last outcome of his believing people what he has hidden away for them will stand, so as to be permanently complete; "a buckler," therefore, in all the gloomy horrors that beset -the fu- ture. § There follows now a theological account of why He must look after the righteous : — To keep watch Over the paths of^ judgment p,^th"of judgment, a'nd preseiveth the .vay of his saints. He must also guard the way of His saints. "Judgment." By looking at all the passages we are con- vinced that there should rarely be any other rendering. When a court has been sitting, it reaches a '''' judgment." When a ''^judgment " has been rendered, it must be strictly executed. " The paths of judgment " are the roads that God must walk in executing the decrees of court. " The. paths of judgment" in respect to Satan, lead God in all those hair-breadth measurings in which he metes out justice to him forever. " The paths of judgment " in the respect of Gabriel, correspond in the way of recompense; but as the difference Gabriel must be steadily raised up, and Satan steadily sunk lower. These are simpler verdicts. But in the instance of the "saints," "/// " For by me thy days shall be multiplied, and the years of thy life shall be in.creased." (10 : 27), " The fear of the Lord pro- longeth day5, but the years of the wicked shall be shortened." (Ps. 21 : 4), "He asked life of thee, and thou gavest it him, even length of days forever and ever." It would seem prima facie to the last degree incredible, that none of these passages give a promise of long life ; and the more so, when every com- mentator supposes it to be done by all of them ; but certainly the aspect changes when there is found lurking in every one a different, but immediate, proof, that something fails to be smooth under the old interpretation, and that grammar, rigorously ap- plied, traces out a new sense, and that of a corresponding sort, in all of them together. Let us retranslate the list, and then, as they come up in situ, we can afford the separate explanations. The first is (3 : 16), " Length of days, etc." That is so soon to occur (v. 16) that we will postpone it till it comes in place. The others we translate as follows : (4 : 10), " Hear, O my son, and Chap, in.] COMAIENTARY. 35 take my words, and they shall grow greater to thee through years of life." (9 : 11), " For by me thy days shall become great, and they shall make thee greater through years of life." (10 : 27), " The fear of Jehovah makes great days ; but the years of the wicked shall be made little." (Ps. 21:4), "Life he asked of thee ! Thou gavest him ! Through length of days forever and forever." This last might seem to cause no interference, for it is Messianic, and might really mean long life ; but the inspection of the grammar of all has really surprised us ; for, irrespective of any theory of sense, there is always at hand some strongly modifying peculiarity. To return to our text ; if we forget not the law, but watch the commandment, length of days and years of life and prosperity shall but make us greater. "Prosperity." The word is usually translated ''^ peace." The idea has been, that it sometimes means ''^pros- perity j" but that it means so because ^^ peace " necessarily leads to that. Probably it is just the opposite. It means, originally, wJiolcness^ soundness. It raQ^ws prosperity before it mt^\-\% peace. It should be translated ''prosperity" in this passage, and in many others of a like kind in the Word of God. 3 Let not mercy and truth forsake thee. Bind them upon thy neck ; write them upon the tablet of thy heart. 4 And thus find favor and good intelligence in the eyes of God and man. 3 Let not mercy and truth forsake thee : bind them about thy neck ; write them upon the table of thine heart: 4 So shall thou find favor and good under- standing in the sight of God and man. "Mercy and truth." These words are thus linked so often in Scripture, that we might suspect a logical connection. They correspond to the two tables of the law. There are two virtues possible to men, — benevolence and a love for what is right. Benevolence is at the bottom of the command, Thou shalt love thy neighbor ; and what is right is that great glory which we are to love in God. " Mercy and truth" therefore ; mercy as the great Benevolence, and truth as the moral light that we are to love in the Almighty, are the great objects that are to be -near us everlastingly. It is fit that Solomon should call holiness, truth, inasmuch as he calls righteousness, knowl- edge, (i : 2, 3). " Let not mercy and truth forsake thee.." The 36 PROVERBS. [Chap. III. idea implied is, that they come to the sinner, and place them- selves continually within his reach, but that they can be grieved away. The Quaker doctrine of an inward light has a great truth aback of it. Solomon has already said, — If thou wilt point thine ear to wisdom, thou shalt incline thine heart to under- standing; as though wisdom were always speaking. This is the true light, says John, that lighteth every man that com- eth into the world (Jo. i : 9). Wisdom, in these two shapes of " Mercy and Truth," is always pressed upon men ; and so, therefore, is all of piety ; for they answer to all, because they embrace all, the commandments of the moral law. " Bind them upon tliy neck ;" i. e., as thy great ornament and glory (see i : 9). We have already said that Solomon puts first the fact that wis- dom is itself a good ; so Christ, as his first petition, prays, — " Hal- lowed be Thy name." " It shall be an ornament of gold, etc." " Mercy and truth " are to be sought on their own account. " Bind them upon thy neck" i. e., as thy great glory. " Write them, etc." This is something quite different. ^^ Bind them," as glorious in themselves. " Write them" as efficacious upon thy spirit. The tablet of [t/ie) heart and the Two Tables are type and anti-type. Those Moses first received are man fresh from his Creator, rock and writing all in place, and so made and so sent down together. The last were common rocks brought up to the mountain which God wrote on after the first were broken, lost humanity writ on by the finger of God (Heb. 8 : 10). " I will put my laws into their mind, and write them in their hearts." Surmounted by the mercy seat these rocks remained as a type of sanctification. They were kept perpetually in ebony as a type of their being stored forever. " The golden pot," as a type of Justification ; Aaron's rod, as a type of Adop- tion, and the Two Tables, as a type of Sanctification. The first had the bread of Christ (Jo. 6 : 48); the second was our kingly sign ; the third was our flinty nature ; this last written on by the word. The way in which a sinner is converted is to have " Mercy and Truth " inscribed upon his heart, that he may dis- cern their glorious excellence. V. 4. " And thus find, etc. ; " literally, " and find" (imperative) " Favor and good inteUigence. " The things found seem to agree with the means to find them. Chap. III.] COMMENTARY. 37 '■'• Favor" seems to agree with "mercy;" "■ good intelligence" with ^^ truth." Philosophic order seems never to desert the Proverbs. " Mercy and truth," being grafted inwardly, are made to beget ^r^^^ and ''good intelligence." That is, the man who admires " mercy," gets mercy, and the man that aspires to " truth," gets '' good intelligence ; " " in the eyes," that is, in the opinion, both of " God and man." The "/d-zw," therefore, is the favor that God counts favor ; and the " intelligence " is ''good" and good in the sight of God. That is, the intelligence is itself of val-ue; and this agrees with all our doctrine of Heaven, which is, that Heaven is a condition of light ; that God is the portion of the Christian ; and that light to see Him is not only the efficient means, but the sufficient end of all one's felicity in seeing the Almighty. He that seeks " vicrcy and truth" there- fore, gains "favor and good intelligence" the meaning being that it is itself a good, and itself a good both before God and man. 5 Trust in Jehovah with all thy heart and lean not to thine own understanding. 6 In all thy ways do thou recognize Him and He shall Himself level thy paths. 7 Be not wise in thine own eyes. Fear Jehovah and depart from evil. 8 Let there be healing to thy muscles, and moisture to thy bones. 5 Trust ill the Lord with all thine heart; and lean not unto thine own understanding. 6 In all thy ways ac- knowledge him, and he shall direct thy paths. 7 Be not wise in thine own eyes : fear the Lord and depart from evil. 8 It shall be health to thy navel, and mar- row to thy bones. There is so much in this chapter to show that length of days advances us (if we are Christians), and that by laws that are con- stitutional and divine, that it seems obvious that we should trust the Divinity and not anxiously and, therefore, painfully, and, m the end, wastefully, and with no result, put our trust in our- selves. V. 6. " In all thy ways do thou recognize Him ;" (lite- rally,'" /Cv/^zf' him;") "recognize" rather than "acknowledge" (E. v.), because acknowledge means to co?ifess. We are to " know " and actively " recognize " and regard God in all our action. " He shall Himself," i. e., by his own Spirit. There is an emphatic pronoun. When we walk, it is not we that walk, but God. "He shall Himself l^^^l thy paths." Not simply "direct" (E. Y;) not even make straight; but make smooth. 38 PROVERBS. [Chap. III. This is the primary meaning. " The ways of wisdom are ways Vf pleasantness." He who seizes upon God, and makes Him Ae recognized One in all his history, walks a Divine walk, and feels a Divine foot walking for him and levelling all his goings. V. 7. " Be not wise in thine own eyes." Be as wise as thou art able. Men use such texts as an excuse for drivelling. Get all the wisdom thou canst. That is the very burden of these Proverbs. But as thou gettest it, if thou seemest wise, be sure that thou ait weighed down with folly. Gabriel who has never sinned, is foolish because he knows not the end from the be- ginning, and we are foolish for a further cause, that our wisdom has remains with it that are corrupt. We are poor sinners. There is but one rule for us. — " Fear Jehovah, and depart from evil." In the darkest night, that will answer ; " Trust in Jehovah with all thy heart, and lean not to thine own understanding." There are two sadnesses that flow from the opposite behavior — worn muscles and dried bones. The two are perfectly distinct. One means aching labor ; the other horrible despondency. The lost are encouraged to ^'' fear JehovaJi" that they may be deliv- ered from both. Our work is to be brought more to the pat- tern of Heaven, where it is perfect rest. " Depart from evil." " Let there be healing to thy muscles and moisture to thy bones." The beautiful feature of all this is its completeness. Heal a man's muscles and moisten his bones, and you touch his two great sorrows. You give him the rest and the trust that come from the Almighty. 9 Honor Jehovah from thy substance and from the first of all thine increase; ID and thy storehouses shall fill with plenty, and thy presses burst with new wine. Q Honor the Lord with thy substance, and with the first-fruits of all thine increase: 10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. "Honor," employed often in connections like this, grew to include the idea of giving. Perhaps this very Proverb helped to bring this about. We see it in the Greek (i Tim. 5 : 3). " Honor widows that are widows indeed;" i. e., pay them. (1 Tim. 5:17) " Let the elders that rule well be accounted worthy of double honor." (Acts 5:2)" Kept back part of the price,' Chap. III.] COMMENTARY. 39 (literally ''honor.") So (Acts 19:19) "They counted the price," VIZ., the honor. " The first " has the blended meanino- of the first and the best. The "beginning of wisdom " (Prov. 9 : 10) includes both ideas, and appears to alternate between them in our English version (Prov. 4 : 7). V. 10. "And thy storehouses, etc." Being watered if we water others (11 : 25) seems more than a mere ' tendency.' It is almost an invariable sequence. Of course, heavenly rewards will follow, but earthly rewards are strangely assured to us. "Burst." Some would say, ''flow over." But the hissing and bursting of the new grapes seem to have given the picture of the bursting out of the wine, without supposing the bursting of the wine-press. Having stated the blessings of wisdom, it is logical to con- sider the apparent exceptions. The world is full of calamity : — 11 My son, shrink not from the discipline of Jehovah, and be not revolted at His correction. 12 For whom Jehovah loves He corrects, and, as a father, does the son a favor. 11 My son, despise not the chastening of the Lord, neither be weary of his correc- tion : 12 For whom the Lord loveth he cor- recteth, even as a fa- ther the son in tukom he delighteth. "Shrink not." The word describes remarkably the exact temptation. It means to melt. The idea is, that the Christian shrinks under trouble, and has not thought enough to inquire its object. " The stone which the builders shrank from " (Ps. iiS: 22); that is, as too troublesome to serve their end. " Because this people shrink from the waters of Siloah," i. e., His gentler punishments. (Is. 8 : 6) " Because thou hast shrunk from the word of Jehovah " (i Sam. 15 : 23.) We are so ab- sorbed by household and personal trouble, that the palsied spirit has no thought as to why it has been sent. Neither be re- volted; {jiauseated is perhaps the original sense). The Wise Man could hardly have been more graphic. For these two feelings are the uppermost when we are tried. An arrow falls, and we are either too shrinking to take thought of anything beyond, or too much surprised to be at all submissive under its infliction. "Think it not strange " (i Pet. 4: 12), the apostle says. In Hebrews (12:5) Paul quotes our present Proverb, but of course from the Septuagint. " My son, despise not thou, (literal- 40 PROVERBS. [Chap. III. ly, do not make little of), the chastening of the Lord, nor faint when thou art rebuked of Him." V. 12. "For whom Jehovah loves, he corrects." How much more thorough this, than to say, — ' It is a blessing.' This goes down to the roots of the influence. If God really " loves" us, affliction must be all for good. And, therefore, the sentence closes appealing to the very tenderest comparison; — "As a father, does the son a favor." Many translate, " Ajid delights t?i him, as a father in a son." Our English Version has it : — " As a father the son in whom he delighteth." But neither of these agrees with the grammar, and the former of the two adds nothing to the sense. The verb " delights," which also means is favorable to or gracious, is in apposition to the verb " corrects " of the first clause. The meaning is, therefore, as we gave it. The Almighty corrects the man he loves; and thereby, as a father in the case of a son, does him a favor, or shows himself gracious to him. 13 Oh, the blessedness of the man! he hasi ^;^3 ^^^ppyj^'^'^^^j^j^^" found wisdom ; and the man that get- yea of the man ! he gets discernment. |'"^ understanding: This is the favor correction has done for him, (emphatic per- fect). As elsewhere translated, the passage would be less in- teresting. ^^ Happy is the man that findeth wisdom" (E. V.) would simply announce the trite reality that wisdom is a bless- ing, leaving it only to be noticed that he has said so in connec- tion with chastisement ; and leaving it to be inferred that chas- tisement begets wisdom. But the italic " that " shows that we have a right to translate in separate clauses. Blessed is the man, (that is, that God corrects), not now because correction tcfids to wisdom, or because it is jncant for wisdom, or because it often results in it; but let us take the whole beautiful Pro- verb: it actually produces it. If God loves a son, he corrects him, and then, "(9 the blessedness of the man!" It actually makes him wise. Let us not forget the doctrine that affliction, as indeed everything else,* always benefits the Christian. " Of the man " — "yea, of the man." There is a plain emphasis on the thought that it is the 7nan that is blessed, because all out- * (Rom. 8 : 28) " All things work together for good." Chap. III.] COMMENTARY. ^^ ward blessings are often swept away. Wisdom makes its profits within.* And herein starts our line of proof, that the translation above is the correct one. It may be objected to it that " Blessed is the man " has often the arrangement without the pronoun; as for example (Ps. 84 : 5), " Blessed is the man whose strength is in Thee : in whose heart are the ways of them." (See Hebrew). Now without appealing to the thought that it is hard to claim a grammatical exception in any passage because of the stress of the sense, and then quote it against another passage where the grammatical arrangement is the most logical, it is of importance to consider whether the strict grammar does not answer the best, even in the quoted passages. For exam- ple, let us look at this one. The Psalmist has been speaking of ' the temple, that is God's inner kingdom. He says,— " Blessed are they that dwell in thy house " (84 : 4). Here the verb is in the participle, and, therefore, a pronoun would not be needed. What more natural than that he should go on to explain the blessedness ?— " Blessed is the man ! His strength is in thee. He has highways in his heart." Moreover, the em- • phatic " man" seems also important here. He has been speaking in the plural. He returns to the plural even in this very sentence. But he is detailing that which inures to our inmost nature. He is not promising prosperity. The highways of David might be in the caves and partridge wanderings of. the wilderness. But he says the " man' will be blessed. " Blessed are they that dwell in thy courts"— not that they will as a necessary thing be prosperous— often far otherwise— but the "man" will be blessed Whatever his forest wanderings, " He will have highways in his heart."t "He gets discernment," literally he brings out or draws out like grain from a sheaf. Many think it means x//rg^- * (Rom. 14 : 17), " The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost. ti.„ fif,l, t Ps 84 5 This whole Psalm is interesting, and calls for a new translation. The fifth verse has been rendered (E. V.), " Blessed .-. the man whose strength /. m Thee :.n whose heart ... the ways of the^n. etc." Throw out the Italics, and be s.nctcr wuh the words, and there emerges this: "Blessed is the man (collective) whose strength is .n Thee. There ::: highways in their hearts." Let their life be as pathless as U w.U the. p.lgr^- age is over smooth roads inwardly. The seventh verse has been translated (E. V.), ^ h y go from strength to strength ; every one of tke,n in Zion appeareth l^^^- ^o^;^ f^^^'J dispense with the Italics, and we have this doctrine :-that sa.ntsgrow. ^^^llH^'^^, Utemselves. God sees it ; " They go from strength to strength it appears unto God m Z.on. 42 PROVERBS. [Chap. III. ing wisdom* as the first clause means getting it; but the best sense is, bringing it out, either for ourselves or others. Many of the other passages, Avhere the word occurs, embrace both meanings. 14 For her gains are better than the gains of silver, and her increase than choice gold. 15 In her very self she is more precious than pearls ; and all the things thou couldest desire are not to be compared with her. J4 For the merchan- dise of it is better than the merchandise of sil- ver, and the gain there- of than fine gold. 15 She is more pre- cious than rubies: and all the things thou canst desire are not to be compared unto her. " Her gains." The root means to move about like a merchant ; who in those days travelled. The English version gives it, " mer- chandize y" and we justly keep in view the sort of gains, viz., tJiose of a merchant. But the word in our text was framed to mean the rcsults\ of travelling around, and means so in other passages. V. 15. "In her very self she is more precious than pearls." Solomon is always keeping this in view, that the prize is in " her- self." The pronoun, therefore, should be made emphatic, as in the Hebrew. " All the things thou couldest desire. " What a orand comparison ! The translation is correct, though of necessity a paraphrase of the original. All thy delights. All thy desired things would be a more literal expression. " Are not to be com- pared with her." We have tried to get a terser term that would translate this verb always. It means to be set, just as another word that denotes comparison means to set in order. Literally, " Cannot be set with her," i. e., so as to fit. A bold reading would be, is nothing to her. So Haman (Esther 5 : 13) ; "Yet, all this is nothing to me so long as I see Mordecai, the Jew, sitting at the king's gate." So Esther in that most adroit courtiership (Esther 7 : 4). It is translated in our English, " Although the enemy could n«t countervail the king's damage." But the word is not " althougJu," but ''■for." Let us go back ; abiding close by * As a merchant. See next verse. + We translate '■'■gains" instead oi" gain," because the plural implies better the whole results, as in (he original, .and because the "^rt/« (t/ w/owt'/' would sound more like a mnneyeii gain than the gain that money makes as the results of merchandise. The word is in the singular, however. Chap. III.] COMMENTARY. 43 the Hebrew. " For we are sold, I and my people, to be de- stroyed, to be slain and to perish. And if we had been sold for bond men and bond women I had held my peace ; for there is nothing in the case of an enemy" (such as she modest- ly confessed the Jews might be considered to be) " that cafi be compared with a loss to the king." — The Septuagint adds two whole verses at this point. Some think that they had intruded into the Hebrew. One clause that it adds is, — " Nothing evil can cofupcte with her." This is indeed a grand philosophy. Every- thing e.xcept her is evil. Long life and great riches and great honors are evils unless with wisdom. Everything that we could desire becomes an evil to sink us all the deeper in eternal ruin. In this light the comparison with wisdom is appalling. We are prepared, therefore, for the doctrine of the next verse, which is, — that Wisdom sanctifies these earthlinesses. That is, she alone can make a splendid use of them : — i6 Length of days is in her right hand, |. V^ Length of days « " . -J t> » in hern^ht hand ; a«rt m her left, riches and honor. in her left hand riches I and honour. We have already quoted this (v. 2), as militating against a former exposition. Every one seems to believe that "in. her riglit hand" means in her possession, or as the thing she wins. And so the text has been taken for granted (allied with many others) as meaning that Piety promises long life and great suc- cesses. There is rarely a phrase that can correct, with such an emphatic evidence, such an established interpretation. The ^^ right hand" in the Bible everywhere means one's highest in- strumentality or agency. Christ himself is thrice called the " Right Hand" of the Father. (Ps. 80 : 17.) "Let thy hand be upon the Man, — thy Right Hand ; upon the Son of Man whom thou madest strong for thyself." (Ps. 60 : 5 ; 108 : 6.) ■* That thy beloved ones may be delivered, save thy Right Hand, and answer me." It is true these are new interpretations, and we cannot stop to give our reasons : but the use itself of " right hand" as the figure of high agency is every where in the sacred Book. But further; " in the right hand" has but one meaning. We have tried all the cases. It means that the thing said to be " in the right hand," is wielded in a high agency. Christ is 44 PROVERBS. [Chap. III. said to hold " the stars in his right hand," (Rev. 2:1.) mean- ing that he made ministers his great instrument. The usage, therefore, was borrowed by the Greek. Moreover, " Is there not a lie in my right hand " (Is. 44 : 20) .? that is, in my great work or agency, the making of idols 1 is there not, in the very busi- ness itself, a lie .? " In his right hand Avas the divination for Jerusalem" (Eze. 21:22). That is, he was governed by it in his most important agencies. Zockler, in his late Avork on Proverbs, gives two passages as fully carrying out the old un- derstanding. A new and beautiful proof is derived from the difficulties of the old understanding in these passages them- selves. We will examine both of them. The first is Ps. 16 : 11, " Thou wilt shew me the path of life ; in thy presence is ful- ness of joy; at thy right hand there are pleasures forever- more." Notice the italics; and then let us read without thern ; and almost without further change we reach at once a far more beautiful interpretation, " Thou wilt shew me the path of life; in thy presence, fulness of joy; by thy right hand (that, is, by thy grand working ' thou wilt show me,' again understood) pleasures forevermore." The other passage is Is. 44 : 20 ; " Is there not a lie in my right hand V What is the prophet speaking of.? The making of idols. "He feedeth on ashes" he says ; that is, the man does who makes them : a deceived heart hath turned him aside, that he cannot deliver his soul, or say, " Is there not a lie in my right hand .? " that is ; not a lie in my possession simply, but a lie in my work, i. e., in my great agency, a lie in the very business he feels called to prosecute } We are prepared, therefore, to understand our text as meaning that Wisdom is able to use a long life as a splendid agency. Tong life, when it is bestowed, is in the very hand of Wisdom, " And in her left riches and honor." Zockler quotes again : — First (Prov. 8 : 18), " Riches and honor are with me; yea, dur- able riches and righteousness." How can we escape the idea, that, after all, riches are promised.? Again, and apparently stronger, — Prov. 22 : 4, " By humility and the fear of the Lord are riches, honor and life." And yet they both easily resolve themselves. " Riches and honor are with me." Yes ! But what sort of riches ? The Proverb immediately replies : — Chap. III.] COMMENTARY. 45 " Durable riches and righteousness : " and then adds, still fur- ther to direct the sense, " My fruit is better than gold ; " show- ing that the riches and honor are that sort which are still better pointed out in the other of Zockler's quotations. There the character of the riches is distinctly affirmed by being associated with life. " The end of a humiliation which is the fear of Je- hovah, is wealth and honor and life." When Wisdom says, that she has long life in her right hand, and riches and honor in her left, she means, therefore, that both are used upon her- self: that she uses long life just as is said above (3 : 2) to make increase for her, and all worldly wealth as a lower but most substantial instrumentality. 17 Her ways are ways of pleasantness, and all her paths prosperity. 17 Her ways are ways of pleasantness, and all her paths are peace. " Her ways " are the ways she makes people travel in. " Her ways " are sometimes on hot coals and to burning stakes. If there is anything unpleasant in her way, it is to promote wis- dom, and so to promote more " pleasantness" another time. And wisdom; or spiritual light, is the very highest pleasure, through all eternity, that even God, who is infinitely happy, can possibly enjoy. "All her paths prosperity;" — more thoroughly " ar// " of them than in the case of pleasantness. While the happiness of a Christian may flag in this world, his ''''prosperity " never stops a moment. His 7mv is prosperous, i. e., he gains by every inch. "The path of the just is as the shining light." The merchandise, being not of gold, the man, though he may go back in every ostensible interest, yet touches the margin of the tomb having gained by every footstep. 18 In her very self she is a tree of life to them \,./^ ^^^, " ^ ."'^e °f ^,,,1,1 1 life to them that lay that lay hold upon her; hold upon her: and and each is led straight of them that have ["S^t^herf''''^'*'^' her by the hand. I A few passages in this book that we shall overtake in turn, and the texts (Gen. 2:9; 3 : 22) are all in the O. T. that men- tion the "tree of life." These last, however, are most exciting. They tell of a tree of which, if we so much as bit the fruit, 46 PROVERBS. [Chap. III. i. e., if we so much as eat the least from it, we should live for- ever. Immortal joys which involve the body, and bags of v/ealth (Lu. 12:33), and never ending ages of delight were suspended conditionally for some mystic cause upon that brief act. The type, therefore, is singularly good of the results of wisdom. If I but get a ray, if I but steal a glance of spiritual wisdom ; for that is what is meant by laying hold upon her ; I " shall never perish." Touching her but once, as the sick did our Saviour, if it be a spiritual fastening-hold upoti her, will make her my guide, and I shall be " led " forever after " straight" in the long path to blessedness. 19 Jehovah by wisdom founded the earth, setting firm the heavens by discernment. 20 By His knowledge the deeps are cloven up, and the clouds drop down the dew. 19 The Lord by wis- dom hath founded the earth ; by understand- ing hath he established the heavens. 20 By his knowledge the depths are broken up,'and the clouds drop down the dew. The wisdom, so splendid in man, has its seed also in the Almighty. We are made in his image. The wisdom, so spir- itual as to belong only to the pious, nevertheless has its. Teach- ings into all wisdom, as we saw Chap, i : 10, where it is called wisdoms, as embracing all forms of it. Creative wisdom, there- fore, is part of the broad array. But, notv, as a more impor- tant teaching, creative wisdom must include the spiritual. God could not found the heavens without that' holy character that makes the system possible. Its enormous intricacies could not be kept up without the harmonizing influences of holiness. Government, of course, is built upon it. Justice, of course, is a part of it ; and the whole would be an unmeaning mass un- less Jehovah, by wisdom, shaped it, viz., in those diviner forms in which he is the governor as well as the builder and original schemer of the universe. God would not have built the world without holiness ; and, therefore, in the very strictest sense, " by wisdom he founded " the heavens, because only that holy light, Avhich is the light of love, could be the inspiring motive for building the habitations of his creatures. We are to understand this verse as meaning, therefore, first, that creative light merges into all light, as one grand omniscience; but, Chap. III.] COMMENTARY. 47 second, that creative light would be nothing without spiritual light ; that God's love and justice were the very spring and harmonious law whereon all are builded. V. 20. Tlie dee^s axe cloven up," i. e., from one ocean bed through to a new one. Great geologic changes. " Glotids drop down the dew." Strange that so slight an operation should thus be singled out ! and impossible to keep back the fancy (which, however, must be a mere fancy) that along with the old deeps being broken forth, Solomon knew something of the great nebular condensings of our planets. 21 My son, suffer not to pass from thine eyes, watch, what is stable and well-considered , 22 and they shall be life to thy soul and grace to thy neck. 21 My son, let not them depart from thine eyes : keep sound wis- dom and discretion : 22 So shall they ,be life unto thy soul, and grace to thy neck. The address, "my son," or (4 : i) "j^ sons" would seem to be the intimation of the beginning of new passages. There is a tendency in the sacred Scriptures to be divided into isolated and very brief lessons ; and it is convenient, as well as beauti- ful, to divide them so with good apparent margins. But this instance might seem to be exceptional. Our English transla- tion begins, " Z> blessed. As already said (2:18), "house," in such passages, means all conceivable interests. So (Ruth 4 : "), " Leah and Rachel did build the house of Israel." We are to notice how, in many such comparisons, the truth is made intensive by throwing toward the wicked all the advantages. The " house;' or heavy interests, are imagined for the wicked; "the resting place," or travelers hut, i. e., the scanty lot, are imagined for the right- eous. In spite of this, the righteous overweighs. How often are like asseverations thus intensified ! " The house of the wicked shall be overthrown ; but the tent of the upright shall flourish " (Prov. 14: n)- " I" the house of the righteous is 33 The curse of the Lord is in the house of ihe wicked : but he blesseth the habitation of the just. 54 PRO VERBS. [Chap. IV. 34 Surely he scorn- eth the scorners: but he giveth grace unto the lowly. much treasure : but in the revenues of the wicked is trouble " (Prov. 15 : 6). 34 If scoffers are in question, He Himself will scoff, but \i the humble, He will bestow favor. " To the froward He will show Himself froward " (Ps. 18 : 26). Some translate, — " If He scoff at the scoffers, He unll also give grace to the humble." But our sense sits closer by the text. The preposition is well rendered, " in question ; " aiid the pro- noun "He Himself," is meant to be expressed, and stands fixed for emphatic interpretation. 35 Glory, wise men inherit; ^ 35 The wise shall in- 1 . r 1 1 •!• 1 herit glory: but shame but lools are each pilmg shame. shall be the promotion of fools. The last clause is awkwardly ambiguous. Exalting, or lift- ifig tip, is singular, and, therefore, might seem to agree with shame. So reads the English Version. But, " Shame is the exaltation of fools," or, ^^ Shame stueeps away fools," as some translate it, is not so consonant with the earlier clause as the rendering we have given. The singular is sometimes used (see 3 : 18) to give intensity to the plural. We translate it " each." " Glory wise men inherit," is well balanced by the picture, that " fools are " but " piling shame." CHAPTER IV. Hear, ye children, the admonition of a father, and attend so as to learn discernment ; for a good lesson is that I give you ; my direction forsake ye not. For I became a son to my father, gentle and alone in the regard of my mother. And he directed me and said to me ; — Let thy heart take hold of my words ; keep watch over my commandments and live. Hear, ye children, the instruction of a father, and attend to know understanding. 2 For I give you good doctrine, forsake ye not my law. •? For I was my fath- er's son, tender and only beloved in the sight of my mother. 4 He taught me also, and said unto me. Let thine heart retain my words : keep my com- mandments, and live. Solomon began by naked announcements: — (1:2-5), "To Chap. IV.] COMMENTAR Y. 55 know wisdom, is righteousness." " The wise man will hear, etc." He follows with more concrete things, calling in the idea of "a father" (i : 8), remembering that quality of men that makes things influence them in proportion to their descent to the realities of their actual life. He now goes down to an- other principle. After first giving truth in itself, and then giving truth enforced by patriarchal veneration, he now traces that truth to where it came from, viz., from his father; his idea being, It is no mere theorizing scheme, but one that 1 give, because, in my case, it was also originally given- (v. 3)) "^ became a son to my father; gentle and alone in the regard of my mother," because I listened to these same instructions. I hand them on to you, enforced by the convictions of an absolute experience. V. i. "Ye chil- dren." We notice that the address glides into the plural. It is an easy change, by which the inspired rhetorician gives up the singular to be employed in his father's teaching (vs. 4, 10, etc.). The question has been asked, how far this teaching goes. Some say to the tenth verse. Some say, to the twen- tieth. Some say, through the twenty-seventh. Some say, through the sixth of the fifth chapter. The very helplessness of the question, as to the vigor of any articulate proof, may show, that it never was meant to be settled. The teachings were the same. The style, no doubt, was wholly Solomon's. If we fixed upon any end, it would be in the next chapter, (v. 6), where Solomon goes off on the plural : — '■''and now, ye chil- dren, hearken unto me : " and where, in an easy way, he echoes the close of the anterior admonitions. In the first part (chap. 4) the words all gain by being kept to their primary significa- tion. " Hear, j'^ children, the admonition of a father" i. e., his correction, that form oi^'' instruction' (E. V.) that is mixed with chastisement. " And attend so as to learn discernment." " At tend, to knoiv understanding " (E. V.) is not good English. Moreover, " discernment " takes hold of a thought in the origin- al which means to distinguish or look at separately. It means jr/mV««/ discernment, that which the "natural man" (i Cor. 2 : 14) is said not to have. We shall always translate this word this way in every part of the Bible. And so, in the next verse, 5^ PROVERBS. [Chap. IV. *^ Ia7v." (E. V.) It seems very important. It occurs all over the Pentateuch. It seems to answer to " the law'' discussed by the apostle (Rom, 8 : 3.). And yet it would be vastly better to bring it to its root. It means "direction." The root from which it is derived means to pour, or to thro7v. When we poui water, we give it a direction. When we throw a javelin, we direct it. Rather, when we throw up our hand, we would point the way. In all instances we get much smoother English by going back to the original root. We propose to translate the word '■'■law" (E. V.), therefore, '■''direction" in all the texts (not three hundred) in which it occurs from this root. If any one asks, if that will not take the word out of the Old Testa- ment' (E. v.), I say, — Yes. If any one asks, whether it will take the thought out, I say, — No. For the " statutes " and " commandments" that are spoken of (E. V.) are the words that express the thought, and ought, all along, to have had the word. If any asks, whether " breaking the lata " and the "pen- alty of the law " and the " curse of the law " will not give trouble when we come across such expressions in the English Version, I say this is one of the great charms of the change. Such expressions never occur. This is one of the arguments for the interpretation ; that the thought lies smooth with this root, and, in a large number of cases, is smothered up, and does not answer to the English in which we dress it. For example, in this verse : "forsake ye not ivhat I direct" is much less stately in a father than " forsake ye not my law." In Ps. 119 : 72, "What thy mouth directs," is much better than " the law of thy mouth." " In her tongue is kind direction " (Prov. 31 : 26) is better than " in her tongue is the law of kindness " -(E, v.). There remain enough cases of other words where, in translating " /^rc," we retain the idea of breakings or violation. Moreover, light springs from this source ; — the verb is just in the neighborhood, (v. 4) — "He directed me." It riiakes all much plainer to have it like the noun. " A good lesson; " lite rally " d! good take." The verb occurs just afterward (v. 10) " Hear, O my son, and take my words." The nearest equiva- lent that can be found to of<'er, is "lesson." "For I became." The verb to be not being necessary in Hebrew, which can e.x- Chap IV.] COMMENTARY. 57 press existence without it, means becoming, or coming to he, when it is found actually expressed. " Let there be light " means rather " let light come to he." Solomon " became " a son to his father under this teaching. " Gentle ; " not " tender " (E. V.), referring, as commentators imagine, to his early age ; but some- thing that he grew to be " in the regard of (Ais) mother ;" that is, ''''gentle" or " docile, and' alone /' not Bathsheba's only child, for she had several ; but an only one in the regard oi Bathsheba. The expression is, ifi her face, or before her presence. Just as (Luke 1:6)" before God " means in his sight, or as it appears to Him. V. 4. " And he," i. e., the father; letting the father take the precedence, as evermore in the East (Matt, i : 16). '''And he directed me," — the same verb whose noun is translated ''law" (E. V. passim see v. 2). " Let thy heart take hold of my words ; keep watch over my commandments and live." This is not a repetition of what is passed, but an advance upon it. I said (2 : 1-5) that Solomon commanded what was voluntary, and left the involuntary to be promised. Llere he commands the involuntary, because he has shown the steps to it. We cannot YaskQ ovix " heart" do anything, except by the anterior steps. We cannot, of all other things in the world, " live " by a volun- tary act ; but we can keep luatch over the commandments. I mean, we can, as it is a voluntary act, if God make us willing. But we cannot " live," and we cannot act upon our " hearts," as a voluntary thing, except through some form of anterior obedi- ence. It is not necessary, however, as Zockler does, to trans- late " and thou shall live " for it is a clear imperative ; and though the imperative is sometimes predictive in its character (Matt. 23 : 32), still that is not to be brought into the meaning here. The wise teacher may well command us to " live j " be- cause he has directed the steps that shall certainly lead to it. 5 Get wisdom, get understanding ; forget it not : neither decline from the words of my mouth. 6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee. Get wisdom ; get discernment ; forget not ; and turn not thou away from the speeches of my mouth. Forsake her not, and she shall guard thee. Love her, and she shall stand sentry over thee. *' Get Wisdom ; get discernment." We cannot do it directly ; •3* 58 PROVERBS. [Chap. IV. but there immediately follow the rules to be observed ; — " forget not, and turn not thou away from the speeches of my mouth." It is astonishing how much is made of attention. It is the only voluntary thing, not muscular. We have already alluded to an ethical truth heretofore not noticed (see note, p. 48). All things in these Proverbs make attention the great voluntary thing. " Wisdom," of course, means spiritual wisdom ; and '"'' discerriment" which has still that element of distinguishing which we marked before (v. i), means that spiritual distinguish- ing that proceeds from a light that is from above. ^''Forget" is a word in the Hebrew that admits the preposition "from.'' It must, therefore, stand with " turn,'" (though we cannot so trans- late it in the English) as 3. forgetting /ran (like a turning froni) "the words of my ?nouth." Turning is an insidious thing. We "turn'' from very solemn "words" when they have greatly impressed us, by worldly things that steal our sight. It is "the turning away of the simple (that) shall slay them" (i : 32.). V. 6. "Her;" that is, the prominent figure of the previous sentence, " IFisdoni." "Forsake her not and she shall guard thee." " Preserve thee" says the English version ; but that is too general. It is the preserving by a watchman. " Love her, and she shall stand sentiy over thee." And this is strangely fulfilled. We turn" an eye to Wisdom, and she turns an eye to us. We watch, and she watches. In our ungodly state we cannot think of Wisdom that she does not turn and step back towards us by common grace. And, if we think so long and strive so earnestly, as that she comes up to us and is full in sight, then each new fondness fascinates her and brings her close. Each wise thing we do makes us wiser. We put our hand in hers, and she takes charge of us for life. Give her one spiritual thought : I mean by that, win from her one ray of sav- ing knowledge ; and she mounts guard over us forever. And the nearer that we draw, the closer does she watch over our eternal being. So the next truth is evident : — 7 As the height of wisdom get wisdom ; i p,L J;,f ^ng'; V.'! and by means of all thy getting get dis- '/'"'• k<=' *'^dom : and cemment iwuh .->ii thy getting get CCrilUlCIll. I understanding. Chap. IV.] COMMENTARY. 59 "As the height of wisdom get wisdom." This is four words* and its terseness has encouraged different translations. The English has it: — " Wisdom is the principal thing, therefore get taisdoni :" "is" and "there/ore" being in Italics. Zockler has it : — "The highest thing is wisdom. Get tvisdom." No one seems to have noticed the grand meaning from clamping the four words together. They stand in the Hebrew thus. " Beginning " {ox principal thing) — " tvisdom" — ^'' get" — "wisdom." Let me say, as bearing on the case, that the two first are dependent on each other; — as, for example, in 9:10, "the beginning of wisdom ;" like 1:7," the beginning of knowledge." We have" but, therefore, to put the two clauses in apposition by the per- fectly grammatical prefix of the word " as" to have a most excel- lent interpretation. " As the very height of wisdom get wisdom :" the idea being that, if Wisdom stands sentry over the man that once sues to her ; through the long ages watches his life, and lifts him higher, if he has once raised his heart to her as her friend ; then his wisest act in eternal ages will have been that act of his conversion ; and the very noblest gain, not in amount, but in determining significance, that gain which he made, when he laid hold by humble faith of that tree of life which grows now in all the wilderness. It is a good meaning, therefore : — " As the highest thing in wisdom get wisdom ; and by means of all thy getting get discernment," The English has it, " With all thy getting get understanding j" i. e., along with or in addition to all the rest of thy gettings. But the beautiful idea is as in Pro. 3 : 16. We are to turn all our gettings into the channel of more grace. We are to use all our properties for growing wiser. We are to grind up all our corn into the bread of spir- itual nourishment. For our meat is to do the will of him that hath sent us. And therein we are to be the very essence of Wisdom, who uses even life itself for her advancement ; for as we explained the passage, " length of days are in her right hand, and in her left riches and honors." 8 Exalt her, and she shall promote thee. Lhaii proV.o7e ^"hee1 She shall load thee with honor because ^^^ ^'i-''" •,"'? '"j-f" , honour, v 1 en thou thou dost embrace her. Idost embrace her. 6o PROVERBS. [Chap. IV. Q She shall give to thy head a garland ofl,,?^''? ^!l^" ^'''* '" -' D •' D thine head an orna- grace 5 1 mem of grace: a crown as a crown of glory shall she serve for'°,^f^Xe^''"'^"^'"'" thee. i " Exalt her and she shall promote thee.'' We exalt her most in her great embodiment — the Only Wise ; and Eli (i Sam. 2 : 30) heard the truth in respect to Him, — " Them that honor me 1 will honor; and they that despise me shall be lightly esteemed." " Because " not " when " (E. V.). It is usually best to translate ^5 " because" for it will nearly always fit in. Her honoring us is because we embrace her ; and that peculiarly above all usual emphasis of the word, because it is wisdom itself that becomes the honor. We can be honored only when we are in her em- brace. Such too is the very meaning in the next verse, v. 9. " Serve for thee. " In our English it is translated " deliver to thee." The verb is a very rare one. It means to be able. In our text it means to avail for or to serve as. And the meaning is, that wisdom, i. e. spiritual holiness is itself " a crown of" ever- lasting "glory." We had the idea before at the very opening of the book. Here it is repeated with a higher emphasis. " She shall give to thy head a garland of grace ; as a croivn of glory shall she serve for thee" Wisdom in its highest precious- ness, is wisdom in itself, nakedly and in its high adornment. 10 Hear, O my son, and take my words, I '? ^^^r- ^^ ">>' s°"' ' -' ' -' ' J and receive my say- and they shall grow greater to thee thro I ings ; and the years of r 1 T thy life shall be many. years of life. I ■* " And they shall grow greater to thee." This is one of the list of passages given under chap. 3:2. It is uniformly com- mented upon as though wisdom promised long life. But that we are too hasty in translating this verb of increase of numbers rather than increase in size and growth, is illustrated in the 29th chapter (v. 16,) wliere our English version reads: — " When the wicked are multiplied, transgression increaseth; but the right- eous shall see their fall." Now the verbs in the earlier clause are both the same. To translate them alike it would have read : — " When the wicked are multiplied, transgression is multiplied ;" which would be such a truism that tlie translators seem to have Chap. IV.] COMMENTARY. 6i shrunk from it. They seem to have shrunk from it also in the second verse (chap. 29th), where they translate, " When the righteous are in authority." This last sentence balances better what is asserted in its second clause ; and the sixteenth verse is altogether more significant, if we let that share in a kindred in- terpretation. " When the righteous grow great (29 : 2) the people rejoice; but when the wicked bearCth rule the people mourn." Therefore, again, (v. 16,) "When the wicked grow great, transgression grows great; but the righteous shall see (clearer by) their fall." It is in favor of this method that the verb in our passage is masculine, while "years of life," as will be seen in the original, is feminine. We translate well, then, •^\\\\"- words'' ^% the governing subject; because that also is masculine. But if this were out of the account, and ''■years " were the governing word (according to the rule Green Gr. § 275, I, that a verb preceding its subject often does not agree in gender) we would still translate grow great. " Hear, O my son, and take my words and the years of thy life shall grow great." We prefer, however, the other rendering :— My words " shall grow greater to thee through years of life." This was so singularly true, if the " words" attended to, were to pile up wealth. " Years of life " must thus be used adverbially. They are so used as we shall see, chap. 9:11; signally so, Ps. 21 : 4; where eternity, which is also a noun, is similarly used, and that in immediate apposition. The meaning of the passage, there- fore, is, "Hear, O my son, and takemy words," (still voluntary woric, it will be noticed ;) and " they," that is the " words," will be '' growing greater to thee through years of life." Ill have directed thee in the way of wisdom ; I have guided thee in level paths. 12 When thou walkest, thy step shall not be straitened ; and if thou runnest, thou shalt not be made to stumble. 11 I have taught thee in the way of wisdom ; I have led thee in right paths. 12 When thou goest, thy steps shall not be straitened ; and when thou runnest. thou shalt not stumble. "I have directed thee." These perfect tenses all mean very actual influences,— influences quite positive at the time ;— mflu- ences so positive, that if a man repents, they can be looked 62 PROVERBS. [Chap. IV. upon as having taken place as past. So verse 2d, (literally) ^^ I have given you a good lesson." ^^ Directed thee /' the word already alluded to (i : 8) : the original of what has been trans- lated " !a7a " (E. V.). " Level paths ;" literally, ''/>aths of level- fiess." It might be translated "righteousness;" but agrees better in its primary sense when used in connection with being ^^ dif-ectcd." V. 12,*" Shall not be straitened." This is a grand promise. When looking forward, a man's way may be hedged ; but when setting out, it is marvellously cleared for him. " When thou walkest," thy path shall open; "thy step," that is, space enough for thy foot-fall, not being straitened. How universal such experience among believers ! Not " 7iihen thou runnest" (E. v.), but "if thou runnest." These twigs of rhetoric are meant for notice. A man is obliged to walk, i. e., to move for- ward in his vital experience. But he is not obliged to ;-//;/. In running there is the most exposure for godless people. But the Christian may wisely run; and, "//" he runs, he shall not "be made to stumble;" the form is the Niphal, implying that he will be kept from fatal downfall. The Christian may trudge slowly, or go faster on his course; yet may be utterly sure that he will neither be stopped or stumbled. 13 Take fast hold oi instruction; let her not go : keep her ; for she is thy life. 13 Take fast hold of discipline. Do not let go. Keep watch over her ; for she is herself thy life. The verbs in the first clause are Hiphils. They arc, for that reason, all the more intense. Fasten, and do not let slack. One rough grapple is not enough. Wisdom insidiously glides away if we give time to the Arch Deceiver. We are like a child try- ing to wake. He grasps the apple that one gives, but slackens as drowsiness creeps back. " Keep watch over her." " Discip- line " which in our old translation is " instruction " (see i : 2, 3) is masculine. The question, therefore, has been agitated, who is meant by " her ?" Umbreit boldly says Solomon forgot,* and thought that he had said wisdom, Avhich is feminine; but * " F.s ist daher wahr-sheinlich, dass der Verfasser sich vergass, und glaubte er habe n?2Dn datUr Rcschrieben." Chap. IV.] COM MEN TAR V. 6z the English, even more than Umbreit's language, teaches us that if a poem has been in the vein of personification, it will call up the figure again without much account of gender. If wisdom were itself masculine, it would not forbid the splendid form that rises upon us in the eighth chapter. Not " s/ic is thy life" (E. v.); but "She is herself thy life." The pronoun is emphatic. 14 Enter not by the path of the wicked ; ^^^ ^T\lf'TvX and do not attempt straight guidance by and 50 not in the way , /- -1 of evil 7nen. the way of evil men. ,j Avoid it, pass not iq Let that go : do not get on by that ; W it, turn from it, and J '^ to , ' to J ' pass away. turn off of It ; and pass on. We must attend to the minutest edge of the language. We must all "enter" somewhere. We are all travelling. We all necessarily follow something. Don't take the "path of the wicked " for it. That is the doctrine. " Bo not attempt straight guidance." Observe ; this is the word from which comes happy and happiness. The Kal means to be straight. The Pihel, which is in use here, means to straighten, or to go straight. All men • are attempting to go straight. Respectable unbelievers are going straight in the opinion of all around them. They are straightforward men. This father advises his son not to go straight in that way. On the contrary he says, (v. 15) Drop out of it. The word in the original which we translate " let go " means to imbridle. The idea of letting -loose is a very suitable one ; for the way of ambitious worldlings is hard and tight. Let go of it, the wise man would say. Fush not forward on it in the great enterprise of life. " Turn off of it." And for the very purpose of getting clear, get a path of thine own. Take my path ; and without pausing at the treacherous point, take it boldly, " and pass on." 16 For the mere reason that they^ sleep not, „o\^ I°eVMhey'have done mischief; and their sleep is taken away, unless they cause some to fall. rest assured they do mischief, and that their sleep is stolen, rest assured they occasion stumbling. We spoil Scripture by making mild passages introduce vio- lent ones. The wise man is speaking of sober sinners : those 64 PROVERBS. [Chap. IV. whose straight ways tempt the moral and polite. He is speak- ing of such temptations as push us toward honest ends by pro- crastinating courses ; the temptation to enrich our families, for example, that we may get leisure for a more prosperous religion. He says, Let go that course; pass not on it even to an honest end. And then, that he may enforce his teaching, he declares that these honest men, the harder they work, the more they in- jure. The more grandly they push their lives, the more miserably they do harm to souls. Because, " For the mere reason that they sleep not, rest assured they do mischief; and that their sleep is stolen, rest assvured they occasion stumbling." Because, the inspired Solomon would say, the very ardor of the most moral work, if it be that of an impenitent, ripens the im- penitent man the faster. It also makes him more injurious. It heightens the example. It gives more respectable stand to sin. It does not mean (E. V.) that they are mad for mischief, and that this better sort are sleepless to destroy. This is the jumbling already noticed. But simply " because " or ''''for the reason that t/iey sleep ?Jot, if jwt {'^"'^i CJJ^)/' that is, " rest assured, etc,'' the form of asseveration (see Job. i : ii); ^'' and because . their sleep is stolen (i. e., by hard work) rest assured that (55;3 t3i^ again) they occasion stumbling." Meaning, the more sleepless the industrious impenitent, the faster he is carrying everything to eternal ruin. 17 For they feed on food of wickedness, and drink wine of wrongs. 18 But the path of the righteous is as dawn- ing light, advancing and brightening toward perfect day. 19 The way of the wicked is as darkness. They know not by what they are made to stumble. 17 For they eat the bread of wickedness, and drink the wine of violence. 18 BmI the path of the just /j- as the shin- ing light, that shineth more and more iinto the perfect day. iq The way of the wicked is as darkness ; they know not at what they stumble. "For." That the most honest impenitent man, the harder he works, is but increasing his wickedness, finds a reason in this, — that "wickedness" is the "food" of the sinner. Just as bread forms the flesh, and makes it grow according as it is eaten, so wickedness is the food of the spirit. " My meat is," Chap. IV.] COMMENTARY. 65 says Christ (John 4 : 34), " to do the will of Him that sent me, and to finish His \rork." " Thy words were found and I did eat them," (Jer. 15 : 16). So in this same book (i : 31) " There- fore shall they eat of the fruit of their own way :" the meaning being, that a man's way, spiritually considered, is all that forms him. He feeds upon it. If it is righteous, it nourishes him in life. If it is wicked, it nourishes him in death. '"'' He feeds on food of 7vickednes»" and grows exactly in proportion as he sins ; and he drinks the "wine of wrongs," in that the most moral sinner, the more ''''sleep is stolen,'' grows in his very enthusiasms. The more he works, the more he sins. The more he sins, the more he wrongs others. And the more he sins and wrongs others, the more he advances on the road to death. His very life„ if he be only impenitent, is in its very self a deadly banqueting; V. 18, " But tlie path of tlie righteous." That is a growth, too^; though the inspired father turns away from the idea of nourish- ment ; for our best righteousnesses are but poor ''''food" indeed He likes to change the figure. He gives an image of advanc- ing illumination. It is very complete; first, small in tlie begin- ning as the grey morning ; second, always advancing, because neither saint nor sinner can ever stand still ; but, third, bright- ening with the advance ; and, fourth, brightening always ; for " the path of the righteous is as dawning light, advancing and brightening toward perfect day. " The Christian, once converted, never stops his growth, and grows, as these Proverbs never fail to insist, by attending to, that is, by 7vatching over the words of Wisdom. V. 19, " The way of the wicked is as di«jkness. They know not by what they are made to stumble. "^^ Righteousness being only light (i : 2, 3) unrighteousness is i^turally ''''dark- ness." Strange enough ! it is a confessed darkness. There is a sort of common light that tells a man that impenitence is darkness. And yet it does not teach him better. Like mere physical light at times, some chemical ray is absent. The darkness that remains, is a darkness that may be felt. It con- stitutes our eternal chains (2 Peter, 2:4); it binds a man oa the car of ruin. And like a Christian, who, in his partial light,, may fail to know what is blessing him, so the sinner, in his ab- solute darkness, takes industry for virtue, and family love for a 66 ' PROVERBS. [Chap. IV. wholesome righteousness; and does not know the incidents of life that are stumbling blocks to eternal ruin. 20 My son, attend to my words; bend thine ear to my speeches. 21 Let them not get away from thine eyes; guard them in the midst of thine heart ; 22 for they are life to them that find them, and healing to all their flesh. « 23 More than any guard-post keep watch over thine heart ; for out of it are the outgoings of life. 20 My son, attend to my words ; incline thine ear unto my say- ings. 21 Let them not de- part from thine eyas; keep them in the midst of thirn; he.irt. 22 I'or they are life unto those that find them, and health to all their flesh. 23 Keep thy heart with all diligence ; for out of it are the issues of life. There is an aspect of sameness in these beginnings which is to be relieved by three considerations. — First, they are begin- nings. One of the characteristics of Scripture is a division like Childe Harold into cantos, or separate sonnets. These para- graphs are distinct, and should be separated by broad margins. They are most conspicuous in the Prophet Isaiah; and, like grapes upon a bunch, each wrapped in its individual rind, but all clustered on the common stem. If we ventured a conjec- ture, it would be that this suited itself to the Israelitish wor- ship. The synagogue would take one of these cantos and use it for the day. They were of irregular length ; but that would allow variety. They had some repetitions ; but so have missals and breviaries, that allow of choice on different occasions. Repetition implies fulness ; and there was an aim to provide most of the points for recitation on each occasion. What for one reading would seem very same, for many readings would seem wonderfully diversified. This thought explains apparent repe- titiousness in many parts of the synagogue collection. Second, these directions to "attend " Solomon seems to prefer to repeat, (see 3 : 21). And, third, as a mark of his genius, there is always some variety. He always advances upon the thought. There is always sonae characteristic novelty. And that no\elty is the hinge of the purpose, and imbeds its meaning in the very life of the passage. That novelty, in the present instance, is the function of the heart. It circulates life. Give it good blood, and it will throw off disease. Give it bad blood, and it will Chap. IV.] COMMENTARY. 67 produce disease. Give it health enough, and it will disperse incipient mortification. Give it no health, and it wjll produce mortification. See how capitally Solomon weaves this into experimental godliness. " Attend to my words. Bend thins ear to my speeches. Let them not get away from thine eyes. Guard them in the midst of thine heart ; for they are life to them that find them, and heahng to all their flesh," In a usual citadel, if the outposts fall, the citadel is immediately endan- gered. But in these fortifications, the citadel governs. " Keep watch over thy heart, more than any guard post ; for out of it are the outgoings of life." The English version has it, ^^ Keep thy heart with all diligence ." Others translate, — •''^ Keep thy heart more than all other keeping." But by either the main beauty is sacrificed. The noun has a prefix (^2), which de- notes ''''post" ov place, (see Class XXXIX). The emblem was at first surgical ; now military. Fill thy heart with the words of God, and they will be healing to all thy flesh. Guard thy heart as the great central " guard-post," and no out-station v/ill be cut off. If it be, for a time, the heart will win it again. This is the base of all theology. Give a man a perfect heart, and it will be healing to all his flesh. It will make obedience the most glorious peace. ''^ Keep watch over thy heart more than any other guard-post ■''' for if other sentry posts fall, they will be retaken. Feed the heart. For the good red blood of God's truth will be to all our being the very " out-goings " or circula- tion '' of life." 24 Remove from thee crookedness of mouth, and swerving lips put far from thee. 25 Let thine eyes look right on, and thine eyelids be level before thee. 26 Make smooth the planting-place of thy foot; and all thy ways shall be established firmly. 27 Turn not to the right or to the left. Remove thy foot from evil. 24 Put away from thee a froward mouth, and perverse lips put far from thee. 25 Let thine eyes look right on, and let thine eyelids look straight before thee. 26 Ponder the path of thy feet, and let all thy ways be establish- ed. 27 Turn not to the right hand nor to the left : remove thy foot from evil. A signal token of a bad heart is "crookedness of mouth." The meaning of this is, — saying one thing and doing another. 68 PROVERBS. [Chap. IV. This is a great symptom of impenitency, that will condemn it in the last day. " Swerving lips" are men doing what they did not mean to do. If impenitency were consistent as a whole, it would be less absurd; but Solomon constantly signalizes the fact, that it knows and means, and, therefore, continually speaks, better than it does (2 : 15), It does not "look right on." If the wicked, at any given point, would start right for- ward under the lead of their shrewdest thoughts, it would soon get them to Canaan. This truth Solomon paints by all our organs; in verse twentieth, by the ear; in verse twenty-first, by the eyes ; in verse twenty-third, by the heart ; in verse twenty-fourth, by the mouth; in verse twenty-sixth by the foot. " Ponder " (E. V. v. 26) is an unfortunate translation. It confuses many passages. The primary meaning is to /cvel. We doubt if it ever means to ponder (Ps. 58:3; 78 : 50 ; Prov. 4 : 26 ; 5 : 6, 21 ; Is. 26 : 7). The sustantive means a scale, be- cause we have to level it. Here it means that we are to level our paths, just as with another verb (v. 25) we are to let our " eyelids " (not " look " (E. V.) ; for eyelids do not look ; but) "be level before" us. And, with this meaning, an exquisite sense springs out of the twenty-sixth verse: — "Make smooth" each foot planting. It is a capital text. As in the fable of the pendulum, we are to endure and make sure each swing by it- self. Then all is cared for. We cannot attend to two steps at once. Make smooth each "planting place of thy foot," and there emerges a whole good path. Act for the present, and trust for the future. Act for the present, and thus for the future. ''''Make smooth the planting place of thy foot ; and all thy ways shall be established firmly." " Turn not to the right or to the left; " that is, even thou thyself being the judge, as in other passages — (2 13; 5:12; 20 : 5). How that ought to wither a man ! — that if he followed his own eyes, and his own ears, and his own mind, wicked as they are, and did it consistently, God would long ago have led him to redemp- tion. " Established firmly y" literally " jnade to stand," or " set tip." It looks to the throiving up of the ancient highway. Level one foot-print, and the whole higlnvay will then be builded. Chap. V.] COM MEN TAR Y. 69 CHAPTER V. My son, attend to my wisdom ; to my discernment bend down thine ear. To guard deep counsels and knowledge, let them mount guard over thy lips. My son, attend unto my wisdom, and bow thine ear to my under- standing ; 2 That thou mayest regard discretion, and that thy lips may keep knowledge. This may seem the last utterance (vs. 1-6) of the Wise Man's father (4 : 4)- He begins with the usual entreaties, tak- ing care always to vary them ; for I believe they are in no two cases alike. He advances them. They become more abstract, and less voluntary; the implication being that he has given directions by which these less voluntary things may be practi- cally assured. He remembers the grand duty, " Attend." But he says,—" Attend to my wisdom ;" not in this case,—" attend to my tvordsr To guard deep counsels and knowledge, let them mount guard over thy hps." This will be the third instance of new interpretation by force of the same peculiarity of gram- mar (see Class I.) In chap. 2 : i, 2, the old version has it;— " If thou wilt receive ray words, so that thou incline thme ear unto wisdom, and apply thine heart to understanding." We trans- lated it ;— " If thou wilt take my words so as to point thine ear toward 'wisdom, thou shalt incline thine heart to discernment." In chap. 2 : 8 the old version has it,—" He keepeth the paths of judgment, and preserveth the way of his saints." We trans- lated it ;—" To keep watch over the paths of judgment, He must also guard the way of His saints." So in the present case (v. 2) the old version has it,—" That thou mayest regard dis- cretion, and that thy lips may keep knowledge." The gram- mar is precisely the same in each of the three. They begin with an infinitive with b {to\ and end with a future. Strange enough the three old versions are made to defend each other ! On this last both Zockler and Maurer make a comment refer- ring each to the others or to some like case. Zockler treats of them as though there had been a rule. " The infinitive withy {to) is followed by the finite verb." And Maurer says,— Ad struetin-am confer x-^; 2:2, et alia f while all the while a 70 PROVERBS. [Chap. V. plain insisting upon the grammar gives to each of them an otherwise unattainable sense. What a grand Proverb the verse before us ! " To guard deep counsels and knowledge;" things too involuntary to be gone after in esse ; set them to ivoj-k ; for so the idea is. It is a deep philosophy. To guard the heart, guard its agencies, i Tim. 4:7, " Exercise thyself unto god- liness." And this father chooses the most difficult of all guardianships of men, viz., the guardianship of the tongue. If *' the tongue can no man tame," then " to guard deep eounsels and knowledge, let them moimt guard over thy lips." ■ V. 3. " For," says the Wise Man, the lips are so near us, and whatever is sweet in saying what we list, is so easily tasted, (because the words are so easily said), this watch is, of all other things, the most difficult. But we must break off just here to study the meaning of "the Strange "Woman." She occurs so often in this book (see Class L.) that it is not probable that she is introduced simply to denounce licentiousness. Indeed, she so stands twin pic- lure to Wisdom, that we come to a firm belief that she is in- troduced as the picture of Impenitence. In fact, in the last case (9 : 13-18) she has plainly ripened into the express por- traiture for Folly. We expound in this way : — The common harlot, is no doubt sufficiently described. The common liber- tine is no doubt sufficiently admonished. The tempted young man may, no doubt, be legitimately taught ; and may learn, in artistic detail, the folly of adultery. But, aback of all this, the thing predominantly meant, and to which the other is some- times sacrificed, is the spreading forth of Impenitence. Such, let me now distinctly say, is a great typical law (see Introd. § VI.) In history, no doubt, Joshua crossed the Jordan, but the fact even, was ordained to set forth, in visa, certain spirit- ual truth. In prophecy, no doubt, Cyrus was to save the Is- raelites. But the fact, /ri' ;«J>/e, i. e., ////// or ejeia// of the night. The second trait of Impenitence, therefore, is that it deepens with the darkness. Moreover, it "loves darkijess rather than light " (Jo. 3:19). The.woman said, her husband was not coming home till the full moon (v. 20). Unless the moon rose later in the night, it would be a long time, therefore, before he came. ID And behold a woman to meet him ! exposed as a harlot, but hidden in heart. 10 And, behold, there met him a woman wjV/t the attire of an harlot, and subtile of heart. Naked in person, but anything but that in her cunning wiles. Impenitence spreads all her baits, but keeps back all her perils. This is her third attribute. 11 She is loud and reckless. Her feet abide not in her house. 12 Now is she in the street; now in the broad squares ; and she lies in wait at every corner. 11 (She 7s loud and stubborn ; her feet abide not in her house : 12 Now IS she with- out, now in the streets, and lieth in wait at every corner. ^ " She is loud." This is her fourth characteristic. It is men- tioned chap. 9 : 13. The word means to hum, or to make a bustle. That is the very sound of the Hebrew. She never thinks. The world clamors so about men, that they are quieted along, as bees are settled down by the din of the struck metal. " Her feet abide not in her house." We do not believe men would be more converted in a monastery ; but that would show another class of temptations. The Proverb is speaking now of bustle ; and undoubtedly the soul learns to make a vast temptation of its restlessness. V. 12. " Now is she in the street, " If she would stay in certain quarters. Impeni- tence v/ould have less sway. She seeks victims everywhere. She has more preachers than Christ ; and more churches than 5 98 PROVERBS. [Chap. VII. all his people. She has absolute versatility of craft. She lets go no corner of the city. She is horribly ungoverned, as the word is ; " reckless ; " and pushes everywhere. This is her fifth trait. 13 And she caught him, and kissed him. She put on a bold face and said to him : — 14 Peace offerings are upon me. This day I have paid my vows. 15 Therefore went I out to meet thee ; diligently to seek thy face and find thee. 16 I have spread my couch with coverings striped with the yarn of Egypt. 17 I have sprinkled my bed with myrrh, aloes and cinnamon. 18 Come, let us drink deep of love until the morning. Let us entrance ourselves with amorous delights. 13 So she caught him, and kiased him, and with an impudent face said unto him, 14 / ha7'e peace-of- ferings witli me ; this day have I paid my vows : 15 Therefore came I forth to meet thee, dili- gently to seek thy face ; and 1 have found thee. 16 I have decked my bed with coverings of tapestry, with carved 7iiorks^ with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come let us take our fill of love until the morning ; let us solace ourselves with loves. This is the sixth trait of the soul's impenitence : — its perfect whirlwind of promises. V. 13. "Bold face." Literally, " J>^(? strengthened her face." She had to do that toward men, se- cretly knowing that she was deceiving them. The union of boldness and modesty in impenitent arts is strangely skilful. V. i4."Peace offerings are upon me." See Lev. 3 : i, 3, 6, 9. In those old days a man vowed z. peace-offermg, which had to be some choice beast, and had to feast upon a part of it, and to get through with feasting by the third day. It encouraged great and wasteful feasts. She says, " upon me," meaning, I am bound for one. And she speaks of " vows," and uses the per- fect tense to show how certainly the feast must come off. There might be room for another surmise. Lev. 15 : 29 ; but I think such sacrifices are never called ^'■peace-offerings. V. 15, "Therefore;" because of so grand a feast. V. 16. "I have spread, etc. ;" just a whirl of impenitent delights. " Striped;" literally, whipped., to represent the welts that followed the lash. Our English, stripes, either gives or takes this derivation. "Egypt," where to this day such splendid colors are disentombed. V. 18. " Come ;" not, " let us take " (E. V.) ; for it is well, out of Chap. VII.] COMMENTARY. 99 regard to other figures (5:15; 7 : 18) to preserve the literal sig- nification ; ** let us drink." The last expression, literally given, is, " Let us cause ourselves to exult in loves j^ as " the wing of the ostrich exults'' (Job 39:13). As the lust of harlotry, though vile in itself, is nevertheless kindled by a perfect tem- pest of desire, so let no one dream is not impenitency. " Mighty men, when polluted, she has hurled down, and strong men were all her slain." (7 : 26.) Now sixthly, come her quietings of alarm : — 19 For there is no husband at home. U-/Lf "ft tn?e°°hrS He is gone a long way. |gone a long journey; We translate so, rather than as in the English version, not arbitrarily, because it is more graphic, but because thus are the skilful touches of the Hebrew ; not, " the good man (husband) is not at home " (E. V.) ; but literally, " there is no husband at his home." The distinction is a trifle, but it punctures more pointedly the sense. " There is no husband" That is the grand point. And with the sinner, " there is no God." And so in the next verse. We see cause to preserve the very shade of meaning : — 20 He hath taken a bag of money with him, and will come home at the day appointed. 20 Quite a bundle of the money he took in his hand. The day th^ moon fulls he will come home again. Our version says, "-He has taken a bag of money ." We pre- fer the Hebrew ; a bundle of the money. That is, he has gone to the family money, and bound up quite a bundle of it, to cor- respond to the "long way." She gives her victim both a long time, and a precise term. And so the impenitent. God is to be a long time away ; and they have very precise designs as to their future repentance. 21 By her very taking way she bent him. By the flattery of her lips she drives him along. Literally, by her muck taking The English has it, " with her 21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him. 22 Hegoeth after her straightway, as an ox goeth to the slaughter, or as a fool to the cor- rection of the stocks ; loo PROVERBS. [Chap. VII. much fair speech^ We read it, " by her very taking way." In the fifth verse of the whole book the English makes it " learn- ing" because that is a thing takcfi. Some, therefore, say here, — ^'' by her much learning" i. e., ''''by her great skill." But the other is more faithful, and certainly more expressive. The whole text implies that the sinner is not lost without resistance. " Bent " (preterite) she " bent him " first. She " drives " him ever afterwards. 22 starting after her suddenly as an ox enters to the slaughter, and as a chain for the punishment of a fool; "The ox." A butcher's yard would show the meaning of "starting suddenly," "By the flattery of her lips she drives him along." In every sort of way the ox may be coaxed, or in turn may be desperately beaten, and apparently to no purpose. But though he may stand, ox-like, like a rock, yet the experi- enced herdman knows that he will " sudde/ily " start in. This is his nature. One inch may cost a hurricane of blows ; but at a dash, as the butcher expects, he will suddenly rush in to his doom. "And as a chain." This has occasioned a world of comment. It seems all crooked. It ought to be, many would think, as a fool to the punishment of a chaiti. Some say, as i?i chaijis to a fooTs punishjnent. But we take it as it stands, and suggest this sense. — From the ox to the bull-ring, as it is called, a chain passes ; not to drag him in, but to hold what he gives. As he yields, he is wound in. Where it ends, he comes to his slaughter. The chain is the Strange Woman. It passes in with the ox. The picture, therefore, may be literal. As the ox starts suddenly to the slaughter, the chain follows in to the punislwieiit of the fool. We may mark at least this trait as the seventh in order, — that sin itself; or, perhaps, more inti- mately still, his own heart, is the chain that drags the sinner, and binds him to his ruin, after it has entered with him. 23 till a dart strike through his liver ; as a bird hastens to the net, and knows not that he is in its very throat. 23 Till a dart strike through his liver ; as a bird hasteth to the snare, and knoweth not that it is for his life. Chap. VII.] COMMENTARY. loi "Till a dart strike through his liver." Did the Orientals kill with a " dart" instead of like our butchers with the blow of a bludgeon.? If they did, all is in order. They hardly pierced the "liver," however; and that word in its root means heavy^ and may refer to the main vitals. We rarely suggest readings. But the Massorites, perhaps, misplaced this clause, and it should end a previous triplet. Then a full couplet would remain. "Knows not that he is in its very- throat." There can be no doubt as to this new interpretation. The old reads, " and knoweth not that it is for his life " (E. V.). Such are all the other comments. The word is tU'SD) usually sou/ or life. The text as a whole, and the preposition thus very badly rendered, and the sense, as concerns the context, all dis- courage the rendering that either of these two words can sup- ply. Never noticed by our translators, but plainly to be pre- ferred for this text (see Heb. 2:5), and regularly put down in our Hebrew Lexicons, is a third meaning, viz., /fiaw or throat : as where Isaiah says, " Sheol has enlarged her throat, and opened her mouth without measure " (Is. 5 : 14). Of course this is admirably suitable. As a great summing up as to adultery, and a greater still as to the poor impenitent, every word is in place. Let it be either victim, ruin steals unconsciously ; "as a bird hastens to the net, and knoxvs not that he is in its very throat." 24 And now, ye children, hearken unto me ; and attend to the speeches of my mouth. 24 Hearken unto me now therefore, O ye children, and attend to the words of my mouth: We thought at first that this might be the beginning of a new canto, reaching on through the next chapter. But at the end of that chapter (v. 32), there is a similar starting-place, which, plainly, on inspection, proves but a continuance of the address of Wisdom. What Solomon says here, Wisdom says there, — " And now, ye children, hearken unto me. " As that cannot be severed from the rest of Her address, to be as preface to the ninth chapter, neither therefore can this be, as preface to the eighth. That these titles, " My son, etc" are at the beginning I02 PROVERBS. [Chap. VII. of poetic divisions, must be accepted manifestly with some ex- ceptions (see also 8:32). 25 Let not thy heart go aside into her ways ; nor do thou stray into her paths. 25 Let not thine heart decline to her ways, go not astray ia her paths : • Cut off the beginnings of desire. The first trickling of the crevasse is the manageable, and, therefore, more culpable, period of the difficulty. " For " (v. 26) the secret thought that one can saunter toward her house (v. 8), and at any time turn back, is cruelly met by most discouraging examples : — 26 For mighty men, when polluted, she hasL ^'^ ^""^ ^''^ ''^''^ cast , , J J '■ ' down many wounded; nurled down ; 1 yea, many strong tnen and strong men were all her slain. | ^^''^ ^^^" ^'^" ^^ ''^'■• "Mighty." Sometimes ^^ many." All the expositors in this particular case translate it " ma^iy." But the after word (2nd clause) is rarely translated otherwise than "strong;" and this present word more often refers to quantity or greatness than it does to number. The whole passage is the more impressive, if we consider it as warning against confidence in strength, and particularly grand, if we mark the second clause. The " mighty" weak through pollution, i. e., with a stained fancy, she has found it easy to throw down; "and strong men;" are what.? why, they are "all her slain." She damns no weak people. AH men are strong ; and strong in a most substantial sense. All men are offered salvation. All men, saved, are princes (Rev. 1:6; 5:10); and they are offered the second place in God's king- dom (Is. 61 : 7). All men are bone of Christ's bone: all men are born with a birth-right to be kings and priests, if they choose to be, and brothers of Emmanuel. Just as we mourn when some great statesman succumbs to licentiousness or drink, so should we mourn when any of Christ's race succumb to the glamour of Impenitence. 27 The ways to Sheol are at her house descending to the chambers of death. 27 Her house is the way to hell, going down to the chambers of death. "Sheol." If we say ''hell" (E. V.) we destroy the figure. Chap. VIII.] COMMENTARY. 103 " Shcol " is a figure of hell. If we say perdition in many pass- ages from Paul (Rom. 6 : 23) we destroy his figure. " Death " is his figure (ov perdition. It is best to say " Sheol" — the tm- knoivn world. This unknown world is a figure of the pit j and why have a figure unless we retain it in its own impressiveness } "At her house." There is no preposition ^^ at j" but the word house (Hebraice) carries an adverbial significance (8 : 2). Ber- theau, De Wette, Maurer, Zockler, Umbreit and the English ver- sion, all make the " house" to be " the ways." But first, this mars the figure. Second, a " hoiise " is not only a strange emblem for " ways," hut a. good centre or starting point or depot for them. But, third, and most striking of all, the same expres- sion, strangely overlooked, is in the next chapter (v. 2), again quite sacrificed in most of the translations, and never brought by any of them into an even balance with this verse, for which, as between twin pictures, it suits best, and seems legitimately intended. " The ways to Sheol are at her house." In the wider significance of Impenitence, the way to Hell starts no where else. The court of this Woman's house is its starting-out sta- tion. And there is not a way to the eternal doom on which she does not herself dispatch the lost ; nor has she any track that does not end in " the chambers " of ruin. Watch next for the other instance (8 : 2) : — CHAPTER VIII. 1 Does not Wisdom call } and Discernment give forth her voice .? 2 At high points in the road she stands ; at home among the paths. Doth not wisdom cry? and -understand- ing put forth her voice ? 2 She standeth in the top of high places, by the way in the places of the paths, We cannot promulge as doctrine, but we think the last day will show, that Wisdom plied every art ; that what was " all things working together for good" in behalf of the believer, was something analagous in tendency in the instance of the sinner ; that if the sinner thought that his lot defeated repentance, he was mistaken : or that, could he have fared otherwise, his chances would have been in all cases improved — all this was 104 PROVERBS. [Chap. VIII; largely error: moreover, that he will be held accountable at last for quite the opposite ; and punished for a life singularly favored and frequently adapted as the very best to lead him to salvation. V..2. " At high points ;" i. e., so as to be seen and to be heard. " At home among the paths." This is the twin picture to 7 : 27. Maurer understands a cross-roads, (literally, a house of paths'). Umbreit thinks of a chance house where roads fork. Doderlein thinks of an in7i. Our English version has it, " in the places of the paths." De Wette thinks with Maurer. Ber- theau and Zockler say, — " in the midst of the paths." And this last is very near the sense. J^n^ (house) is sometimes (ad- verbially) amid : but even in such cases (Ex. 28 : 26) is a more intimate word than ll^p^. \tn^tzv,^'' at homeajnong." Wisdom is represented as " at home among the paths." Folly was repre- sented as having the death-ways at her home. tT'S) ^^'^ either instance, is adverbially parsed, and is without the particle. Wisdom is represented as haunting all human paths. Folly lives upon them, too. Wisdom does not claim them as her own. Folly does. Wisdom has but one path. And she haunts every other to turn men out of such diverse journeyings into the one great track of truth and holiness. 3 She crieth at the gates, at the entry of the city, at the coining in at the doors ; 3 By the side of gates ; at a city's mouth ; at the entrance of doors she utters her cry: — — Thereby intending (i) to reach the whole concourse of the lost, and (2) to make human life at these great rallying places of men, speak its own lessons, and utter the loudest warnings against the soul's impenitence. 4 To you, O men, I call ; I t "• ,V"'°/°"' ^ .'""=".• ~ -^ ' . . ' , ' - I call ; and my voice ts and my voice is to the sons of man. I to the sons of man. The nouns in the two clauses are different. The Hebrew had more words for " men" than we have, (see Class. XLIX.) Everywhere and to everybody ! The variety is significant ! To high men and low men; to all classes of men. Such is the ministry of this Intelligence. Her address lasts through the chapter : — Chap. VIIL] COMMENTARY. 105 Make subtlety really discerning, O ye sim- ple ones; and ye stupid ones, give true discernment to the heart. S O ye simple, under- stand wisdom ; and, ye fools, be ye of an under- standing heart. This sentence recognizes the distinction between mere in- tellect, or that " subtlety " which guides men in the marts of business, and that wisdom which is spiritual, and which comes down from above. A man may be acutely shrewd, and yet be a fool, and that in the very highest sense. Nor is this a mere mystic sense. He must be a fool actually, and of the very plainest kind, who gives the whole labor of a life, for example, to increase his eternal agonies. The cry of Wisdom, therefore, to such men is, that they bring " discernment," that is, genuine sense, into their native shrewdness. I, Wisdom, dwell in intel- lect, she says of herself in the twelfth verse ; meaning, that she takes any intellect, whether of God or man, and makes a dwell- ing of it, i. e., inspires it, in all its subtlety, with genuine discern- ment. And then, out of this native force, blessed by the rich- ness of heavenly understanding, she brings forth the most splendid results; as the twelfth verse expresses it,— " I find the knowledge of deep devices." " Make subtlety," therefore, " really discerning," and you turn a keen worldly intellect into a heavenly and most prosperous discretion. 6 Hear, for I will speak obvious things ; and what is opened by my lips shall be plain matters. Not only does the higher Wisdom utter high things, and, when making a dwelling-place of intellect, very high and pros- perous devices, but, strange enough, very plain things also, just such as the worldly " subtlety" might be supposed entirely to un- derstand. The shortness of life, the certainty of death, the value of the soul, the terrors of the pit, and the solemnities of the bar of God, only this higher wisdom intelligently comprehends. In- tellect, that weighs the stars, seems covered with a haze before these plain ideas. The word translated " obvious," is in the English Version ''excellent" and as a noun means prijucs, and as an adjective prince-like, in many passages ; i. e., generous 6 Hear, for I will speak of excellent things ; and the open- ing of my lips shall be right things. -* io6 PROVERBS. [Chap. VIIL and noble. But in this verse, and in contiguity with the ninth, both the first and second clauses do best with more primary meanings. '* Obviotis " is a faithful rendering, because the root means in fro7it of., or facing an object ; and " plain " (2d clause) is more primary than " right" (E. V.), because the original meaning is eve?i or level, and we are always entitled, if the sense prefers it, to a return to an original signification. The text, therefore, means that Wisdom makes plain things plainer, and spiritual things plain to him who listens to her teaching. 7 For my mouth shall speak truth ; and wick- edness is an abomina- tion totmy lips. 7 For my mouth even mutters truth ; and wickedness is an abomination to my lips. "For," (as a reason, now, why all things become plain) "my mouth," (and, of course, the man's mouth when Wisdom has made a dwelling-place of his intellect (v. 12) ) "even mutters truth;" that is, will utter it as its native language; will even viiirmur it out. The word means originally mutter, and grew to mean meditate (Zockler), because what a man meditates deeply, he mutters about. The meaning is. The mouth of Wisdom mutters about truth, it is so natural to her. It mixes with her very nature, and so with his nature that takes her in ; so that his mozith will murmur truth, and wickedness is an abomination to (Jiis) lips. The word " mouth " means palate, and is not unintentionally selected for an utterance that comes deep out of the heart. See Job. 31:30, "Neither have I suffered my mouth (palate) to sin by wishing a curse to his soul." Wisdom still advances on this idea : — All the words of my mouth are in right- eousness. There is nothing twisted or crooked in them. 8 All the words of my mouth are in right- eousness ; there is nothing froward or per- verse in them. "Righteousness;" primarily '''' straightness." We were natu- rally tempted to put this meaning in. But the word is the most usual word for " ^^''//^^^'/''^''/^-fi' y" and we dislike to dislocate it from its ordinary rendering. Still to a Hebrew eye the whole verse balances itself: — All straight (ist clause); Nothing crooked (2nd clause). In the sharpest intellect there is this Chap. VIIL] COMMENTARY. 107 horrible distortion, — that in its impenitent state it judges one way, and travels another. It judges^ heaven to be everything, and yet labors for the earth. Now there is nothing like this in Wisdom. " There is nothing crooked " in her utterances. On the other hand, however spiritual they may be, 9 They are all plain to him that can give a meaning, and level to them that find knowledge. 9 They are all plain to him that understand- eih, and right to them that find knowledge. Whatever intellect maybe converted, wakes up with the most profound astonishment at the plainness of the things that are now for the first time revealed. "Plain;" i. e., in front of ^ ob- vious ; the same idea as in another root (v. 6). 10 Take my discipline, and not silver; and knowledge rather than choice gold ; 11 for wisdom is better than pearls; and all the things that can be desired are . not to be compared with it. 10 Receive my in- struction, and not sil- ver ; and knowledge rather than choice gold. 11 For wisdom /V bet- ter than rubies ; and all the things that are to be desired are not to be compared to it. First, because everything else without it is a curse, and with it is just what is needed; second, because it is necessary to all beings, and even to God Himself, as the spring of action ; third, because it is glory and wealth in its very nature. These ,points all follow in their turn in this very chapter ; the second in the succeeding Proverb : — 1 2 I, Wisdom, have made a dwelling of subtlety, and find the knowledge of deep devices. 12 I wisdom dwell with prudence, and find out knowledge of witty inventions. That is, this spiritual light, which the very first Proverb (i : 2, 3) says is holiness, takes possession of any ifitellecl ; dwells in it J nay, makes a dwelling of it; for holiness can dwell in nothing else ; and that intellect, though it may be the very mind of God, is stirred up by nothing else to do all that is grand in its total history (vs. 22-30). Satan, with such splendid intel- lect, what is he but the universe's insanest fool 7 He toils for worse wages than anybody in the whole creation. But could Wisdom get a lodging in that peerless intellect, what different io8 PROVERBS. [Chap. VIII. results ! She gets a lodging in our earthly faculties, and turns us about from sowing to our death, to a splendid harvest of eternal favor. 13 The fear of Jehovah is the hatred of evil. Pride and arrogancy and the evil way and an upturning mouth have I hated. 13 The fear of the Lord is to hate evil : pride and arrogancy and the evil way and the fro- ward mouth do I hate. " The fear of Jehovah " is holiness, and such fear is the begin- ning of Wisdom. It is stating 'this under a new aspect to de- clare, that " the fear of Jehovah is the hatred of evil." An in- tellect suddenly inspired with a hatred of all evil, (i) evil in itself, (2) evil to those around us, and (3) evil in the man's own nature, would not only be totally different from the mass, but would shape its action like the action of the blessed in heaven, with the most marvellous perfectness. 14 Counsel is mine, and something stable. I am discernment. I have strength. 14 Counsel is mine, and sound wisdom : I am understanding ; I have strength. "CoTinsel is mine." This, in any human writing, would be thought tame, but here it stands out in glaring contrast with the opposite picture. What '''' coujiseV has the impenitent man.? As he sits in his chair, you can force him to admit that his whole life is a blunder ! " Something stable ;" the peculiar word already commented on (2 : 7). Wisdom's life is a thing of system. It has an assured result. It is the card-building of the spirit. One card supports another. It builds out with a declared dependence to the very end. Without it, man stam- mers. There is nothing clear that he can propound. He is without ^''counsel.'" Nay, he will distinctly own that the course he takes speeds to ruin. 15 By me kings reign, and princes decree just- ice. 16 R y me princes rule and nobles, (T'ev; all the judges of the earth. 15 By me kings reign, and rulers decree righteousness. 16 By me princes rule, and nobles; yea, all the judges of the earth. First, Wisdom does not mean Jesus Christ. It means simply holiness, or moral light. It is time that we take this ground plainly. There is too strong a disposition to make the Beast Chap. VIII.] COMMENTARY. 109 (Rev. 13:1) mean the Papacy, and to make Babylon (Rev. 17 : 5) Rome, and to make the Seals, etc., (Rev. 5:1) certain historic periods. The Bible is much more likely to make concrete things mean abstract ones, as in the instance of the " Strange Woman." When, therefore, the next verse says : — 17 I love them that love me; and those that seek me earnestly shall find me. 17 I love them that love me; and those that seek me early shall find me. it does not refer to any person at all, but to the personified Wisdom, and means that Wisdom increases with the use ; that the more we " love " her, the more we have of her to love. Wisdom being a mere quality, and, therefore, something that has no feeling, and cannot actually love, is said to love, very much as a father is said to hate (13 : 24; see also 13 : 5) when he spares his son, and does not discipline him. It is a terse expression for what is analogous in its effect to love, and loads its subject with uncommon favor. Jehovah loved Solomon (2 Sam. 12 : 24) ; i. e., He loaded him with good. Possibly He never loved him in a higher way. " They that hate me love death" (8 : 36) ; i. e., they behave as if they did. " I love them that love me;" that is, I treat them as though I loved them. I, Wisdom, who am but a personification, load a man with good. I do so, — in myself, who am the highest good, — and in the heaven I, Wisdom, win for him. I love him in the most generous sense. In his very act of love I love him ; and in his very zeal of wooing I turn to him in the Holy Ghost. To return to the last texts (vs. 15, 16) : " By me kings reign" does not mean that kings reign through Christ ; but that kings are kings (Prov. 20 : 28) only as they are wise. Yet, secondly, it does not mean wise in a common sense, but wise in the sense of holiness. And, thirdly, it does not mean holiness as alto- gether distinct from virtue, but holiness as that moral right which belongs to all the ranks of moral intelligences. The vir- tue that belongs to God, and the virtue that belongs to Gabriel, and the virtue that remains in man, and the virtue that is wrecked in hell, are not all different qualities of moral right. no PROVERBS. [Chap. VIII. but are all identically the same. One moral quality inheres in all. Government being a moral work, the man that governs must have a moral heart. And as there are no two sorts of virtue, (I mean strictly in its essence), he is a king, i. e., he truly exercises his kingship just in proportion as he is moral i. e., just in proportion as he is holy, i. e., in this language of this inspired book that is before us, just in proportion as he is spiritually wise. Now, of course, morality is not holiness. One can belong to the lost ; the other is with the ransomed. But the moral quality is with each. And the Wise Man means to declare that without this moral conscience, a king cannot be a king, and that he cannot be a proper sort of king, except with that sort of conscience that is inspired and quickened in the true believer. Therefore it is said in the 14th verse, " I have strength;" not that Wisdom is the same as strength, but that effectively she commands it. We shall see in subsequent verses (vs. 22, 27, 30), that God could not build the universe without this holiness. And here, in these present texts. Wisdom has strength in this. — A king could not be a king without it. A Prince would be scouted from the throne if he had positively no virtue. A Judge would be routed from the bench, if he were throughout depraved. Not only does Wisdom give strength, by bringing it down to us from above, but it has strength in that we could not shape a plan unless we gave it the ligature of so7ne kind of virtuous design. Before he applies the same thoughts to God, he interjects the idea that Wisdom is precious on her own account. Not only are all the great things on earth done by her, but she is more glorious still outside of anything that she may avail to do : — 18 Riches and honor are with me; durable ease and righteousness. 19 My fruit is better than gold, yea, than fine gold ; and my increase than choice silver. 20 In the way of righteousness I walk ; in the midst of the paths of judgment. 21 So results a heritage to them that love me ; and I fill full their treasures. 18 Riches and honour are with me ; yea, dur- able riches and right- eousness. 19 My fruit is better than gold, yea, than fine gold ; and my rev- enue than choice silver. 20 I lead in the way of righteousness, in the midst of the paths of judgment ; 21 That I may cause those that love me to inherit substance ; and I will fill their treasures. Chap. VIII.] COMMENTARY. m "Riches and honor." ^^ Riches" are very different from " honor." " Riches " are much lower than " honor." " Riches " are great personal treasure. " Honor " is an excellence /^r se, a blessedness in itself, even if it profited not, and gave us no pleasure at all. It is good to have been holy even if we were stricken from existence. " With me." I suspect that the par- ticle here had a meaning, particularly in the older Hebrew, that has too far fallen out. It would tend to erect the pronoun into the subject of the verb. We have not insisted thus in. the translation ; but approximately the meaning is, " Myself am riches and honor." Of what nature the " riches" are is ex- pressed : — " durable ease," from a verb meaning to be ligJit or easy ; and then, as explanatory of all, "righteousness." V. 19. " My fruit ;" not so much my benefits^ or the good I do s but, as is expressed in the last clause, " my increase," or my own growth as Wisdom. The idea holds that Wisdom is herself the bene- fit. V. 20. To relieve the incredibleness of this. Wisdom rep- resents how she is immersed in her own entertainments. She moves and has her being always in herself. " In the way of righteousness I walk ; in the midst of the paths of judgment ;" " so" in the midst, (she evidently implies) that she finds both end and business in the mere walk of the righteous. " So re- sults;" literally, ^^ there is." The sentence strictly would read, " To make those that love me inherit (or have a heritage) there is (or there is enough)." It is awkward to change it into English. The meaning is, that Wisdom being riches and honor, there is enough in Wisdom's self to make " a heritage" of for " them that love" her. In fact, our eternal heirdom will be this peer- less Wisdom. Our English has it, " That I may cause those that love me to inherit substance." The difficulty is that " there is " (•Qji) is never translated " substance" and, in fact, need not be. The force lies in translating it " there is" or ^'' so results :" the meaning being, that " there is " enough in this quality of Wis- dom, making it " riches and honor," to erect it as a good, and so, beyond all rival, the highest good, as that " there is" enough in itself to make it a heritage for all its children. " Fills " (Pihel) sometimes means makes full (Job 8 : 21), but sometimes also " fll" as being oneself the filling (i Chr. 12 : 15). PROVERBS. [Chap. VIII. 22 Jehovah got possession of me as the first of His way ; before His works of old. 23 I was anointed from everlasting ; from the beginning; or ever the earth was. 22 The LoKD pos- sessed me in the begin- ning of his way, before his works of old. 23 I was set up from everlasting, from the beginning, or ever the earth was. "Got possession of me." Many modern commentators say, " Created me.'" As old as Arius was a difficulty with those who thought Wisdom was Jesus Christ, and who were stumbled at the thought that He should be " created.'' The word does mean '"'■created,'' but it means also (not "possessed" (E. V.) but) acquired possession of, which is the meaning in this place. ^^ Created" would suit the philosophy which makes holiness nothing but the will of God. But for those who believe that it is as eternal as Himself, the sense, as given, is exactly appro- priate. There never was a time when truth, and that spiritual truth which is the object of this spiritual Wisdom, was not at hand with God, ready to be perceived by Him, and actually being perceived, or gotten possession of, in its eternal fulness. The rest of the sentence, however, is much more important. Let us premise : — Wisdom is holiness. Holiness is two virtues. One is the love of the welfare of others. The other is the love of holiness itself. These two loves make up all there is of spiritual wisdom.* Now it is in this light that we can under- stand the expression, "the first of His way." If holiness is God's highest trait ; if, being His highest trait, it becomes, con- sequently. His controlling motive; if His controlling motive, therefore, is benevolence and a love to holiness, it follows that what moved Him on any path originally was these two prevail- ing loves, a love for the welfare and a love for the holiness of a possible universe, when it should have been created. If it were possible, accordingly, to conceive of Jehovah without holiness, it would be natural to conceive of Him also without a universe ; for His only motive to create would seem to be, His eternal holiness, that is, His eternal longing for the happiness and holi- ness of exalted creatures. As Wisdom, therefore, is holiness (i : 2, 3), we understand her doctrine; " Je/iovah got possession ♦ Some other occasion must be taken to prove this. Chap. VIII.] COMMENTARY. 113 of me as the first of His way." He did not set out on His travels till I inspired Him. He is my only original embodiment ; and yet we are coeternal. He made me in the sense that He origi- nated me in all other beings, but yet I was always with Him. I was a motive to Him in His earliest act ; " the first of His way before His works of old." Now, reviewing all this, and giving it its last touch of justness, let us remember, that there is no wis- dom but in God (i Tim. i : 17). Had He not been, there would be no such light ; I mean reflected anywher^ or seen by any being. He originally conceived it (or '■'got possession of it," as our sentence reads) ; a thing which He did not do in time, but from all eternity. But still He did not create it in the sense of making that wise which He found wise, or of mak- ing that holy which rules all His motives. He could not so have shaped it by His will as to have made profanity wise, or malice the eternal right. He did not create His own loveliness, or His own duty to love it. But He found these things eternal. He declared them as an eternal truth. He decreed them as an eternal norm, and He took them as the beginning of His way, and the moulding motive of His whole creation. V. 23, " I was anointed;" not Christ, but Wisdom. The verb is a diffi- cult one, but " anointed" is the favorite translation. I was made king. I was made the sovereign motive, not only for man but God. There remain now two ideas ; the first, not only that holi- ness originated the universe, but shaped it afterwards, and framed all its Providences ; and second, that she was not simply a norm and a rule, but herself a delight. She became herself a pleasure, and that not now to the Almighty, but as a created delight outside of Him and in the new-born universe. These are the ideas that finish the chapter : — 24 When there were no deeps I was brought forth ; when there were no fountains heavy with waters. 25 Before the mountains were sunk fast; before the hills was I brought forth. 26 Even when He had not made the land or the parts beyond or the beginning of the dust of the world. 24 When there ivere no depths, I was brought forth; when there were no fountains abounding with water. 25 Before the mount- ains were settled ; be- fore the hills was I brought forth : 26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 114 PROVERBS. [Chap. VIII. 27 When He set up the heavens I was there; when He fixed a vault over the face of the deep; 28 when He strengthened the clouds above ; when He settled firmly the fountains of the deep ; 29 when He gave the sea her decree, that the waters should not run over her mouth ; when He decreed foundations for the earth. 30 And I became a builder at His side. And I became a deep pleasure day by day ; a joy in His sight all the time ; 31 a joy in the habitable part of His earth ; and my deep pleasures were for the sons of man. 27 When he prepared the heavens, I was there : when he set a compass upon the face of the depth : 28 When he estab- lished the cloudsabove: when he strengthened the fountains of the deep. 29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth : 30 Then I was by him, as one brought up luith him ; and I was daily his delight, rejoicing always belore hiin ; 31 Rejoicing in the habitable part of his earth : and my delights ■were with the sons of men. *' When there were no deeps I was brought forth," This had to be, because without wisdom nothing would have been created. Holiness, which is the same thing, was God's only motive. It had to be ^'' brSught forth " in Him, and this must have been from everlasting, like the generation of His Son, or like the pro- cession of His Spirit; or He would have dwelt alone. The love of others' happiness, and the love of universal holiness, must have been present, or His creative power must have been but a sterile possession. V. 25, "Before the mountains were sunk fast;" as though like some mighty monuments they had to be sunken in their deep foundations into the soil. V. 26, " Or the parts beyond;" intentionally vague, no doubt. The "eaxth" was rather the " /and," where the living dwelt. In its mighty plain, as it then appeared to thiem, what lay beyond, who could characterize .'' It is only globularly, as we know it, that we can dispose in thought of its exterior reaches. " The beginning," i. e., the first atoms of that myriad dust that forms our planet, wherever it comes under our tread. V. 27, "When He set up the heavens," which to an untutored eye would seem vaulted like the ceiling of a dome. " When He fiiied a vault, etc. " Like the " rising " and the " setting " of the sun, it is no stain on in- spiration when it shapes its speech intelligibly to the thought Chap. VIIL] COMMENTARY. 115 of the people. V. 28, " When He strengthened the clouds above," which bred wonder among men as to how they could hold up such mighty irrigations. They imagined a '"'' firmament " or ex- panse as the Scripture names it (Gen. i : 6), and imagined win- dows in its roof, through which the floods of waters could be poured down (Gen. 7:11). V. 29, " Run over hermouth." ^^Fass his ccmwiandment" the English Version has it. His mouth or its mouth either is grammatical. In the former understanding, God's ''''commandment" (E. V.) would be perfectly well chosen as the rendering. But the sentence would be less tautological, and more simple in its frame if we imagine with the ancients a great lip to the fountains of the deep, and God as giving a de- cree that the waters are not to pass over it. V. 30, " I became." ''^ I was," our English translation has it. But the verb to be is not necessary in Hebrew ; and when it does appear, it means more than n'as (Gen, i : 3). "A builder." Now we must not forget that Wisdom is a mere quality. It is not even a power, or a function of a being. It is mere light. It is the high holi- ness of the Almighty. Yet as gravitation is a universal system, that shapes the whole universal frame, so holiness is the norm of the grand creation. God could not have built without it. The law that we are to have love to others, and that we are to have love to holiness, is the gravitation of all intelligences. Matter need not be created except for mind ; and mind must not be created except for holiness ; and, therefore, there is deep philosophy in Solomon in the words, " / became a builder at His side." Mind would defy any plan except it were simply this : — that the whole banded life be framed together under the law of holiness, — that mutual regard between God and His works, which holds the moral elements of any conceivable creation at peace under a single system. "Deep pleasures." God made conscious happinesses outside of Himself, and Wisdom claims to \)Q facile princeps. "I became a pleasure." The largest happiness of which men are capable, is holiness; and the only happiness is one in which holiness, and that in a perfect degree, is found to be embodied. She is, therefore, "a joy in {God's) sight;" and as there is no conceivable felicity without, she is a joy "aU the time." Not, indeed, for beasts; for they can be ii6 PROVERBS. [Chap. VIII. happy without; not, indeed, for God, for He is happy of Him- self. I know not that it is reverent to imagine that the practice of holiness is that which adds bliss to His exalted nature. But for man, Wisdom is the grand delight. And, therefore, we can understand the close : — V. 31, "A joy in the habitable part of His earth; and my deep pleasures were for the sons of man." Not as with the English Version, that Wisdom herself rejoices, and has delight ; for that she cannot have, except in the person of her votaries ; nor that God delights in her ; for that is neither new nor pertinent; but that she came to be outside of Him the great moral joy. She not only served as the only norm for a creation, but as the grand joy of it ; for, as offered in the glories of the Divinity, she will be the feast of Heaven through all the ages of its Intelligence. 32 Now, therefore, hearken unto me, O ye sons; and blessed are they that watch my ways. 12> Hearken to discipline, and be wise; and do not ye let go. 34 Blessed is the man who hearkens unto me, so as to lurk at my gates day after day ; so as to watch at the posts of my doors ; 35 for he that finds me has found me life, and is bringing out favor from Jehovah. 36 But he that misses me, wrongs himself. All that hate me, have fallen in love with death. 32 Now therefore hearken unto me, O ye children : for blessed are they that keep my ways. 33 Hear instruction, and be wise, and refuse it not. 34 Blessed is the man that heareth me, watch- ing daily at my gates, waiting at the posts of my doors. 35 For whoso findeth me findeth life, and shall obtain favour of the Lord. 36 But he that sin- neth against me wrong- eth his own soul : all they that hate me love death. " Now, therefore, etc. :" the same concluding formulary as in the former chapter, though Wisdom, not Solomon, is now the speaker. " Watch," not " ketp" (E. V.). Keep comes from old Saxon (like capio) meaning take ; which grew to mean holding fast, or treasuring away. ^^ Keeping God's commandments" has grown to mean doing them; and has introduced an English idiom. But the inspired word is guard, or watch* It is de- rived from bristling like the spear-heads of a garrison. To " keep" (E. V.) God's commandments, in what has grown to be * There is another word often translated keep which means watch also,— primarily, to look narrowly at. Chap. VIIL] COMMENTARY, ^ 117 the English idiom, no doubt through mistranslation', means to mount guard over them, so as to watch them. And the ways of Wisdom are offered for our " watch " so that we may look hard at them, and keep our feet in them diligently and all the time. ^ . ZZ- " Do not let go." There is no accusative here. Wisdom muot be held hard to. There must be no letting go. The sluggard is one that knows enough, as we all do, but can- not be persuaded to hold on with the requisite exertion. V. 34, " So as to lurk;" the lamedh (3) of consequence. Zockler con- siders this as answered to by the present participle ; in which he is mistaken ; for it is one of the deepnesses of this philo- sophic book that it remembers that our present act is the only thing within our power. " Hearkens so as to lurk." We are to do the present thing, and then we will form the habit. ''Blessed is the man who hearkens unto me so as to lurk at my gates day after day ; so as to watch at the posts of my doors." Uriah watched at David's gate as a token of service (2 Sam. 11:9). Lazarus watched at Dives' gate as a token of dependence (Luke 16 : 20) ; courtiers at royal entrances for smiles of favor. Let the sinner do all these things. As the height of wisdom let him get wis- dom, and by means of all his gettings let him get discernment. V. 34. " Has found me, etc. ;" a plain pronominal suffix dis- turbed somewhat by various readings. Wisdom is herself the life. No one can find her to be life till he has found her, and hasher in possession. "Is brmging out;" the same play of tenses. ''Found" is in the perfect, as we find Wisdom once for all. " Is bringing out " is in the future, to show that Wis- dom, once found, is bringing out favor all the time. V. 35. " He that misses me." The word sin in the Bible has fixed itself upon this same root. " He that sinneth against me " (E. V.). Still the word "miss" is the primary, and, in this case, the more expressive meaning. The mere missing is a cruel suicide. The lost miss Wisdom eternally. " Death and hell say, we have but heard the fame of it with our ears." Doing without is a stupid misery ; but hating it is an insane marvel. " All that hate me have fallen in love with death." ii8 PROVERBS. [Chap. IX. CHAPTER IX. I Wisdom has builded her house. She has hewed out her seven pillars. Wisdom hath build- ed her house, she hath hewn out her seven pillars ; " Wisdom ;" the plural, as in chap, i : 20. " House," among the Hebrews, was an image of all well being (Ex. 1:21). It would be foolish, therefore, to attempt limiting its sense. It means shelter. It means nurture. It means repose. It means the centre of all provision. It means the home of all convivial feasts. If Wisdom has built such a shelter for the lost, it means that she has furnished for them every possible necessity. An Eastern house depended upon columns that were around a court. Samson put his hand upon such interior supports. If Wisdom "has hewed out her seven pillars," it means that the provision she has made for the saints is absolutely secure. The very number " seven" betokens a perfect because a sacred sup- port. And we have but to ask upon what the gospel rests in its eternal promises and in the righteousness of its Great Head, to settle the question as to these sacred pillars. She has killed her killing. She has mingled her wine. She has also spread her table. She has sent forth her maidens. She calls on the tops of the high places of the city : — 2 She hath killed her beasts ; she hath min- gled her wine ; she nath also furnished her table ; 3 She hath sent forth her maidens ; she crieth upon the highest pl.-»ces of the city, "She has killed her killing," viz., Christ. "She has mingled her wine," viz.. His atoning blood. She has, in every respect, a banquet ; just as the Strange Woman offered her banquet. " She has also spread her table." Christ and his cross not being efficient unless administered to men, she has established churches and ordinances as the mere dishes and seats of the expected banquet. V. 3. " She has sent forth her maidens ;" viz., sermons and Providential strokes, the whole heraldry of the doctrine of salvation. Chap IX.] COMMENTARY. 119 4 Whoso is simple let him turn this way. As for him that lacks sense, she says to him : — 5 Come eat of my food, and drink of the wine that I have min- gled. 6 Forsake the simple and live ; and go straight in the way of discernment. 4 Whoso is simple, let him turn in hither : as for )\\\r\ that want- eth understanding, she saith to him, 5 Come, eat of my bread, and drink of the wine which I have mingled. 6 Forsake the foolish, and live ; and go in the ■*i:\y of understanding. First, the call balances in chief respects that uttered by the Strange Woman. Second, the invitation drops much that is not chief, and offers simply the " food" and the " wine." The ap- peal goes to the heart of the gospel dispensation. And, thirdly, as the hope of all these appeals, they are exceeding plain. The " simple " in their own devious paths, are still going straight in their own imagination (Prov. 14: 12). The wise voice implies (v. 6) that in their own innermost convictions, nevertheless, they know they are going crooked. There is a strange mixture in these respects. " They flatter themselves in their own eyes " (Ps. 36 : 2), and yet their own hearts condemn them (i Jo. 3 : 20), and so Wisdom boldly appeals to this last conviction : — '' Forsake the simple, and live ; and go straight in the way of discernment. " Wisdom, though enthroned over the universe, is yet so plain, that it only requires that men ''^ go straight in " what they see to be their duty. Yet under the very brow of this plainness, she goes on (v. 7) to one of the deepest doctrines of religion. There is no truth more profound with the chiefest of the apostles. Though Wisdom asks nothing but that a man may follow his conscience, yet, in asking that, without grace, she will only harden him : — 7 He that disciplines a scorner brings down I ? "^ ^^^^ reproveth ' , . ^ , ° a scorner getteth to upon hun shame ; himself shame; and he and he that reproves a wicked man his ;,';f/J^]^/,2'ifim!e}f'a disgrace. I^iot. This turn of the pronoun, no one seems to have discovered. The English version says, " to /limse//," though all the passage (vs. 8, 9) is telling the consequences to the poor hardened man. The doctrine is, "He that disciplines a scorner" just adds to him shame. And the philosophy amounts to this : I20 PROVERBS. [Chap. IX. Man is not like a thermometer, raised or sunken by every breath, but he is the subject of a change which makes a differ- ence in moral influences. Without that change, instruction hardens him. With that change, it moves him and makes him better. Without the change the thermometer is always sinking. With the change, it is rising all the time. This teaching is had in all forms in the New Testament. John says (i Jo. 2 : 12), " I write unto you, little children, because your sins are for- given you;" his plain implication being, that they "walk in darkness, because that darkness hath blinded (their) eyes" (v. 11), and that it would be useless to write except for the grace of forgiveness. We hear of " the savor of death unto death ' (2 Cor. 2:16); and Christ tells (Jo. 15 : 24) that " if (he) had not come among them and done the works that none other man did, they had not had sin," meaning, comparatively. This passage, therefore, teaches that, ''''He that disciplines a sconie?-, brings vpon him (more) shaine" and that, " hie that reproves a wicked man " just deepens upon him his spot^ or " liis disgrace." We are to do good unto " all men " (Gal. 6 : 10), but, in view of these impossibilities of benefit to the reckless, we are especi- ally instructed to do good " to them that are of the household of faith." Reprove not a scorner, lest he hate thee. Reprove a wise man, and he will love thee. 8 Reprove not a scorner, lest he hate thee : rebuke a wise man, and he will love thee. By which I do not understand that we are forbidden to preach to the impenitent ; but that we are to contemplate two facts : — first, that unless they are changed, our preaching will make them worse ; and, therefore, second, that, though our preaching is a chosen instrument of the change itself, yet, if they are " scorners," i. e., if they are what our Saviour calls " swine " (Matt. 7:6); and he means by that, specially incor- rigible; we are not to scatter our "pearls" to them. We are not to intrude religion upon scoffers. We are to withhold the good seed to some extent, (yet with infinite compassion for all,) for what may more reasonably be hoped to be, or, at least, to come to be, the good and honest ground (Mar. 4 : 8). Chap. IX.] COMMENTARY. 121 9 Give instruction to a wise vtan^ and he will be yet wiser ; teach a just man, and he will increase in learning. 9 Impart to a wise man, and he will be yet wiser. Teach a righteous man, and he will make still higher acquisitions. "Impart;" literally give. A very good plan, to make it in- definite. Give ; and the idea is, that it makes no difference what you give. Everything will bless the " wise man. " " Teach. " him anything. It will mould into more generous " acquisitions." Everything hurts the wicked. " The wicked is thrust down even by his troubles " (Prov. 14:32), but the righteous is helped up by everything. And now the whole is explained at a stroke : — 10 The fear of Jehovah is the beginning of . '° "^^^u^T ^'^ •''^ . J •' 00 Lord zj the beginning Wisdom ; of wisdom ; and the knowledge of the Holy is understanding. and the knowledge of holy things is dis- cernment. Men can not begin to be wise except in holiness. The woman (6 : 13) is said " to know noiJiing at all." The impenitent man discerns not a ray of wisdom. And, therefore, " Reproz^e not a scorner" because he cannot begin to listen without "wisdom." Unless it begins to be the fact that God is teaching him, you can not teach him. " The fear of Jehovah," or holiness, or faith, or a change of heart, just as you please to call it, " is the beginning of wisdom ;" and that word is not tT'tlJiS^"!) which means, also, chief or principal thing, but a word purely for a '''' beginning." Do not preach to the insane, unless there be a reasonable sign that they may begin to be enlightened. That light must be a moral change. " The fear of Jehovah is the beginning of wis- dom ; and the knowledge of holy things;" that is, not of The Holies, viz., of God (pluralis excellentiae) (Bertheau et al.) ; not of holy men ; though it is the masculine plural ; not of " holy things " to the exclusion of persons ; but more expres- sively still of each and all of these ; the knowledge of the holy (plural) in whatsoever of God or creature it may have an ex- ample or be made to appear, "is discernment," 1 1 For by me thy days shall become great ; j/;^ ^sh'aii^'be'^muiti!^ and they shall make thee greater through plied, and the years of years of life. ^^eVed! ^'^" '^ '"" 6 122 PROVERBS. [Chap. IX. Not "(^(? multiplied" (E. V.), as we have already explained (3 : 2). The days of a good man are not necessarily multiplied, but sometimes the reverse. The verb means to " become great " oftener than it means to \>t multiplied. Moreover, "years of life " is feminine, and the verb shall make, etc., is masculine. And, most important of all, this verb is active, and does not mean '■'' shall be increased'' (E. V.). The resort, too, that men have had to making it impersonal, so as to read ," men shall add" meaning " there shall be added" all shows, that there is some- thing unnatural in the usual arrangement. The sense above given is infinitely better. " If thou art wise thcu art wise for thyself." The naked fact of being wise shall make thy days great. All life will "make thee greater." It is not a promise that thy days shall be long, but that the longest of thy days shall only minister to thy soul's greatness. "Through yeai-s of Ufe;" a frequent meaning of the accusative. Wisdom is a thing that is above all life and treasure. It is one's own, that he must possess inalienably : — 12 If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shalt bear it. 12 If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it. "Scornest," As we are not aware that the mass of the im- penitent actually scoff at religion, we must look at this word, so often selected by Solomon, as meaning that practical scorn, by which men, who profess to respect the gospel, show it the prac- tical contempt of their worldliness. It The Woman of Folly is clamorous. f . '3^ '"""''^'^ woman ^ _,, . . , , , -' , . , us clamorous; she ts She is simple, and knows nothmg whatever, simple, and knoweth I nothing. The commentators, who, through all the previous instances, stood out against the idea that the " Strange Woman " was the impersonation of Folly, seem to yield to it in the present in- stance: the pictures of Wisdom and Folly stand so nicely balanced. The Fathers seized all as allegories. And the adop- tion of what is tropical in one, seems greatly to sustain all the parabolic interpretations. " The "Woman of Folly. " The ex- Chap. IX.] COMMENTARY. 123 pression, it is true, in this instance, comes nearer a mere name for Impenitence. "Clamorous;" that is, so bustling as to allow- no time for repentance (see 5:6); like Cardinal Mazarin, of whom it was said, that the devil never would let him rest. The sinner is so hurried along in the changes of life, as apparently to unsettle any attempted reformation. " Knows nothing what- ever;" an expression grandly doctrinal. The impenitent is blankly dark. Ecclesiastes (6:5) represents the perishing as like an untimely birth. " He hath not seen the sun, nor known anything." " The natural man receiveth not the things of the Spirit of God : neither can he know them, because they are spiritually discerned " (i Cor. 2:14). '* Where can Wisdom be found.?" says the inspired man (Job. 28 : 14, 22). " The depth saith, It is not in me; and the sea saith. It is not with me." The " Woman of Folly " is blankly ignorant ; for the fear of the Lord is the beginning of Wisdom, and if she have not the be- ginning, then mental light, if she have any, must be but as " darkness " (Matt. 6 : 23). 14 And she sits at the door of her house on a seat in the high places of the city, 15 to call those who are passing on the way, who are attempting straight paths ; — "She sits, etc:" the same publicity and thoroughness as in the other pictures. " Wisdom " and the " Strange Woman " are kept poetically balanced in the modes and appliances of their diverse solicitations. " Passing on the way. " All men are on away. At no given hour is any man not on some way in a con- scious journey. "Attempting straight paths." This is a fine stroke ! All the crowd whom she addresses think they are go- ing right in some shape. Confessedly, they are all wrong. But, at the moment, they seem right; doing correct business; or providing necessary means ; or living the usual life ! So that, literally, the Strange Woman seems to be calling to men, '■'at- tempting straight paths." . --T, . . 1 1 . 1 • i • ■u'i.i . I 16 Whoso is simple, 16 Whoso IS smiple let him turn m hither ; U^t him turn in hiiher: yea, he who lacks sense. And she says toUnd^-^'undlmand! him : ' ing, she saith to him. 14 For she sitteth at the door of her house, on a seat in the high places of the city, 15 To call passengers who go right on their ways : 124 PROVERBS. [Chap. IX. 17 Stolen waters are sweet; and food in secret is pleasant. 18 And he knows not that the shades are there ; and that her guests are in the depths of Sheol, 17 Stolen waters are sweet, and bread eaten in secret is pleasant. 18 But he knoweth not that the dead are there ; and that her guests are in the depths of hell. " Whoso i3 simple. " She can have no other audience. It does not mean that she parades their simplicity, though really they all confess it ; but that such is the interior solicitation of Impenitence. It is a solicitation only to the simple. " Yea, he who lacks sense;" literally, heart ; for just as we need not re- prove a scorner (Prov. 9 : 8) because it will only harden him, so Folly need not assail the wise. It will only quicken them. Folly is so gross that it is only the insane that could be brought to listen to her. V. 17, "Stolen waters are sweet " Such are all the sweetnesses of the Impenitent, viz., ^'"stolen" This is a common thought on the lips of our Saviour. All life is stolen by an impenitent sinner. He has no right to it. It is " another man's " (Luke 16:12). It is the " Mammon of unrighteousness " (Lu. 16 : 9). It is that a man robs God (Mai. 3 : 8). It is only the believer that can look upon life as a gift (Eccles. 5 : 18, 19). A sinner always feels like a hound secreting some stolen dainty. It is "food in secret." And it is the witching sweetness of his desires, that leads the sinner to close his lips upon them without asking the Almighty. V. 18, "The shades;" that is, the dead; an old Pagan phraseology; an emblem of the damned; just as " Sheol" is of Gehenna or the pit. The damned are in her very train. Her house is the very depth of hell. There is nothing blacker in hell than this " JVoman of Folly ;" and in this very world, therefore, men are stung with the poisons of the pit. Of course "he knows not." If the sinner only knew that he was already dead, he might wake up with a bound to the work of his salvation. Chap. X.] COMMENTARY. 125 CHAPTER X. I Proverbs of Solomon. UJ"'' P'-o^"'''^ "f I bolomon. This is the heading of fifteen chapters, ending with chap. 25. It marks the beginning of single couplets or texts, which, with more or less interconnection, are isolated Proverbs. We may expect a gain in terseness, with, perhaps, a loss in tenderness and poetic grace. Attempts are in all commentaries, al- most, to group these Proverbs ; Hitzig going so far as to infer numeric rules for the size of the divisions. But we think this fanciful. He has to resort to excision, which is his favorite fault. We have no doubt that there is great progress in the texts (see Introd. § 7), but it is easy and flowing like the changes of a landscape. The first Proverb, for example (10 : i), finds a reason in most that follow. But when we critically begin to divide the groups, we weary the eye, and divert its glance from the natural and self-developing connections. In fact, there may be different connections, all legitimate, for dif- ferent and differently situated interpreters of each particular inspiration. Let a wise son make a glad father ; _ _ _ ^ j'^^heT: "ufa foof- and let a foolish son be the grief of his mother. ish son is the heaviness of his mother. The future, as we all know, may be either predictive or jus- sive. It may either be imperative or a proper future. Guard- edly, I would like to think that it might be both ; that is, as it lies out under the inspiration of the Spirit, who, of course, knows all its possible meanings, it need not be supposed to be constrained to either, if all have kindred sense. We would have no quarrel, therefore, with a man who said that this terse proverb meant both that piety would gladden a father, and that piety should gladden a father, when found in a son. Either and both are true, and for kindred reasons. As to the first, it applies to the Almighty, who values piety more in His 126 PROVERBS. [Chap. X. children than anything besides. As to the second, if we were obliged to choose, we would prefer it greatly to the other, be- cause it has more sense. As the great opening Proverb in the list, to say that holiness is that which gladdens parents, is sometimes not true, and, in cases where it is true, viz., with good parents, is baldly obvious. We prefer, therefore, the view of the imperative. "Let a wise son make a glad father." If a man has a good son, let it be his one all sufficient gratifi- cation. This is, ad latguetti, a vital sense. Men toil for their children, and give themselves pain in their behalf to an ex- tent altogether heroic, considering how they abnegate self; but to an extent altogether disproportioned, as between their tem- poral and eternal welfare. This is one way we destroy our children. If their temporal inheritance is threatened, we are all on thorns ; but if they are doing well or doing ill in piety, we give it but little notice. The verb, therefore, as a jussive, means most. "Let a foolish son be the g^ief of his mother;" that is, an unconverted son. He may be all smiles and amiablc- ness, and the father's business may be doing well, but if he is a fool, spiritually, it should be his mother's grief. The one great effort of parents should be to bring their children among the wise. And now, reasons : — 2 Of no profit are treasures of wickedness ; but righteousness delivers from death. 2 Tre.isnrcs of wick- edness i)rofit iiolliinc; : but rifjnteoiisness de- livcrcth from death. Not " treasures of wickedness " in the sense of great amounts of it. Of course, that is unprofitable. Not treasures i!;ottcn by wickedness (Prov. 21:6). The sense is much more deep and catholic. The Proverl) means the treasures of an unsaved man. Let a wise son make a glad father, for a rich son, if it be l)ut the wealth of an impenitent, is positively without j)rorit. Do not strive for the worldly estate of your offspring; for if they be " wise" they shall have as much substance as is for their good ; and if they arc fools, no substance at all is better than the grandest inheritance, for, for this, they shall be forced to give account. Notice here,-again, (as in 14 : 11), the balancing Chap. X.] COMMENTARY. 127 of the Proverb. It does not say, " Of no profit are ircasiires of zvickediu'ss,'" but the treasures of righteousness shall be made effectual to blessing. But it intensifies in the second clause. The cases are numerous (Prov. 19 : 4; 13:12; 11:23; 10:28; 10 : 2, 3). So here : — " Of no profit arc treasures of wickedness^ but righteousness delivers from death," That is, the highest opulence of the dead sinner is of no possible profit : but the righteousness of the saved sinner, even without any opulence at all, is a fortune; for, like the "charm of the lamp," it wakes for him everlasting blessedness. 3 Jehovah will not starve the righteous ap- petite; but the craving of the wicked He willi^)"' he casteth away , ° the substance of the thrust away. I wicked 3 The lyORn will not suffer the soul of the righteous to famish : " Let a wise son make a glad father," for, when we are dead and gone, our children, if wise, will never have an ungratified desire. If they are wise, they will never want what is not for good, and nothing else will ever be withholden from them. If they are kings, and not Christians, their desires will ultimately be "thrust away;" but if they are peasants, and believe in Christ, they shall be kings. God with Christ will freely give them all things (Matt. 6 : 33). So then, can we will to them anything better.? "Appetite;" soul, literally; but one of those cases of the word (see 7 : 23) where it means throat or " appe- tite,'' as is partly proved by the antithetical expression. 4 He is poor who acts with a languid hand ; but the hand of the diligent makes riches. 4 He becomcth poor that dealeth ■n'itk a slack hand : but the hand of the diligent maketh rich. Not only will God provide for the wise, but wisdom itself is a provision. " He is {ci) poor [man) who acts [t/ie sluggard.)" Even if you leave your son rich, his very laziness is a wretched poverty. "The hand of the diUgent makes riches," even if it earn little ; the meaning being that active work is itself a treasure. Or, passing into the realm of piety, which is the one intended : — He is a poor man who is a sluggard in his soul's work, and a rich man who is awake and active. Our treasure is within. " My meat is," said our Great Exemplar, " to do 128 PROVERBS. [Chap. X. the will of him that sent me." And on our dying bed, our money will be of small account, but our work will be the splen- did fortune that will follow the believer (Rev. 14 : 13). Not ^' he becometh poor" therefore, (E. V.), but ''he is poor /' and not'' maketh rich" {Y.. V.), but "is rich" or "makes riches." This use of the Hiphil is frequent with Solomon. " Labor not to be rich " (23 : 4). " He that maketh haste to be rich " (28 : 20). In David, also, "When one is made rich " (Ps. 49 : 16). It would require counting to see whether the cases without the causative were not just as numerous as with the usual Hiphil sig- nification. It is not true, therefore, that " the hand of the diligent maketh rich" in a worldly sense ; and it forgets the supremacy of Jehovah's * disciplines. " Makes riches." There is, no doubt, a freshness of causative expression which can be thrown into all these passages without departing essentially from the idea " is rich." 5 He that stores in summer, is a prosperous son. He that snores in harvest, is a son to bring shame. 5 He that gathereth in summer is a wise son : but he that sleep- eth in harvest is a son that causeth shame. Which reads still more practically than the last. Good habits are themselves prosperity. The good, active Christian is necessarily welldoing in the world. "Prosperous;" literally, looking out, watching sharp ; and by so doing, "prosperous" or thrifty. The hard working Christian is a rich man, se ipso ; nay, re ipsa. We need not look at his earnings. He is "pros- perous" in his very state. Be a man ever so rich; and let him be ever so active in temporal affairs, yet, if he is sleeping in the great business of the spirit, the Wise Man has but one sweeping text: — He "is a son to bring shame." "Snores." This is the literal Hebrew, and is so translated by Maurer. 6 Blessings are upon the head of the just : but violence covereth the mouth of the wick- ed. 6 Blessings are for the head of the righteous man ; but wrong covers the mouth of the wicked. "Blessmgs:" not simply good things, but good things be- * " He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill.' (Ps. 113 : 7^. Chap. X.] COMMENTARY. 129 stowed by another ; not simply good things bestowed by an- other, but divinely bestowed as sacred benedictions. " Blessings are for the righteous" exclusively ; that is, for no one else. "For the head;" not the mouth, not the hand; because often without either's agency. On his head ; because unconsciously, and sometimes even when asleep. "But wrong." That is doing wrong. "Covers." That is, shuts up all chance for blessing. "Covers the mouth:" not covers the '''head" (ist clause), as though against unconscious gifts, but " covers the mouth" as though against the sinner's wakening desire for blessing. " Covers the mouth " that is, shuts up all chance either of feast or comfort. The total fruition of impenitents is evil, and that, in what they thought not evil but good. " Wrong " being wrong doing, it makes them a nuisance, and, being a nuisance, it isolates them, and makes it an evil that they should have any good. " No evil shall happen to the righteous, but the wicked shall be filled with mischief." Zock- ler and most of the commentators translate : — " the tnouth of the wicked hideth violence." But this grammatical rendering fails to tally with the first clause, and also forbids the beautiful translation of the eleventh verse, where the same second clause occurs, but where, as directed by the first clause, we translate by the same as in verse 6th, but with a strikingly obverse signi- fication : — " A well of life is a righteous mouth ;" that is, a well of life to others ; " but wrong covers the mouth of the wicked/* that is, keeps it from dispensing blessing. In the sixth verse good is shut out. In the eleventh verse it is shut in. Meantime the language is the same, and the difference is taught by each earlier clause. A foolish son, therefore, should be the grief of a mother because his mouth is imperviously closed against either blessing or being bless,ed. 7 The memory of the righteous man is a| . 7 The memory of the 11 • / ° just /J blessed : but the DieSSmg ; mame of the wicked but the name of the wicked rots. j shall rot. Not what he remembers, but what is remembered of him. He blesses after he is dead. So does the wicked, but, like most other growths in nature, by his decay, "Name;" that 6* I30 PROVERBS. [Chap. X. which Is known of a man. The " name of God" is what may be known of God. " The memory of the righteous," viz., of the church of God, is that which propagates her and causes her to hand down her strength. Our walk about Zion, our telling her towers, our marking her bulwarks is for this grand aim among the rest that we may tell* to the generation following (Ps. 48 : 12, 13). 8 He of the wise heart shall lift away the commandments ; and he of the foolish lips shall be the one entangled. 8 The wise in heart will receive command- ments : but a prating fool shall fall. The English Version, " The wise in heart shall receive com- mandments " is built upon the idea that the verb means to take, or to receive., and upon the obvious sense that this clause would then have by itself. But in what antithesis would it be to the other clause ? and really what point in its own significance } The word usually to take., means often to take away (Job 12 : 20 ; Gen. 27 : 35). We are unauthorized in such a supposition, but we seize upon it greedily none the less, and wonder that in the great embarrassments of the sentence, recourse has not. been sooner had to this full unravelment. " He of the wise heart shall lift away the commandments." ''^ Laws" would make a good translation. The word usually translated *' laics" has been seen to mean " directions" (i : 8). The word " commandments" (E. V.) might often be translated " laws." One set of passages would just change words with another. The word translated ^^ commandments" vaediicis ^xvcrnxWy something fixed. It answers to the New Testament *^ law" (Rom. 8 : 3), and is adapted to the reasonings of the Apostles. " He of the wise heart " means the truly wise. If e of the fool. heart might seem good for the rest of the sentence. But a deep philosophy reminds the in- spired man, that men are not such fools as to believe in sin, as the pardoned Christian does in holiness. They know a great deal more than they either act or utter. A vast deal of the worldliness of men is a mere lip service, like that to the Al- * " fi " is in Italics. One object of one generation's faith is, to go sounding on to an- other. ChapX.] commentary. 131 mighty. And, knowing that the lost man is aware of his per- dition, and has been told his folly, the Proverb does ftot ac- count him a fool in his deep sense, so much as superficially, and in the mad actings of his folly. In his ^^ heart" he knows he is deceived. In his " lips" he is constantly deceiving himself. In his acts he keeps up a fictitious life. In his picture the in- spired Solomon declares that the wise in heart shall take away, that is lift off and get rid of judicial guiltiness, but that the fool, or, as the original root is, the turned aside or crooked in his lips, shall be the one that shall be left "entangled." For along while this last verb was a perfect mystery. It occurs but four times in the Hebrew ; and the old writers have translated it in almost every imaginable way. At last its Arabic cognate was found to occur often, and to mean undoubtedly, io fall prostrate. This, therefore, became the later rendering. But a closer in- spection of the facts shows that the Arabic cognate has two meanings, and that one of these is, to be ensfiared, or roped in j perhaps, originally, to fall into a trap. This is the meaning we are emboldened to propose. It begets immediately a fine evangelic sense. It achieves an entire antithetical balance. And when our last clause reappears, as it does bodily in the eleventh, it completes that verse, and lifts it out of the same embarrassments, and the same want of logical completeness as have been witnessed in the present. 9 He that walks in integrity, walks securely ; ^p^iJ^.l/l^lueThfu'l- but he that makes his ways crooked, shall ■ ■ • ■ be made to know it ly : but he that per- verteth his ways shall be known. "In integrity." i:hQxoo\.v(\e.3.ns to be whole, to be complete. To walk in integrity means to act according to one complete scheme ; not as the fool does (v. 8), behaving one way, and believing an- other. It means to aim for ''something stable" (2:7); and, hence, of course, not to lay our plans so that we ourselves know they must ultimately fail. ''He that walks in integrity, walks se- curely ;' that is, must certainly succeed. " But he that makes his ways crooked." This is the same idea; knotvs the straight, but takes the crooked; the man who knowingly takes a path that 132 PROVERBS. [Chap. X. does not seem to him right. The well-pointed prediction seems to be, that in the end of his journey his folly shall be forced upon his notice. "Be made to know." It is the Niphal. And yet it is not " be knozvn " (E. V.). It is to be rendered like some rare Niphals (see Jer. 31 : 19), where the oidinary passive gives way to a causative passive in the form we have translated. 10 He of the lowering eye shall give sorrow, ! ,-, ^^^'^^^ ^J^^^f^ and he of the foolish lips shall be the one sorrow: but a prating 1 J -^ fool shall fall. entangled. j That particular closing of the eyes which implies deep thought, and which, when mixed with enmity, implies schemes of vengeance, is plainly the thing which this sentence indicates. The verb occurs but five times. It means to clip. Once it is translated literally (Job. Tfi : 6), " I also am clipped (or nipped, like a potter's lump) off of the clay." Once it is applied to the lips (Prov. 16:30), "Clipping (or compressing) his lips, he brings evil devices to pass." The other three times it is applied to the eyes. It means in each that " lowering " of the " eye " by half closing or corrugating the brow, which betokens thought, and, ?f hostile, patient mischief. " Winking with the eye " is in our English version ; but that is more cunning and less terrible. " Neither let them wink with the eye, etc.," (E.V.) (Ps. 35 : 19). '^ Zet them not have a lowering eye." In Prov. 6 : 13, the idea of enmity is thrown out. '"'' He has i?ieaning in his eye." In Prov. 16 : 30, as already said, clipping or compressing is talked of as of the lips, but with the same general significance ; tight-lipped or compressed plotting or resolution ; with this peculiarity, how- ever, that eyes are also used, and with another verb, that means also to close, and which sheds light, therefore, upon this other. " Shutting his eyes to devise upturning things, tightening his lips, he accomplishes evil." The Wise Man, therefore, is giving us a picture of the Almighty. He was speaking in the last Proverb of men finally finding out their folly, and now he in- troduces the Most High. ^^ He of the loiucring eye shall give sorrow." That is, there is One, knitting His brow, and patiently scheming His vengeance all the time. The righteous will know Chap. X.] COMMENTARY. 133 how to eccape, but here, as in the eighth verse, " he of the foolish lips shall be the one entangled." II A fountain of life is the mouth of a right- ." "^^^ ■"""^'^ "f^l o narhteous ;«rt« /j- a well eous man ; but wrong covers the mouth of the wicked. o f life : but violence covereth the mouth of the wicked. A church is but a body of righteous men. What would the world do without the church .? The influences of a church, and that a land is ruined without a church, and that one generation hands on the worship of God to another; all are illustrations on a grand scale of how the mouth of the righteous is a fountain of life. A good man will constantly be doing good to others. And this introduces that clause we spoke of under the sixth verse as appearing here under an obverse meaning. The clause is literally the same; but in the sixth verse it means, "Wrong covers the mouth of the wicked," so that he can taste no bless- ing ; while in this case it means that wrong so covers his mouth that he can give no blessing; so keeps him from any possible usefulness, that he cannot utter good, or make his mouth, as the righteous can, ''^ a fountain of life" to all about him. 12 Hatred stirs old quarrels ; I /.? Hatred stin-eth up T^ . ' Strifes: but love cover- but love covers all SmS. I eth all sins. The " wrong " that shuts the mouth of the wicked from being ^^ a fountain of life" opens it as a fountain of death. A merely "worthless man," a "sluggard," says chap. 6 : 14, is "putting forth causes of quarrel all the time." " Hatred," which is some- thing more positive, but which, after all, is but the absence of holy affection, may, therefore, well be said to stir up old quarrels, X\'i.txdi\Vj,'''' causes of strife." These things widen interminably. Only one agency can smother their growth. A pious affection, called in the language of this text, " love," under the arrange- ments of the covenant of grace, will stifle sin, and finally utterly eradicate it, not only in the soul where it begins, but in many another soul, to whom it may be a fountain of blessing. For, " Brethren, if any of you do err from the truth and one convert him, let him know that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a 134 PROVERBS. [Chap. X. multitude of sins." " Quarrels j" chiefly between God and the soul. 13 Through the lips of the discerning wisdom is found ; but a rod for the back of the senseless man. 13 In the lips of him that hath understand- ing wisdom is found : but a rod is for the back of him that is void of understanding. " Through the lips of the discerning," that is, of the Christian, other men, that is men not " discerning," get " wisdom." If we will think a moment, men get it in no other way. " Faith Cometh by hearing" (Rom. 10 : 17). The church hands itself down, by the blessing of heaven, from lip to lip. But then from the same lips comes " a rod," The good man, not listened to, becomes a scourge. Christ himself becomes an instrument of death. " Through the lips of the discerning wisdom is found ; but a rod for the back of the senseless man." 14 The wise store away knowledge ; but the mouth of the fool early ruin. 14 Wise me?! lay iid knowledge : but the mouth of the foolish is near destruction. " The wise," by their very living increase their light. They " store " it. Each several wise act lays up a higher intelligence. Each separate bad act lays up a more thorough "rviin." " Early ;" literally, "near " (E. V.). I i. The wealth of the rich is his strong city. I 's 7^*? V<;^ '"^"'^ J . . , . ° -^ wealth IS nis strong The destruction of the poor is their poverty, city : the destruction of the poor is their pov- I erty. " The wealth of the rich " even in this world is their great capital. Wealth earns wealth. "The destruction of the poor" is the helplessness and friendlessness and creditlessness and lack of instruments incident to "poverty," In the spiritual world the distinction is entire. The rich gets richer, the poor gets poorer, and both by inviolable laws. All works for good for one, and all for evil for the other. The last Proverb explained it. Wisdom, by its very nature, grows, and so does folly. All other interests vibrate ; sometimes worse, and sometimes better. But Wisdom, like the God that cliose it, has no " shadow of turning." If it begins in the soul, it grows forever. If it does Chap. X.] COMMENTARY. 135 not begin, it grows more distant. There is never rest. " Wealth " in the spiritual world, by the very covenant, must continually heap up; and poverty, by the very necessities of justice, must increase its helplessness. The next verse still advances the idea : — 16 The labor of a righteous man serves as life : I . ^^ The labour of the .", , . ^1. . 'righteous tendetk to the gams of a wicked man as a sm-offermg. life: the fruit of the I wicked to sin. * The labor of a righteous man serves as life ;" (i) because it is a good thing in itself; (2) because it procures good, each stroke earning its pay ; (3) because it increases, and that on forever, making us holier and happier, and making others holier and happier through the endless ages. It " sen^o- //j*^," and the whole drift of the sentence marks it as a Proverb of but one clause. "He that hides hatred with lying lips," and goes to work secretly to defame and villify, is double-paced in his trans- gression. "Fool;" not the word that means crookcd,hwi the word that means /c//, and, therefore, stupid. He thinks it is the victim that is deceived ; but God is the avenger of all such ; and it is " himself" that is " the fool." " He that hides hatred" is, perhaps, not a sinner ; and this may be another reason for the second sense. But " he that hides hatred with lying lips" is a most insidious sinner; and the sending forth " that which creeps" Avhich is the original expression, is a most admirable account of these fair-spoken ministers of hate. In this close connection, Solomon remembers that men with- out malice often make mischief: v. 19 — " In a multitude of words trespasses never cease, " A man of inordinate talk, runs inordinate risk. He must be a God that can talk all the time and never trespass. And, therefore, as blunders " come home to roost," he is a prosperous man who reduces the volume of his speech. The verb translated "prospers," means to be intelligent, in many places ; but, in many more, it grew to mean to prosper. As in Joshua (1:8), " Then shalt thou make thy way prosper- ous, and then shalt thou have great success." Therefore we do not say " wise " (E. V.), but we present the whole sentence thus : — 19 In a multitude of words trespasses never cease ; but he that restrains his lips, prospers. 19 In the multitude of words there wanteth not sin : but he that refraineth his lips is wise. Still, speech is a great blessing. Wisdom, like a posture- master, must balance herself. One Proverb is poised against another (see Prov. 26 : 5) : — 20 Choice silver is the tongue of a righteous man. The heart of the wicked is as a scrap. 20 The tnnRiie of the just iV rtj choice silver : the heart of the wicked is little worth. Chap. X.] COMMENTARY. 137 21 The lips of a wise man feed many ; but fools die for want of heart. 21 The lips of the righteous feed many : but fools die for want of wisdom. " Choice silver is the tongue of a righteous man ;" because the whole church has been built up by it. It is the great instru- ment of salvation. " The heart of the wicked " is mentioned, and not the tongue, to make the second clause more intense. He is a curse throughout. " As a scrap ;" we translate literally ; though the noun is so uniformly translated " little^'' that it has hid the primary rendering. To a Hebrew eye it would wear its original look of a slight chip or scraping ; and becomes here most graphic in its particular text. " T/ie tongue of a righteous man is choice silver ; the [whole) heart of the wicked is as a scrap." He has no value to himself, and none to his Maker, except as a warning against the waywardness of others. There follows a Proverb that fits on to this idea of worthlessness. " The lips of a wise man feed many," but they can not feed any one who has no heart. " Fools die for want of heart." We have seen a Pro- verb (v. 13) going farther and saying, that, while " through the lips of the discerning wisdom is found, a rod " also comes from the same source to " the back," literally *' of the man without heart." The letter killeth (2 Cor. 3 : 6). The tongue of the wise is not a blessing in itself. But now mark a power that is : — 22 The blessing of Jehovah that itself makes wealth ; and He adds no sorrow with it. 22 The blessing of the Lord, it maketh rich, and he addeth no sorrow with it. "Blessing;" i. e., an uttered thing, like the words of the wise. But while the tongue of the wise may be either for life or death, Jehovah speaks and directly gives life. *' The blessing of Jeho- vah itself makes wealth," and (not like the word of the wise) " He adds no sorrow." " The letter killeth, but the Spirit giveth life." The preaching of the truth may be to them that perish foolishness, but the blessing of Jehovah has always but one re- sult. The first blush of His favor carries with it all good things. " Makes wealth /' one of those mongrel Hiphils already alluded to (see V. 4). The blessing of Jehovah is itself the ^^ wealth." 133 PROVERBS. [Chap. X. 23 As a jest to a fool is the execution of a', -} ^' ",^ sport to a I lool to do mischief: purpose 5 but a man of under- but it is Avisdom to a discerning man. [standing hath wisdom. A senator, or judge, a king, full of the cares of state, might seem to have a grave purpose. But ask him ! If he says that life is a cheat, and that he is working for an eternity of pain ; then cannot I say, that it is a life of jests.? If a man can give no good account of his business, or tell where its profit is, then " as a jest is the execution of {his) purpose." The difference be- tween the lost and the saved is, that to one it is but trifling to live; to the other it is the gravest "wisdom." ^^ As a Jest" ig thought by some to mean, as a happiness, as a thing to be rejoicea in. " Purpose " would then mean a bad purpose, and that most generally is the sense. The text then would read, " To a foot the execution of his wickedness, but to a discer?iing man, wisdom, is as a thing of joy." Zockler ordains this rendering; but it is less racy in its sense, and no stronger on the whole in its grammatic motive. What the wicked knows as to his trifling, he knows also as to his guilt and danger. He has fears, therefore ; and the Wise Man announces that : — 24 The fear of the wicked, it shall come upon him : but the de- 24 What the wicked man dreads comes of its own nature upon him ; and a desire of righteous men shall he 'haii be grantef.^"°"' gratify. I " What, etc. ;» literally, " the fear " (E.V.), i. e., the object of his fear. " Of its own nature." Such is the force of the emphatic pro- noun. It must not be neglected. A farmer may fear a flood, and it may never come ; but a sinner fears wrath, and it comes past doubt. It travels needfully, and as ^' of its own nature." See another strong intensifying: — The fear of the "wicked" comes upon him : but not only does the fear of the righteous not come upon him ; not only are his desires granted ; and not only do they take the place of his fears; but, as one of the amazing and awful doctrines of the word of God, the fear of the wi- ked coming and crushing him, shall itself fulfil " a desire of righteous men." Hell shall not mar the joy of the saints, but (alas! sad Chap. X.] COMMENTARY. 139 doctrine !) the torture men endure shall seem necessary in Heaven as among the " strange works " (Is. 28 : 21) of the Almighty. Then, as to the thing which the sinner fears, the Wise Man describes it : — 25 There is as the coming up of a whirlwind, and the wicked is no more ; but the righteous is an eternal foundation. 25 As the whirlwind passeth, so is the wick- ed no more : but the righteous is an ever- lasting foundation. Mark in this the suddenness^ the thoroughness and the helpless- ness of the sinner's ruin. The righteous may be poor, and, in his sinful state, anything but a stately building to the Lord, but in his meanest infancy he is "a foundation," Very little ap- pears above the surface. But he is the basis of all that is to be built, and that basis is to be "eternal." Other readings may be possible : — " As the whirhvind comes up and is no more, so the wicked ; but the righteous, etc.'" Again, " When the whirl- wind passes, the wicked is no more, etc." This last has many advocates. Our own, however, is more regular in grammar, and depicts with more graphic force the sudden destruction of the ungodly (Matt. 7 : 27). It is not to be wondered at that God should thus sweep away the slothful. They are an offence to Him : — 26 As vinegar to the teeth and as smoke to! 26 As vinegar to the , '^ teeth, and as smoke to the eyes, the eyes, so zV the slug- so is the sluggard to them that send him g?;;f '° '^^"^ '''^' '^"'^ forth. I " Send him forth." How mad it would seem for God to up- hold a creature, and inspire the motions of his life day by day, when, like " smoke to the eyes," he is an abomination. That the wicked, therefore, should be hurried off the earth, is not wonderful, and might seem to favor the English Version in what follows : — 27 The fear of Jehovah makes great days ; but the years of the wicked shall be made little. 27 The fear of the Lord prolongeth days : but the years of the wicked shall be short- ened. But the Wise Man modifies the Proverb to suit the facts. I40 PROVERBS. [Chap. X. ** The fear of Jehovah " is not certain to prolong a man's " days," and sometimes shortens them, as in the instance of Christ him- self. And when they have been laid in the grave, the righteous and the wicked have the same eternity. But the righteous days are " great " and noble, and the wicked's days are mean and small. And this is the meaning of the Proverb. " Made little," literally, ^''shortened'''' (E. V.). We thought at first that this was decisive against our sense, and against our rendering of all the verses expounded in chapter third (2 : 16). Our thought of this was increased by Job 14 : i, and by all the expositions. But when we turned to Ps. 102 : 23, our own sense was won- derfully confirmed. That verse reads (E. V.), " He weakened my strength in the way; He shortened my days:" where " shortened " must have a sense coincident with continued liv- ing. And what that sense is, such passages as these : — " Is my hand shortened .?" (Is. 50:2); "The soul of the people was shortened," (Num. 21:4; see also Mi. 2:7; Judg. 16 : 16 ; Job 21:4); " The days of his youth hast thou shortened," (Ps. 89 : 45), and nearly all the other instances strikingly confirm. The meaning is. Wisdom makes our days grander and grander, and Impenitence makes them weaker, and always of less ac- count. This is so, even if the righteous is a feeble man, and the wicked one bold and confident :-x" The hope ;" literally, the pain- fttl, patient 7vaiting, the being in pain, like a woman in travail : — ■ 28 The hope of the^righteous turns to joy ; | rigtJouLtF/Vjkd! ness : tion o: perish while the confidence of the wicked per- ness : but the expecta- • , tion of the wicked shall ishes. The Proverb means this literally. " The hope of the righteous {itself) turns to joy." Faith is the beginning of felicity. " The confidence of the wicked;" as, for example, in getting ri* h, or rising high : the assurance of the impenitent man, even if he finds it well placed, "perishes," as of its very nature. "The world passes away and the desire thereof." The lost may have had all he wished, but his very wishes perish at the last day (John 2:17)! Chap. X.] COMMENTARY. . 141 29 The way of Jehovah is a fortress to the upright, but ruin to the workers of iniquity. 29 The way of the Lord j'j strength to the upright: but destruc- tion shall be to the workers of iniquity. The English Version misses everything here, and in the second clause gives us an instance of a rendering that ought to have disproved itself by its useless and unmeaning truism. A Proverb, we may be sure, is a shrewd speech. This Proverb is an exceedingly sagacious one. "The way of Jehovah;" not the way He marks for us, but the way He personally walks in ; (as, for example. His way of justice). " Is a fortress to the up- right." To Gabriel, for instance, it is the arch that shelters him forever ; to the poor saint it is a sworn certainty of defence ; but to the wicked it is an eternal vengeance. The way of mercy ; that is, in the cross of Christ ; is life unto life to the saint, and death unto death to the rebellious sinner. Elihu pictures this in the outward creation (Job 36 : 31). " For by them" (that is, by the same elements of nature) " judgeth He the people; He giveth meat in abundance." The same showers fertilize the fields, or tear to pieces with a deluge. It is foolish to make a matter of faith of anything but par- tially revealed, and that, because slenderly important. Where the righteous are to live after the resurrection, is an affair of matter, and not an affair of momentous faith. It may be in some other system. But this next Proverb, and many another verse of the Holy Word, seems to indicate this " earth" as being heaven ; that is, this earth, when finally restored : — 30 The righteous man shall not be moved for- ever : but the wicked shall not inhabit the earth. 30 The righteous shall never be remov- ed : but the wicked shall not inhabit the earth. " Moved," not " removed " (E. V.), but shaken : shall not be seriously disturbed. 31 The mouth of the righteous blooms forth L 3^ Th|--^|?/^^';f wisdom : dom: but the froward but the upturning tongue shall be cut out. | tongue shall be cut out. The figure here is of a sprout, or seedling which has the 142 PROVERBS. [Chap. XI. capacity to grow forever. " "Wisdom" is such a tree. It grows from "the mouth" of the good man, and will grow forever; that is, the good man will incessantly spread abroad wisdom. God, who is invisible, spreads abroad wisdom only through the creature. But the ungodly " tongue," overturning everything, and, in this world, being the great instrument for leading others astray, will be put in a condition to be foiled of such an in- fluence : as the inspired sentence expresses it, will "be cut out." 32 The lips of the righteous man are instinct with kindness : but the mouth of the wicked with subver- sive things. 32 The lips of the righteous know what is acceptable : b u t t h e mouth of the wicked speaketh frowardness. "Are instinct with;" literally, " kno7v :'' meaning that they live in that thought, and are moulded by it in all they do. The last word in the sentence is the same as in the text before. " The tongue of iipturnings" (v. 31) ; i. e., the tongue that would disturb and overthrow. The tongue of every impenitent is in- stinct with influences of ruin. Solomon affects such sentences as express as intrinsically as possible the essential conditions of our living. A FAi.STE balance is abomination to the Lord: but a just weight is his delight. CHAPTER XI. I False balances are an abomination to Je- hovah : but a full stone is His delight. This is repeated, with varied language, three times (16 : 11 ; 20 : 10, 23). The tendency of all the commentators is to treat it as descriptive of men. It seems conspicuously to be as- serted of the Almighty. Sentences like chap. 10 : 29, " The way of Jehovah," i.e.. His mercy and His gospel tenderness, are " ruin to the workers of iniquity," make the doctrine a very timely one, that God is in His very essence just; that He takes no liberties of an arbitrary nature ; that He is the administrator, not at all of fate, for this is blind and unreasoning, but of eternal rectitude ; that we need give ourselves no care of our Chap. XL] COMMENTARY. 143 government, for that He has no temptation to do us wrong : because " false balances are an abomination to Jehovah, but a full stone is His delight." " Stone ;" a very ancient material for weights, which gave its name to the class long after it ceased to be employed. It is still a weight in Britain. " A tail stone " means an honest weight. Stone, not rusting, was not change- able. "Delight." This is rather a strong version. It only means, that the Almighty has the eternal desire to be absolutely just. Omniscience, omnipotence and this desire vcin?,i make an immaculate administration. It is enough for the wicked to be " a smoke to " God's " eyes " (10 : 26). He will not, by a false balance, become an abomination to Himself. 2 Has pride entered ? then enters shame ; but with the lowly is wisdom. 2 IVhen pride com- e t h , then c o m e t h shame : but with the lowly is wisdom. Gabriel is the prince he is, solely from the Spirit. It is be- cause God gave him the Spirit, that he remained in grace ; and it was because God took the Spirit, that Satan fell into apos- tacy. " Pride," therefore, is a mad vanity. If false balances are an abomination to God, He would not be apt to let ''pride " flourish. And yet pride does flourish in worldly things. The " shame " here must mean that spiritual contempt which looks to the whole eternity. It is only (i) out of contempt for him, that God lets a man be proud ; and it is only (2) contempt and " s/ia;ne " that can follow -upon the proud thought. Pride itself is an evidence of God's contempt. And being " humble " not only (i) invites "Wisdom," and makes her feel at home; not only (2) flows from Wisdom, because she is at home, but (3) actually "is msdom." The word "with" is a very intimate one It would not do to say, Has humility entered? There also enters wisdom; for humility is Wisdom, and could not exist unless Wisdom had entered already. • 1 1 J il, • T The integrity o f ■z The integrity of the upright leads tnem . ^j,^ upright shall guide but the slipperiness of the spoilers makes ^h-:jut^^the^p^er^- themselves also a spoil. ors shall destroy them. A man, to be led, must have a way; and, to have a way, he 144 PROVERBS. [Chap. XI. must have an end at which he is aiming. The end of the " up- right" man is righteousness itself. If the great joy of heaven is uprightness, and the price of wisdom is above rubies, of course, " integrity " is the best guide in the world, because, of course, righteousness is the best guide to righteousness ; and, poor or rich, the righteous man is always advancing in his treasure. Righteousness is also the best guide to happiness, for no good thing shall be withholden from them that walk uprightly. Sin, on the other hand, by increasing itself, is itself its own seducer. It may be boastfully rich ; but the wiles " of the spoilers make themselves the spoU." Poverty and wealth make not the dif- ference, but our intrinsic state; — that is our wealth or ruin. "Also." The particle and ox also has given trouble, and led to a various reading; but such particles are, no doubt, seldom mistakes, and " aAi? " in this instance connects the '"''spoilers" with their victims. The " slippertness of the spoilers " may do mischief, but rest assured, says the Wise Man, it " mahes a spoil also, of themselves." "Wealth," therefore, is not the question: — 4 Wealth profits not in the day of wrath : but righteousness delivers from death. 4 Riches profit not in the day of wrath : but righteuusness deliver- eth from death. How badly led those are who are not righteous, appears in this : — that while " righteousness " does everything for a man in journeying to his end, " wealth " does nothing for him. " Wealth" which seems to be the great guide of the human family, not only cannot dehver, but cannot profit in the crisis of fate. While " righteousness" all covered with stains, lets no day go to waste ; lets no mile be utterly lost ; lets no fear ever be realized ; still grapples ^a man's hand ; and still guides a man's tread, till he steps at last into the regions of safety. 5 The righteousness of the man of integrity levels his way : but the wicked shall fall by his wickedness. 5 The righteousness of the perfect shall di- rect his way : but the wicked shall fall by his own wickedness. " The righteousness of the man of integrity " is perfect only in heaven, and how it "levels his way," appears best by the per- Chap. XI.] COMMENTARY. 145 feet facility of walking in that bright abode. It will be no trouble there to travel forward. While more work will be done in heaven than here, yet there it is done so easily that it is called a " Rest." The paths of this world are not only difticult, but deadly. "The wicked" will not only struggle, but "fall" in them ; and the roughnesses at which he stumbles, are not ever in the paths themselves, but really in his own "wickedness," 6 The righteousness of the upright delivers them : but by desire are the treacherous taken. 6 The righteousness of the upright shall de- liver them : but trans- gressors shall be taken in their own naughti- Men are made by their desires. " The righteousness of the upright delivers them;" literally, draws thet?i or snatches them away. Life finds us in a deadly land, and " righteousness^^ which is a matter of " desire,'' draws us, and, step by step, leads us out, and lands us on a better soil. The " desire " of the wicked not merely fixes where it is, but leads on deeper. The " desire " of the lost is the bait that ruins him. However mis- leading to others, he is specially " treacherous " to himself " Desire " after the poor things of life becomes the bait to trap him into ruin, just as piety is drawing away from it the regen- erated man. 7 By the death of a wicked man hope is lost ; and the expectation of sorrowing ones is lost already. 7 When a vicked man dieth, his expecta- tion shall perish ; and the hope of unjust tnen perisheth. It is sad to be drawn into ruin by ''''desire " (last verse) ; be- cause it breeds only "hope," and that is sure to perish. "The world passes away, and the desire of it" (i Jo. 2 : 17). "By death," the stately sinner, who has succeeded everywhere, must part with his "hope;" and before death the "sorrowing ones," who are left nothing but a desire ; that large class of men whose life is negative, and whose joy has gone out in bitter disappoint- ment, are well characterized by our Proverb as those whose " expectation is lost already." " Already " is expressed by the perfect tense. The first clause had the future. 8 The righteous is delivered from distress : L f , j^/, ^'f '.^^ Jf and the wicked comes into his room. jtroubie, and the wick- 7 led Cometh in his stead. 146 PROVERBS. [Chap. XL "Delivered." The original is, ^^ dra^vn out,'" or ^^ drmun away." It is well to keep this in mind. "The righteous," whether suddenly or gradually, beyond all doubt, eventually, is drawji out of strait ness, or "distress;" "and the wicked," gradually, or suddenly, enters in. 9 By the mouth the ungodly destroys hi- neighbour : but by knowledge the righteous are de- livered. 9 An hypocrite with his mouth destroyeth h i s neighbour : but through knowledge shall the just be deliv- ered. "The mouth" may stand for all mutual influences. "The ungodly," by his influence, "destroys" others. "But by knowledge." No word could be better chosen. By light, i. e., by one spiritual ray, temptation takes a new place with us. Be- fore, temptation hurt us ; afterward, it works with other things for our good. When God converts a soul. He gives it light. That light makes it invulnerable. All things afterward help it. "Virtue may be assailed, but never hurt." Satan is one of the blessings of a Christian. " By the mouth the u7igodly destroys his neighbor, but by knowledge the righteous are delivered." Though the speech of one sinner destroys another, the righteous, by the knowledge that is born within them, are drawn out. " All that is born of God overcometh the world " (i Jo. 5 : 4). Light, which is the sum of the new birth, bespeaks every grace and delivers from all danger. 10 By the good of the righteous a city exults : and by the perishing of the wicked there is a cry of joy. 10 When it goeth well with the righteous, the city rejoicelh ; and when the wicked per- ish, there is shouting. " By the good ;" not " in the good" (Zockler) ; not " when it goeth tvelV (E. V.). "By the perishing of the wicked;" not ''^ when the wicked perish." A city is very far from exulting in the good of the righteous, or in the destruction of the wicked. But " by " or " by means of," as the unacknowledged cause, there comes the exulting and the shouting. That is, a city is blessed by the prosperity of righteous men. "Good," This word cannot be translated. It means both good and goodness. If we say "good," the " good of the righteous " will mean their C.iAP. XL] COMMENTARY. i47 welfare. If we say ''goodness;' it will mean their piety. The word in the Hebrew means both. The text, to be complete, must confine itself to neither. Our translation is necessarily ambiguous. The city is not only blessed by the good that characterizes the righteous, but by the good that happens to them. How glorious this becomes when " the righteous " mean the Church ! The wilderness and the solitary place have been glad for Her. It is true of all the universe. As the history of Heaven and Hell, the '' good of the righteous " and the '' perish- ing of the wicked" will breed universal benefit. It was such texts as these that moved the Papists to realize the good by actually slaughtering the wicked out of the land. II By the blessing of the righteous a city isLfVhe^ight the'cky '•'•1 is exalted: but it is lifted up : but by the mouth of the wicked pulled down. overthrown by the mouth of the wicked. 12 He that is void of wisdom despiseth his neighbour : but a man of understanding hold- eth his peace. Piety is in proportion to usefulness. If a Christian does not bless his city, it is a mark against him. Bless means to^ i?ivoke good. The English means to do good in any way; but i^^ He- brew there is more confinement to what is primary. "The mouth of the wicked" pulls down a neighborhood by every form of teaching. "The righteous" builds it, and especially by prayer. 12 A heartless man is contemptuous to his neighbor : but a man of discernment is silent. " A heartless man;" a wa« destitute of heart. All such are titles of the unsaved man. " Is contemptuous to his neighbor." The same negative state, i. e., a want of the Spirit, and hence a want of benevolence, not only keeps men from blessmg their city (v. ii), but makes them " contemptuous:' Others' mterests do not weigh a feather. See a fine description of this in i Cor. 13, where men are supposed even to "behave unseemly" from this high theologic fact. They do not care for their neighbors, and, therefore, do not care to behave well. If a neighbor is disgraced, they are too " contemptuous" to care for its effect. 148 PROVERBS. [Chap. XL They are reckless in their talk of his disgrace ; while " a man of discernment is silent." This is more fully exhibited in case of positive secrets. An unsanctified man rips them cruelly open. A man " of a faithful spirit " does the very opposite. He tries to cover them, when they have begun to come abroad. The unsanctified man (lacking benevolence) loves the slight gratification of a prurient scandal better than his neighbor's peace. Hence what fol- lows : — 13 He who goes tale-bearing lays open secret counsels: but he who is of a faithful spirit covers up a matter. 13 A talebearer re- vealeth secrets : but he that is of a faithful spirit concealeth the matter. *' "WTio goes tale bearing." The expression comes from trad- ing. He who gads about to indulge in gossiping, will gratify his taste by scandals that he did not intend to divulge. " Se- cret counsels ;" that formal divan, where purest privacy is the thing that has been expected. It is these slight lusts, as we think them, that divulge character. It is a lack of love (i Cor. 13). The man that is born again, will be '''' of a faithful spirit,'* and will scorn to gratify scandal at a neighbor's cost. Such a man speaks, however, where speaking will do good : — 14 Where there is no helmsmanship a people fall: but by the greatness of a counsellor there is salvation. 14 Where no counsel is, the people fall : but in the multitude of counsellors there is safety. Care seems to be taken after a Proverb lauding silence, al- ways to put in a eulogy of speech (see 10 : 20, 21). Secrets are not to be hid until the whole community is one covered over wickedness. The same faithfulness that conceals a secret, intrudes counsel, and grasps control, and saves the people by that leadership that the pious alone are intended to achieve. "Helmsmanship;" from a root meaning a cord; hence the tackling of the helm ; and, now, that princely guidance, which piety in the world (though the world does not think so) does actually bestow. "Salvation." The inspired sentence-maker is always managing what the music men would call a crescetuiOy Chap. XL] COMMENTAR Y. 149 for the second clause. The first clause speaks of the people as falling, the second clause not only as not fallings but, though fallen, as actually raised. " Where there is no helmsinanship a people fall ^ but by the greatness of a counsellor there is salva- tion," ''By the greatness of a counsellor. " Nothing is so strong as that "poor wise man" (Ec. 9 : 15), that delivers the city. Above all, nothing is so strong as that Mighty Counsellor vf\iO is, perhaps, more than hinted at in the words of our text. For : — 15 The evil man does ill because he is surety for a stranger : but a hater of sureties is the believer. 15 He that is surety for a stranger shall smart J'oy it ; and he that hateth suretiship is sure. See our treatment of these passages, chap. 6. "The evil man does ill ;" that is, the impenitent sinner may trace all his evils to a sad case of suretyship. The Hebrew is so plain that different intensive readings would not have been invented for it, if this doctrinal sense had been one sooner to be main- tained. " The evil man;" literally, the masculine adjective. It means " evil " in all senses, even down to unfortunate j the hapless man. " Does ill ;' i. e., does ill in all senses. "Shall smart for it" (E. V.) ; a grasping after an intensive force where one is let slip that is much more obvious. Taking the greatness of the " Counsellor" as it has gone before, and the " Woman of Grace," as immediately after, and there are sufficient hints in the context to give all the most doctrinal interpretation. All evils of the evil sufferers spring from one implication with Adam; a suretyship that we may renounce at pleasure; a liability, in which we stand to a Friend (6:1); a liability, therefore, which we should importune Him out of, as our im- mediate care ; giving neither sleep to our eyes nor slumber to our eyelids (6:4): for, a " believer," that is, one who trusts this great Friend, and casts himself upon His clemency, is one who hates this ancient curse, and will deliver himself out of it by every importunity in his power. This is, if anything, a little too advanced ; and we paused long before we discarded the wording, " He who hates sureties feels secure." Doubtless such an idea is meant to be included. Moreover, " believer' is not I50 PROVERBS. [Chap. XL an Old Testament word, and we cannot match the Hebrew in exactly so advanced a sense (though see Ps. 21:8; 32:10). But the most advanced sense, with the Holy Spirit, if just, is, doubtless, the most just, because it is most exhaustive of all the significance of the passage. The clause, as we give it, contains all senses up to the most extreme. 16 Grace gets hold of glory; and the violent get hold of riches. 16 A gracious woman retaineth honour ; and strong 7nen retain riches. " Grace ; " literally, " The Woman of Grace." It sheds a strong light upon the " Woman of Folly " (9 : 13). If that could be translated simply " Follj," this could be translated simply " Grace." The " JFoman of Grace" therefore, is '"''grace " personified. And " Grace getting hold of glory " means that we arrive at glory after all that surety (v. 15) under the curse, simply by the ^^ grace" of Christ. "The violent get hold of riches." Our Saviour repeats the thought (Matt. II : 12). Men without law break in by " Gra^e" not by right. " The kingdom of heaven suffereth violence." " Grace gets hold of glory, and the violent get hold of riches " for, as our Saviour expresses it in the same verse of the evangelist, — "• The violent take it by force." And yet it is no violence to others, but a great blessing : — 17 He who manages for his own soul is a man of mercy : and he who afflicts his own flesh is cruel. 17 The merciful man doeth eood to his own soul : out he that is cruel troubleth his own flesh. The best thing a man can do for the universe is to get him- self off from the curse of Adam ; and the crudest infliction upon his race is to leave "his own flesh " in chains. God will over- rule everything, and will make even hell a blessing. But we are speaking of things direct. " The tender mercies of the wicked are cruel." Their mere life breeds death. Their most admirable courtesies, on that very account of their moral love- liness, breed ruin; and, like the walking pestilence, tliey carry it wherever they may journey. "Manages for;" literally, deals for, whether well or ill. In cases like the present, ivcll is im- Chap. XI.] COMMENTARY. 151 plied. The majority of commentators invert the order, — " A merciful ftian manages tvell for his own soul, etc." But this is not the order of the Hebrew, and is not the most important sense. 18 A wicked man doing a deceiving work, }^ The wicked work- _ - - R - o _ . ' eth a deceitful work : but to him that soweth righteousness shall be a sure reward. and he who sows righteousness having a true reward, "Work;" the whole life-work. "Deceiving." It pretends to be of value, but is an injury. "And he who sows righteous- ness ;" he who makes all of life a seed-time, and lets the seed sown be ^''righteousness/' "having a true reward;" not only a real reward, but a reward accurately measured; just as much reward as he sows righteousness ; the whole of an impenitent man's life being a mistake ; the whole of a righteous man's life being a seed-time, because the seed is righteousness, and it has a real and an exact reward ; — On this principle — " thus : " — 19 thus righteousness is unto life, I, '?• As righteousness •^ ,°, ... ',,,, \tendeth to life; so he but he that chases evil does so to his death, that pursueth evil, pursueth it to his own i death. It has been a fault to overlook the participles (v. 18). It is not often that two verses are united in this part of the book. The former of the two (v. 18) has a very rich and independent sense, and it is not wonderful that its grammatical incomplete- ness should not have been noticed. It hands over its copious significance to the present text; for by the "13, "thus," the pur- pose of the participles is thoroughly brought within our vision. If righteousness is a seed, and is sown, and has a certain crop, then, in this way, " righteousness is unto life ; but he that chases evil does so to his death;" i. e., he grows in spiritual corruption, and, that, eternally. He grows in spiritual corruption, not because creatures are self-subsistent, and advance by laws implanted in themselves ; but because sin is the punishment of sin, and advances by laws implanted in the Almighty. Eternal justice declares that sin 152 FR'O VERBS. [Chap. XI. must be given up to an advance in sinning, and that, because it is a festering ill, abominable in the universe : — An abomination to Jehovah are men crooked in heart : but men of integrity in their way are His delight. 20 They that are of a froward heart are ab- omination to the Lord : but suck as arc up- right in their way are his delight. A " ground of quarrel " in the universe (6 : 19) and " aai abomi- nation to Jehovali," are things identical with each other. The universe is but the thought of God, and God is then the norm of the universe. "^;z aboviination to Jehovah,"' as taught in this book, (6 : 16) is a thing so radically full of mischief that it must be forced out of the way some day, by the very necessities of the universe : — 21 When hand to hand the wicked shall not I .'^\ Though hand . , , join \x\ hand, the go unpunished: jwicked shall not be but the seed of the righteous shall be "e?d" of tt"" „'ghteo'uI let off. (shall be delivered. Two combatants may manceuvre in ways painless to each other, but, "when hand to hand," the weaker must go to the wall. God chooses to manoeuvre His force through years of trial. " When hand to hand, the wicked shall not go unp\in- ished." The hint from the English, commentators seem not to have taken. There is no like idiom frequent in the Hebrew. Still, there can be no doubt about the sense. " Though hand join in hand" (E. V.) is neither as grammatical, or significant, or agreeable to the analogies of speech. There is such a time; when Jehovah will meet the sinner ^^ hand To hand." He will by no means clear the guilty (Ex. 34 : 7). " But the seed of the righteous;" not simply the ^^ seed" of righteous people, because it includes the parents themselves; not simply the parents, because it includes the children ; not both parents and children, because many children perish; but the ^^ seed of the righteous" in the sense (i) that righteousness runs in lines ; (there is a " genera- tion of them that seek Him") (Ps. 24:6); and (2) that the righteous, as far forth as they are righteous in the parental re- lation, will have godly children (Gen. 18:19; Titus 1:6). Chap. XL] COMMENTARY. 153 Righteousness itself (by its fidelities) has its offspring in Chris- tian families. This is the favorite method of the church's growth. As to the expression "let off," it is very doctrinal. The primary meaning is, to smooth over, and, in this Niphal form, to be stnoothed over, or to be made slippery, so as to slip or glide away. We were all under bonds (v. 15), but the seed of the righteous shall slip out. Next comes a very incisive word as to who are '"'' wicked'' (v. 21). Men may be very adorned in station, and yet be brutish in the eyes of God. Many may be very adorned in character, and yet, as amiable impenitents, may be abomin- able in the sight of Heaven. The quality of being " tasteless " (see next verse) belongs to all who are without the relish of the gospel. Be life ever so much adorned, it is the lowest brutish- ness, in that case, in the eyes of its Creator. This is all shut up in what follows : — 22 A gold ring in a swine's snout ; a fair and tasteless woman. 22 ^.f a jewel of gold in a swine's snout, so is a fair woman which is without discretion. For a Proverb, the sentence has links enough. The " woman," as in many another passage, will answer for all humanity (see I Tim. 5:6). To the Almighty, a loathsome " swine " is" as the fairest of unsanctified intelligence. Of course all lower senses, as, for example, a literal "-woman" with a very weak or a very impure beauty, a fortiori, may be marked as counted in. 23 A wish of the righteous^ is only good : righ'teTus%voniy.good! but the expectation of the wicked is wrath. an assurance of the wicked is wrath. Here we are to contrast " a wish " and " an assvirance," like that class of passages already alluded to (11 : 4), where such expressions as house and tent, house and revenue, great man and mean man, (14 : 1 1 ; 15 : 6), make the last clause intensive. The mere "wish of the righteous is" {an intrinsic) "good;" either, first, because all actings of his heart, whether wise or unwise, will exercise him (Ps. 84 : 7), and will speed him to his celestial state ; or secondly, because the wish of a righteous man, quoad a righteous man, will be a righte'ous wish, and, therefore, will 7* 154 PROVERBS. [Chap. XI. be good in itself, and will be sure to be gratified. The wish of a righteous man, like the spongelets of a tree, is that which goes searching for God's gifts, and is sure in the end to attain them. Therefore, emphasizing " only," the wish of a righteous man will be made altogether to work for his good, however dis- appointed, and however kept low and troubled in the difficulties of the present life. But "an assurance of the wicked;" that is, a thing so grasped and reached as to be no longer a " wish," but a certainty ; wealth, when it is made his, or honor, when it is actually grasped, will not only be lost ; will not only be fol- lowed by "wrath;" will not only be ^^ wrath" in the sense of actually bringing it ; but " is wrath " in the sense of being sent as punishment, and in the further sense that the sinner knew it all the time ; and that his " assurance," though it seemed to be a certainty of joy, was, lower down, a certainty of punishment ; we mean by that, an " assurance " (which he would confess if he were asked) that all his properties could end only in increasing retribution. Therefore, building up assured things for ourselves, is not really the best way to get on. Building up assurances even of heaven is not the best way to attain to good : — 24 There is that scatters and is yet increased : and there is that keeps more than is right only unto want. 25 The soul that blesses shall be made fat : and he who gives to drink shall himself also have drink given. 24 There is that scat- tereth, and yet increas- eth ; and there is that withholdeth more than is meet, but // tendeih. to poverty. 25 The liberal soul shall be made fat ; and he that watereth shall be watered also him- self. Give and thou shalt receive. John Howard, when he grew sad about his piety, put on his hat and went about among the poor. He came back a gainer. He diverted his mind from his own interests, and yet promoted them in a higher assurance. Religion being benevolence, as well as a love of holiness, doing good to others, is a philosophic way of ripening it in ourselves. Verse 24th has its Poor Richard phase as well as a higher one. Being " penny wise and pound foolish " is understood even in our shops. But the grand sense is evangelical. '■'' Itiserviendo CHAr. XI.] COMMENTARY. 155 aliis consumor " may be true of poor impenitents, but a candle is no emblem for a Christian. He is a glorious sun who by- some strange alchemy brightens by shining. V. 25. ^'' Water etJi" (E. V.) refers to the ground, or to animals. Giving plenty " to drink " is the meaning of the verb as applied to men. A more practical bearing is given to the next verse : — 26 Him that hoards corn the people curse : but blessing is for the head of him that sells. 26 He thatwithhold- eth corn, the people shall curse him : but blessing shall be upon the head of him that selleth it. When Christ tells us (Matt. 5 : 42) to give to him that asks us, he by no means instructs us to give or lend money at the beck of every applicant ; any more than literally to turn our left cheek (Matt. 5 : 39); "but he means to indicate a general attribute of benevolence. So, hoarding corn, when it is taken off of a glutted market, and returned to a straitened one, is so far from being wrong, that God directed it in Egypt. It is a favor both to the farmer and to men at large. But the cruelties of these things are undoubtedly aimed at, as in usuries (Ps. 15:5), and the exacting of debts (Matt. 6:12). 27 He that diligently seeketh good procureth favour : but he that seeketh mischief, it shall come unto him. 27 He who is eager for what is good, hunts up favor : but he who goes in quest of evil, it shall come to him. From the last Proverbs it has appeared that going directly after our selfish gain, is really going after evil. Joy is innocent in itself; and yet, gone after absorbingly, it is an evil end. "Whosoever shall seek to save his life shall lose it " (Luke 17 : 2i'^. Solomon, therefore, utters a most philosophic truth, when he says : — " He tliat is eager for what is good ;" that is, who forgets himself, and is early (for that is the original sense) after what is intrinsically right and holy, that man is really the per- son who is hunting up favor. That is, if he could really gain it by hunting it up directly, and for his selfish good, he could not gain it more directly than by forgetting it, and striving, for what is pure. " Seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you " 156 PROVERBS. [Chap. XI. (Matt. 6 : 33). Then follows the antithesis. " He that goes in quest of evil," as one is conscious that he does when he turns his heart selfishly even after innocent joys, "it," i. e., | to his wisdom : but he that is of a perverse heart shall be despised. man applauded 'but a man of crooked sense is a subject of contempt. "In exact proportion;" such is the meaning of the Hebrew; literally, at the mouth or direction of. A man is more applauded for good sense, than, perhaps, any thing else. "Shrewdness;" that attribute that leads to success. Therefore it sometimes means success. (2 Kings 18 : 7). Successful '''shrewdness" is a i64 'PROVERBS. [Chap. XII. very positive sort. Such is the shrewdness of the righteous man (v. 7). "Crooked sense;" X\\.Qx:i\\y crooked heart ; though heart (Hebraice) contains more of sense {\>qvc;') than we ascribe to it. If a man whose mind works crookedly every time, be- comes an object of " contempt," why ought not the wicked to be- come so, whose very '' hclmsfnanship are a deceit" (v. 5). The self-glorification of worldly things ought but to increase their contemptibleness ; for how is it again in worldly matters } 9 A man that is little noticed, but is a servant! 9 He that is despis- .„ 1 • ir • 1- ..i ed, and hath a servant, to himself, is better /> {setter than he that than he who sets himself up for something, {"^X^rbread"'^'^' ''"'* and is without food. J "Little noticed;" made light of; from the verb to be light. ^^ And hath a servant" (E. V.). The sense would be alike, and equally grammatical. " A man that is little noticed and hath a servatit ;" that is, has the solids of life ; or, better, " is a servant to himself}" that is, is not caring so much for what people think, as for his own solid good ; that man, is better than " thou, (that) sayesty I am rich and increased with goods, and have need of nothing ; and knowest not that thou art wretched, and miser- able, and poor, and blind, and naked " (Rev. 3:17). The worldly care of a high prosperous man may seem very tender to those dependant on him, and towards others ; but the very tenderness of an impenitent example is the higher snare : — 10 The righteous takes thought for the life of I '° :^ .^^'j.'^rr^ ??•" ^ • ■, ° regardeth the hfeof his his very beast : beast: but the tender but the tender mercies of the wicked are ~uei°^ ''^" ""'"^^^ cruel. I Religion has no austerities that make a true saint careless of the " life " or feelings even of "his beast." On the contrary, it breeds the most pervading tenderness; whereas the wise worldling, however careful of his home, and tender toward all who have any claim upon his care, yet, in admitting that there is a hell, and neglecting all prayer for his household, and all ex- ample, except one that braves the worst, breeds children simply Chap. XIL] COMMENTARY. 165 to destroy them. The wealth he gives them may seem a tender provision, but this tenderness will sink them the deeper. The good man cares even for his beast ; " but the tender mercies of the wicked are " themselves a cruelty. It may do in worldly matters to speculate, and get clear of actual labor ; but it Avill not do in religion. A man must work the very soil of his soul, or he can get no harvest : — He that works his own land shall be satis- fied with food : but he that follows after empty people is void of heart. II He that tilleth his land shall be satisfied with bread : but he that follovveth vain persons is void of understand- ing. " Empty people ;" — most signally the impenitent ; for we have seen that they are empty of all good. " That follows after empty /i?(^/^y" a fine characteristic of the impenitent man's decline. He is not following after the " empty " only in doing as they do ; but he is absolutely following them. Following others is the commonest influence to destroy the soul. Solomon goes further: — 12 The wicked longs for the prey of evil men ; I . ^^ The wicked de- . . Isiretn the net 01 evil but the root of the righteous gives to others. we«.; but the root of (the righteous yield the J'ruzi. The impenitent does not prefer to work the soil of his soul, as in the last verse, but is in hopes to gain by something easier ; he likes to seize as in the chase, or as robbers do. He likes to seize without having produced or earned. " The wicked longs for the prey" (that is, something hunted or trapped, not got by digging) ; — the common spoils, (as " evil men " rob), of the kingdom of heaven, without the pain of being a Christian. "But the root of the righteous," not only goes through solid processes of piety, but (another intensive second clause, 14 : 11), earns for others, as well as for itself. While impenitence would take heaven as in a net, religion works for it, and, in so doing, " gives ;" (" to others " is not in the Hebrew) ; that is, '^ gives to others," as well as to herself On the other hand, the wicked, instead of trapping the king- dom, trap their own souls : — i66 PROVERBS. [Chap. XII. 13 In the transgression of the lips is an evil snare : but the righteous gets out of the strait. 13 The wicked i 3 snared by the trans- gressions of his lips : but the just shall come out of trouble. All human conduct is represented by the " lips " (v. 6 and 14 : 3). The tongue is a foremost business agent. The im- penitent, though he may stand out very clear, and see no to- kens of a net, yet, as his life is false, literally, rebellious ; for the original means " rehellio7i of the lips y" his not seeing the" snare " shows only how more insidiously he may be tangled in ! What can a man hope for, Deo Jiidice^ if he be rebellions ? While *' the righteous," though he may be born to the " snare /' orig- inally condemned ; and though he may be caught in the toils of great worldly evil, yea, of sin itself; yet out of the very " strait," i. e., out of the very jaw of the trap where he may have foolishly entered, he will in the end be helped to get out. And while the righteous, both for this world and another, is willing to do fair work (v. 12), and to earn life solidly and at serious cost, he is on that very account fair to others : — 14 With the earnings of the mouth of a man of the better sort, the good man will be satisfied : and the reward of the hands of a laboring man he will render to him. 14 A man shall be satisfied with good by the fruit of /n's mouth ; and the recompence of a man's hands shall be rendered unto him. This is the whole question of capital and labor put in a nut- shell, y^// is not to be claimed by the "hands;" for there is the"niouth" that directs and orders. As much is not to be claimed by the " /lands ;" for the Bible is a good truthful book, and it claims for the mind more than for the muscle. (See this distinction in Ec. 10 : 10). "A man of the better sort," with his education, and expensive capital, earns more, accord- ing to the inspired Solomon, than the "laboring man," What he demands of the Christian gentleman is, that he shall make an estimate of all this, and, while he keeps, himself, " the earnings of the mouth 0/ a 7iian of the better sort,'' he render carefully to the laborer the wages of his "-hands" We have no authority for this interpretation. We present it as unquestionably just. The translation it Avould be hard to give literally. The words Chap. XII.] COMMENTARY. 167 are about thus :— " Frojn the fruit of the mouth of an 12J-iN^ (or man of the better class) a good man will be satisfied ; and the wage (literally, the work) of the hands of an t]'li< (or common man) he will render (literally, return) to him ; {return, in the sense of giving back what really has gone into the affair). This fair, calculating spirit in all questions between man and man, not bending to communism on the one hand, and not yieldmg to tyranny on the other, is the true spirit of the inspired gogpel. As a step further in being just, the good man will listen to others : — 15 The way of a fool is right in his o^yn eyes : ./s.Th^ ^'[,1°^ o wn eyes : but he that hearkeneth unto coun- sel is wise. but he who listens to counsel is wise. All through our lost nature the truth of this Proverb is visible. A man may be on the road to hell, but think that he is fair for heaven. A man may build by rapine, but think that he is the pink of fair dealing. A man is not a judge about himself. A Christian, therefore, will feel this ; and, while the impenitent is hard as to his own right, the Christian will be humble, and will be glad, in reasonable ways, to leave his duties to be advised upon by others. So thoroughly true is it that "a fool" is wise in his own eyes, that, when he becomes foolish in his own eyes, he is no longer a fool : — 16 A fool, in the day that he is made to know his provocation, also covers over his shame, a wise man. ''Made to know;" a Niphal, usually meaning is known, but here, as in 10 : 9 and in Jer. 31 : 19, a causative passive, and meaning " made to know:' The moment a sinner is made to know how he has offended, he " covers" up "liis shame," and becomes a " wise " believer. 17 He that breathes forth truth, publishes trut^h^hete^th^fr^t'h nVhl-eonsneSS • righteousness : but a rignieOUbUCbb . ^ , , • false witness deceit. but the deceived witness, delusion. This Proverb is in two respects an advance upon the one that 16 A fool's wrath is presently known : but a prudent man cover- eth shame. i68 PROVERBS. [Chap. XII. precedes it. First, he who is " 7tiade to know his provocation,'' is made to know all things. " Falsus in uno, falsiis in omnibus^ He who knows all things, being born again, and brought to a spiritual discernment of " truth," " mutters it forth" i. e., "breathes" it like his breath, unconsciously and instinctively (S : 7). And now, secondly, he who does this, not simply covers over sJianie (v. 16), but causes others to; for he advertises "righteousness," i. e., "publishes" it. This, therefore, is the me^Ining of the sentence: "Zr precious" (that is, is made account of and kept) '''' by a man of diligence.'" A sinner throws away treasures ; a saint values the very smallest. This would be a fine sense if the verse before meant that the saint gains frotn his neighbor. Per contra, though, there are difficulties. " The slothful man " (E. V.), in the Hebrew, is the sloth or " laziness " itself. And that word is feminine, and must be the object rather than the subject of the verb. The mean- ing is, that sloth cannot be roasted and eaten, but diligence can. Sloth is itself an evil : diligence is a good : the diligent man is himself a treasure (see 10:4); and the next verse strikes upon the same thought less quaintly, and carries it further: — 28 In the way of righteousness is life ; and in the pathway thereof there is no death. 28 In the path of righteousness is life : and the way is a path, not a death. " Life ; " of course eternal life. It begins in this world, and in the very "path" of the righteous man. "Righteousness," which is the very path of the righteous man, is itself eternal life. All men have a " way ;" and this implies that all men have an end. All have an object before them, which they are pushing after in one great journey. The Psalmist had before announced (Ps. i : 6) that " the way of the ungodly shall perish ;" that is, not only shall they not reach their end, but their very way shall die down, and perish. They shall cease to take an interest in it. But this passage goes deeper. It says, the path of the righteous is life itself; and then, contrast- ing them with the wicked, it says, " their way is a path" i. e., it leads somewhere ; and then implies, that all other ways are " a 174 PROVERBS. [Chap. XIII. death." These are striking truths. Immortality is a "-path." It travels the ages. It begins among believers. It is itself its destiny. Impenitence is " a death." It travels nowhere. The very mind of the impenitent can announce no terminus for his way-worn tread. CHAPTER XIII. I A wise son has listened to a father's dis- cipline : but a scorner to no rebuke. A WISE son hearetk his father's instruction : but a scorner heareth not rebuke. Piety is the fruit of training. If a man is a believer, it is a sign he has had believing nurture; and, if "a scorner," it is a sign he has had "no rebuke." This is a text that expounds in- fant baptism, and reiterates the promise made to the training of a child. To treat it as in our English Version, is simply to evolve the truism, that a luisc soji 7vill hear instruction ; and might do very well, grammatically, if the verb were future, and not perfect. The idea is, " a wise son has hstened to a father's discipline;" and embraces the solemn lesson, that Christians are not to be made without training. Of course, as the grammar of the case, the heard, or " has listened to" which is in the second clause, after a known Hebrew fashion is to be under- stood in the first. 2 Out of the fair earnings of the mouth of a man a good man will get his food ; but the appetite of the faithless out of rob- bery. 2 A man shall eat good by the fruit oi his mouth : but the soul of the transgressors shall eat violence. " The mouth of a man " in that viva voce country, as formerly in our Southern States, was the great instrument of a business man. He lived by giving orders. The mail conducts our business in our days. K false lip stood for all sorts of bad ac- tivity (Ec. lo : 12). A good man will be satisfied to earn his living. The bad man, in some way or other, wants to steal it. But a-pace with this secular meaning, is one that concerns the saints. The good man expects to fight for heaven; the lost Chap. XIII.]- COMMENTARY. 175 man to get heaven by deceit. It is true, the tendencies might seem reversed. The good man hails a work done for him, and expects a ransom without money and without price. The bad man would intersperse some struggles of his own. But, in fact, the Christian, though saved by grace, works the more for it. And, in fact, the sinner, rejecting grace, and interposing his own works, is just the man expecting blessing without cost, and without any earnest toil. Not ''eat good'' (E. V.), but "a good man ■will ra/ "(" get his food.") Several texts (see Class VII.) are cleared by such an inversion. "Fair earnings;" literally, /;7«V (E. V.). "Appetite;" literally, ''soul" (E. V.) (but see 27 : 9). " Out of" in the second clause, requires ^~i5)2 of the first clause to be understood. " The earnings of the mouth." No one can go into a great city now, without noticing how much of men's money they make by their mouth. The gainful mer- chants are talking all day long. No man can buy salvation ; but he reaches it by hard labor ; and partly by earnest speech. Speech, though our great activity, gives us more toil in holding it back, than in actually employing it. So activity, which it typically represents, is harder to hold, than to pro- mote : — He that sets watch over his mouth, stands guard over his soul : but he that sets wide his lips, ii is ruin to him. 3 He that keepeth his mouth keepeth his life : but he that open- eth wide his lips shall have destruction. Religion is an every day battle. He that is not conscious of it, has no true religion. " Whosoever doth not bear his cross, and come after me, cannot be my disciple " (Luke 14 : 27). He that resists sin, is both proving and increasing his principle of grace. Whereas " lie that sets wide his lips," which means in Eastern imagery, he that gives loose to his vagrant acts, is not only not guarding his soul, but is actually creating " ruin." " The soul," therefore, is the thing to be considered. " The sluggard," in a spiritual sense, may be a great man of business. Nay, a " sluggard" in any sense, may stumble upon wealth. But, as to the soul, the picture is altogether different : — 176 PROVERBS. [Chap. XIII. 4 The sluggard longs, but as to his soul has nothing; but the soul of the diligent shall be made fat. 4 The sou! of the sluggard desireth, and //rt/A nothing : but the soul of the diligent shall be made fat. Doddridge says, Most people perish by laziness. Laziness is the attribute of a man, who desires an object, but will not work for it. The impenitent desires heaven, nay longs for it — yea, confidently expects it (just as many a sluggard expects wealth), but religion never "turns up;" it never comes like game taken in the chase (12:27): it is a solid product: we must stir up ourselves to take hold on God (Is. 64 : 7). With no exceptions, such as are on 'Change, it is the " diligent soul" that "shall be made fat;" and the yearning sluggard, at the very last, " has nothing." Though, therefore, the darkness hates the light, (Jo. 3 : 20), and this spiritual sluggardism hates the spiritually diligent, yet, in the end, the shame and the aversion shall turn the other way : — 5 A deceiving business hates the righteous man, but also shames and disgraces the wicked. S A righteous man hateth lying : b u t a wicked jiiait is loath- some, and Cometh to shame. Building up wealth and — having nothing (vs. 2, 4) is certainly " a deceiving business." Such a business "hates the idghteous man ;" not in himself, but because he reproves it. The dark- ness hates the light, not in itself, but " lest its deeds should be reproved " (Jo. 3 : 20), " So the carnal mind is enmity against God," not in Himself, but " because it is not subject to the law of God, neither indeed, can be" (Rom. 8:7; see also Jo. 7 : 7), But a deceiving business, when it comes to an eternal destiny, hate what it may in its earthly lot, must, in the end, turn its hate upon itself. It may /late the righteous man ; but will also shame and disgrace the wicked. 6 Righteousness keeps guard over him that is of integrity in his way : but wickedness subverts the Sin-Offering. 6Righteousness kecpeth hivi that I'i upright in the way : but wickedness over- throweth the sinner. " Righteousness ;" that good claim in law which merit gives Chap. XIII.] COMMENTARY. 177 some of the creatures. Our " righteousness" comes to us as the merit of Christ. The condition of our being held righteous is faith and new obedience. Therefore, if one is obedient, or as this verse expresses it, " is of integprity in his way," " righteous- ness keeps guard over him." Once righteous, always righteous. Having the proof of our righteousness now, that righteousness or good standing in the law shall ^^ guard" us forever; while sin, becoming equally perpetual, does not only not " guard" us, but (another intensive second clause) rejects what guard we have ; that is, as it is most evangelically expressed, " subverts," or overturns, "the Sin-Offering!" This word '"'' sin-offering" instead of allowing such an interpretation, has it in all preced- ing books. " Sin " (E. V.) is the rare rendering. Some of the most beautiful Scriptures, that are Messianic in their cast (Gen. 4 : 7), are ruined by the translation " sifi" (E. V.), Leviticus never has the translation " sin " even in the English Version. And this book, " Proverbs," scarce ever ought to have it (see Class XLIIL), as will be seen as we advance in its discoveries. If " wickedness subverts the Sin-Offering" a man may be in for- tune, "rich," but, " in soul" (vs. 2, 4) exceeding "poor " : — 7 There is that makes himself rich, and is all 7 T'?^''^'? thatmak- , . ' eth himselt rich, yet nothmg There is that makes himself poor, and is a great treasure. hath nothing : there is that maketh himself poor, yet hath great riches. The text is terse beyond expression. Such are all these Proverbs. We cannot translate them. Making oneself rich may be itself the poverty, and making oneself poor may be it- self the wealth ; inasmuch as these acts may have been sins or graces of the soul, which enter by the Providence of Heaven into the very condition of the spirit. The meaning is, that outward circumstances are nothing in the question. A saint is poor or rich, as is most useful for him. The treasure is himself. " There is that makes himself rich, and is all nothing ;" because himself, not the wealth, is the important matter. On the other hand, " There is that makes himself poor," and not only " hath qreat riches," which is the imperfect translation of our Bibles, 178 PROVERBS. [Chap. XIII. but " is a great treasure." He himself, bereft of wealth, is all the greater for what God may have assigned. Solomon, moreover, now expounds more specially : — 8 The ransom of a man's soul is his wealth ; and a poor man is he who has not listened to rebuke. 8 The ransom of a man's life are his rich- es : but the poor hear- eth not rebuke. " Ransom ;" covering j i. e., the covering of his guilt. Property is a mere incident. A man's true opulence is his eternal re- demption. He is not " poor" who is pinched by want, but he " who has not listened to rebuke ;" which is the account the first verse gives of the man never converted. Wealth, however, is not the best figure of righteousness. It is a "light." Wickedness may have a "lamp," and may feed its rays with temporary provision, that it may cheat. But per- manently, how great the difference ! — 9 The light of the righteous shall rejoice ; but the lamp of the wicked shall be put out. 9 The light of the righteous rejoiceth : but the lamp of the wicked shall be put out. They may not always "rejoice," but their "//>///" will. "The lamp of the wicked " shines upon its own transitoriness. They never say that it will last. They know that it " shall be put out." This is rather a dismal provision for its being very cheerful. But " the light of the righteous," however much they look at it, " shall rejoice." The more they try it, the more it burns. It does not shine upon its own lack of oil. And, though they are not self-luminous, yet their " light" is ; for it is the light of the Spirit, and it shines more and more through eternal ages. If we recognized these things there would be no strife with our Maker : — lo Only by pride comes quarrel ; but with those that take advice is wisdom. lo Only by pride Cometh contention; but with the well-ad- vised is wisdom. If men, when injured, paused, and took advice, and digested the apparent difficulties, how many quarrels need really take place in the world.'' And as to the great '''"quarrel" with God, Chap. XIII.] COMMENTARY. 179 which needs the *iS3 (" ransoju" v. 8), and which is mended byi the npnil (" righteousness" v. 6), how long would that last, 't t : if we abandoned "pride?" He that has learned his guilt, and has accepted Counsel, need have no fear of a " quarrel " with his Maker. The " wealth," however, that this chapter has described (v. 7), will not' bear hoarding. Few properties of any kind that will ! — II Wealth dwindles faster than the breath; but he that keeps gathering on the hand increases. II Wealth goite7i by vanity shall be dimin- ished : but he that gathereth by labour shall increase. " It is easier to make a fortune than to keep it." So say the worldly. Specially forbidden is the keeping of the bread of heaven (Ex. 16 : 19). It was to be gathered every morning. A man who " keeps gathering on the hand," is the man to stay rich. But the saint, who hoards up the past, and lives upon the fortune that he had, is the Israelite who kept the manna, and who found that it "bred worms and stank." Even happiness is not pro- moted by over-guard. " Things won are done ; joy's soul lies in the doing." " Not that I had already attained, or were already perfect ; but I follow after, if so be I may apprehend that, for which also I am apprehended of Jesus Christ" (Phil. 3 : 12). Continuing to work not .only keeps wealth, but " increases " it ; most particularly spiritual wealth. " He which soweth spar- ingly, shall reap also sparingly." We are to work all the time; for so ".an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter i : 11). But not only depending upon the past is to be avoided. De- pending upon the future is just as fatal : — 12 Protracted delay enfeebles the heart; but the desire arrived at is a tree of life. 12 Hope deferred maketh the heart sick : but tuhen the desire Cometh, it is a tree of life. " Protracted ; " drawn out, and, therefore, prolonged. " Delay. " The verb primarily, perhaps, means, to turn round ; then, to i8o PROVERBS. [Chap. XIII twist ; then, to twist or writhe with pain ; then, to wait or " de- lay " finally, to hope or expect. In this text, it means that pro- crastination or " delay" which involves hope, and breeds the ex- pectation that we will set to work hereafter. "Enfeebles;" pri- marily, smoothes, polishes, or wears down j hence, to weaken ; hence, to disease or make sick. The Proverb means that a ''''pro- tracted delay " of an intended purpose weakens or exhausts " the heart;" but that "the desire arrived at is a tree of hfe." The fourth verse has said that, " the sluggard longs (or desires j this very word), but, as to his soul, has nothing." This verse de- clares, that that longing, accompanied with procrastination, '''' enfeebles the heart j' but that a bold plunging after the good, and attaining it, is a tree of life. This, dimly, is true in worldly affairs. A man who desires some earthly good and wavers, en- feebles his heart j but he who will dash boldly in, strengthens it. " Tree of life " that which, partaken of, breeds immor- tality. The least taste of arrived at desire, in the spiritual world, like the apples of Eden, breeds "///>." The soul will go on after that eternally. Such are the views of procrastination found in the nature of things. But the nature of things is nothing more than the nature of the Almighty. The fact that " delay enfeebles the heart " is an ordering of justice ; and in that view of the matter, it is to be expressed by our being brought more and more under its claims : — 13 He that despises the word is bound by it; but he that fears the law, as so doing shall be made whole. 13 Whoso despiseth the word shall be des- troyed : but he that feareth the command- ment shall be reward- ed. " The word " means God's word, or the law. " The law " (2d clause) is that word, " commandme?tt" (E. V.) (as it is generally translated); more properly " /^w," however; the usual law of the English Version being rendered better " a direction " (see remarks on Chap, i : 8). The more we despise the " larc," the more we are "bound by it." "But he that fears the law." This is a splendid picture of the Christian. He is not one that keeps the law, but *' fears " it, i. e., tries to keep it — fears it with a godly fear; and, as a climax, frequent in a second Chap. XIII.]. COMMENTARY. i8i clause (see 14 : ii and passim), he is not one who simply comes less under bonds, but is forgiven altogether. He is "made whole." That is, his standing under the law is made one of entireness. In court he is all right. He that puts off the claim, puts it on more sadly. He that ^'' fears" it, in the right sense of that fear, puts it off altogether. "As so doing;" a fre- quent force of the pronoun when expressed. The fear of the law is not only the condition, but the most essential nature, of the gift of being made whole. " Is bound." Our Bible says ''''shall be destroyed." But the sense of the verb originally is to twist ; li^nce, to bind ; hence, substantively, a cord. Where the primary meaning is so much the most in place, one can be at no loss to choose it. The less we have to do with God's " word,' the more it has to do with us. But, alas! the ^^ delay" (v. 12) of the lost man is natural. It is hard to get out of the gripe of procrastination. There is that in sin to make it ''''perpetual." This is declared in the 15th verse. But, in the 14th, an instrumental remedy is sug- gested, in getting the help of those already wise : — 14 The direction of a wise man is a burrow- }^ 7"^^ '^'^ °f ''ij ^ . r 1- - Wise IS a lountain of mg out place 01 liie, for getting away out of the snares of death. 15 Good intelligence gives grace; but the way of the faithless is perpetual. ife, to depart from the snares of death. 15 Good understand- ing giveth favour : but the way of the trans- gressors is hard. "Burrowing out place;" nearly always {alibi) " a fountain" (E. v.); but meaning "' a fountain," because a fountain is a place dug out. The substantive is derived from a verb to dig. Compounded with 73, it suggests a. place (see force of ^, 4 : 23). A primary meaning would be a dug out place. The jarring metaphors in the usual translation led us to go searching the primaries. In our usual version it stands, " The law of the wise is a fountai}i of life." All very good. But then let us go fur- ther:— ''''to depart from the snares of death." What rhyme or reason is there in such a picture.'' K fountain, as the means to depart I and then, to depart from snares! We long puzzled over this in vain. There is another instance of it (see 14 : 27). We resorted to the roots. This redeems many hazy passages (see Class XXIX.). The strict primaries would mean about t82 proverbs. '[Chap. XIII. thus, — " The directio?i of the wise man is a dug place of life for departing from the. snares of deaths Now imagine a snare that can be dug out of, if an animal has the means, and you have the genesis of our adopted translation. " The direction of a wise man is a "burrowing out place of life, for getting away out of the snares of death," "Direction;" that word ^^ law" (E. V.) but recently (v. 13) adverted to. Commajidment is what we have been reading (E. V.) for graver law. " Snares." If " the word" (v. 13) gripes us the more we '^ delay" (v. 12), then, signally, it is a sftare "of death." If a man, therefore, is a procrastinating sinner, let him call in the help of the pious, that is, (in i^\ ways) of the church, that they may help him to burrow out. V. 15. But, alas ! the pious are but an instrument. " We are born not of the will of man " (Jo. i : 13). The only saving thing is light. An actual rising to the light is a burrowing out from the snare. As the Wise Man expresses it, — " Good inteUigence gives grace." The least spark of spiritual intelligence is the condition of salva- tion. There is no help for the sinner but in this saving mir- acle ; for otherwise sin holds on : — " the way of the faithless is perpetual." There has been great strife about this passage. We have reached our rendering through the chief word. We find it in thirteen places ; and in every one of them it means ^^ perpetual." " Strong is thy dwelling-place " (E. V.) (Num- 24: 21); evidently, ''perpetual." "Mighty rivers" (E. V., Ps. 74:15) are "perpetual (or perennial) rivers," "Mighty na- tion" (E. v., Jer. 5:15) corresponds with next expression, " ancient nation " (E. V.), and is to be rendered " perpetual " (or permanent). Not " righteousness as a mighty stream " (E. v., Amos 5 : 24), but " as a perpetual stream." Maurer gets the meaning ''cruel" through the idea strong, which we see (though a mistake) in other passages. Winer, "pertinacious" from perpetually holding on. So Rosenmiiller, De Wette and Ewald. Gesenius, " a perennial river" from the same idea of being perpetual. The Vulgate, " vorago." Umbreit, a " marsh" still from being perpetual. Why not translate "perpetual" at once ? We know no passage of so admirable a sense, where men seem to have shunned so the simplest meaning. Light, only, will secure a man "grace" in the way of a condition. Sin, as Chap. XIII.] COMMENTARY. 183 of its nature, sinks always lower under bond (v. 13), and must, therefore, de jure, be '' perpetual r For, strange enough, the man without "'good intelligence," i. e., the best kind of knowl- edge, neglects to act on what sort of knowledge he has. The worst man has knowledge enough to save him ; that is, (to ex- pound an averment which is only in one sense true), God's goodness is such, that, if a man would use the light he had, he would start from that point, and be helped into the kingdom. But :— 16 Every subtle man acts as he knows ; but the stupid acts out folly. 16 Every prudent 7« a n dealeth with knowledge : but a fool layeth open his folly. " Subtle ;" one of Solomon's words for pious, in agreement with chap, i : 4. "Acts;" this in the two clauses is different. One verb employs a preposition so as to mean " acts by " — " acts by knowledge." The other is without a preposition, and means spreads or acts forth. The roots are quite diverse. " Acts out folly." Of course, if he does not use the light he has, he knowingly ''acts out folly." Then it is double distilled ''folly." This is the condition of the sinner. Now, as every man is a "messenger," and has an "errand," and that is as a " witness " for God (see 14:25), how can such a "witness" hope to be tolerated, or to continue among the happy .'' — 17 A wicked messenger falls as being an evil ; but a faithful errand-man is health. 17 A wicked messen- ger falleth into mis- chief: but a faithful ambassador is health. The word for " messenger " is the word for angel. How soon did the wicked Angel fall, when he became of no use.? and men ; hoAV long do they tolerate a false messenger } " As being an evil." This is the ^ esscntice, i. e., the preposition in, when it means likeness. "Surely every man walketh /// an image " (Ps. 39:6); that is, " Surely every man walketh as an image " (see in this book, 3 : 26, and Is. 29 : 21 ; see also Class XXVL). The soul sent out by the Almighty, if "wicked," " sbaU fall as being an evil " thing ; but a soul that is " faithful," is needed, and will hold its place. i84 PROVERBS. [Chap. XIII. 1 8 Poverty and shame is he who lets go dis- cipline ; but he that watches reproof shall be hon- oured. i8 Poverty and shame shall be to him that refuseth instruc- tion : but he that re- gardeth reproof shall be honoured. " He who lets go discipline ;" that is, does not resort to the good (v. 14), and does not seek light (v. 15) when God presses it on him, to wit, when he is made the subject of " disciplined^ is not only ^'' an evil" (v. 17), but the most despicable form of it. He is himself •" poverty and shame." This is another reason for casting him out of life. ''''He who lets go •" as though men, lost, were sluggards (v. 4), and were meaning to hold on to discipline, but were \z.z\\.y letting go. Such men are "'poverty" itself. But excellence^ and that degree of ornament that shall make him acceptable in heaven, is he who holds on to correc- tion. For " He that watches reproof shall be honored." 19 A desire that has sprung up, is sweet to the soul ; but it is abomination to the stupid to turn away from evil. 19 The desire accom plished is sweet to the soul : but it is abom- ination to fools to de- part from evil. A sinner can get on comparatively well when a pious " de- sire " has been once enkindled. What is said of the lips of the Strange Woman dropping honey (5 : 3), is true also in this case. The soul is so near the sinner, that if there is anything sweet to it, it is easy to follow it on. " A desire that has spning up, is sweet to the soul." The soul, once converted, and con- ceiving its first desire, will follow it afterward. And, therefore, the Psalmist begs us (Ps. 34 : 8) to " taste and see," that we may have this first desire. But the ttnturned, that is, the un- converted man, finds it loathsome to take the first step. His desires that have " come to be" are of another nature. How can a man will when unwilling ? Cest le premier pas qui cot/te. "It is abomination to the stupid to turn away from evil." Most commentators translate: — '^ The desire accomplished" (E. v.). But the word is the Niphal of the verb to be. The idea to be is usually not written (see Gen. 2:11). It is ex- pressed by a collocation of substantives. When the verb is written, it means come to be. It is translated (Gen. 11:2), Chap. XIII.] COMMENTARY. 185 " came to pass." So " let light come to be ; and light came to be " (Gen. I : 3). And *' evening came and morning came, the first day" (Gen. 1:5). So this Niphal does not mean "accom- plished," as another verb does in chap. 13 : 12; but it means, that arises, or has come to be j and it teaches that a kindled desire is so sweet, that we wonder that we did not have it earlier. We yield to it now with pleasure ; while the wicked, who has other sweet desires, finds it " an abomination " to " turn " into the path of safety. We never will get the good " desire " if we keep out among the wicked : — 20 He that goes with the wise, shall be alsoj^- ^«^',^^^-^|it wicp • I '^''se : but a companion ' . <. ^ , 1 11 1 1- Ji of fools shall be des- but the companion of fools shall do badly. ' troyed. —in all degrees ; first of all, in the highest. In heathen lands, all are fools ; and, therefore, all are companions of fools, and all " do badly." In Christian lands piety is in circles and families, and moves in lines. The mutual influences are im- mense. A noble way to be " wise " is, to go boldly among the good ; confess Christ ; and ask their influence and prayers, The more is this necessary, because the devil will not let us rest, " Evil " is rapacious in its gains : — 21 Evil pursueth sin- ners : but to the right- eous good shall' be re- paid. Each inch " evil " holds. It never lets back any advance. It is versatile to tempt, and ruins with many instruments. While the good, however, have just the opposite lot. They gain by every advance. All things Avork together to make them blessed. And each act that is holy in their lives, is re- warded by better acts and higher holiness on through their whole probation. Nay, eternally! The pit is bottomless. "EvU shall pursue sinners." It will never cease to hound them, and make them worse. But " good " shall keep on shap- ing the righteous. "Perfect;" often reward, or repay (E. V.). But that is a more advanced significance. The original is. to make whole (see a few sentences back v. 13). Complete, there- fore, or make more entire, is a suitable sense for what ''good" is 21 Evil shall pursue sinners ; but good shall perfect the righteous. 1 86 PROVERBS. [Chap. XIII. always doing for the ";7^///^ the tillage of the poor : but there is that is swept away as not but there is thnt is judgment. iSdgrnt/"^ ""^' °' That \s, plenty to live on ; as Isaiah (57 : 10) calls it, " the life of (one's) hands," "is the light of the poor" sinner. Pie is getting along at the moment. If it would last, it might be a poor lantern any length of time ; but the misery is, it must be ." swept away." The poor present cannot last, but, worse still, must be given account of; and the reason it cannot last is told most tersely in the closing syllables: — "as not a judgment;" another instance of the ^ essentia;. " Judgnietit " an award of court. The sinner's eating is " not a Judgment;" i. e., it is not adjudged to him. The feasts of this world are another man's (Luke 16 : 12). They are the " unrighteous mammon." They are the "light" of the poor sinner; but, alas! they are to be " sivcpt away " as never legally awarded.* * Before conceivinij this sense, we had adopted another. It was partly the common ver- Chap. XIII.] COMMENTARY. 187 A good man, having the chance to send blessings to his off- spring (v. 22), must take care to avail of it by careful "discip- line." '''' Plenty to eaf' (v. 23) is not provision enough for one's children : — • 24 He that spareth his rod hateth his son : but he that loveth him chasteneth him be- times. 24 He who spares his rod, hates his son ; but he who loves him, is earnest after him with discipline. " Seeks him,'' the literal word is. " Seeks for him discipline " it might seem to mean. But as this (if the meaning) could have been easily expressed, we have preferred the wording as it is, viz., " seeks him earnestly as to disciplined " He who loves his son " will not let him drift, believing that the gospel will set him right ; but will " seek him earnestly.'] We are " born not of blood " (Jo. 1:13); and he who looks for a blood inheritance for his children, will be wofully deceived. It is our " work " sion. It had great difficulties, -jl^ seldom means ^^ ^loughed-land" {'' tiUa£:e" E. V.) ; and, moreover, it has no preceding preposition. " /«" (E.V.) is in Italics. As . the passage is a difficult one, and can be more fairly judged if both comments are given, we will print our previous comment in this note. It was written before discovering the other : — Recurring to the former verse (v. 22), there is great " wealth " even with the ungodly. Christ's offer is " wealth."— V. 23. " Much food is in the ploughed land of the poor : but there is that is ground down for lack of judgment P This is evidenced in worldly hus- bandry. Much is seen to be produced by the poor man. His toil is the basis of every- thing. Th = //c.^ has moved the world. But the poor man lacks capital. The wealthy have him under restraint ; and, though the complaint is often, in certain forms, unjust, yet " there is that is ground down for lack of judgment."— "" Ploughed land :" land newly broken. " In the ploughed land." The word " /«" is not present. We might translate, — " Much food is the ploughed land of the poor.". That is, his work, if he could concen- trate it on himself, has much money in it. •' Judgment i" the word that means a judicial decision. If he had men that would pay him according to an equitable ^^ judgment" he vifould not be '' ground down " (literally, scraped) as he is. Yet we did not translate it justice., because, though it would prevent the equivoque which makes it sound like sense, as though the poor were destroyed for lack of sound judgment, there is a spiritual mean- ing, which the word, as it stands, is necessary to convey. Glorious things are in the ''ploughed land" of the sinner. All things that the saints have in heaven, he has a chance for just as they. If he " reap thorns," he will have " sown wheat " (Jer. 12 : 13). He has a superb intellect. He is made in the image of God. He is destined to immor- tality. He has the offer of the gospel. " Much food is in the ploughed land of the poor." But, alas! He never reaps. Why? He lacks judgment : that '■'judgment which Isaiah speaks of, that was to be brought forth to the nations (Is. 42 : i) ; that "judg- w?«/ " which was the " bruised reed" that Christ would take care not to "break" (Is. 42 : 3') ; that judicial decision, made upon the merit of the Redeemer, which is spoken of in the 6th verse, and which is the only thing which can keep the poor man from wastmg all his immortality. i88 PROVERBS. [Chap. XIV. that is to be "rewarded" (Jer. 31 : 16); and that not of the more genial kind at all times, but painful and severe. But these severities, pursued long enough, produce in the end pleasures like ''''plenty to eat" (v. 23). Indeedf the ''^ t?inch to eat" (v. 23) transfers itself really to the side of the believer : — 25 The righteous eats so that he satisfies his 25 The righteous eat- ^ <-> eth to the satisfying of appetite ; but the belly of the wicked wants. his soul : but the belly o f the wicked shall want. One of the confidences of the wicked is, that he, at least, has his pleasure in this world. The inspired Solomon denies it. He himself has left us an experience (Ec. i). "The righteous eats so that he satisfies his appetite." That is, he seeks right- eousness and peace, and these things do satisfy him ; he seeks them not as the world does, under a mistake, but for what they really are; he. seeks them more and more as he knows them better, and shall be seeking them, and enjoying them through eternal ages. "But the wicked," even in his "belly," "wants." His delights, even of the more carnal sort, are not to be directly gazed at. If they are, they vanish. He cannot trust himself to theorize over any solid pleasures. So hollow are they, that he would not live over again the history of the past ; and so poor, that he grows tired of enjoying them. If a man drinks of the water that they give, he thirsts again ; but if he drinks of the water that Christ shall give him, he shall never thirst. For the water that Christ shall give him, shall be in him a well of water, springing up into everlasting life (Jo. 4 :i4). CHAPTER XIV. If a good man can make a heritage descend far, and a lost man cannot, but only lays up profit for the just (13 : 22), it is very pertinent to give direction to the good man, /low he is to make good descend far, i. e., by discipline (13 : 24); and it is very pertinent, further, to state the agency of women in this re- sult. How much have women done for the perpetuity of the " house I" — Chap. XIV.] PROVERBS. 189 I The Wise Woman has built her house ; and Folly tears it down with her hands. Every wise woman buildeth her house: but the foolish pluck- eth it down with her hands. The literal reading here would be, " The wisdoms of women has built her house." " Wisdoms " is plural, and, therefore, has been thought an adjective. In this case, the singular verb may imply eae/i one, as in Nahum 3 : 7 : — " IVise women, each one, has built her housed So Rosenmiiller. JF/i-^i?;;/, however, has the precedent of chap, i : 20, and 9 : i for being in the plural, and for having a singular verb, and also for being personified as a " woman," and possibly might assimilate also to itself, in the same swollen speech, " woman " in the plural. The translation, then, might be, simply " IVisdom." As this would be bold, however, it may be better to treat the Proverb as at base literal, with the usual advance to the more allegoric sense. " House " means all interests. ''''Has built" is preterite." If all interests are prosperous at present, it has been the work of the past. " Wisdom in women " (i, e., the mothers of the house) " has bililt " it. The second clause wisely returns to the future, which is the common tense in all these Proverbs, a^nd which we always translate as the present, because the act is steadily running on, and includes both the present and the future. It is a state of present fact. Wisdom in wonien has built her house, beginning a long time ago ; but " Folly " in ivomen is an affair of the pre- sent. If it had been at work long, it would have had no " house " to pull down. As entering upon the work of the wise, ungodly mothers tear down the ^' house," which generations of the right- eous have been slowly building. The grand comment, how- ever, is, that this Womanly Wisdom or Wise Woman, like the Woman of Grace (11 : 16), or Woman of Folly (9 : 13), has an allegoric meaning. Women do much toward building up. But this text means more; that Wisdom, as personified, is the only puilder of a ^Wiouse," and ^'' Folly," as Impenitence, all that can pull it down. That Folly can be so mad as to tear down all her own in- terests, and to do it habitually, and to do it confessing that it is done, is illustrated further by this strange peculiarity : — ipo PRO VERBS. [C H AP. X IV. 2 He that walks in His level track fears Je- hovah ; but he that is turned out of His way de- spises Him. 2 He that walketh in his uprightness feareth the Lord : but he that is perverse in his ways despiseth him. A man walking over a field, has a certain " level " course (if there be such) that he naturally follows. If he walk not levels or if he turn constantly out of his way, men think him either drunk or mad. It is this reasonable instinct of our nature that our text embodies. " Level track ;" literally, " levelness.'' " He that malks in his levelness." We do not say, ^'' uprightness" (E. v.), as that word usually is translated; for ''''levelness" agrees with the idea of walking. Such meaning is, that Folly is self- condemned ; that if a man would put one foot before another, or mentally move as he himself thinks level and right, he would practically fear God ; but that he drops out of his own " way," and walks brokenly, and with change of gait ; and that it is only these drunken staggerers that can be found practically to despise Jehovah. '''' Feaj-s " not loves ; x\o\. reverences. It is careless to define /^^r to be anything hwi fear itself. A \\o\y fear^ how- ever, is not terror ; and, yet, a being afraid., more really, and more tremblingly often, than the sinner. It is remarkable that when men have escaped wrath, they begin most healthily to fear it ; and when men are faithless even to their own ways, they despise the most the law of the Almighty. This text, like many an- other, is pregnant. Pregnant texts, as we have usually observed (lo: i; 23:3), are ambidextrous; and the alternative mean- ings, though distinct, are mutually embracing. We have de- picted one sense; but another is grammatical, and equivalent in thought. It would read " His " levelness and " His " ways, re- ferring to Jehovah. It would read, in fact, as before, bating the capitals. It would mean, he that ivalks in God's level track, fears Him ; but he that is turned out of God's way, that is, be- comes alien like the Strange Woman ; he tKat has got out of the line for which he was made ; instead of fearing, as he naturally might, chooses that horrid moment for despising God. We would rank this higher than an ambiguity ; for God's ways and man's ways, when they are levelnesses, and suited to our Chap. XIV.] COMMENTARY. 191 step, are the same blessed track; for we are created in the image of God. Walking but increases this disposition to despise : — 3 In the mouth of a fool is a sceptre of pride; L 3 J" the mouth of the ", IT /-i • 111 11 loolibh z^a rod of pride: but the lips of the wise shall guard them, j but the lips of the wise shall preserve them. Solomon turns easily from the feet to the " lips," The " lips " are the more favorite emblem. The " mouth " is the great word in Proverbs for our whole earthly agency. This agency is a rod (E. v.). A " rod" with all the commentators means a scourge. This would mean that the conduct of a wicked man in the end scourges his " pride ;" which, for the first clause, would be a very sufficient meaning. But the second clause means, that the con- duct of the righteous man is a " guard " to him ; which would be no very handsome balance to the thought of the clause before. The word translated " rod" (E. V.) is the favorite emblem for sovereignty (Ex. 4:20; 22:8). The savage chieftain had a club. From this rude stick grew the carved "sceptre." It was the emblem of control. The rod of Aaron was his power. ^''Thy rod" (Ps. 23 : 4) ; videlicet, " thy sovereignty." " The Lord shall send the rod of thy strength out of Zion (Ps. no : 2)," i. e., thy potver from out thy church ; meaning that Christ shall use His church for His triumphs of power. A " rod" or ^^ sceptre of pride" therefore, is a sceptre that pride wields, or imagines she does. And the text, as a whole, means that " in the mouth of a fool" (or ^ essentise) "///^ mouth of a fool" (that is, his con- duct) "/j- a sceptre of pride " that is, a fool's life-work or energy is his sovereignty, that is, the ^^ sceptre" by which he would carve his way. But it is "^ sceptre of pride." His king- ship is a notion of pride. " The mouth " or work of a fool is a great swollen kingship or " sceptre of pride j" " but the lips of the wise " do really win, and do really govern. **/« the mouth of a fool is a sceptre" but it is pride's sceptre, a horrid deceit ; " but the lips of the wise " have a true sceptre ; that is, " the lips of the wise shall (really) guard them." The maze of Oriental imagery winds every where, and ex- hibits next this bucolic riddle : — xq2 PROVERBS. |_Chap. XIV. 4 Where no oxen are, the stable is clean ; I 4 where no oxen ^ . -., ir "■^^1 the crib zs clean : but there is great profit in the strength of but much increase is an ox. by the strength of the ox. If the lips are so dangerous; that is, if men's activity may so bind them in their sin, better remain at rest. No ! says the Wise Man. The expense of worldly business is frightful ; but, then, without business, the world can not go on. All a man does, is but a sceptre of death, if he be a fool ; but, something a man must do, or he is lost at any rate. Alas ! for the poor sinner ! If he acts, he perishes. If he does not act, he is sure to perish. Monasteries and caves of the saints cannot save us. If we are idle, corruption enters there; if we are active, it presses that way. The only remedy is the forth-right course ; to take our lives in our hands, and push boldly toward the light of the believer. This light is everything : — 5 He who witnesses things correctly, does not lie; but, of a deceived witness, the very breath is lies. 5 A faithful witness will not lie : but a false witness will utter lies. The man, not walking in his levehiess (see v. 2), shows by his staggering that he does not witness things correctly. Here the whole is shifted to the " lips " (as v. 3). The grand truth is broached that the man who lies does not see correctly. This is a universal doctrine. Moreover, " lies " stand for all sin; just as " lips " stand for all agency. All sin, therefore, flows from being "deceived." The English Version gives a most tautological sense. The real meaning is ; first, a man not '"'' de- ceived " will never sin ; second, a man " deceived " will sin per- petually, like his "very breath." A deep 7noral blindness is the source a?id measure of all possible transgression. We must look sharply at this Hebrew, for it will occur again (v. 25 ; 19 : 5, 9). Several Proverbs depend for their significance upon this mean- ing,— a " deceived" rather than a deceiving, " witness." We said under the 4th verse, that the lost man must strike for the light. But, alas ! he does, sometimes, and fails : — Chap. XIV.] COMMENTAR Y. 193 6 A scorn er seeketh wisdom, a.ndjindfti'1 it not : but knowledge is 6 A scorner has sought wisdom, and there was no such thing ; but knowledge is easy to him who has be- ^erstanTeth.'" """ "" come discerning. ' A page of Hebrew ; what is it to a child.? It is absolutely nothing. But the whole was easy to the Hebrew eye. " A scomer has sought wisdom." Notice the past tense. Every " scorner " has done it. Take any impenitent man. We may be sure some day or other he has sought spiritual intelligence. But he has done it selfishly. Moreover, he has done it fitfully ; and feebly. He has groped. He has made a sort of blind man's pass for knowledge, and has come back with the aver- ment, that there is no such thing. lA^t \s simple j "easy;" literally, light, as opposed to heavy j light is obvious ; nothing can be more so ; but then, as the inspired man advises us, it is only " easy " to the " discerning " jfian. But, while the fool makes out so badly the meaning of being wise, the wise make out the fool ; and, what is wonderful, make out the wise, largely by witnessing the fool : — 7 Go from the presence of a stupid man : \ '' ^% ^""T ,-''u p"""" ' , ^ ,,r /-ii lenceof a foolish man and thou Shalt not know the lips of knOWl-l when thou perceivesi edge. not in hijn the lips of knowledge. (How sadly this verse has lain concealed !) Sin is the great exegete. This was the wile of Satan. He told our parents, — • then their eyes should be open ; and they were. They did not know good till they had lost it. That is, in the broad uni- verse good stands out by contrast. God is best known through Satan. Heaven will be most bright through Hell. And through all the ages of the blest, that tree in the garden will be " of the knowledge of good and evil," and that by the very in- tention of the Most High. Light, though, is not merely abstract light : — 8 The wisdom of the subtle is the making discernible of his way ; but the folly of the stupid is delusion. 8 The wisdom of thfe prudent is to under- stand his way : but the folly of fools is deceit. We are not to infer, because " Wisdom " eludes the scorner, 9 194 PROVERBS. [Chap. XIV. that it is, therefore, something mystic. It fits earth so closely, that it actually carves our " way." Nay, more closely still, it is actually path-finding itself. She takes a man from her very gate, and tells him all that he must do. She not only discerns paths, but that is all of her : she does nothing else. " The wisdom of the subtle is the making discernible of his way." While, on the other hand, " the folly of the stupid is {its ottni) delusion." All of us having a way, and all of us following it with the whole energy of our lives, " the excellency of knowledge is, that Wis- dom giveth life to them that have it." Wisdom grasps its end; Folly never. Wisdom is a great Path Finder ; Folly a " delu- sion." And the Wise Man, strangely lights up this, when he paints "Sin," after she has led a man to Hell, as turning back to mock him : — 9 Sin makes a mock at fools ; but between upright beings there is favor. 9 Fools make a mock at sin : but among the righteous there is fav- our. " Makes a mock. " This is singular, and agrees with "sin." Not makes sport, as a fool might, of engaging in his sins. A fool may jnake sport of sin, but hardly could be said to " 7?take a mock at" it (E. V.). " Sin makes a mock at fools;" "but be- tween upright beings " we cannot conceive of aijy mockery. The upright God, and the upright saint ; the upright saint, and the upright Saviour; grace, and judgment; faith, and the scenes of the last day ; between these, there must be good-win, i. e., mutual delight or "favor," So John (i Jo. 4:17, 18), " Herein does the love gain its end between us (that is, be- tween God and us; see v. 16) that we may have boldness in the day of judgment : because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear; be- cause fear hath torment. He that feareth, is not made perfect in love." It is true there is a great deal of " bitterness " in the Chris- tian's life. Knowledge itself, when turned upon sin, is, in itself, a bitterness. "In much wisdom is much grief; and he that in- creaseth knowledge increaseth sorrow " (Ec. i : 18) : — Chap. XIV.] COMMENTARY, 195 10 A knowing heart is a bitterness to itself; but with its joy it does not hold inter- course as an enemy. 10 The heart know- eth his own bitterness ; and a stranger doth not intermeddle with his joy. We venture upon this translation. We find no spiritual sense in the one heretofore given. A Proverb is not a senti- ment. I mean by that, the Proverbs of Solomon were the gos- pel of his day, and their ultimate sense must be religious. There seems no useful piety in the Proverb as usually given. But, in this dress, words take their more common meaning ; the grammar is actually improved ; and the sense is better in itself, and better as it stands connected. " A knowing heart;" i. e., a heart spiritually enlightened; '''' is a biiter?iess to itself;" literally, "a bitterness of its soul." ^^ Soul" for ''''self" is a constant usage of the Scriptures (see 21 : 23). " But with its joy," viz., that budding joy that grows up under its sorrows; that is, the "y'l^y" such as that of which the Christian has possession: "it does not hold intercourse." This is the regular meaning of the verb. The Lexicons give, "" intermeddle " (E. V.), only for this sole passage. Therein, too, they mar it. "As an enemy:" such as the impenitent's ''''joys " are. Resuming the whole : — "■^ knowing heart is a bitterness to itself " on the principle which Christ meant when he said, he " came not to send peace but a sword " (Matt. 10 : 34) : ''''but with its joy" weak as it may be, and small and easily clouded, " it does not" as the impenitent do, " hold intercourse as an enemy." His ''''joy" is like his " bit- terness" a friend ; and all will work in opposite direction to the joy of the wicked. " The house of the wicked " may be a most prosperous one, and may seem to be full of peace ; but it is doomed. It must become "desolate," X\\.QX2d\y^ astonished ; which is the Eastern way of describing grand downfalls. " But the tent of the up- right;" that is (intensive second clause, 10 : 22) his slenderest possessions ; like a sprout ; like some poor tender plant, shall bloom forth. Such is the meaning of " flourish :" — II The house of the wicked shall be made desolate ; but the tent of the upright shall flourish. II The house of the wicked shall be over- thrown : but the taber- nacle of the upright shall flourish. 196 . PROVERBS. [Chap. XIV. Religion, from its small beginnings, reveals bitternesses (v. lo), but, nevertheless, has/Vyj. And those joys it need "not have intercourse with as with an enemy;" and they will grow and spread like a rooted plant. The rich, being honest, and seeming to be wise, and aiming to support their house, can hardly feel how deceived they are ; each step being so admirably right ! Yet : — 12 There is a way that seems right unto a man; but its afterpart is the ways of death. 12 There is a way which seemeth right unto a man : but the end thereof are the ways of death. Souls perish always with surprise. " Seems" is expressed by before or in the presence of. " They were both righteous before God (Lu. I : 6)." That is. He thought them so. " The righteous man falling down before the wicked " (Prov. 25 : 26), i. e., seeming to be a failure. But yet the seeming here noted must be taken cian grano. Deep in the lost heart is the knowledge of its ''■end" (v. 12, E. V.); "after-part," rather. The word means, its aftertuard. The way lasts forever, and its afterward " is the ways of death." Deep in the lost man's heart he knows all this, and it makes a dark ground for his gayeties : — 13 Even in laughter a heart is sad ; and joy, in its afterpart, is heaviness. 13 Even in laughter the heart is sorrowful ; and the end of that mirth is heaviness. Not of its own nature, of course ; for a Proverb has already said (v. 10) that there is a "joy " which is not our foe. Not, this is always the case ; but this is the case ; that is, there is such a case. Men in the very pride of feasts are " sad " at "heart," and the " after-part" of such ^^Joy " is the very weight of "heaviness." Because, the wicked get nothing really but their " ways." They are travelling; and they seek an end; and they con- fidently expect it; but they never get it. What they do get, therefore, is their journey. The old man has got about enough of travelling, but enough, if he be an impenitent man, of nothing else, in either world, Avhatever. The saint may have precious little on the earth, but he has made more than his own journey, and much even out of the impenitent man : — Chap. XIV.] COMMENTARY. 197 V4 The backslider in heart shall be satisfied with his ways ; and the good man from him. 14 The backslider in heart shall be fi lied with his own ways; and a good man shall be satisfied from him- self. "The back-sMer in heart." Not a Christian. A Christian never really backslides. Not, therefore, what our usage means, but a heart sliding back, as every lost heart does. The writer has but written a fresh name for an impenitent. Such a sliding heart will just have its journey at the last, and nothing for it. Even its joys will have sunk it backward. While the good shall have their own ten pounds in addition to the pound first received, they shall also have the pound of the wicked. This is sad doctrine. The lost have nothing. The saved have everything, including the lost. The lost have nothing but their journey through this world. The saved, in addition to all their other inheritances, will inherit the lost, and make eternally by these saddest lessons. " Himself (E. V.) is grammatical, but, literally, not so true, and, doctrinally, not so rich as the other translation. To this mad lot why do not the wicked demur } Because, says the Wise Man, these men that refuse to trust God, trust everything else implicitly : — 15 The simple trusts everything; but the subtle must make it discernible that he is going right. 16 The wise is afraid, and departs from evil : but the stupid push on, and are confident. IS The simple 15 e- lieveth every word: but the prudent man looketh well to his going. i6 A wise jnatt fear- eth, and departeth from evil : but the fool rag- eth, and is confident. Thing; primarily ''''word'' (E. V.). By usage, however, it grew to mean also ^^ thing" (Gen. 20: 10). "Make it discern- ible;" a Hiphil. "That he is going right;" literally, a.f / straight going. The simple trusts everything. As the next verse explains it, he pushes on, from a verb which means to pass up or rush over, like troops attacking a battery. He pushes himself along. The word is reflexive. While the "subtle," with a much profounder trust, and that for " every thing " too ; insists upon seeing one thing; and that is a "right" path before him, " Wherewithal shall a young man cleanse his way .' By 198 PROVERBS. [Chap. XIV. taking heed thereto according to Thy word." " Trust in the Lord and do good " (Ps. 37 : 3). " Make smooth the planting- place of thy foot, and all thy ways shall be established firmly " (Prov. 4 : 26). '"'■The simple" go on in an overbearing, reckless way, as the waves roll forward over the deep ; but " the subtle" while trusting just as much, does it wisely, taking that single \}i\\xv% his steps, and seeing that they secure a blessing. V. 16, "The wise is afraid," and that in the gospel sense (Acts 10:2); not gloomily, like the sinner, but practically, so as to depart from evil. His fear passes into the watching of his feet ; while the "stupid" (that is, the fat, originally) bears himself ahead, out of a crass and bloated confidence. Still worse may be the very deliberate man. It is not all thinking that the book applauds, but that which is discriminate; the watching of our feet. The deep-laid schemer may be more hated of God than the more simple. It is so in worldly esti- mations:— 17 He that has quick passions, does foolish- ness ; but the man of deep schemes is hated. x^ He that is soon angry dealeth foolish- ly ; and a man of wick- ed devices is hated. '■'■He that is short, or cut off, of nostrils." The nostrils were the type of anger (Ps. 10:4). The more hot-pulsed sinner may be lost; but the deep-set fool excels him in both guilt and danger. Alas ! for the well-complexioned, coolly-settled, mor- ally-esteemed, and long-established hypocritical professor! 18 The simple have inherited folly : |foiiy7b:trhfpl"ude''^t but the subtle make a crown of knowledge.' a re crowned with I knowledge. "Inherited;" that is, have it fastened upon them as a settled profession. "Have inherited." These perfects, as we have lately said (14 : i), are to be noticed in their sense of having occurred already. ^^Ilave inherited folly." That is; "the simple," who are here considered, are foolish now, and will have nothing else than folly for their eternal heritage. If the sinner shall have nothing but "/«> ways " (v. 14), surely we are but deepening the sense when we say, that he shall have noth- Chap. XIV.] COMMENTAR Y. 199 ing but his ^^ folly." " But the subtle ;" (and liere we have alto- gether a different figure) ; has not inherited much at this pre- sent date. He has not much of the world. He has not much of another. How shall we express his excellence .'' He has this poor thing that he calls piety. Where is its worth to him ? Why, its worth to him is that it is a splendid "crown." He makes a crov/n of knowledge. That is, he takes his piety, which is a mean, weak beginning, and makes it the badge of a glorious sovereignty. The Christian is a king. And by this is meant, that, when he becomes pious, every thing becomes sub- ject to him (i Cor. 3 : 22). It is a kingship in this world. All things unite in doing him good. This subject is renewed in the 24th verse, which we shall presently discuss, but it reveals its main richness in this. While the simple have already inherited folly, the " subtle^' that is, the spiritually discer?iing, have won a " crown y" that is, their feeble piety has got, not wealth al- ready, but a croian, commanding it to be theirs (Rom. 8:28). The lost, even, are subject to the Christian ; and from the very first begin to feel it : — 19 The evil bow before the good, I, '^ J^^^yj' ^^a IT -' . r ^ • ^ lore the good ; and the and the wicked at the gates of the right- 1 wicked at the gates of eous man. the righteous. " The gates of the righteous man " are where his servants sit and wait. Uriah lay at David's gate (2 Sam. 11:9). "The Sin Offering" lay at the door of Cain (Gen. 4:7). The " wicked " serve the " righteous y" and whether they do it know- ingly, they do it wholly, and, through eternal ages. The wicked are very "poor," therefore. Even in this world, a poor fnan, sooner or later, gets despised : — 20 The poor is odious even to his neighbor ; U^J.^ir^Z^^^^^t but the lovers of the rich man are many, hour: but the nch/i,jM J many mends. Comparing good things with bad, so shall it be with the wicked. They are the creation's paupers. Even their neigh- bors will hate them. The wife will hate her lost husband ; I know not how. The saved will execrate the lost, though they 200 PROVERBS. [Chap. XIV. will profoundly love them as to pity. Wealth will assert her place ; and those, celestially " rich," will find, as in this beggared world, their " lovers many." Another Proverb guards this from error. Though we are to hate the wicked, yet we are to love them in the sense of benev- olence : — 21 He who despises his neighbor, blunders; but he who pities the poor, blessed is he ! 21 He that despiseth his neighbour sinneth : but he that hath mercy on the poor, happy is he. The impenitent is the poorest among men ; and he who ne- glects him, and lets him go on in his iniquity, of course, is a cruel sinner. He who saves him, will be "blessed," "They that be wise shall shine as the brightness of the firmament, and they that lead many to righteousness, as the stars forever and ever." " He who despises his neighbor, blunders. " He wastes a splendid opportunity, not only for his neighbor, but for him- self. It is great criminality, and, moreover, a grand mistake. '''' Blunders ;' literally, " misses " usually, ''^ sins" (E. V.). Much is to be added to the freshness of these passages by adherence to first significations. " Blunders " stands balanced with ^^ Messed." The appeal is to self. And the appeal is made more intense, where, instead of despising our neighbor, we actu- ally " devise evil " against him : — 2 2 Must they not err that devise evil, I == po.they not en- -' ' I that devise evil ? but mercj ie to I good. seeing that Mercy and Truth devise good .'' mercy and truth s/ia// be to them that devise Can any one see any flaw in " Mercy and Truth ?" " Mercy " is pure benevolence; and "Truf/i" is that other quality of the good, which is commanded in the first table of the law, and answers to a love of holiness. Is there anything right, outside of " Jlfercy and Truth 1" Is there anything wrong that the vilest rebel can detect in either one of them "i Must "they not err that devise evil?" if for no other cause, than, that ^^ Mercy and Truth " stand on the opposite side, and, through eternal ages, are busy in devising good? Chap. XIV.] COMMENTARY. 201 2X By all labor there comes a profit; I. ^3 in all labour there ■u \ ^\ ..11 f i.1- 1- i. J 1 ^ ^ '^ profit: but the talk out the talk of the lips tends only to want, of the lips/^zo'^M only I to penury. This is a difficult sentence. We have found it hard to vindi- cate its sense. The grammar is all obvious ; and, on that very account, the reading is singularly fixed. But "all labor" is any thing else than profitable ; and "the talk of the lips " (31 : 26) is one of the grandest ways of doing good among men. We understand it in a religious sense. All these Proverbs might be worldly maxims, some of them actually in use ; all of them with a show of wisdom ; some of them utterly unsound ; but all of them, when adopted by the Holy Ghost, and turned in the direction of the gospel, true, in their religious aspect. So, now, in this peculiar instance, " all labor " might seem to promise well among the thrifty, but sometimes ruins men, even in this world, and is sure to ruin them, if worldly, in the world to come. But, now, as a religious maxim, it is without excep- tion. " All labor " of a pious kind is marked, and will be gloriously rewarded out of the books of the Almighty. " All labor " of the impenitent, for their soul's salvation, has "profit;" literally, something over. It brings them nearer. If continued long enough, it will bring them in ; that is, if it be honest (Heb. II : 6) ; while " the talk of the lips" or, possibly, " an affair of the lips j" that is, tnere intentioti ; does " only " mischief. Mark the balance between " all " and " only." Seeking is " all" of it an advance. Intending is " only " a retreat. One gains a step; the other loses one. Starting up actually to work, if honest, is an advance toward wealth : while intention, which is hut ^^ an affair of the lips," "tends only" to make us poor in- deed (see 13 : 12). The Christian is rich in this world. We read in the i8th verse, of the "subtle making a croivn of knowledge." Aladdin was rich, when he had nothing but his lamp. If a ray of faith puts creation into bondage to a saint, then not only is his "knowledge a crown" v. 18, but his "crown is Ms wealth." What needs Aladdin further than his lamp .? The sovereignty of saints, even in a forlorn world, makes a perfect opulence ; while "the folly of the stupid;" seeing that it could give place 9* 202 PROVERBS. [Chap. XIV. to this ; seeing that he also could have the lamp ; seeing that the crowned princes, the very best of them, were fools like him; and, therefore, that it can only be because he is a fool that he does not throw off his folly ; — all this explains the closing clause, which is terse in its very quaintness ; for, for the very reason that— 24 The crown of the wise is their wealth ; the folly of the stupid is folly. 24 The crown of the wise is their riches : hut the foolishness of fools is folly. But the wise not only gains wealth to himself, but he is wealth to others. Moreover, he can' not help being : — 25 A witness of truth saves souls ; ,. =5 a true witness de- •J ' hvereth souls : but a deceitful luiiiiess speaketh lies. but he Vv'hose breath is lies, deludes. We noticed that what crowned the wise (v. 18) was "truth" ox ^^ knowledge." ^^ Tnet/i," to become ^^ knowledge" must get into the heart. To do so, it must be witnessed. We noticed under the 2d verse that a man staggered, that is, he did not tvalk in level/less, because he did not see clearly. But, /^r con- tra, if a man sees clearly, he walks /// level zvays j and, then, ac- cording to our present Proverb, he " saves " unconsciously the " souls " of others. This is most clear when the view is nega- tive. Let there be no tuitnesses of truth, and where are the saved ? No sinners are rescued in a dead nation. Every Christian is a centre of light. The church is but a body of Christians. Where there is no church, where are the penitents }, The truth, intended to be conveyed, is, that he who sees the truth, spreads it. While he who sees only "lies," which is an exact portrait of the unredeemed, serves in spite of himself as a delusion to his friends, and deceives them into unbelief, just in proportion to his influence upon them. Woe be to the wife or child where the husband is a "deceived witness" (see v. 5). " Witness j" not, in this case, one who bears icitness, but one who witnesses, in the sense o( seeing. "Whose breath is lies;" i. e., who deceives instinctively, because he is deceived himself. "The fear erf Jehovah," therefore, which is the great attitude of the saint, "is a strong trust." It is a ''trust" for the State, Chap. XIV.] COMMENTAR Y. 203 and a '* trust " for the man who has attained it : first, in that it will never leave him (v. 23) ; second, in that it has already crowned him (v. 24) ; third, that it will finally and forever save him (v. 25) ; and, fourth, that, having passed the ordeal as between life and ruin, he has entered an ascending path, and the "-fear " itself is certain to increase brighter and brighter into the perfect day. The second clause supplies the only needed caution : — 26 In the fear of Jehovah is a strong trust ; i^fJV\\r% Infi! and to His children it becomes a refuge. dence ; and his chii dren shall have a place of refuge. " Becomes ;" from the verb to be, which has that sense when it stands as of the text (see Gen. 19:26). "To His children." " Fea?" is a poor thing. " All our righteousnesses are as filthy rags" (Is. 64:6). It is anything but a "refuge" in itself. But as faith was imputed to the patriarch for righteousness (Rom. 4: 22); so, this, need not cloud Christ's merit. Christ has so saved us that ''fear' becomes our hope. He who has experienced "-fear" has gone into a retreat ; nothing can dis- lodge him from it. If the lost tremble, let them hasten after '■'■ fear ■" for by ''■fear'" they become children of God ; and, as children of God, they have an eternal " refuge." Of course, it must be a holy "fear ;" — 27 The fear of Jehovah is where life burrows U ^7 J^^^e fear ^of^ the „,,t life, to depart from the '-'"'' . , r J il snares of death. in getting away out of the snares ot death. " The direction of the zvise " was said to be this same thing (13:14). Of course, in one, it was instrumentally ; in the other, intrinsically, and in its own nature. The " direction of the wise " shows others how they can burrow out of the snare ; « the fear of Jehovah " is the very deliverance itself. " Foun- tain " (E. V.) ; so called from being a dug out place. "Foun- tain" mixes the metaphor. See 13 : U- The primary meaning sheds the light we need, and gives us the smooth emblem as m the other instance (13: U-) ''Folly" is a snare (v. 24). It actually holds us by its own insanity. " The word" is a snare (13 •• 13)- " ^e that despises the word," as though it were a 204 PROVERBS. [Chap. XIV. trap " is bound by it." " The fear of Je/iova/i' is the burrotving out place. The strings of these nets are perfect, with no possi- ble burrowifig outy except by gospel piety. 28 In a great people is the king's honor; but in the people's coming to nothing the prince's ruin. 28 In the multitude of people /j the king's honour : but in the want of people is the destruction of the prince. All grades depend upon their inferiors. The poor have us in their power. To be kind to the poor is a dictate of common selfishness. Carried into a spiritual light, the truth becomes much wider. Half of heaven will be what we did for the poor. Solomon was familiar with this as a king (see v. 35) ; but he marks the sentence as one for all humanity. If a man wishes to be comfortable on earth, let him make his inferiors "great." And, if he wishes to be rich in heaven, let him cultivate, with assiduous zest, the graces of the perishing. Here, too, the folly of overbearing tyranny : — 29 He that is slow to anger, is of great dis- cernment : but he that is quick of spirit, enhances folly. 29 He that is slow to wrath /j of great under- standing : but lie that /i- hasty of spirit exalt- eth folly. As damp sky opens the joints of the diseased ; so gusts of wrath make a fool more foolish. " Anger" will not do for kings; and least of all for Christians. Its " foUy " for a king, is still more strikingly presented in the thirty-fifth verse. Moreover, it is injurious inwardly : — 30 A healthy heart is the life of the flesh : 1 ,3° A sound heart « 1 . til* • 1 ... 'he life of the flesh: but perturbation is the rottenness of the but envy the rottenness bones of the bones. Net, ''envy" (E. V.), but excitement of any kind; "perturba- tion;" a wise saw, perhaps, of the old hygiene, but true spiritually. Religion rejoices in peace. Mad passion may be overruled ; but so can our lusts be. As much as lieth in us, we should have peace. The soul is a temple (i Cor. 3:17), and " holi- ness becometh thy house, O Lord, forever" (Ps. 93 : 5). Chap. XIV.] . COMMENTARY. 205 The poor are great instruments of Providence to make us what we ought to be : — 31 He that oppresses the weak, scorns his 31 He thatoppress- " '^ '^ ' eth the poor reproach- eth his Maker : but he that honoureth him hath mercy on t h e poor. Maker; but he that honors Him, has pity on the poor. We treat God with no respect (i) when "the poor," who are His children, are not treated as such, but are trampled on with rudeness and neglect ; (2), when the poor, who are His de- pendants, are left unhelped, so as to seem to bring Him into dis- credit; but (as is most intended, judging from the whole drift of this part of the chapter), (3), when the poor, who are His instru- ments, and are sent to exercise our virtues, are not treated as such, but our " Maker," thwarted in the work of making us better by these needy visitants. Life moves by such sorts of influences ; happily, for the good ; hurtfully, in every event, to the impenitent man : — \2 The wicked is thrust lower by his evil ; but the righteous takes refuge in his very death. 32 The wicked i s driven away in his wickedness : but the righteous hath hope in his death. "Evil;" that is, of any form. "Death; " that is, the worst form of "m/." Observe the crescendo. ^'' Evil" which is sup- posed to be a discipline, thrusts down the wicked ; " death" the very grimmest of the list, becomes to " the righteous" a glorious "refuge." ^^ Thru st lower." This is an intensive expression. If trouble thrusts a man lower, how much must joy and intoxi- cating wealth. The idea is, — all hurts him. Even discipline hurts the lost ; while the righteous finds a refuge, even in his very death. Sin, in all these terrors, is a great enlightener. " ■Wisdom " thrives by it. Out among the homes of the impenitent, she becomes the clearest and most evident to herself: — 2,Z In a discerning heart wisdom rests quiet ; but in the midst of the stupid it is made known. 33 Wisdom resteth in the heart of him that hath understanding: but that which is m the midst of fools is made known. 2o6 PROVERBS. ■ [Chap. XIV. This borders on another verse (v. 7). The poor are very- necessary to us; particularly, the spiritually poor. In a heaven on earth, piety would lie hid. In the very heart of things, and, as the Wise Man expresses it, "in the midst of the stupid," it has its proper arena. There it does good. There it gets good. There it stands out in its boldest contrasts. There it meets its boldest trials. But there it wins its chiefest victories; and finds God its '■''Maker " (v. 31) lifting it to the noblest good. There is no danger to the soul, if it has one defence. Whole nations may pass through fires, if they have that one refuge. There is only one real act of compassion. It is where God gives a soul redemption : — 34 Righteousness ex- alteth a naiion : but sin !s a reproach to any people. 34 Righteousness lifts up a people ; and the mercy for nations is the Sin-Offer- ing. " Righteousness " means saving righteousness^ and " Sin-Offer- ing " is, literally, '■'■sin." It is so in other passages (Gen. 4 : 7). " Righteousness " lifts to the very skies. The mercy of nations, as the words literally are, is not wealth, or peace, or a good king, or broad lands of plenty; but an interest in Christ " The Sin-Ofering," and a home among the happy. "Merry." This word is thought once or twice to mean " a reproach " (E. V.). It is marked so in the Lexicons. They quote other languages for it. But we have examined the texts ; and they all seem better undel- the old sense of "mercy." So Leviticus (20 : 17), " It is a wicked thing " (viz., incest), " and they shall be cut off, etc." (E. v.). Rather, " // is a real mercy (observe the pronoun) that they be cut off " that is, the sin is so damning, and they are getting worse so fast. Again, (Prov. 25 : 10), " Lest he that heareth it, put thee to shame " (E. V.) ; rather, ^'' lest he pity thee!" which is the worst form of shame. Lastly, Job 6: 14, (sec Gesenius); though here, even our English Ver- sion retains the usual sense. " To him that is afflicted, pity should be shown, etc." 35 The kindness of a king is a wise servant ; 1 . 35 The king's favour •i.v- 4.1. 1 , ,.'-f toward a wise ser- Dut nis wrath becomes one that brmgsUant : but his wrath is shame against him that caus- I eth shame. Chap. XV.] COMMENTAR V. 207 Solomon gets back to his king-craft. These maxims were familiar to him. It is rarely wise for " a king" to get in a passion with his people (see vs. 29, 30). " If thou wilt be a servant unto this people," was said to the successor of this very man (i Ki. 12 : 7); if thou wilt "answer them, and speak good words to them, then they will be thy servants forever." But, more than king-craft, it is a rule for saints. The law of " kindness " should be on our lips. " The power of gentleness is irresistible." If "/// o righteous is much treasure : but in the wealth ; but in the revenue of a wicked man is trouble. revenues of the wicked is trouble. " The house;" as we have repeatedly seen (14 : i ; i Sam. 2 : 35), a man's whole interest. The mere interest of the "right- eous," whether it seem high or low ; his lot, whether it be on high or on a dung-hill ; his hap, just as it is, whether it be easy or under pain ; is, under the covenant of the Almighty, an enormous riches; while, not the house of the wicked ; (for the Wise Man intends another of his 2d clause climaxes) ; but, stating his condition in the most favorable way, " the revenue of the wicked," imagining that to be of the most favorable kind ; and not ''''the revenue of the wicked,'' but "in " the revenue of the wicked, as though the " trouble " were in the revenue itself; is, literally, the being troubled (Nij)hal). The splendors of the lost will involve but trouble in the whole eternity. But back now again to the matter of speech (for we must ob- serve that this writer indulges the diversions of thought, and yet tenaciously returns) : — 7 The lips of the wise winnow knowledge: ! 7 The lips of the ', . '^ . -, ^ ... „ o'wise disperse knowl- but the heart of the stupid is not fixed. [edge: but the heart of i the foolish doeth not Chap XV.] COMMENTARY. 211 "Winnow." Most commentators ?,a.y scatter, or ^^ disperse" (E. v.). " Winnow" which has usage (Ruth 3 ta), bears bet- ter upon the second clause. " The tongue of the wise," in the second verse, was said to do good to knowledge, i. e., to increase it. This thought is expository of that. IVinnowing kno7ulcdge, I. e., letting the lips, under the guidance of wisdom, be an in- strument for holding folly back, and giving utterance to knowl- edge, must be the finest practice for giving strength to piety : while the second clause shows the incompetence of folly to ^^ winnow " anything, by saying, that "the heart of the stupid is not fixed;" (and, therefore, lacks the first principles of choice, in separating one thing from the other). The next verse, perhaps, might begin a chapter. Leaving the specialty' of speech, he goes on to more general conduct : — 8 The sacrifice of the wicked is an abomina- tion to the Lord: 8 The sacrifice of the wicked is an abomina- tion to Jehovah ; , , . ^ ,.., r^i •l.i'TJ'J^ out the prayer of the but the prayer of the upright is His de- upright /^^ his delight, light. I "The sacrifice of the wicked," though it may be very costly; the column of Stylites; the hook-swinging of the East; the millions of anxious charity ; without grace, must be purely sin. " The prayer of the upright ;" (and now mark the climax again) ; though it asks, instead of gives ; though it takes from the Al- mighty, instead oi giving to his service, yet is a " deUght," where the other is abominable. A man may serve God out of a sheer selfish wickedness. Moreover, all are abominable. There is no just man upon earth. But the righteous has the righteous- ness of Christ ; while these others are left, without a cover, to their own abominable guiltiness. The Wise Man, too, remembers a difference in their "way." Both are sinners ; but the one sinner is travelling after sin, the other after holiness. This is a vast difference :— 9 An abomination to Jehovah is a way for the wicked man ; but him who is journeying after righteous- ness He loves. Both being sinful, this is, indeed, a very skilful discrimina- g The way of the wicked is an abomina- tion unto the Lord : but he loveth him that foUoweth after right- eousness. 212 PROVERBS. [Chap. XV. tion. The sin, which they both Suffer, one pursues, the other shuns. The holiness, which they both lack, one neglects, the other follows. That which is the divine "abomination," the sinner makes his very '''"way." That which is God's ^^ delight" (v, 8), the saint pursues after. Hence a vast difference. We are to notice the order of the 9th verse : it varies from the 8th. The abomination of Jehovah is itself a way for the wicked. As another feature, the Wise Man points out the influence of the truth as a savour of death unto death : — 10 Discipline is an evil to him who forsakes the path. It is in hating reproof he dies. 10 Correction is grievous unto him that forsaketh the way ; and he that hateth reproof shall die. In our common version, this idea is not brought out. It is a very grave idea. Men not converted, but steadily forsaking the path of holiness, are injured by "discipline." It "is an evil" to them. "In hating reproof," they go through the very soul- action which we mean, when we say, "they die." Each "hat- ing " emotion kills them. And this is the very philosophy of the letter hilling (2 Cor. 3:6); not that it is poison in itself; but that the gospel awakens opposition, which, on its part, cor- rupts the mind. The lost man, as the result, regulates by these changes from death unto death his whole eternity. That is, eternal justice, starting in this world to sink a sinner />ro gradu in sinning, con- tinues the like law and the like descent, (I mean, more sinning for more sin), through all eternity. To arrange hell, therefore, God need but inspect the human heart : — II Sheol and Destruction are before Jehovah, because also the hearts of the children of II Hell and destruc- t i o n are before the Lord ; how much more then the hearts of the children of men ? '"''How much w^/r"(E. v.). We see no ground for this. There are but two simple particles, "also" and "because." How do we get " ho7s.i much more " out of them ? We doubt whether they ever have that meaning (see Class XLIV.). But in this text, " also " and " because " are just what we want. "Sheol and Destruction," i. e., the grave and that doom that it Chap. XV.] COMMENTARY. 213 precedes, " are before Jehovah, because, also, the hearts of the children of men " are before Him. The intimation is, God knows Hell because He knows man. He knows that, " hating reproof, we die" (v. 10), and just how fast we die or sink by each act of hating. In other words, He knows how fast sin grows under an administration of justice ; and, therefore. He knows just how hot to make the pit, and how far a given sinner will have gone down, at any date, through his eternal age. He knows Hell, " because, also, the hearts of the children of men." Nor will these presagings be vitiated by any unexpected turning back : — 12 A scorner loves not him that reproves him ; neither will he go to the wise. 12 A scorner loveth not one that reproveth him ; neither will he go unto the wise. Nulla vestigia retrorsum. God need not calculate anything but a perpetual decline ; because snatching the sinner back is His own salvation. A sinner is just as much fixed as in the pit, except for the special act of the grace of the Most High. The saints, He saves. All sinners, not specially delivered, keep away from Him. They keep away from Him by a law as fixed as Himself. He understands that law. He announces it in this text. He knows Death and Hell, because, also, the hearts of His wicked creatures. And He knows when they will not es- cape ; because He knows whom He will deliver ; and He knows that all the rest love not Him that reproves them, neither will go to the wise. On the contrary, they grow morose and complaining. This affects their countenances (v. 14). Disliking reproof, they grow bitter. It appears upon the face ; and one of the influences of religion is, to clear up the upbraiding countenance : — 13 A merry heart maketh a cheerful countenance : but by sorrow of the heart the spirit is broken. 13 A glad heart does good to the counte- nance ; but by grief of heart comes an upbraiding spirit. "A glad heart;" one of thg attributes of piety. "Does good to ;" " Come with us, and we will do thee good " (Num. 10 : 29). " Doei good to the countenance y" improves it, as we say in our 214 PROVERBS. [Chap. XV. idiom. , "But by grief of heart;" that heavy-lading, that Christ speaks of (Matt. 11:28). "Comes an upbraiding spirit." I venture this from the verb fli^3> meaning to upbraid. This, T T seems a Niphal participle, having a passive causative force : literally, a spirit set to upbraiding, or caused to upbraid. The commentators all go in another direction ; creating an irregular derivative from another root. They speak of a " broken-spirit " (E. v.). The difficulties of that are, that the sentence becomes a truism, and, moreover, we lose a most graphic account of the lost state. On earth and in hell the lost " spirit " is an tipbraider. What can show more the sinner's being fixed in the wrong path than that he both hates reproof (v. 12), and becomes himself a reprover ; that he both keeps clear of the wise, and blasphemes and upbraids them } Out of this, religion redeems "the stupid " (v. 14). The least measure of introduced ** knowledge " sets a man to seeking more and more ; while the very " countenance of the stupid" seems to grow fatter and more coarse, as though the very face itself fed on folly : — 14 A heart, made discerning, seeks knowledge : ! ., ^^ The heart of him ~ ' c>! . , - , ° 'that hath understand- but the countenance of the stupid feeds on I ingseeUeth knowledge: r 11 but the mouth of fools lOliy. I feedeth on foolishness. Literally, pastures, like a brute. A thing fed, takes the texture of its nourishment. " The coutitena/ice of the stupid" stevci% fed of folly. It grows more and more inane and brutal. The Septuagint has caught this idea. For, deranging the 13th verse, it casts out the idea of " spirit," and abides by the figure. " A glad heart does good to the countenance j but a grieved heart OKv'hpo)TTd^ei, i. e., has a perturbed or angry aspect." Perhaps, also, the superficial motives of sin are noted. Light wakes a deep-seated appetite; sin feeds the face. ''^Countenance." There is a rival reading. It means ^^ the fnouth" (E. V.). But (i), because " countenance " is mentioned in the last verse ; and because (2) it is the more difficult idea* (viz., to speak of the " countenance " as ^^ feedi/ig") ; and because (3) the sense is so graphic ; and because (4) it is in the received text, we make * It is the rule of exegetes, that the more difficult idea shall be preferred in the codex, because the more likely to be rejected by the copyists. / Chap. XV.] COMMENTARY. 215 no hesitation in preferring our present Hebrew. " Made dis- cerning;" a Niphal, that is to be translated as a causative pas- sive. The hard '* coujiienance " of the lost is fed by the more uni- versal sorrow of the world : — 15 All the days of the toiling are evil ; but a good heart is a continual feast. 15 All the days of the afflicted are evil : but he that is of a merry heart Aai/i a continual feast. A glorious comparison ! A sour heart is fed by a hard life ; and, yet, though the hard life is common to all, a brightened spirit masters it ; and not only masters it, but sweetens it ; and turns " the days of the toiling" into " a continual feast." " Toi7- ■ ing." The word is very peculiar. " Afflicted" our Version has it. " Humble " is the translation in many a case. " Toiling " strikes us as best ; (i) because such is the root : the verb, first of all, means lo toil. And (2), such is the sense : the toiling character of life makes all groan together. " All the days of the toiling are evil." We are not paid. Such is the toil of our spirits, that life is a battle. As a worldly maxim, "a good heart " carries the day. But, as an adopted text, the wise saw strengthens itself. Under the toils of life, "■ a good heart;' re- generate by grace, greets the same toil the lost man does, and finds the " heart" itself, " a co7itinual feast." Religion, therefore, makes the opulent man : — than a great treasure and trouble there- with. 16 Better is little 16 Better is a little with the fear of Jehovah, ^^r-^ The" Year of the Lord, than great treas- ure, and trouble there- with. The preposition gives choice of meanings. It may be, by "the fear of Jehovah;" in which case it would mean, the " httle " earned by piety : or it may be in " the fear of Jeho- vah ;" in which case it would mean the ''little" held and pt possession of in a devout state ; or it may be along " with," as the word often means. All the ideas are correct. We choose as our English Version ; and, of course, for both parts of the sentence; for the expression, "therewith," has the same fam- iliar preposition, and the same chance of either of the alterna 2i6 PROVERBS. [Chap. XV. tive meanings. " Better " is a Christian's shieling, than an im- penitent man's palace (14:11). " Better is a little with the fear of Jehovah, than a great treasure and trouble therewith." And that, not on account of heaven alone, but for the in- trinsic joys of piety : — 17 Better is an allowance of vegetables, and of'herbfwhe^e^iov"";" love there, than a stalled ox, and hatred therewith. than a stalled ox and hatred therewith. "An allowance ;" literally, a thing appointed ; the past parti- ciple from a verb to decree. The speech is dense. Not only " vegetables," but the lighter sorts of them ; more nearly '''"herbs" (E. V.); not only light fare, like that, but a limited atnoiint ; not o\\\y fesh, on the other scale, but " stalled " beef; not only " stalled " beef, but no limit ; " a stalled ox." Not only might this well be a worldly Proverb (where, doubtless, Solo- mon found it), to represent the married state, and all the arena of human affection ; but signal, when brought into religion. " A dinner of herbs'" (E. V.), with the blessed " love" of the Re- deemer, is better than a pampered feast, and the gloom of the impenitent. Nay this " love" makes love, and quiets life : — 18 A wrathful man stirs up a ground for quarrel ; but one slow to anger quiets contention. 18 A wrathful man stirreth up strife : but he that is slow to anger appeaseth strife. In the pit, the blasphemy will rise and swell, as it is stirred up one man by his neighbor. Upbraidings (v. 13) are con- tagious, even in this world. Ordinary quarrels are wonderfully quieted, if a man waits. But divine quarrels, if we stay to look at God, and observe His reasonings, are wonderfully held back, and, by His. grace, signally prevented. Grace has not only a brighter (v. 15), but an easier time. We see the like in worldly matters : — 10 The way of a sluggard is as a hedge of ,'?.T''^ way of the -' ■' 00 D slothful ?rian is as an thorns ; but the path of the upright is cast up. hedge of tliorns : but the way of the right- eous IS made plain. Chap. XV."| COMMENTARY. 217 Nothing is more striking than the ease with which a prompt man works. His tackle is all right ; so is his ground ; it has been made smooth by his last year's toil. His hands are not blistered. His lazy neighbor admires, and longs after his chance. Laziness begets labor. In the round year, the slug- gard fevers himself more than the diligent. While, in the spiritual world, the Proverb is more signal still. Just where " the upright " stands there is a smooth path ; (and, let it be observed, " the upright " means the smooth, the level j see Class XXXn.). Just where the sinner stands is a thorn hedge. He camwt enter into life. So he imagines. And yet he is a " slug- gard;" for he will not ^o the plainest duties. The Proverb is right, therefore, — that it is a principle of sluggardism to create " a hedge of thorns •" and that it is far smoother to take hold of the faith by the right handle, and, at once, than to be eternally kicking against the pricks of the gospel. Do not let us forget, either, the higher motive : — 20 A wise son will gladden his father; but a fool of a man despises his mother. 20 A wise son mak- eth a glad father : but a foolish man despiseth his mother. ]i.have said already (i : 8) that the fifth commandment sums up the first table. It figures all relations. Our highest " father " is God. " A wise son " will stir himself to do all his duty, that he may please God. This is his highest motive. In another place, we translated in the imperative ; because it suited the sense. But here, the second clause is a direct didactic asser- tion. The " mother " stands for the higher relation, just as the ''''father " does. Just as the worldly, if they have the feelings of men, will honor their blood ; so the Christian, will not only be faithful to his earthly parents, but will find it his most in-; stinctive life, to obey " his Father " in the Heavens. There are, therefore, higher motives than "joj^," whether present or eternal. But ^foy," and, too often, merely of the present, is too much the motive of the impenitent : — 21 Folly is joy to the heartless man ; _ |, - ,t"^f distTtule but a man of discernment makes a direct'of wisdom: but a man , i of understandmg walk- iraCK. . Igth uprij^htly. 10 2i8 PROVERBS. [Chap. XV. Not so much," folly " is joyful ; for that is only partially the case. We have already seen (v. 13) how sin crimps the coun- tenance. But ''''folly is Joy j" that is, the life of a sinner is like a grazed ox, who strikes for the sweetest pasture. The text marks a vital difference : — " A man of discernment makes a di- rect track." That is, as a thrifty house-keeper tumbles up her rooms, and makes things right, whether it be pleasant or not so the Christian, for the love of the Almighty, " tuakes a direct track " that is, makes things straight, whether a joy or not. Note, then, the vital difference. ^^ Folly is Joy." It does not arrive at it; but its quintessence is, that it thought it would While the good, not stupidly either, but as " a )nan of discern- vievt" puts duty first, and takes joy as it comes ; so answer- ing the words of Christ : — " For whosoever will save his life, shall lose it ; but whosoever shall lose his life, for my sake and the gospel's, the same shall save it (Mar. 8 : 35)." " The law of [the] mind " (Rom. 7 : 23) being, therefore, the guide of the Christian, gives the greatest room for the counsel of others j particularly of the Great Counsellor : — 22 There is a failure of plans where there is " without counsel i purpo-ies are disap- pointed: but in the multitude of counsel- 1 o r s they are estab- lished. no consulting ; but by greatness of counsellors each plan succeeds. "Failure;" a failing j infinitive Hiphil of the verb to break. Where there is no counsel at all j that is, where there are none to "tell it to the generation following" (Ps. 48: 13), religion dies out. The counsel of parents is, instrumentally, life. The counsel of Christ is vitally so. "Greatness of counsellors." It is more important to have gr-'at counsellors than a " multitude " (E. V.) ; and the word means great, oftcner than it does many (see 20 : 6). To this thought, of counsel, the Wise Man adds the priceless- ness of the " word," that this good counsel may prompt a man to give forth. In those oral times, a " icord" might destroy. A man might bargain (see 18 : 21) by the breath of his mouth, in a way that might ruin him in a moment. So might he make himself rich : — Chap. XV.] COMMENTARY. 219 23 A man has joy by the decree of his mouth ; and a word in its season, how good it is ! 23 A man hath joy by the answer of his mouth ; and a word spoken in due season, how good is it ! The verb usually translated to " answer " (E. V.), means pri- marily to sing, or, rather, to break out with the voice; rather to speak after a silence; which, of course, would usually be in making ''answer." Hence the idiom, ''answered and said''— literally, broke Silence, and said. Such an utterance would be- come very oracular in the more solemn decisions of life. A " decree," as we have translated it, is a noun out of the above des- cribed verb. It means an uttered decision ; such as an answer may be to a business speech ; such as is alluded to on God's part, chap. 16 : 4; and such as may be overmasteringly momen- tous in the business and results of life. Solomon sees in it a rare truth in respect to decisions for immortality. " A word!" Why, it may win eternity ! An offer presses ! " A word " re- fuses ! "A word" snatches possession forever! Lo ! the amazing difference! Body and soul hang upon "a word." Great counsel (v. 22), indeed, that is, that prompts a man to say. Yes ' and " a word [spokefi) in season " truly ! if it be a confes- sion of Christ ! and if it take the offer of an eternal blessedness ! Because there is no drawing back after that beginning :— 1 r .1 • .„„»,. 1 2d The way of life ii 24 The path of life is upward for the wise man , ^^^^^ ^^ ^^e wise, that because of the turning from Sheol beneath. l|;^^„-y^^^P-' ^-- It is a word that wins. A word, if it be gracious, saves for- ever Afterward, "the path of life" goes unceasingly "up- ward," and that "because of the {first) turning from Sheol be- neath." Let " the word spoken in season " be, " Lord, I believe, help thou mine unbelief;" and let the word be genuine, 1. e., as this verse describes it, a turning-^ turning round upon ones path, i. e., a turning upfront Sheol, (the figure of the pit Ps. 9 : 17), and the man's joy is won. His path, after that, shall be « upward" perpetually. A man shall have joy by the decree of his mouth, and a word spoken in its season, how good is tt (v. 23 j . Every other joy is "proud;" that is, is built upon a mistake. All other joy arrogates a good condition which does not really 220 PROVERBS. [Chap. XV. exist. It is only the humble penitent the boundary of whose estate is fixed. Solomon brings this home by another worldly Proverb : — 25 The house of the proud shall Jehovah pull down ; but He keeps fixed the boundary of the widow. 25 The Lord will destroy the house of the proud : but he will establish the border of the widow. "The house;" i. e., every interest (14 : i). "Pull down ;" be- cause even worldly men have noticed the precariousness of pride. "The widow;" even worldly eyes have noticed that these are wards of the Almighty. But Solomon adopts each Proverb spiritually. " The proud" is the man too well satisfied in his own mind (21 : 24) to utter the good wordy and have Joy (v. 23) ; and " the widow" is the " poor in heart," who is ready with the availing '''' ans7ver " " Lord, I believe." The difference, which this good " word " begins, turns out to be a difference of usefulness. The man, who has turned up from Sheol (v. 24), is a man who has turned away from mis- chief:— 26 Plans of evil are the abomination of Jeho- vah; but pleasant words are pure. 26 The thoughts of the wicked arc an ab- omination to the Lord: but tke ivords of the pure are pleasant words. "Evil." This is the name for wickedness which most fre- quently means mischief. ' The false messenger (13 : 17) will be swept out of the way, because he is an " evil." He answers no end but judgment. God lights His candles, to put them on a candlestick (Luke 8 : 16). " Pleasant words;" literally, '''' words of pleasantness." "Pleasant 7i'ords are pure." This is the Scrip- ture ethics. If we desire to know whether " jcords are pure f (and " 7i.iords" here, for Eastern reasons, mean actions as well as " words ;" nay, really mean the whole round of conduct ; see remarks pp. 163, 174; see also Job 20 : 12 ; Is. 10 : 7); if we wish to know, whether a man's whole life is " pure ;" all we have to ask is, — Is it kind? " Ye owe no man anything but to love one another" (Rom. i -, : ^). It is the plans of mischief that " are the aborrination o^ T^Vovah." And the reason heaven Chap. XV.] COMMENTARY. 221 is a place of rest, is, that the ^'' pure " are so filled with the warmth of love, that it is easy to cultivate grace, and, in kind- ness to others, to hold fast one's purity of spirit. Unpleasantness is an unpleasa?itness to oneself: — 27 He troubles his house who seizes upon prey; but he who hates bribes, lives. 27 He that is greedy of gain troubleth his own house : but he that hateth gifts shall live. It would be a disturbing influence, if a clod ceased to have an attraction for the earth; but far more disturbing to the clod than to the planet. Kindness (v. 26) is a universal gravitation. It is the highest law (one, perhaps, except) of the created universe. If a soul ceases to be kind, it disturbs the universe ; but not near so much the universe, as the soul. " His house;" as elsewhere (14:11), his whole interest. "Prey;" unkind, and, in general, too eager instances of snatching upon wealth. "Bribes;" a corresponding term. Solomon is full of such warnings against our usual business eagerness (18:1; 20 : 21). If kindness be the wisest course (v. 26), the ^^pure" will meditate kindness, and digest their plans for it : — 28 A righteous heart thinks in order to decide ; . =^ Jhe heart of the D - _ ' righteous studieth to answer: but the mouth of the wicked poureth out evil things. but the mouth of the wicked pours out evils. " Mouth ;" all agency. Religion is so much like politeness, that a polite man " winnows " (v. 7) his acts, till they look sometimes like religion; but watch men, where the guise of kindness fails them, viz., their aim to be polite, and their " mouth pours out evUs." There is a recklessness of act, that only a religious purity (v. 26) can essentially restrain. These differences of the two, I mean, the lost and the saved, are the cause and the consequence of very different relations that they bear to the Almighty : — 29 Jehovah is far from the wicked ; I ,^1 TL' widfe/- but but the prayer of the righteous He hears. | he heareth the prayer ^ ■' ° of the righteous. The second clause becomes exegetical of the first. God is 22 2 PROVERBS. [Chap. XV. not far from any body (Ps. 139 : 8). In fact, we live in Him, But He is far from many people's "prayer." And, if sin be, so much, unkindness, how can we complain if the Great King should be unkind to us 7 Here is the secret of v. 27, — " He troubles his house " who is unkind to men. Here is the secret of v. 30. It was an old proverb, no doubt, that bright eyes made others happy, and that good news put life into the bones. But Solomon seizes upon it as of our relations with the Most High : — 30 The light of the eyes rejoices the heart. A good report fattens the bones. 30 The light of the eyes rejoiceth the heart : and a good re- port maketh the bones fat. The thought that " ligM " may mean " the eyes' " own light, and that the mighty truth intended is, that the "light" the mind sees, " rejoices" it with blessed inward revelations, is cor- rected by the fact, that the word has )2 prefixed. Such deriva- tives have an implication of place, y^^ means light unlocal- ized, like the creature of the first day. lii^^ means a lumi- nary, or something that yields light. " The light of the eyes " means the look of a pleased friend. When He is the Almighty, how it " rejoices the heart." And when the rapture of another sense is secured by "a good report" {" a good hearing " as it is in the original), the good news being also from on high ; it reaches the very penetralia of our comfort ; or, as the Proverb expresses it, it fattens {^our very) bones. It does so permanently. The idea of abiding, is always com- ing to the front. J^aith, first ! and then what is eternal ! A true 7vord ; or, one right answer (v. 23) ; and then, " the path of life uptvard for the wise '" (v. 24) ; and then backward never afterward : — ^i The ear that hears the reproof of life ^^'.P^^^V'f^v' O . . -,*. eth the reproof of life abides m the midst of the wise. abideth among the wise. At the last day no sheep will come out from among the goats. But now there is a daily call. It is "^ good report" (v. 30), viz., the gospel. It is a " reproof of life," i. e., a quickening re- proof. Blessed is the man that " heaxs" it ! One note rescues Chap. XV.] COMMENTAR Y. 223 him, and moves him quite out from among the lost ; and, after that, to present the great burden of the Proverb, he " abides ;" literally, stays over night j ex tisu, dwells ; i. e., makes a pcrjiia- nefit dwelling ; and, as the "ear" will be eternally the same avenue of grace, (for " ear' is the feminine with the verb), " The ear that hears the reproof of life abides in the midst of the wise." So- the next is easy: — 32 He that lets go admonition, despises him- . 32 He that refuseth ir ' r instruction despiseth self; ■• ... but he that hears reproof, gets possession of heart. his own soul : but he that heareth reproof getteth understanding. If the 31st verse is true, the 32d verse is evident. If an hour of faith puts the lost among the saved, he that " lets go" a chance for it, holds his very being in contempt. " He that hears reproof gets possession of heart." A note of the glad in- telligence, lifts a man, and puts him in ^^ possession " of his being ; nay, of a kind of being that the lost know nothing of, viz., of " heart." (There is no article). ''''Heart" means not love^ as we count it, but changed hearty i, e., piety. A man who re- fuses to believe, " despises his soul" which is the literal He- brew; and that, not so unreally as we might suspect; for the noblest attribute of a soul he has flung off; for he has never reduced it to his possession. " Reproof" which has been twice used, and " discipline " which is now made to balance it in these last important texts have a respect of painfulness ; and Solomon, in this coming verse, tempers that pain, by showing what " discipline " really is : — 33 The fear of Jehovah is the discipline of wisdom ; and before glory is affliction. 33 Thtf fear of the Lord is the instruction of wisdom ; and before honour is humility. " Fear hath torment," says the apostle John (i Jo. 4:18). That fear is not altogether the ''fear" of our text; but is a part of it. I do not remember the ''fear " of the Almighty as a title applied in heaven. " The fear of Sehov&h." has some particle of painfulness ; and that painfulness makes it of the 2 24 PROVERBS. [Chap. XVI. nature of ** discipline." The best ^^ discipline" of the saints is the abiding '''"fear" of the Almighty. The Proverb seems to imply that it will not last always ; that it is painful ; and that we will not continue pained ; — that it is necessary for us to be under just that gentle sort of discipline, that ''''fear " can give, whilst we are in this world. And that necessity he states, in that " before glory is affliction." Not " /lonor " (E. V.) ; so much as weighty or ''''glory." Not '''"humility" (E. V.); but primarily,/^/// ergo, more genevaWy, " aJ?iclion." "We must through much tribulation, enter into the kingdom of God." (Acts 14 : 22). CHAPTER XVI. We see this chapter still laboring with that important thing, " the decree of the tongue " (15:23; 18:21). If it is so im- portant a thing ; because, on earth, it may beggar a man ; and because, for heaven, it may give him immortality ; how can it be that a poor worm is allowed such amazing determinations ? * Jle is nol,' is the inspired answer. He may be, instrument- ally ; but not even that, as predeterminingly as he generally imagines : — I To man may belong the arrangings of the oMhe"^ hei'r^'in'^^man* heart ; and the answer of the but from Jehovah is the decree of the L°orT' " ^'""^ '^^ tongue. I Undoubtedly we arrange and plan. That is a matter of consciousness. But, " on the lips of the king " (v. 10), and on every other creature, these are but tools of the Designer. He uses our plannings to shape the last word to His mind. Ac- cordingly, in the 9th verse : — " A man's heart devises his way, but Jehovah plants his step." " Belong." All is expressed by the preposition 5 ; literally, " to man, [or, /or man), are the ar- rangiags of the heart." Hence, they err, who make the " to '' and the " from" mean the same ; and they destroy the antithe- sis that is intended. " T/ie arrangings of the heart " are, in- Chap. XVI.] COMMENTARY. 225 deed, as much God's as the final "■decree " because, in brief, everything is. He destines everything : but not in the same sense in which they are consciously man's. They precede the end, and are present. They cannot determine the end : that is future. I cannot determine now, what I will say the next mo- ment. God can. I can and do arrange. But at any conve- nient point ; at any interval, even the very least ; God can swing me round. What I shall say, is a part of His Providence. I cannot ordain to say it, in such a way as that it shall be said. In the smallest interval that follows, God may tempt Pharaoh, and he may have new views as to letting the children of Israel go. God cannot tempt me to evil ; but He can govern by the privation of good. And, therefore, " the king's heart is in the hand of the Lord, as the rivers of water; He turneth it whither- soever He will " (E. v.). This, of course, implicates God, to our weak seeming at least, in the sins of the wicked. The next verse discharges Him from any such accountability :-^ 2 As to all the ways of a man, pure in His own eyes, while yet He weighs out spirits, is Jehavah. 2 All the ways of a man are clean in his own eyes : but the Lord weigheth the spirits. This change is very bold, and yet, really, not so bold as the old readings. It explains why " pure" is found to be in the singular. The common version, " all the ways of a man are clean in his own eyes,'' besides that disagreement of number, is strained, in sense, materially. There are instances of the like thought, I know, (Ps. 36 : 2) ; and, in one case, great similarity of language (12:15); but the emphasis, in the .present instance, seems stronger than in any of the rest, and would make us pause. It is not altogether true, that " all the ways of a man are clean^ in his own eyes." Moreover, the case most like it (21 : 2), and which might seem irrefragably to establish it in its sense, we shall find habited in the same way. We shall come to it in a few chap- ters. We shall read it, " As to the whole way of a man, right in His own. eyes, and weighing out hearts, is Jehovah." One will serve as a confirmation of the other. And, really, as an inter- esting fact, we shall make much of the argument, that they stand 10' C26 PROVERBS. [Chap. XVI in a like context. It can be no accident, that in the second case, like tlie first, the passage is speaking of the control of evil (21:1). " Streams of water is the heart of a king in the hand of Jehovah ; upon anything He pleases^ He turns it.'" A bolder thought is not in Scripture. And while our common English would jump needlessly into another subject, the ver- sion I give, fits all most perfectly. God moves man as He lists ; and yet, as to the way of a man, He is right in His own eyes, while " He weighs out spirits." ^''He weighs out " to all, that which determines them, and that is, gifts, according to the measure that He ordained in the Redeemer. "All," There is no exception to this. " Weighs out;" not " weigheth " (E. V.), in the sense of taking strict account; but "weighs out." We have looked at all the instances, and this word is, almost uni- versally, mistranslated. It means, not to ascertain a weight., but to weigh out a fixed amount (2 Ki. 12:12; Job 28 : 25). This suits the context. It does not mean, '"'' All the ways of a matt are clean in his own eyes^ but the Lord" looks deeper than our ways, and ^^ weigheth the spirits" (E. V.); but it means, "As to all the ways of a xaana.., pure in His ozun eyes, while yet" He fixes character ; that -is, while He makes gifts that must deter- mine it : or, in other words, " weighs out spirits {to men), is Jehovah." See, for farther evidence, (chap. 21 : 2). This being the state of the facts, it is our interest to bring the two things together, (i), God intending to govern us, and (2), the heart, for all that, being answerable for sin, it is well to cause these interests to be one : — 3 Roll thy doings in the direction of Je- 3 Commit thy works , , ° ■' unto the Lord, and thy thoughts shall be es- hovah ; and they shall have success according to thy plans. tablibhed. "Roll;" not exactly ''commit" (E. V.). We might point to other cases (Ps. 22:8; Prov. 26 : 27). " In the direction of;" the preposition, towards. Trust, therefore, is less implied than an attitude of service. Roll forward thy work in the direction of Jehovah ; that is, with an eye to Him ; in a harmo?iy with Him ; recognizing His'' v^^^^"^ {\- 4): and what will be the result? Chap. XVI.] COMMENTARY. 227 Why ; God means to have His way at any rate. Our works will "have success," one or the other fashion, in His scheme of Providence. He works-in the work even of Beelzebub. But if we act " in the direction of " His will, they will have success as we planned them. That seems to be the meaning. We might translate,— " Thy plans shall have success;" but there is a difference of gender. It is true, when the verb comes first, the gender may be not attended to (Green Gr. § 275, i) ; but, wherever there is an agreement, we had better claim it. " Thy doings "agree in gender; '' thy plans'' do not; but they may be placed absolutely (see Green's Gr. § 271, 4)- The whole would then mean, " Thy doings " shall ''have success " (literally, l>e made to stand) as thy plans, or, in the shape thy plans gave them. Or, in other words, God, having an express purpose for all you do (v. 4), will give success to your work at any rate. He has the exact niche for all you work at. But, if you turn it in His direction, and aim with it at His will. He will aim at yours- that is. He will give a success after your plan; if not in its actual letter, still, in what is far the best, in the way best suited to your peculiar interest. Then the fourth verse comes nobly in with an assertion ab- solutely complete : — 4 Jehovah has made everything for His de cree * yea, even the wicked man for the day of evil 4 The Lord hath made all things for himself: yea, even the wicked for the day of evil. Ewald has pointed out an article before the word, which we translate "decree." It fixes it as a noun rather than as of a compound preposition. It bears upon the question as to how we are to understand the pronoun. Most commentators refer it to " everything." The meaning would then be, God has made everything for itself or for its otvn sake; a thought, either too obvious, or altogether false. But the noting of the article and the bearing of the context, both turn the pronoun toward the Almighty :—God has made everything for His decree. 1 ne word » decree " we choose, rather than purpose, which Gesemus gives, because we desire to identify it with the word in two other Proverbs. " A man has joy by the decree of his mouth 228 PROVERBS. [Chap. XVI. (15 : 23) ; and, " from Jehovah is the decree of the tongue ' (16 : i). The word is the same in all the three. If we translated it by answer in two of the cases, and by purpose in this last, it would not mark the connection. The word " decree " answers for all of the cases. A man has a decree, when he makes a decision as to anything important in life. God has A decree that embraces all His Providences. He has made all things for this decree. He orders man's decrees, because they enter into His own. " Even the wicked." He actually creates the wicked. " For the day of evil ;" that being part of his scheme. The universe is God's single work ; and everything, whether bad or good, makes up an intended part of it. Pride, then, how (i) insane ! and how (2) wicked! — Every one that is proud of heart is an ab- omination to Jehovah. When hand to hand, he shall not go un- punished. S Every one that is proud in heart is an abomination to the Lord : though hand join in hand, he shall not be unpunished. (i) If God has made everything for His purpose (v. 4), how foolish the man who arrogantly forgets Him ! (2) If God has besought us to work docilely under His plan (v. 3), how wicked the man who proudly mutinies. If God works even in kings (21 : i), how absurd the man who would work away from Him. How can it work well.? "Hand to hand;" that is, in close quarters (11 : 21), as we shall come, all of us, at the last, how can the workers outside of the Almighty, possibly " go unpun- ished P" Now, as all have been such workers, and all deserve not to ''''go unpunished,'' what can save any of us? — 6 By mercy and truth iniquity is covered: 1. ? Bym."cyand tmth J .-i , ,, ,. r V 1 1-1 iniquity IS purged ; and and through the fear of Jehovah is the by the fear of the Lord turning from evil. ' """" "^^p*^' '"■^°'" ^^''• The gospel in (i) Justification and (2) Sanctification is here as beautifully announced as by any of the apostles, (i) Justifi- cation makes its appearance as a covering of " iniquity by mercy and ti-uth." '■^ Mercy and truth,'' as we have seen (3:3; 14: Chap XVL] COMMENTARY. 229 22), is .the sum oi holiness. How does holiness^ therefore, which is '''' jnercy and truth" cover, or smother up sin? Undoubtedly, by the gospel method. It must be a holiness that is infinite; and, therefore, it must be the holiness of God. It must come to us in Christ; and, therefore, obey unto death. And it must obey over and beyond death ; so as to work out for us, not only a strict ransom, but, moreover, a perfect merit. " Mercy and t7-iith " cover iniquity, when they are the "mercy and truth " of God, offered as our own " mercy and truth," and satisfying their own demands, as being, also, the justice of the Almighty. So much for the first clause. But, then, as to the second; there is to be a "turning from evil," This is (2) Sanctification. How is it to be accomplished 1 By ourselves, as the indispen- sable instrument. " Mercy and truth " win for us the Spirit ; and, then, under this outfit, we are to set out upon the jour- ney. The man in the temple must lift forth his hand (Matt. 12 : 10). But, hov/ are we to begin.? This book tells us again and again. " The fear of Jehovah " is the beginning of Wis- dom (9 : 10). The "^tjo — 'Whe turning" is by an access of this ''''fear." But how are we to continue.'' The "\riQ is to be kept up. It is more like a departing (E. V.), than the word rimilj?3 (i : 32). Sin, being slow to wear out, the '''turning" has to go on; and it becomes a journey; and we travel each day, just as we set out. We are to get away from sin at all hazards. And, as it lasts into an age, we are to make a day's journey every day. And the very last of the journey, like the very beginning, is, as the Wise Man expresses it, by "the fear of Jehovah." '"''Fear" literally. The actual "fear " of Jehovah, tempered by love, is the thing of ""discipline" (see 15 : 2>'h)i which drives the Christian away from his iniquity. Who gets these prizes 1 for, " Jehovah has made everything for His decree" (16 : 4). Doubtless, He has reasons for choos- ing His believers; but these reasons are the peculiarities of His purpose. He saves a man ; not for any good He finds in him, but, when His enemy ; selecting him, as a stone, for a particular place in His universal building : — 230 PROVERBS. [Chap. XVI. 7 Because it pleases Jehovah, the ways of a 7 when a man's ways •'■''-' please the Lord, he inan, maketh even his ene- even of His enemies, He sets at peace with "^^^ ^'m ^^ ^' ^^^" Him. The condition of saving any body, then, is, that it " pleases Jehovah." " When it pleases, etc." would have been a fair translation ; giving the preposition the sense of with^ or, along with : along with its pleasing ; or, when it pleases. But the pre- position means, more often, by means of. We have a right, then, to the more frequent meaning. It is by fnea>is of, or "be- cause " of, as we have translated it, its pleasing Jehovah, that any body gets delivered. " Even of his enemies." This is the joy- ful doctrine (15 : 30) ! Of course the covering spoken of (v. 6), must be somebody else's " mercy and truth " than this hostile sinner's. " Enemies ;" a plural participle, which might be ap- posed to " ways;" but, as the meaning would be positively the same, the Wise Man has not cared for the ambiguousness. In that way parsed, it would read, — Because it pleases Jehovah, the ways of a man, even though hostile to Hitn, He sets at peace with Him. But, in either case, the great truth comes out, — that, by its pleasing God, men, who are positively His enemies, are ransomed, and brought to be "at peace with him." This being at peace, or this "righteousness," as it is styled forensically, is, in that view, everything : — 8 Better is a little by means of righteousness, ? ?«"^r [^ » ''"'« . I -^ , , ° . , . 'with righteousness, than great revenues by that which is not ' a judgment. than great revenues without right. • The mannerism, that makes the second clause more intense (15 : 5), we hardly need notice so often. The awkwardness of "judgment," which sounds, in our language, X^k^t petialty, or like good sense, is atoned for by its evangelism. ''■Right" (E. V.), sponges out the thought ; and, therefore, it is highly important in such passages to hold on to '''judgment," as the best our tongue can do for us. " Righteousness " is our great title ; and judgment ; i. e., the distinct award which has been purchased for us at the last, is "better than great revenues." " By means of," is sometimes translated ""with" (E. V.). It makes very Chap. XVI.] COMMENTARY. 23X good sense: — "Better is a little with righteousness" (E. V.). But it makes a great deal more sense, to retain the commoner rendering of the preposition. All that is good is " by means of righteousness " and all the luxury, that comes by any thing else, will blight and curse, because it is " not a judgment." Solomon, having enounced this marvellous dependance (v. 8), and that ^^righteousness" is at the mere pleasure of Heaven (v. 7), turns back, finely fortified, to the original idea (v. i) : — 9 The heart of a man devises his way ; but Jehovah plants his step. 9 A man's heart de- viseth his way : but the Lord directeth his steps. The thought of the first verse coming, therefore, to be repeat- ed, this versatile Sentence-Maker calls it back with different scenery. The ^^ decree of a tongue" (v. i) is one pregnant act; the " step " of a foot is another. Both may make a man, or ruin him ; for this world, or that which is to come. The critical thing, in either case, is controlled by the Almighty. It does not make the doctrine stronger, but, to seem stronger, that men do not lie differently in Jehovah's loom, let them coun- sel as they please.* "Heart;" more intellectual than the Eng- lish, heart. " Devises ;" too intellectual for our emotional nature. It means studies, or deeply meditates. The sinner really reflects upon his future wisdoms. Alas ! they are too future ! And, when the future comes, he "plants," literally, sets firm "his step" quite differently from what he had decreed. The glaring fact of what Solomon avows, can be seen in the instance of "a king." All personages are alike. All Provi- dences are entire. All movements, though they be movements of an ant, must be in maps before the Almighty. But a weak mind sees best in the instance of " a king." The word of a king can ruin France, and change the whole system of the world. * We shudder at the doctrine that is stated sometimes in the way of caricature, that "if a man is born to be lost, he will be lost, let him do what he will;" because, if he ^^ will" do what he ought, and roll his works in the direction of the Almighty (see v. 3), he will be saved. But, if it be said, that if a man is born, he is born to a certain course, and will run that course ; "/ life ; and his favour is as a cloud of the latter and his favor is as the cloud of the latter rain. The idea, that Solomon intends, is the obvious policy for a wise man, if he have a Creator, to be His friend ; if he have in- curred wrath, to "get it covered" (v. 14) ; if there be a chance for " favor," to win it at every hazard. For what " tlie latter rain " was in an Eastern season, God's ''''favor " is, in the seed-time of our being; decisive of "life," and never, in any after time, to be dispensed with, or recalled. Therefore : — 16 To get wisdom, how much better than gold ! I . ^^ How much better o . ' o \ IS ti to get wisdom and to get discernment to be chosen rather than gold ! and to get than silver ! understanding rather to be chosen than sil- ver ! Not wisdom, but, " to get wisdom." Wisdom, itself, is glorious. Wisdom in God is above all praise. It will be the gem of Paradise. It will be the grand opulence of the family in the skies. But what the great preacher would confine us to in the language of the text is, our getting wisdom, as the evangelical condition ; our getting it, moreover, in time, like " the latter rain" so as to be in season for the crop ; for, as a former sen- tence urges {4:7), — "As the chiefest thing in Wisdom, get wisdom." Because, " what shall it profit a man to gain the whole world," if God is his " king" and " the wrath of the i^/;/^" makes all His Providences but ^''messengers" of gloom (v. 14) ? 17 The highway of the upright is the depart- ing from evil. He that guards his soul, watches his way. 17 The highway of the upright ;.f to depart from evil : he that keepeth his way pre- serveth his soul. " The highway ;" a way cast up. Such ways were convenient in the East ; first, for being found ; second, for being travelled. Chap. XVL] COMMENTARY. 235 " Departing from evil " is a way that opens itself as we press on. One evil, cured, like the big coal lump in the digging, clears the way to another. So much (i) for its being found; then (2) as to its being travelled; conceive of how a man could get to heaven except on such a " high-way r We can not move nearer except on some sort of way. There is no sort of way, except the discipline of wisdom. There is no discipline of wisdom, except " the departing from evil." The only thing a soul caa do for itself under the grace of the Spirit, is, to exercise itself unto godliness (i Num. 4 : 7). And, therefore, the last clause is important, which intimates the fact, that we can not guard our souls directly: that we watch our souls by watching our way; and, that the plan to fit a lost spirit for Paradise, is, under the grace of the Redeemer, to observe its steps ; and to see that, one by one, they are taken, so as to depart from evil. Men will do this when humbled. They will never do it, till they feel their need : — 18 Before ruin is pride ; and before a fall a haughty spirit. 19 Better is it to be humble of spirit with the afflicted, than to divide the spoil with the proud. "Before." This is not before (Gen. 2:5), expressive of time, but the word, in the presence of, or before, in a confronting, ' or a local sense. Gesenius treats it as though in these cases it were, simply, temporal. But, after regarding them all, we be- lieve there can be no doubt that the local, or confronting sense is to be, also, retained. The word is used where there is to be a noticed contrast. " Before ruin, is pride ;" that is, in the very presence of '' ruin j' when its terror-fit has come, ''pride " is to appear as the wretched cause of it. It would emasculate the sentence, to use, for either clause of it, the other word Amos i : i, " The words of Amos two years before the earthquake," i. e., uttered so, that when the earthquake came, they confronted and explained it. Is. 18:5, "For afore the harvest, when the bud is perfect, and the sour grape is npenmg in the flower, he shall both cut off, etc. ;" plainly, one fact con- 18 Pride ^(>(?M before destruction, and an haughty spirit before a fall. 19 Better I'i is to be of an humble spirit with the lowly, than to divide the spoil with the proud. 236 PROVERBS. [Chap. XVI. fronting another. Gen. 13:10. "Well watered everywhere before the Lord destroyed Sodom ;" one great fact signalizing, and giving moral weight to the other. Gen. 29 : 26, " It must not be so done in our country to give the younger before the first born ;" that is in her very face. Prov. 8 : 25, " Before the mountains were settled, before the hills was I brought forth ; " to be ready, for, and to stand confronting these great events. Deut. 2>Z '• i> "Blessed the children of Israel before his death;" i. e., in view of his death, i Sam. 9 : 15, " The Lord had told Samuel before Saul came ;" that is, in view of his coming, that he might be ready for it. These are nearly all Gesenius' cases. I do not deny a temporal meaning; but affirm only that the rest is mixed with it ; — that the moral is chosen for these strong, or solemn, contrasts ; that it never occurs without some evi- dence of this ; and that, here, pride comes before ruin in the sense of confrojiting it; just as the words of Amos faced the earthquake, and as the well-watered valley contrasted the waste to which God reduced Sodom and Gomorrhah. (i), Contrast; (2) precedence of time ; and (3) palpable occasion, are all in- cluded in the instance of this text. V. 19. "Afflicted;" means sometimes, "lonely " (E. V.). It might seem to balance best in this sense " the proud," in the second clause. But it will be seen that the really balancing idea is " the spoil." The mean- ing is, — if "pride " is to be confronted by " ruin " (v. 18), it is better to have affliction, and be " humble," than to have " spoil " and be "proud." " Spoil" in these evangelical senses, is worldly wealth, or "what is Another Man's." Humility does not forbid a man's looking out for himself In fact, the humblest •" trust " is consistent with the most sagacious trading. Solomon teaches this, condensed with that jirevious special marvel (15 : 23), how much the "humble"- may snatch for himsdlf in a single venture ! — 20 He that is wise, may, for one act, find good ; so he that casts himself on Jehovah, blessed is he ! Literally, "wise about a word;" by usage, " wise about a thing f* hence, " sJi ■ewd, though it be but in one transaction." How often 20 He that handleth a matter wisely shall find good ; and whoso trusteth in the Lord, happy is he. Chap. XVL] COMMENTAR Y. 237 in London might mansions be pointed out of men opulent at a stroke ! Such a stroke is faith ! See the same marvel in chap. 18:21. What a wonder is it that a man can win palaces of light by "one act" of casting himself upon the Sacrifice. " Act /' lite- rally, word. But men acted so by the word in that country, that it grew to mean, " affair " (Gen. 20 : 8). The very name of Christ (Jo. 1:1) seems to be colored by this Eastern usage. " By the word of the Lord were the heavens made" (Ps. 33 : 6). " Blessed ;" in every sense whatever. What other " affair " ever produced as much as the " affair ' of faith ? (Mark 9 : 23), The praise of wisdom is interrupted for a moment to tell how it gains by " sweetness :" — 21 The wise in heart get the name of being j^^=J,TW]semj^eart discerning: and the sweetness of' but sweetness of lips makes a lesson better [gaming.^* mcreaseth taken. | Piety is sure to be discovered ; but many a pious man has less influence for want of courtesy. The suaviter may be really stronger than \h.efortiter. " Makes a lesson better taken " is jeally but two words : — one, increases, or, adds to, and the other, a taking, from the verb to take. This noun is often translated '"'' learning" (E. V.), (see 1:5). A taking may very legitimately be "^ lesson." The idea is, that sweet lips increase the taking, 'i. e., make more wisdom to be taken by the men around. The duty, therefore, is evolved, of being kind in speech that our good may not be evil spoken of (Rom. 14 : 16). No such suaviter, however, can ever avail in any influence attempted upon the depraved : — 22 A fountain of life is wisdom to him who ^ ^^Under^s^andin? ^.> has any : unto him that hath it: ■,_ . .1 J- • T r r 1 • r n but the instruction of but the disciplme of fools is folly. fools /j foUy. "Afoimtainof life;" that is, a perpetual flow of increasing blessing. "Is wisdom." That is to say; piety never ceases, and never ceases to bless, and never ceases to increase in blessing. In this last particular it goes beyond the figure of a fountain. " To him who has any ;" literally, " to its master" (see 1:19). " B^^* 238 PRO VERBS. [Chap. XVI. the discipline;" i. e., the same outward chastisement that is ap- plied to a wise man ; " of fools ;" i. e., applied to the impenitent • " is foUy ;" i. e., amounts to that in every way we could possibly understand. First, it ^^ is folly," in itself. Though it reaches the wise as " wisdom," yet it is understood by the fool as ^^ folly." He cannot discern it (i Cor. 2:14); so, second, it breeds folly. It makes the impenitent man more impenitent ; because " the letter killeth " (2 Cor. 3:6); and, of course, thirdly, it trans- mutes itself into more " discipline j" for the folly of fools brings upon them fresh distress, and becomes itself a further scourge. Let not the " sweetness" spoken of in a recent verse, be sup- posed to be altogether from nature. It flows eminently from being " wise." The highest sort of Christianity is a courtesy that never flags ; and piety has a wonderful rhetoric : — 23 A wise heart gives subtlety to its mouth ; and upon its lips makes a lesson to be bet- ter taken. 23 The heart of the wise teacheth his mouth, and addeth learning to his lips. "Its;" i. e., the heart's; it means, therefore, the man's; — and occurs, of like sense, in both the clauses. "Makes, etc."; the same seven words used in expressing two, as in verse 21st. Prayer is a wonderful heightener of speech ; not only in making it more eloquent, but in sending before it the blessing of the Almighty. So of all pious acts. Spoken " -words," when, for any cause, they happen to be "sweet," are singularly potent. Even if they be worldly, they both please, and strengthen : — 24 A flow of honey are words of pleasantness, |^;/J]^;^^^^';^'gy';;^°;„^i,^ sweet to the soul, and healing to the bone, j sweet to the soui, and I health to the bones. They often lift a man quite out of serious distress, "Bone" always means our innermost and substantial being (Ps. 35 : 10 ; Jo. 19: 36). Firm men, and that in the most solid sense, are often lifted quite up by a pleasant 7vo»>s>-t why did he not say it ? Ought not the translation to preserve the original as much as our tongue permits? Chap. XVII.] COMMENTARY. 247 the abstract in the second clause, is a habit of Solon on, and adds intensiveness to the growing sense. Which is the stronger, God is a Lover, or " God is love " 1 It is meant to be intense that the very " lie" itself, in its very nature of being a lie, opens itself, in turn, to all other deceivers. " Reck- less;" from a verb originally to breathe after, hence to desire, hence to go headlong. "■Naughty" (E. V.) comes as we have seen, by another route, and would better translate the other expression (ist clause). One of the " reckless" things a man does, is to think triflingly about " the poor." They are God's creatures. They are created just as they are for God's decree (16 : 4). They are created partly for our discipline. The relations of poor and rich are close with themselves, and close with their "Maker." All life is, therefore, solemn. The mocker forgets himself, being profane as well as heartless. And when he goes farther, and, comfortably housed, " is glad " when he looks out upon distress, it presents a picture of guilt that is sure not to " go unpunished " : — 5 Whoso mocketh the poor reproach eth h is Maker ; and he that is glad at calami- ties shall not be unpun- ished. 5 He that mocks the poor man, scorns his Maker. He that is glad of calamity, shall not go unpunished. For, in truth, the whole family of man might be the joy and the honor of each other. These are pregnant texts ; and one stroke is intended for a whole assemblage of relations. That of parent and child is intended to embody others in Scripture. And so, as in another -place (22 : 6, 7), the ''poor" being spoken of, a parental reference is made to throw its light as though over a like relation : — 6 Children's children are t if crown of old men ; and the glory of children are their fa- thers. 6 The crown of old men are children's chil- dren ; and the glory of children are their fathers. In heaven, where things will be most clearly seen, the ''poor" we have helped will be our ornament ; and we, whom they have meekly thanked, and from whom they have humbly taken, will 248 PROVERBS. [Chap. XVII. have been a spiritual benefit to them. All the relations of life v/ill be each other's joy ; and all the fidelities they have bred, will be each other's ornament. So that all the Providfences of pain that throw the poor more completely on the rich, and the young more completely on the " old;" yea, and the " old" more completely on the young, instead of being mocked at (v. 5), should be looked on as a glorious plan, both for life and honor. The lost cannot understand such things : — 7 Excellent speech is not agreeable to the base, | tecomrt'h'not a'^foo'i^ for the same reason also that lying speech much less do lying lips is not to the noble. ' ^ pnnce. "Excellent;" literally, something over., abundant ; then, pro- fitable ; then, excellent. These ancient roots connect sin very much with profitlessness. " Speech ;" literally, ///. " Is a^ee- able to ;" not " becometh " (E. V.). It is from another verb meaning to desire. Excellent speech becomes anybody, saint or sinner. " Base." This is one of three words usually translated ^^fool" (E. v.). But they are all different. One is from a word meaning to be turned away, to be perverse, and we trans- late that '"''fool" (10 : 10). One is from a verb meaning to be fat, and we translate that " a stupid man " (v. 16). The other is from a verb meaning to wilt, wither, or fall away ; in the Pihel, lightly to esteem. It is the word we are considering. It was the name of Nabal, precisely, and without any change. We translate it a base one (v. 21) ; and it corresponds very well with "the noble" (2d clause), which means munificent ox gener- ous. All three mean the impenitent ; but it is well to preserve them in their original distinctions. We come next to a good proof of the position taken, chap. 11:31. ^^ Much less" (E. v.), instead of deriving proof from this text, would spoil it. The two words are " also" and because (see 17:7). We should derive out of them no other sense. They are intended to en- force a fact by saying, that another like fact is true ** also," and *' for " a like " reason." And they could be illustrated nowhere better than at the point we have reached. The " base " hate what is ^'excellent ;" and " the noble" hate what is false; and for the kindred reason : — men hate Avhat is morally opposed to Chap. XVII.J COMMENTARY. 249 them. The doctrine is very wide, and is, that men cannot ap- preciate, and, therefore, do not admire that moral life, which is either above or beneath them. " Excellent speech,'' therefore, is a " gift," and a gift that has a distinct master. Other people cannot enjoy it. The inspired word, therefore, puts the article to the noun ''''gift" to give it this previous connection, and thus discourses upon it : — 8 The Gift is a precious stone in the eyes of him who has it : whithersoever it turns it prospers. 8 A gift is as a pre- cious stone in the eyes of him that hath it ; whithersoever it turn- eth, it prospereth. This particular word ^^ gift" meant something that bribed a man either fairly or foully. It is, therefore, a graver word than that for a usual present. It is a good word for grace, and a good word, even, in the worldly Proverb for that sort of ^' gift " that was looked to particularly to prosper. "Precious stone;" literally, " stone of grace .-" this was the old expression. " Elm who has it;" literally, ^^ its master" (as in i : 19). None but " its master " in the sense of him who gets it, looks upon grace zs z. precious ge?n. "Whithersoever it turns." So is '''' a prC' cious stone." So is a worldly "^?//." It sparkles whithersoever you turn it. So, without the least exception, is The Heavenly " Gift." In whatsoever direction we may choose to turn it, " it prospers." "Seek first the kingdom of God and His right- eousness, and all these things shall be added unto you." If there be a " Gift" however, all things depend upon the friendliness of the Giver : — 9 He that covers sin, seeks love ; _ I ..l^^^ll^nitA but he who falls back into an act, drives love : but he that re- ^ . J peateth a matter sepa- away a triend. | rateth very friends. Solomon, in adopting this worldly maxim, takes it in all its naturalness. If one has been our enemy, it has been for some trespass. The best way to abate the enmity, is to cover up, and smother over, and thus erase from memory our act against him. He that does this, " seeks love. " "He who faUs back into" the wrong, i. e., iterates, or doubles over his offence, " drives away " everything. The verb means to fold back, or II* 250 PROVERBS. [Chap. XVII. double over, like the yea?-, which, ia Hebrew, is thus derived. Spiritually, a man is not to complain of the alienation of his Maker, if he willfully retain his sin. ^^ He that covers sin, seeks love." If God has given us a special way for covering sin, and we postpone it, and go tumbling back into our acts, the strife is ours. This special crime of relapsing after we have done bet- ter, o( falling back after we have sought a covering for trespass, is signal for hardening the conscience, and fatal for driving ^'' away a Friend." '■''Drives;" literally, separates. '"''Act;" literally, tvord ; English Version, " 7natter." The use of this noun for affair, or ^natter, is common through all the Bible (Gen. 20:8). Anything better, however, is signally a ^^ gift" (v. 8); for, while the man, " 7i'ho has it " (v. 8), can be influenced by the slightest " rebuke," the ordinary sinner cannot be stirred by the strongest discipline : — 10 Rebuke penetrates further into a discern- ing man than a hundred stripes into a stupid one. 10 A reproof enter- eth more into a wise man than an hundred stripes into a fool. The cause is obvious. " Rebuke " requires a basis of con- science. The lost man has no conscientious light. " Pene- trates;" literally, ^^'^j ^(^z^/^ //2/^or. a price in the hand of a SlUpia man fooI to get wisdom, see- to get wisdom; and no heart.? i"?.f^ ^"^'^ "° ^=^" ' ^ to it ! There can be no more radical perplexity. The gospel may be very complete, but what of that if we have "no heart?" This is the difficulty of difficulties. It will never be solved. What matters it to the lost man to have everything .? Christ, and his cross, and his home, and his eternal glory, all pur- chased for him, and all easily within his offer, but ''heart" ne- cessary for its acceptance, and ''heart" the gift of the Al- mighty, and "heart" not given.? The man that could settle that question, could, I doubt not, out-think Gabriel. Solomon does not settle it. But, (as in all these sentences) he puts in great timbers of thought, which tend greatly to hold up our faltering, and strengthen our faith. Such are the next twelve Proverbs, which have, in all, more than usual mutual connec- tion. For example, first : — 17 At all times the Friend loves; and a brother is born for straitness. 17 A friend loveth at all times, and a brother is born for adversity. Undoubtedly " //^ar/ " must be given, and to give "heart" (Jer. 24 : 7) ; to get possession of "heart" (15 : 32) ; and even to measure out "hearts " (24 : 12), are all expressions that are to be found in Scripture. Bright as the promise is, it is dead without " heart ;" and God must give it. Now, as I say, Solo- mon cannot answer this question baldly; but he gives modify- Chap. XVII.] COMMENTARY. 255 ing doctrines. In the first place, he insists upon the benevo- lence of God. He puts the emphatic characteristic first: — " At all times," The sinner need not sit moodily to wait. " At all times the Friend loves ;" the idea being : — " heart " must in- deed be given, but the being that gives it, is a ''friend;" He is not only a ''friend," when He chooses to be, but Jle loves at all times. And we have this fact administered to our unbelief, that, however we may ring the change upon our need of " heart" and God only as bestowing it, nevertheless, we have this to keep the balance, that the God who bestows it, is always our " Friend " that He is " kind even to the unthankful ;" " not willing that any should perish ;" desiring not the death of the sinner, but that all should turn to Him and live ; and that if there be " straitness " in some of these hard doctrines of the cross, there is One " bom for" this very thing, to relieve the straightnesses of our estate, and to bring us out into a large room. We are to notice the article. It does not impair the Proverb for its secular use. We have such an idiom; "the friend" i. e., the true friend. Even a worldly friend, to be worth anything, must be for all times; and what is a brother born for, but for distress? But spiritually, the article is just in place. There is but One Only "Friend;" and a "Brother," who would not have been "born" at all, but for the distress and " straitness " of His house. And now another doctrine comes, which fits in on the other side of the difficulty. While the "Friend" is loving at all times, we are always welcoming our enemy. Why should we complain, if we are directly bargaining with him ? Because, " wherefore should a living man complain, a man for the pun- ishment of his sin V (Lam. 3 : 39). .,' . •^ T,^Jr. I 38 A man void of 18 A man without sense strikes nanas, understanding striketh assuming over again a suretyship in the han" it ; and that the " upbraiding spirit" (see the discussion about this, 15:13), literally, (Niphal causative) "//^^ spin'f caused to be an upbraiding one" i. e., this very cavilling spirit, "dries the {very) bones;" i. e., reaches the innermost life with its fatal influences. If God were unjust to man, it would be very expensive to Him. If man be unjust to God, it is very expensive to him. The first must upturn a universe ; the second, destroy a soul : — 23 A gift out of the bosom the wicked has to take to turn the paths of judgment. 23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment. Let us be careful in this quarrel. The unjust party has to pay for it. " A gift;" that sort of " gift" (v. 8) that is used as an inducement for something. " Out of the bosom;" the front folds of the dress, including the "lap" (Ex. 4:6, 7), where lots were cast (16 : 33), and where presents were both received and brought (21 : 14). This need not be the version; for the same Hebrew might read, — " A gift otit of the bosom of the wicked he has to take, etc." The form of the noun (bosom) is good for each ; the sense, for both ; and it might read better impersonally, than either : — "// takes a gift out of the bosom of the wicked to turn aside the paths of judgment." We have no pre- cedent, however, for such a use of np3 '■> ^^^ the difference is not important. " Judgment " is a very fixed thing. To per- vert it, and that remedilessly, would unfix creation. Eighthly ; God has a far better chance to know : — 24 Wisdom is before him that hath under- standing : but the eyes of a fool are in the ends of the earth. 24 Before the very face of the discerning is wisdom ; but the eyes of the stupid are at the end of the earth. Heaven is able to know so much more plainly than Hell ! The very thing which is the best enlightener, the minds of Hell will be entirely without. " The depth saith, It is not in me; and the seU saith. It is not in me. Destruction and death say, We have heard the fame thereof with our ears." Hell, there- 26o PROVERBS. [Chap. XVII. fore, will always cavil. If saints judge better than sinners, how much bettef- God than saints! " Wisdom is before (His) very face," while "the eyes," not "of the stupid" only, but of Gab- riel himself, must be, in the respect of the contrast, " at the {very) end of the earth." '■'■ -At the end." Not in the middle, where the thing can be best judged, but at the dark extremity. Ninthly; the old idea again of "a father" and "a son;" only heightened. It is "vexation" now; it was milder before (v. 21). Why should God, out of any wantonness, give birth to sin- ners .'* — 25 A vexation to a father is a stupid son, and a grief to her who bare him. 25 A foolish son is a grief to his father, and bitterness to her that bare him. God breeds us more really ten thousand times than we do our children. We live in Him. He breeds us eternally. He brings us into being each morning. Why should He sustain, each patient moment a thing of sorrow .? He cannot do it wilfully. And, therefore, this Proverb, woven in here on this fabric of defence, has an obvious use in making out the vindi- cation. Tenthly ; cavils are natural to the fallen heart, for they reign even in the Christian : — 26 Also to punish the just is not good, nor to strike princes for equity. 26 Even deserved punishment to the right- eous does not seem good when designed to chasten the willing with a view to holiness. How densely this is put! "Even." This seems to have been treated as a word de trop. King James' men make it '■'■ also ;' as though Solomon grew tired of sameness, and broke the monotone by a new opening vocable. But with the above rendering it takes its usual sense. "Punishment;" literally, imposition, or amercement. "Righteous." This word and ''pun- ishment" bear the weight of the word " the more, by experience, we are found to contemn and upbraid her. Men's utterances are " deep ;" why should not also be the Almighty's 1 — 4 Deep waters are the words of a man's mouth ; a gushing stream is the fountain of wis- dom. 4 T h e words o f a man's mouth are as deep waters, and the well-spring of wisdom as a flowing brook. Talleyrand defined speech to be the art of concealing one's opinions. Speech, even without any attempt at concealment, must be endlessly deep and wide as uttering all our being. Who can translate all its outgoings ? If this be so with man, who shall judge of God, and censure His obscurer revelations ? Solomon is satisfied with one great difference, — that while man's speech is " deep," God's speech is both " deep" and living. One has a vital source. The other is dead and stagnant. Grant that both are obscure. One is the darkness of a pool, the other the breadth and gush of an overflowing water. We ought to submit to mystery in God, for the tide of His utter- ance is to flow forever. God cannot be partial to the "wicked." If He is strict against " the righteous," can He be less so against the lost ? If He rule His saints by law, and make them accept a substitute, can He ruin His kingdom of righteousness by forsaking all "judgment" with the wicked ? Therefore : — 5 Partiality to a wicked man is not good, to the turning aside of the righteous in judgment. 5 /i t's not good to accept the person of the wicked, to over- throw the righteous in judgment. 266 PROVERBS. [Chap. XVIII. "Partiality;" literally, a lifting of the countenance. \ lift a man's countenance^ when I cheer him up. I lift a child's coun- tenance, when I look at him merrily, or look pleased again after wrath. Very rarely in the Bible it is applied, as ex origine, to that cheering of a man up, or recovering of him after being dejected; but, usually, it is translated, to ^''respect the person" (E. v.; Lev. 19: 15); for it got the meaning of cheering, or brightening a face for personal or partial reasons. "Partiality" therefore, is a very good general meaning. " To the turning aside." This is merely ^ with an infinitive. It means, with the result of '''' tur?iing aside." " The righteous." This is the mere adjective. It may refer to God, or anybody. It does refer to any ** righteous " interest. It is not right to sacrifice righteous- fiess to wickedness; or to he partial io the lost, at the expense of justice. " Tumi fig aside." This has usually another noun after it, as, for example, the turning aside (of) the widoiv from her right. Here, that other is understood, and " turning aside " grew to stand alone (Is. 29 : 21) as meaning to defraud, or injure. Such, therefore, is another great principle. If God is thought to be vengeful and malign, what is He to do .? Is He to sacrifice the justice of the good in partiality to the im- penitent and wicked 1 Four reasons are next given which should turn " a stupid man," away from the "quarrel," and stamp him unfit to ques- tion the Deity; first, that he is " tz stupid tnan" and none but stupid men ever get into quarrels, and that, without much differ- ence whether it be on one side or the other; second, that his "quarrel" has injured him already, and proved its folly by its mischievous effects ; third, that he loves the " quarrel " (a most suspicious circumstance) ; that instead of grieving over hard "words," when uttered against the Maker, he likes them; they " are dainty morsels, and go down to the very chambers of the belly ;" and fourthly, that he is not a creature holding off out of helpless incapacity of "heart" (which is the great cavil), and waiting on neutral ground till God shall do him justice ; far from it ! he has taken a determined side; complaining that God does not choose him, he has chosen for himself; and, instead of wait- ing for God to work, he has acted voluntarily, making himself Ghap. XVIII.l COMMENTARY. 267 lax, as the inspired man expresses it, by which is meant dis- couraging himself from the faith ; making himself more a rebel than he thinks, and by these very cavils " the brother of him who is Q." positive destroyer. Let us throw the four together : — 6 A fool's lips enter into contention, and his mouth calleth for strokes. 7 A fool's mouth is his destruction, and his lips are the snare of his soul. 8 The words of a tale- bearer are as wounds, and they go down into the innermost parts of the belly. 9 He also that is slothful in his work is brother to him that is a great waster. 6 The lips of a stupid man come into a quar- rel ; and it is his mouth that gives a name to blows. 7 The mouth of a stupid man is ruin to him- self; and his lips are a snare to his soul. 8 The words of a talker are as dainty mor- sels, and, as such, go down to the very chambers of the belly. 9 Even he who discourages himself in his duty, is the very brother of him who is a master of destruction. " The lips of a stupid man come into a quarrel." This is true, secularly. Either one or both of the parties in a "-quarrel " are stup'd men. They would not quarrel if they were smart. But in the "quarrel" with God, how eminent the truth stated! One cause of the "quarrel" is, that an ungodly fool undertakes to judge of his punishment. " It is his mouth that gives a name to blows." " Gives a name to " literally, calls to j " He called to the light, Day!" (and so named it day. Gen. i : 5). Our Eng- lish Version has it, " his mouth calldh for strokes." The other usage is so common, and the sense given by it so striking, that we cannot even pause in its choice. Why should we.? when it is far the more idiomatic, and far the more expressive line of interpretation? V. 7- "The mouth of a stupid man is ruin to himself." That bodes ill. Can his plea be just, if he hardens as he makes it ? Nothing depraves a man faster than hard thoughts of Jehovah. And Solomon would use the lesson in both directions ; first, the folly of the debate if it does us mischief; and, second, the suspiciousness of what we say, if saying it corrupts, and tangles the utterer in " a snare to his soul." V. 8. If they are honest, our difficulties should give us 268 PROVERBS. [Chap. XVIII. pain. The Wise Man reminds us that they give us pleasure. A great earnest nature would be sad at cavilling with God. Solomon charges that it becomes a "dainty." The "talker" and the listener like it. He adds this to the suspicious circum- stance. " Dainty " with the speaker, they "go doiun " with the hearer, and, in the quaint old Hebrew, " to the very chambers of the belly." V. 9. Nor let the soul deceive itself with the idea that it is merely passive. Many think that they only wait for God, and that they are to be encouraged and apologized for by their actual discouragement. Isaiah throws this into language. They are eager that He should save ! " Let him make speed and hasten his work, that we may see it ; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it " (Is. 5 : 19). But the sentiment of the Proverb is, that the soul has no middle ground where it can wait for a blessing. " He that is not with me is against me " (Matt. 12 : 30). The " fearful," as well as the " abominable, are to have their part, etc." (Rev. 21:8). The principle of cavilling shows activity, and denotes a distinct advance in positive corruption (Rom. 2 : 8). And, therefore, however relaxed, as the expression means, (it is a Hithpahel, and means loosening, or discouraging oneself), this relaxing is so self-willed as to make a man " brother," as the Proverb propounds it, to him whom he would regard as "a master of destruction." "Duty;" literally, tnes- sage ; often, serz'ice ; English Version, "work." It is literally the message, as of a great prince ; and may best, therefore, be translated as " duty." " Master of destruction " like " master" in several other Proverbs (i : 19); denoting a man who has a thing or wields it; not a master in the sense of being a pro- ficient, but in the more idiomatic sense of having the thing or doing the work that the term may indicate; the meaning being, that the mere " worthless man " (see those pictures already given, 6:12; 16 : 27-30), or the mere discouraged unbeliever, though he may be really thoughtful, is so positively a man of sin in his holding off, that he is to be impugned as rebellious (17 : 11), and is "brother of him" who is an absolute destroyer. Here, very anciently, an interval is fixed ; whether by Solomon or those later, it is, of course, impossible to determine. It oc- Chap. XVIII.] COMMENTARY. 269 curs in the most ancient manuscripts, and indicates in the eye of him who fixed it, some change of thought. Nevertheless, there is still a lingering of the old scent upon the track of in- spiration : — I o The name of Jehovah is a tower of strength ; the righteous runs into it, and is lifted high. 10 The name of the Lord is a strong tower ; the righteous runneth into it, and is safe. " The name ;" that is, in this figurative sense, the character as it may be seen revealed (Mai. 3 : 16); not the mere title, but something deeper ; not the entire character, but something less deep ; the character, as it may be known, and, therefore, as it is used as a " name" and may be handled by the people. " The name of Jehovah " is His revealed character. This, we have seen, is soiled by the lost man, because it is cavilled at by doubt and crimination. " The righteous," the Wise Man de- clares, makes it " a tower of strength." This is true, first, more superficially. To " the righteous" God is good, and he nestles and shelters himself in that; "runs in" to the nurture of God's love, and, in the comfort of this " strong tower" " is hfted high." But, second, there is a profounder sense. The very " name " that is cavilled at by the lost, is the foundation of the Chris- tian's safety. " What the law could not do in that it was weak through the flesh," God did by His " name." He gave it to Christ's humanity. More specifically speaking. He used it in the " name" of His own righteousness, to balance our guilt, and to give weight and value to the price of His redemption. We are repeatedly said to be saved by the " 7iame " of God (Ps. 54 : 1 ; John 17:11, 12). And this is the meaning. The per- fect holiness of God, which the lost man would upbraid, is what is vital in the cross of Christ. It is not only " a strong tower" but our only defence. And the act of faith is a re- nouncing of self, and a snatching at " the name" that is, the righteousness or substituted standing of our Great Deliverer. Unbelief seeks worldly refuges : — 11 The competency of a rich man is the city of his strength ; and as a high wall in his imagination. II The rich man's wealth is his strong city, and as an high wall in his own con- ceit. 2 70 PROVERBS. [Chap. XVIIL "Competency." This word is usually translated "•wealth'' (E. V.) ; and not incorrectly so. But, as its original root is a verb meaning to be light, easy (see Hiphil, Deut. i : 41, " Ye acted lightly to go up ") ; and as this easiness (Our Saviour calls it " trust," Mar. 10 : 24.) is the snare intended to be complained of, it is exceedingly well to retain the primary idea. "The city of his strength. " Better, in the opinion of the impenitent, than "a tower of strength" (v. 10), because he can live in it, and do well. " A high wall ;" i. e., to fence him off from distress. This refuge is denounced by Habakkuk (Hab. 2 : 9), " Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high." "Imagination;" literally, image, or, collectively, imagery (Ez. 8 : 12, "chambers of im- agery.") "In his imagination," is, therefore, "in his image" or (;2 essenti?e) "as his image." Wealth,, therefore, as " a^high wall" to the "rich," is only 3. phantasm, ox "image." So is spiritual " competency," where he derives it in any way as of him- self. Nay, it is a peril : — 12 Before ruin the heart of man is lofty; and before honor is humiliation. 12 Before destruction the heart of man is haughty ; and before honour is humility. Not "a high wall," therefore (v. 11), but a special exposure. "Humiliation." " ZT/zw/ZZ/y" is not a good translation (E. V.), for it leaves out the affliction that produced it. " Affliction " is not a good translation, for it leaves out the humility in which it must result. The root of the word means to labor ; hence to be afflicted J hence to be humbled. The best translation is one that unites the afflictive and the virtuous 3.%" humiliation" does, it being the desired result. The clause is often illustrated on earth, but always, in the " honor " or glory that is on high. Such being the " 7iame " of God and the danger of any other dependence, the lost man ought to be very sure before he at- tempts to assail it : — I X He that answers a thing before he listens ; '3 "' ^^^\ answer- -.• r \\ • ^ -yr ^ -i • j i • ' cth a matter before he it IS lolly Itself to him, and also shame. heareth //, it ?> foiiy and shame unto him. Chap. XVIII.] COMMENTARY. . 271 Secularly, this is beyond a doubt. Judicially, here is a great outrage ; socially, a something very impolite ; but religiously, a thing altogether a "shame." Men born yesterday might cer- tainly afford to listen. Life is a wide thing; and might, at least, be acted through, before, in the darker points, we insist upon a judgment. " Folly itself. " This emphasis is put by a pronoun. These pronouns are usually implied ; when ex- pressed, they are always emphatic. '■''Folly ;" and, therefore, mischief; ""shame •" and, therefore, ill desert. These elements often appear- together. 14 The spirit of a man may control his sick- ness ; but a spirit of upbraiding — who can carry that .? 14 The spirit of a man will sustain his in- firmity : but a wound- ed spirit who can bear? To give all up, and simply lie back and rnurmur, is bad even f )r worldly disorders; but Solomon derives out of it a much more profound spiritual sense. " The spirit of a man," at least among those to whom Solomon wrote, had truth enough to save him, if he would only listcfi. " Control." The original is " contain," as wine in a bottle. "Sickness;" literally, what is physical ; but, in this same book employed for the spiritual malady (23 : 35). If the soul, therefore, would lie quiet, and yield to its own light, it would be joined by what was higher, and would contaiji or '"'' control '' its own malady; God helping, as He would, would check, and get the better of it ; "but a spirit of upbraiding;" and by this is meant precisely the ''''quarrel" (17 : 19) with God which has been so long discussed, is what ruins all. It is upon them that are contentious, and will not obey the truth, Rom. 2 : 8 (that truth being in all of them through " the invisible things," which are seen " by the things that are made," Rom. i : 20) that the apostle denounces " tribu- lation and wrath, indignation and anguish." Not that men can save themselves, but that they would save themselves under God's influences if they did not contend with Him ; that it is " rebellion " that turns the scale (P-s. 68:6); that there is light enough in every man to draw him to saving light if he would only follow it; that this ceasing to contend is itself the decisive 272 PROVERBS. [Chap. XVIII. gift ; and that on this very account it is the great sorrow of the sinner that he has this ** spirit of upbraiding" which, in the spir- itual world, no mortal malady " can carry." " Wounded spirit'" (E. v.). We have discussed this previously (15 : 13; 17 : 22). There are really two verbs, — to strike^ and to upbraid. One is HDD, the other n5!<2- It is seen that they are very different. T T T T One can throw its mantle over this case only by interpolating a letter. The other covers it without, and in a regular way. Both would be necessarily Niphals (passives) ; the one meaning struck^ or wounded, ours meaning upbraided, or (read causa- tively, as Niphals sometimes are), made reproachful, i. e., made to upbraid. We have examined all the instances. Some seem better with one word, and some with the other ; and so the lexicons (strangely enough) divide them. All read, however, with our word ; and all do not with the other. Ours, not re- quiring the interpolation of a letter, and carrying a sense vital in some of the cases, we ought to choose it for all. The Eng- lish Version has serious difficulties. That " t/ie spirit of a man" will " sustain' him, but " a wounded spirit" cannot be sustained, is striking, secularly ; but what then in religion ? We nurse the tenet that there is no Proverb not religious : nay, none not where it is, solely that it may have a meaning in the gospel. And now another appeal ! Can the sinner lay his hand upon his heart and say, that he cares for wisdom in such a sense as that he is really seeking it.? What right has he to judge of "knowledge " if he does not care for it.? And how wise to dote on " knowledge," and all the more eagerly to draw to it, if he seriously has his difficulties, and really wrestles with them, and cares for them with a bewildering agitation : — 15 A heart made discerning gains in kno\yl- edge; and the ear of the wise seeks knowledge. 15 The heart of the prudent getteth knowl- edge : and the ear of the wise seeketh knowl- edge. This is a beautiful fact. Wisdom gathers wisdom. Snow gathers snow, as we roll it on the ground. A wood gathers wood^ like all vegetable or vital growths. A sinner stands dead like a blasted oak; but a saint, not only lives by growing, but Chap. XVII I.] * COMMENTARY. 273 grows by living. Let the caviller really push into the thing, and try to get it, and try what he will think of it when actually gotten, before he contemns the " knowledge " and justice of the skies. Let him try this, not only for its effect upon himself, but upon God :— 16 A man's gift mak- eth room for him, and bringeth him before great men. 16 The gift of a plain man makes room for him, and brings him before the great. This was understood in those Eastern countries. " A plain man;" literally, "a man" (D"!5^) ; but man, in that humbler T T name, which is often intentionally distinctive (Is. 2:9). A peasant with a fine diamond, could work his way among the proudest kings. Did the sinner ever try the like in his cavil- ling difficulties.? "Why is this.?" he asks (17 : 16), "a price in the hand to get wisdom, and no heart.?" Well ! did he ever use a present .? Did he ever bribe God.? I mean, gwe Him something.? Did he ever offer Him this very ''heart" which needs to be added to, and better "-heart" given.? Has he brought it just as it is.? for, the worse he thinks it is, the better for a " gift ;" for lo ! " the sacrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not despise " (Ps. 51 : 17). If the sinner (one of creation's peasants) rea-lly wishes to know God, and to get out of a clouded government, and to have room made for him that he may be brought before The Great, let him try that High Dignitary with a '' gift " only seeing that it be sincere and honest, and such a sacrifice as a king might value. For, after all, what is the use of quarrelling with God.? It is only our side of the case ; and one flash of the Judgment will overwhelm us with the other : — 17 He who is righteous as first in his own quarrel shall have his neighbor come and search him. 17 He that is first in his own cause seemeth just ; but his neigh- bour cometh and searcheth him. One clause is literal. The first stands much shorter in the 274 PROVERBS. [Chap. XVIII. Hebrew. It reads thus : — " A righteous one, the first m his quarrel /' and has a brevity which (Anglice) is practically too great. The " righteous " is not a righteous man pro vero, but only righteous he having the first chance to speak. How true this is, men for the first time in a court, can easily imagine. Each last strong speech comes out victorious. Now the lost has done all the strong speaking as yet. Wait till God speaks, and the case will look very differently. There is another principle. Solomon appeals to the consid- eration of the status quo. When men differ, they often choose some brute decision, and anything being too hard to see through, they settle it by arbitrament of chance : — i8 The lot quiets contentions, and parts the mighty. i8 The lot causeth contentions to cease, and parteth between the mighty. A fortiori, the sinner. He is not " mighty;" and, therefore, can better afford to submit. His "lot" is already cast, and he must take it as his established heritage. He does not think it all wrong, for he sees in it much right. Let him accept the status quo; and, as there is a free gospel, let him seize it as his lot, and wait for a more full solution till his Neighbor searches him. For Solomon goes on to urge, — See how much we are losing by the quarrel : — 19 When a brother is revolted away, it is from i^'^^A^^.'^her offend- a city of strength ; than a strong city ; and d. ■• i"i i.1 'u c ' I. \their contentions are contentions are liKe the bar of a cita-lnj-ethe bars of a castle del. Here, as in the 17th verse, the second clause is literal ; the first clause is necessarily lengthened out. The first clause in Hebrew is, — " A brother revolted away from a city of strength." There are but four vocables; (i) " A brother' (merely the noun with- out the article) ; (2) " revolted away " (merely a participle — the Niphal (passive) participle from the verb to revolt ; meaning ^^ revolted" ox carried aivay by revolt^; (3) ^^frofn a city" (a noun with a preposition) ; and (4) " of strength," (another noun, but with the force of an adjective, as though it read, Chap. XVIII.J COMMENTARY. 275 from a strojig city) ; the whole meaning that one " brother " " revolted away " from another, is " revolted from a citv of strength" that being what one is to all the rest. In other words, brothers are a shelter to brothers, and quarrels lock up that resort; or, as the last clause expresses it, " contentions are like the bar of a citadel." Notice that a brother is not only a commoner defence, but " a citadel " and "-« in the power of the tongue ; and they that love it shall eat the fruit thereof. There are two translations possible for each, laiting both of these Proverbs together. By one the verbs to be "satisfied from " and to " eat " mean merely to " be filled with " (E. V.), and to actually incur. By the other, we have, to be satisfied with, or to have a taste for, meaning actually to enjoy. The former has very little force ; the latter more grammar, great freshness of thought, and more advance upon each previous expression. V. 20. " From the gains of a man's mouth :" from what he earns by labor. The mouth in those countries was a foremost instrument for business. "His belly is satisfied;" that is, his common wants are supplied. " As it is the product of his own lips;" i. e., as it is his own pleasure, viz., what has received an impulse as his own free activity. " He is satisfied;" and to make it more emphatic, and to point the contrast, we make it, " /?^ is satisfied himself." That is, not only is his " belly satisfied" taking cognizance of his common wants, but '"'' he is satisfied;" the idea being, that a man must be '''' satisfied" with what he utters ; else, why did he utter it .? nay, more, that there is an invincible congeniality of character between a man and all that he puts forth. I said there was more grammar in this : — Now, ^^ gains" has the preposition before it, and directly means that, with which the belly is satisfied ; but ^^ product " has no preposition before it, as it would have if it were a mere par- allel assertion. It stands absolutely. The force of the accusa- tive justifies the prefix ^^ as" (see E. V. John i : 14). The word "jaZ/jT/f^^" rarely justifies the rendering " with" (E. V.) with- out a preposition ; at least, where it does so, the primary idea is "as to j" as, for example (Ex. 16: 12), "satisfied as to hread." Our understanding of v. 20 is, that as the outward wants of a man are satisfied by his daily acts, so he himself is, and that simply Chap. XVIII.] COMMENTARY. 277 as his acts, or because of the intimate sympathy between the man and what he does. This thought is still clearer in the verse that follows : — V. 21. " Death and life are in the hand of the tongue." There can be no doubt that men's conduct (for ** tongue" is but the leading instrument of it) determines " death" or " life;" yet, in spite of the adventurous hazard, their love to it (or, literally, "■just as they love" this or that sort of " tongue" i. e., action), they " shall eat its fruit" and incur, of course, its fearful responsibilities. " The good man out of the good treasure of his heart bringeth forth good things ; and the evil man out of the evil treasure of his heart bringeth forth evil things." "Death (or) life" are not able to decide a man against his " tongue " for it lies near his will; and he must use it as he likes,— or loves. "Hand-" see discussion (3:18). "Hand" means (not " poiuer" E. V., but) agency: "Death and life" lie in the agency of the tongue. We retain "hand" as the Hebraistic idiom. Another sense, very striking, but which we postpone to what we have given, would make " love " to the tongue, mean care over it, or looking after it. The sense would then be, that, as the " tongue " instrumentally can give life, he who loves his " tongue" that is, in the sense of looking after it, shall "eat its fruit." This narrows the meaning of " love j" varies from the verse preceding; and clashes with the whole passage. We prefer the first. And before leaving it, let me call attention to the plural and the singular in the second clause (see 3:18). " According as they love it, each man." It is out of this play of numbers that we derive our word " each." It is not there, literally. One man prefers one tongue, and one another; but according as they prefer, each one shall "eat its fruit." Terribly swayed by passion, what, therefore, is better for a man than his most intimate friend } — 22 IVhoso findeth a wife findeth a good things and obtaineth favour of the Lord. 2 2 He that has found a wife, has found a good thing, and shall draw forth favor from Jehovah. Let me not repeat too often that there is a secular and a spiritual in every Proverb. These two are not apart, but fiow 2 78 PROVERBS. [Chap. XVIII. easily into each other. Secularly, " a wife," is the highest treasure. It is a vapid thing to stop to say, a good 7in'fej and the Bible many times hurries on without any such distinction (comp. 4:3). A bad ''''wife " is no "wife" at all. A wife is in the holiest of all relations; in this world the most powerful for good. The lost, needing " heart" to go back to that old difficulty (17 : 16), the best instrument to drag him up from that state (15 : 24), and get it given to him, is a near friend (17: 17; 18:24); and who is a near friend if not a wife? (31 : 11). "'Heart" it seems God must bestow, and the prob- lem it appears is, to get it drawn out of Jehoz'ah. Who is better for this than a pious luifel The great object is to find one, for it would seem that she may be lost among the indiffer- ent mass. A good marriage is a means of grace ; for, " he that has found a wife, has fovind a good thing, and shall draw forth favor from Jehovah. " Of course any relation that is near and potent is covered by the passage. The '''wife" like the "fa- ther " of other Proverbs, is the head sample of a class. Once more, as to cavils; is it not better for a sinner, "poor man " as he is, to talk a little more modestly about One so high above him : — 23 The poor man speaks in supplications ; I ^3 The poor useth '-' f . , ^ f^ .' entreaties: but the but the rich man utters back strong thmgs. rich answereth rough- 'ly- The angels smile at the way the sinner cavils. He reverses what the Proverb pronounces natural. For He who is Su- premely "Rich," is meek and tender; and he who is profoundly poor, is loud in his reproach ! Now, one lesson more. Men should be more modest as against the friendship of God ; when they have such sad ex- perience of the friendship of each other : — 24 A man thai hath friends must show him- self friendly ; and there is a friend that sticketh closer than a brother. 24 A man of friends is apt to be broken all to pieces; but there is that loves cleaving closer than a brother. " A man of friends ;" a man of many acquaintances. " Is apt to be;" an English, all (.ind very regularly) expressed by the Chap. XVIII.] COMMENTARY. 279 Hebrew ^, because it is the ^ of result^ as before an infinitive. " Broken all to pieces :" or the Hithpohal of the verb meaning to break in pieces : the significance of the whole being, that a man of ^vide acquaintance is apt to break. Human friendships cost. In the strife to appear well ; in the time it takes ; in the industries they scatter ; in the hospitalities they provoke, and in the securityships they engender, broadening our socialities will try every one of us well. It is not so with Heavenly friendships. All spiritual communisms bless. And there is a Friend who loves, in the genuine nature of that act, with a love " cleaving closer than a brother ;" who loves when other friends fail ; and, though there is a secular use referring to solid human friendships, yet they are but the shadow of the divine. All disappoint : save that one " closer " love that cleaves to us when "a brother" fails us. There is a different sense (see Zockler in loco); and very striking; though not, — " Should show himself friendly " as of our English Version. Our English Version too patently mistakes the root. It is 3?5>-l and not T\'3'^- The sense referred to, is one that takes the T T T T verb in its other meaning, namely, to do ill, or to turn out badly. " A man of friends " would then mean a man profuse in his friendships. It would mean, — he must turn out badly. Jeho- vah, who is the object of our cavil, is careful when He makes His proffers. Hence the antithesis of the Proverb. God does not scatter love : and all the more on this very account should you trust Him, because where He does love He cleaves fast, while " a man of (many) friends" that is, profuse in friendliness, is hollow, and " shall turn out badly." This is a fine truth, and would suit the sentence if it were going a-begging for a sense. But the other rendering has the more original claim; suits better the passive character of the form ; translates better the antecedent part; and agrees with the only other case where this Hithpohal is used, viz., Is. 24:19: where our English Version (adding " utterly" for a prefixed infinitive, see passage) seems to render it aright, " The earth is utterly broken down." "■ Closer than" derives its idea from 'the verb to cleave. It is expressed as a usual comparative, simply by the prepj^sUicn '•^. 28o PROVERBS. [Chap. XIX. CHAPTER XIX. The next Proverb teaches the lesson th'at " a man's life con- sisteth not in the abundance of the things which he possesseth" (Luke 12 : 15) ; — I Better is a poor man walking in his in- tegrity, than he that is crooked in his speech, and as such a fool. Better is the poor that walketh in his in- tegrity, than he that is perverse in his lips, and is a fool. This idea is repeated in other verses of the chapter. " The pleasure of the commonest sort of man is his kindness;* and better off is a poor man than a false man of the better sort " (v. 22). "The fear of Jehovah serves as a life; and he that is satisfied with it, has a dwelling. He shall not be visited as an evil " (v. 23). What we are to understand by it is, that "in- tegrity," or " kindness," or " the fear of Jehovah " (by which- ever of the names we choose to call it) is itself a life, and a whole enjoyment, and better, therefore, than worldly interests which are nothing of the kind. " Walking." This is an East- ern figure, and we have failed to substitute it by a Western one. A way in the East means a man's total course. " Walk- ing^' therefore, means his total life or being. " Enoch tualked with God " (Gen. 5 : 22), when he lived with Him in all his conduct. " Better is a poor man walking in his integrity," refers, therefore, to a man not living in his money, nor, indeed, in his horses or in his hounds, not living in his integrity (and we, therefore, rejected that English), but '''' walking " in it, i. e., spending his whole time in it, staying in that way; of course, taking his pleasure in it (see v. 22). " Than he that is crooked in his speech;" literally, as to his lips. We have seen that " speccJr means 7u/iole conduct. The mouth, in those days, was the great implement of action. It is so still. The commonest laborer bargains out and orders out half of his living by his mouth. " Crooked in s/ccc/i," means speaking (i. e., acting) athwart of Vihat we ourselves know in many particulars ; first, Chap. XIX.] COMMENTARY. 281 athwart all moral truth; second, athwart deep personal con- viction ; third, athwart all personal interest (as our text im- plies). A Christian talks* straight, because he speaks (acts) coincidently with all of these. A sinner is crooked of lip, be- cause he says what he does not think, and traverses for his lusts all the best principles of his more conscientious nature. " And as such." This is the emphatic pronoun. It should always be translated; most generally as '■''himself'' The meaning then would be that wealth was but a poor equivalent for being " a fool ;" because wealth was outside of a man's being, but the ^'' fool " was /n'mself But a reproduction of this text, slightly altered, occurs chap. 28 : 6. In that verse, " 7i'ajs " takes the place of *' lips," and " ric/i" takes the place of " a fool." Otherwise the verses are identical. It would not do to translate " in himself rich" for that is just the opposite of being the fact. We have selected, therefore, " as such " as answering perfectly to both, " Better is the poor havi?ig his whole walk in his integrity, than he that is crooked in his speech, and as such a fool." A man may be a Christian, and still be found " crooked in his speech." There- fore the expression is quite significant, that the crookedness must reach his inmost character, and he must walk in it, and must walk in nothing else. It must mark him. On the other hand (28 : 6), a man may be ^^ crooked in his vr&ys," and yet, for all, again, may be a poor penitent, and may be " rich" in gospel fashion. The " as such " cuts off all possibility here. The poor man is better than the rich man when the rich man has not the "wealth that endureth;" when his wealth lies outside : when inwardly he is utterly poor ; when, to state it as in the 28th, he is '^ crooked in his ways, and as such a rich man." "Integrity /' from a root meaning whole. The very title ''fool" (v. i), suggests an objection. If I am a fool, how can I help it ? The next Proverb boldly assails this difficulty : — 2 Even because it has no knowledge life is no good; but he that is hasty of foot is he that misses. " Even " is a word too important to be changed or lost ; and, 2 Also, i/tai the soul ie without knowledge, it is not good ; and he that hasteth with his feet sinneth. 282 PROVERBS. [Chap. XIX. therefore, " also" (E. V.) spoils everything. The innocentest of all faults might seem ignorance. " Even " this, the inspired Proverb says, takes away all "good" from "life." The only sin (when philosophically stated) is ignorance. The " chains " that confine the lost (2 Pe. 2 : 4) are " darkness." The change that overtakes the saved is light (2 Cor. 4 : 6). The graces that adorn the Christian, all flow from a new intelli- gence. Our text is literally exact. If the man " has no knowl- edge," and that of a deep spiritual sort, his "life is no good;" that is, it possesses none, and is itself a horrid evil. And yet the concluding clause very largely relieves the difficulty. The man, knowing there was something wrong, ought to pause, and grope about for the light, just as all would in a dark cavern. Instead of that, he rushes darkly on. Here, the inspired finger is put upon the precise mistake. We are warned that we are in blindness. Why not hesitate, then, and cast about us ? We push on, when we know that we are in the dark. This is the photograph of the impenitent. He knows he lacks light; and yet, instead of seeking it; or else, at least, of stopping, he dashes on; robbing himself of all possible excuse; for, though " because it has no knowledge^ life is no good, yet lie that is hasty of foot is the one that misses." ^^ Misses." It is a common word for " .y/V/i' " (E. V.). But its original sense is, " misses." It is as well to keep the original for its own sake. Our Bible sometimes does (Judges 20 : 16). Often it is much the more expressive (8 : 36 ; Is. 5 : 24). Always it is at the root of the sense, even when it is translated " sifis." And here it is indispensable. When a man " has no knowledge" and, therefore, "«" (literally, in his "breath;" usually, soul ; sometimes, appetite); and when he does not stop to remedy the difficulty, but when he pushes on with that light which is in him, which is darkness (Matt. 6 : 23), he becomes doubly chargeable with his guilt, and misses pardon as a wilful consequence. And yet, the Wise Man says, he ignores this point of wilful- ness, and in his heart is angry with the Almighty : — Chap. XIX.] COMMENTAR F. 283 3 The folly of a man subverts his way ; and then his heart is angry with Jehovah. 3 The foolishnftss; of man perverteth h i s way; and his heait fretteth against the Lord, "Subverts;" that is, totally upsets and ruins, so that it is no " way " at all. Nothing could describe more truly the sinner's path, because it does not reach even the ends that he himself relied upon. Death arrives, too, to wreck it totally. And though he has resisted the most winning arts to draw him unto Christ, yet, at each sad defeat, "liis heart is angry with Je- hovah." 4 A competence adds many friends: I ■* Wealth maketh .. , '■ . ^ . i- . many triends : but the but the poor is separated even from the 1 poor is separated from friend he has. i his neighbour. Here, first, is a secular Proverb, with its obvious and no- torious reality. Second follows the moral use to warn men, and, most of all. Christians, against such selfishness, and against wrong direction of their common friendships. But, third, (as in chap. 14 : 20), a great evangelic thought ! Our Redeemer teaches it (Matt. 13:12). "He that hath to him shall be given, and he shall have more abundantly ; but from him that hath not shall be taken away even that which he seemeth to have." A certain form of poverty will separate us even from God. "Competence" (see 22 : 7); literally, ^^ ease ;" that state of purse that makes men ea'sy in their circumstances. There is the usual intenseness. Wealth " adds friends." Poverty takes the friends we have. It will be so in the eternal world. The hardship of a curse for poverty (v. 4), like the hardship of a curse for ignorance (v. 2), is met by some of the sarhe ideas (6 : 14). The universe cannot tolerate a discord (v. 19). One great object of the universe is to illustrate truth (Ec. 3:14). "The judgments of God are according to truth" (Rom. 2 : 2), and must necessarily be death to error. All men are witnesses (Is. 44 : 8). If they have witness of the truth well and good ; they are in consistence with the universe. If they have witness of falsehood, it must go badly ; for there is no use frr falsehood, except punitively, in the whole creation: — 284 PROVERBS. [Chap. XIX. 5 A deceived witness shall not go unpun- ished; and he whose breath is lies shall not escape. 5 A false witness shall not be unpunish- ed ; and he that speak- eth lies shall not es- cape. The 9th verse repeats this text with the exception of the last word, which is ^''perish" (E. V.), or, more literally, " be lost." " A deceived witness ;" literally, " a witness of falsehoods." We make the change to avoid an equivoque. " Cannot go xno.- ■£imnsla.Qdi-^ WtQXsWy,^^ shall Jiot be held innocent." As the forms are more pregnant in Hebrew, we can read " cannot," and thereby have expressed the intrinsic impossibility. " Breath ;" meaning the inborn and natural impulse. By all means let the sinner get rich (v. 7), for the poor man he is, and the " de- ceived witness " he is (v. 5) in his present state, creation itself will not be able to endure. One way of gaining favor is by " generous " personal sacri- fices : — 6 Many court a generous man ; and every one is the friend of a man of gifts. 6 Many will entreat the favour of the prince ; and every man is a friend to him that giveth gifts. Again (v. 4), there are three gradations of the Proverb : — First, a secular one. It had its broad meaning in the world, where possibly Solomon found it. Second, a moral one. It reflects upon a course not creditable, and not to be followed by those of true principles of life. But, third, a gospel one ; and this was Solomon's aim. Such was its true connection. Here it agrees with other passages (v. 4; 14: 20). For. conduct not creditable to man, like that of the Unjust Judge (Luke 16:8), is made to illustrate the conduct of the Almighty. If men des- pair of their safety, and complain of the results of their ig- norance (v. 2) and poverty (vs. 5, 7), let them try to get up some gift ; let them essay to approach God with bribes ; let them try being a little ^^ generous" to Him ; giving Him a little of their time ; offering to Him ; bestowing on Him almost any gift, which men in the world around them might not value. It will work like a charm with Him. And why should we hesi- tate to try it with God 7 since, as our Proverb says, it works so notoriously well with men. "Court;" literally, *^ stroke the face . Chap XIX.] COMMENTARY. 285 of" " A generous man f usually, a ^^priftce " (E. V.), or Jioble. But ■willing, liberal, is the literal sense ; and has the right to come in when it suits. "Man of gifts;" " inan of a gift," lite- rally. We make such sacrifices, harmlessly, to English idiom. Pleading poverty, as men are apt to do, when urged to be generous, the Proverb rolls back (v. 4) to the idea that men must look out about this matter of poverty in their relations with the Most High. Poverty will stand up as crime at the day of judgment. Christ (Luke 19 : 20) states the plea as ac- tually made, and utterly demolished. " I feared thee because thou art an austere man, etc." (Luke 19 : 21) . — All the brothers of a poor man hate him, for the same reason that his neighbors also keep at a distance from him. , As one snatching at words they come to stand towards him. 7 All the brethren of the poor do hate him ; how much more do his friends go far from him ? he pursueth tlieni "with words, yet they are wanting to him. The comment may be just the same as in vs. 4 and 6. There are three aspects of the verse : — first, the secular and notorious one ; second, the moral of that, or admonitory one ; and, third- ly, what might be called parabolic ; that is, the gospel use of what stands precisely on the level of the pattern of the Unjust Judge. " For the same reason that." We have stated our ob- jections to '' how much more'' (E. V.) under other passages (11:31). The above is the literal significance. "Towards him." The textus receptus alters this by a letter, so that it reads ";w/." Thereby hangs a difference between one force of the passage and another, both accordant, but each quite distinct. They are as follows. If the Hebrew be {)^, ^^ not," then the translation may be, — '''' He follows words (i. q., promises of these supposed friends), and they are not" (i. e., they disappoint him). If the Hebrew be (i'^) " towards him" then the translation may be, as one pursuing (or turning hostilely against) "words" (i. e., seeking a pretext in mere ^'' words," whereby they can throw him off) are they towards him. Evangelically, the Wise Man admits, for the moment, the charge of the sinner, that the Al- mighty seeks to throw him off, and does so by the hardest deal- ings against him. " I knew thee that thou art an austere 286 PROVERBS. [Chap. XIX. man, etc." He just accepts the charge, as God does on the day of judgment (Matt. 25 : 27), and pushes to the idea, — that, if *' poor" men do so badly at the bar of God, they had better look out in time and get rich. *' Thou oughtest, therefore, (i. e., for that very reason, if the chance was small) to have put my money to the exchangers." We must have some coin of the realm at the last day. The Proverb counsels us to be sure to get it. He tells us poor people do ill in this world. He as- sures us they will do worse in another. He advises us {sifuilia similibus) to " make friends of the mammon of unrighteousness ;" that, by all means, we may have some of that form of wealth, that will serve to introduce us into " everlasting habitations " (Lu. 16 : 9). He tells them in the next verse what the passage-money into the other world must be : — 8 He that gains heart loves his own soul. ^j^*, ''^^^ getteth "-' wisdom loveth his own soul ; he that keepeth understanding shall find good. He that keeps watch over discernment meets the result of finding good. We have shown already (17 : 16) how important this under- standing of the word " heart " is to the unravelling of many passages. It means sanctified mind or soul, in a great many instances. Men are said to want ^^ heart" (i. e., to tua?it sense, as we have sometimes translated it, out of deference to the English idiom). Their want was simply piety (9:4). Men are said io get ^^ heart" (15 : 32); and to increase "heart" with corresponding intentions in the inspired Word. The coin of the realm, therefore, is "heart." We get "heart" by sanctifi- cation. We get sanctification as a free gift. We get it, instru- mentally, by watching over discernment ; that is, when we quit hastening with our feet (v. 2), and pray and ask that we may discern our duty. We are to call in every possible aid, and trust wholly to Almighty help. God offers to create us a new "heart ;" and "he that gains heart loves his own soul; [and] he that keeps watch over discernment, meets the result of finding good." "Keeps watch over;" that grand duty, to "attend." "Meets the result of." This English has nothing to underlie it, but the little particle i, meaning to, or unto, for, or with " the Chap. XIX.] COMMENTAR Y. 587 result of." Let any one attempt to translate more briefly, and he will see how pregnant are the words of Hebrew. The slothful servant, not heeding all this about the " ex- changers," and still keeping his pound rolled up in a napkin, the inspired Solomon recurs to the old idea: — There is really no place for him in a wise creation : — q A deceived witness shall not go unpun- .9,,-^ fl'^^ witness -' . , , o i' shall not be unpunish- ed ; and he that speak- eth lies shall perish. ished ; and he whose breath is lies shall be lost. This is the fifth verse over again, with one exception. In- stead oi'' shall not escape" (v. 5), it is, "shall be lost" (v. 9). The English version is, " shall perish." The root means to lose oneself by wandering about. The cognate Arabic means to flee atvay wild in the desert. Our text has the (Niphal) passive. The spirit, therefore, that habitually breathes out falsities, and, so, acts constitutionally athwart of what is true, is best des- cribed by keeping to the original ; that is, instead of perishitig in the broader and vaguer way, he wanders off and is lost in the wilderness of his own deceptions. Would heaven really suit such a " stupid" one ? — 10 Delight is not suited to a stupid man ; seemjffor'l fool! much less for a servant to have rule over princes. for the same reason also that it is not to a servant to rule princes. " is not suited to." The original root means to sit. We have the same idiomatic usage. A thing may sit well upon a person in any of many ways. It may becojne him. It may agree with him (physically). It may please him. There are, at least, these three senses. In chap. 17:7 (" Excellent speech does not suit the base ") it partakes of the last sense ; in the present text, of the first. The meaning h,— Delight does not seem proper for a fool ; and it remains for the illustration of the Proverb to know the commoner or the more eminent sense in which its special language is intended to be taken, (i) In its secular form its truth is obvious. (2) In its higher but intermediate form, it means that an ungodly sinner, here called " a stupid man," on his way to death and judgment, is so shockingly off in all m- 288 PROVERBS. [Chap. XIX. terests of his being, that " delight" is a mockery ; it is anything but suited to his state. And to have him stand, as he often does, superior to Christians, overawing Christian life, and re- pressing Christian eminence of character, is indeed a servant ruling a prince ; and is as good an instance as could be met, of something that does not suit^ or, as the original has it, does not sit well. (3) But Solomon would carry it a story higher. He means to continue his pursuit of the impenitent. He means to tell them that their " delight" in itself considered, would not sit well ; that to reward a fool would bring dishonor upon gov- ernment ; and to release the outlaw from his bonds, would really be to elect the slave to a post higher than the ^^ princes." " Much less " (E. V.) ; susceptible of the same comment as before (v. 7). The necessity of punishment, however, does not preclude the truth that it is God's " strange work " (Is. 28 : 21) : — II The intelligence of the commonest- man gives slowness to his anger; and it is his honor to pass over an offence. II The discretion of a man deferreth his anger ; and I'i is his glory to pass over a transgression. If men, as they grow more sensible, forgive easier, and "it is (their) honor to pass over an oflfence," the implication is, that thus must it be with the All Wise. Complaint is foolish ; for eternity will reveal that Jehovah took no pleasure in punishing us. " The commonest man ;" literally, *' a man," but a man under that title which all through this book (20 : 24), as in Isaiah 2 : 9, distinguishes itself from another title (see 30 : 2), which means a man of the better sort. This bearing of the word is very often noticeable, where we do not translate it (21 : 29). In this Proverb it gives two points of heightened emphasis: — First, even " the conunonest man" thinks it well to forgive. How much more the Almighty! And, second, even '''the com7no?iest man" when intelligent, forgives the easier: how much more the Great "Intelligence .'" He who best understands His "honor" would not be likely to inflict punishment unless where it was impos- sible that there should be a final "escape" (v. 5). Therefore, when it does come, it must be by much the more Chap. XIX.] COMMENTARY, 289 horrible. It is the *' wrath of the Lamb " (Rev. 6 : 16). It is the remorseful visit of what we were warned to get freed of in time. It is " the wrath of a king ;" and, therefore, all the more terrible as not for itself but for His government. " Behold the goodness and severity of God" (Rom. 11 : 22) ; severe, because of a necessity; but good, gently and of His own pleasure : — 12 The roaring as of a young lion is the wrath of a king; and as dew upon herbs is his favor. 12 The king's wrath is as the roaring of a lion : but his favour is as dew upon the grass. "Young lion." The old are treacherous, and, on some ac- counts, more dangerous. They hang about springs and paths and weak camps, to snatch children and old men. They make up by stealthiness what they lack in speed ; and in hunger, what they lack in power to wander and be fed. The ''•young lion" in the nobility of his powers, is the best emblem of God, Om- nipotent when He does strike, and all the more terrible, when roused, for the generosity and splendors of His nature. God would not wilfully have a disagreeable " son " (17:21, 25). He would not wantonly bring Himself into such close connection with the troublesome, as a husband is, with a tur- bulent and contentious woman : — 13 The ruin of his father is a stupid son ; and a continual dropping are a wife's con- tentions. 13 A foolish son ii the calamity of his father ; and the con- tentions of a wife are a continual dropping. "The ruin;" literally,"///^ ruins." Commentators seem so much more than usually impressed with the plural here, as to translate it strongly, '■'nun upon ruin" But the usual pluralis excellentice is all that we need conceive. The Proverb is, of course, secular ; so is the next. But the idea with Solomon seems to be, — The relation between God and the soul is of the very closest sort. A "father" and "a son;" nay, a husband and " a wife," are not so closely intertwined as God and the disagreeable offender. He would not willingly beget a de- praved soul. He would not wilfully marry into a horrible house. It is true, He could correct the difficulty: — 13 290 PROVERBS. [Chap. XIX. 14 House and competence are an inheritance from fathers ; and a thrifty wife is from Jehovah. 14 House and riches are the inheritance of fathers ; and a prudent wife is from the Lokd. All that can make a son happy, and all that can correct the most unpleasant relations, are possibilities with God. And yet three states of fact must lie together in a form all of them to be believed : — First, God cannot want disagreeable and poor relations. Second, He could have agreeable and rich ones ; and, thirdly, He actually does have some of the meanest kind. All this seems taught by Solomon. Then what would he be understood as pressing on the part of the sinner 1 God is a father, '^o father likes to have a bad son. God can make good sons. "House and competence," i. e., every conceivable good, " are an inheritance from " this Father. He can hand them down at will. Nevertheless He does not hand them down. He has notoriously bad sons. He has spirits shut up with His Spirit in closer relation than a husband with a hateful " wife ;" and they are abominable to Him, like the dripping of the rain. And yet the altering of such incongruousnesses is the high gift of God. The Wise Man does not say, these are no mys- teries; but he fixes other great bearings for us. (i) God cer- tainly is not wanton in our fate. (2) God certainly is not helpless to improve it. God, therefore, is the Being to whom to look. We should turn, therefore, industriously to the work of making friends with God ; and we should do it all the more earnestly and soon, because that is the part that He has set for us in His Holy Word. "Thrifty;" from a verb meaning to be wise, and hence, by consequence, to be prosperous. " Thrifty " implies both. The text is usually read, as meaning, that fathers can proidde wealth, etc.^wX. a wife is the gift of Heaven. The theology is not good. Wealth is eminently from God. It rather means that a wife is house and wealth. That is to say, it arranges them as kindred gifts. As fathers provide house and ease for themselves and their children, so God, our Highest Father, provides our own and His own intimate relations. Defending God as not wilfully a bad Father, Solomon comes back to man. Mysterious as may be God's holding off from Chap. XIX.] COMMENTARY. 291 man when He could help him if He would, man's holding off from God, instrumentally, has no mystery whatever. He can come to Him if he will. We hold the blessing in our own hands : — 15 Sloth causes a deep sleep to fall down ; ( ^.^^nt a S" i^p'l and an idle soul shall starve. and an idle soui shall I suflfer hunger. The expression, " deep sleep," is derived from a verb mean- ing to snore ; and is the word used for the " sleep " of Adam, when the rib out of which Eve was made, was taken from his side. The Hiphil, " causes to fall," is the same verb there em- ployed. " Idle ;" from a verb meaning to lei fall, betokening the remiss condition of an utterly " idle " man. The inspired Proverb accounts for our not hearing the roaring of the lion, i. e., the wrath of the Great King (v. 12), by the effect of "sloth," which is so ''deep" in the spiritual world, as to cast into a torpid slumber. Nevertheless, notice ! It preserves the Hiphil form; '' causes, etc.," \mY,\y\ng that ''sloth" never loses its voluntariness. It "causes" wilfully the "sleep." A man cannot change his heart ; I mean cannot touch it with his fin- ger, as a potter can the clay ; but there are certain voluntary acts which either raise or ruin it. Without denying the in- fluence of the Holy Spirit, the inspired man tells how observ- ing the law, instrumentally decides our salvation :— 16 He that guards the commandment, guards himself: in scattering his ways he dies. "Guards;" not " keeps " (E. V.) ; though "keeps" has crept, in our language, (doubtless through King James' version), half into the sense of "guards" (see 4 : 23)- ^''P "^^ans to re- tail G^«ar^ means to watch. The root of the present word means to bristle, then to watch close, either from the bristling of spears, or from a sharp stare. Undoubtedly it means to watch. And there is a philosophy in these favorite words -\)3^* and ll^^, which cover this ground in Scripture; viz., that conscience is vagrant. We have to watch. Like the mind it- 16 He that Iceepeth the commandment Iceepeth his own soul : but he that despiseth his ways shall die. 292 PROVERBS. [Chap. XIX. self, it is hard to hold it to the point. Attention is our whole voluntary work. And, to a most amazing degree, the Scrip- ture is framed upon this idea. We are to " remember now {pur) Creator " (Ec. 12:1). We are to " remember the Sabbath day " (Ex, 20 : 8). We are to " observe to do, etc.," (this very word "guard") see Deut. 5 : i, 32, et passim. " Wherewithal shall a young man cleanse his way ? By tah'ng heed (this same y\ox^ guarding) thereto according to thy word " (Ps. 119:9). "Guards himself :" (the same word). This is an iron link of sequence, which no Anti-Calvinistic thought can shake. He who stands sentry over "the commandment," stands sentry over " himself;" literally, " his soul." There is no helplessness in man other than that " tardema" or "deep sleep" (v. 15), which " sloth" wilfully casts him into ; and which a voluntary slothful- ness perpetually increases and maintains. *' The fault is not in our stars, but^n ourselves, that we are aliens." The Proverb advances upon this in the second clause. What more volun- tary than a man's way? It has a voluntary goal. It has a daily journeying. And it includes all that is voluntary. Seize a man at any moment. All that he is upon, is part of his life's travel. Now a Christian has but one way. So far forth as he is a Christian, he has but one end, and one path for reaching it. There is a beautiful unitariness in his journeying. It is a habit of Scripture to turn attention to the scattered life of the lost. They have no one end. " If thine eye be single thy whole body shall be full of light," says the Saviour (Matt. 6 : 23). Thou " hast scattered thy ways to the strangers," says Jeremiah (3: 13); this same expression. "Why gaddest thou about so much to change thy way " (Jer. 2 : 36) .? " Despiseth " (E. V.) suits the lexicon, and suits the sense ; for certainly a lost man has less respect for his way and life than the pardoned believer; Xiwt" scattering" is equally legitimate and common; more strengthened by analogy, and more in keeping with the first clause, where the verb to guard stands more opposed to vagrant and distraught ideas. " Dies;" see Job 5 : 2. Corrup- tion is seated in the soul, but not out of reach by any means. A man can increase it. What we do outside kills inwardly. A man's counting-house might seem to have little to do with the Chap. XIX.] COMMENTARY. 2.93. state of his soul, but it is shaping it all the time. If he scatters his ways, he is killing his soul ; and what we are to remark is that there is an ipso actu condition of the effect (as in 11 : 19), which is expressed in the Hebrew. The vagrancy of a morn- ing's worldliness is that much more death, as punctually ad- ministered as any of the chemistries of nature. The form is participial. It is " in scattering" or as " scattering," his ways, that " he dies." Not only a vaguer and more general obedience., but pointed gifts,, the Wise Man recommends to the believer. Open gene- rosities, he would argue, are a better thing than that vaguer guarding of the law (v. 16) which most readers might under- stand in the previous sentence : — 17 He that shows favor to the poor man, makes ,pYn?hVpoohen^ol guardi?ig the cofnmandment (v. i6), and not making sac- rifices (v. 17), what ought God to do with us? If He does not abandon us to our " deep sleep" (v. 15), He ought to chastise us. The Proverb pictures this in an earthly parent. He ought to chastise his son, not to destroy him : — 18 Discipline thy son because there is now I ^^fi^^^^^l.^" j^^y ^^°^ hope 5 and let not thy soul but to kill him lift not up thy soul. '^^^^ ^'' ""''' "^'"^• The lower and the higher in this Proverb are beautifully perfect. As an ordinary maxim, it is armed with two auxili- aries which make it singularly complete. First, that there is a time for rescue, and to hit that time is the sole purpose of chas- tisement; and second, that, on this very account, benefit, not resentment, is to mingle with the act. "Discipline thy son be- cause there is now hope." If there were no "//ope," it would not be worth while to " discipline " and, therefore, the Apostle, as well as Solomon, labors with the idea of how impertinent wrath is in parental chastisement. " Fathers, provoke not your children to wrath, lest they be discouraged." The direction fairly wreaks with practical utility. " Discipline thy son" not '''' ivhile" (E. v.), simply, but "because there is now hope." * But to kill him;" this is the plainest sort of Hebrew. It is a wonder that it has been so kept back. " Bring them up," says the Apostle (Eph. 6 : 4) kindly, i. e., to use his most tender expression, "in the nurture and admonition of the Lord." But do not bring passion in, or " provoke (them) to wrath." " To kill him" as Solomon expresses it, "lift not up thy soul." Do not wish him dead. Do not venom discipline by naked ani- mosity. This is the human aspect. But now for the fine ;nodel of Jehovah : — " He does not afflict willingly " (Lam. 3 : 11). .He follows this maxim ; " Discipline thy son because there is now hope." But Solomon wishes plainly to declare that to kill him He docs not lift up His soul. He takcth no pleasure in the Chap. XIX.] COMMENTARY. 295 death of him that dieth, but that all should turn and live (Ez. 2,1 : 11). It is evidently these great timbers of thought that Solomon is eyeing at the bottom of his structure. He is settling them along in place. Secularly, they may have but little con- nection. Spiritually, they are all n\orticed close ; and, what is strictly to be noticed, they are all coincident with New Testa- ment expressions. "Z/// nof up thy soul ;' simply. Do not de- sire J a most common Hebrew idiom. " Unto thee, O Lord, do I lift up my soul " (Ps. 25 : i). " Who hath not lifted up his soul unto vanity " (Ps. 24 : 4). " At his day thou shalt give him his hire ; neither shall the sun go down upon it ; for he is poor, and lifteth up his soul unto it." The meaning is, that either to wife or children we are not to " be bitter " (Col. 3:19); and that God, in the height of His judgments, warrants this great point of doctrine, that to kill us He lifts not up His soul. Why does He punish us, therefore.? For either of two reasons, either first, to chastise us for our own profit, or second, to judge us for the expiation of our guilt. Both are useful pro- cesses, but, Alas! one only to ourselves. The Proverb that follows adds this second philosophy of punishment :— ■r. « !• 1'ri. _„«n1<-,r> 1 10 A man of great 19 Roughness of anger lifts away penalty , 1 ^^^j^ ^^aii suffer pun- but if it delivers, it must do so continually. ishment^;_for^^f thou I must do it again. Could anything be more keen .? It is the exact rationale of the Pit. All pain expiates. In fact, expiation is the very ne- cessity of torment. All guilt, like the weight of a clock, begins to expend itself when punishment begins. If we could hold still ; that is, if we could keep from sinning, and ages rolled away, who can say that the horrible pit might not expiate the sum of our offence .? At least, punishment expiates ; and Solo- mon boldly declares, " Roughness of anger lifts away penalty." But then he gives a further philosophy, when he says,—" But If it deUvers " (i. e., the " anger,'' for the verb is feminine), if the sweep of the " anger" slowly " lifts" the ''penalty" i. e. by being it, and thus exhausting the guilt, still what does it profit .? Sin goes rolling on, and increasing above the penalty. If wrath works out any part of it, there is more behind. The account is 296 PROVERBS. [Chap. XIX. never caught up with. This is a strong text. A stronger for eternal punishment we have never met with. It states the whole necessity. The Almighty begins to punish, but as He gets great mountains paid off, more comes piling on. The grand penalty of sin is death ; and it is by dint of that, that there can be no permanent deliverance, except by Him " who hath abolished death, and hath brought life and immortality to light through the gospel" (2 Tim. i : 10). Our English render- ing, ^^ shall suffer punishment" (E. V.), comes from the fact that the verb means ^^ lifts " as well as " lifts aiuay." But if we were to adopt that rendering, we would gain nothing in the grammar, and sink the sense (as, however, all do), and gain in- stead an unconnected and immaterial expression. " Rough- ness" by a change of reading, would be " One great." The bearing would be the same. So, '''' if it delivers ; //must, etc.," by the usual grammatical equivoque, as between the third per- son feminine and the second person masculine, may read, " if thou etc. " (E. v.). Either will suit the amended reading; but "//," as referring to ''''anger" is, of course, set closer to the sense. " Roughness " or greatness, whichever the word be, is not out of place. Of course, the rougher the anger, the faster is penalty worn away. If such be the philosophy oi judgment, how much wiser to choose chastisement : — 20 Hear counsel, and receive instruction, that thou mayest be wise in thy latter end. 20 Hear counsel, and let discipline in; that thou mayest be wise in thine after his tory. Observe the finger on our only want ! It is not "counsel,"' for that is given; or "discipline," for that presses upon the soul. It is to "hear counsel, and let discipline in." Observe the intimation of our only difficulty. It is not pain, for the saint has often more of this than the sinner. It is not even our hell- ish pains, for they will never be our worst calamity, and might, if sin could stop (see 19:19), wear themselves away. It is our darkness. The Proverb states the great object of the sinner, a passing from darkness to light. Our chains are darkness. The great problem is a resiliency from death, a getting up from cor- 21 There are many devices in a man s heart ; nevertheless the counsel of the Lord, that shall stand. Chap. XIX.] COMMENTARY. 297 rupiion. How beautifully this fits upon the other (v. 19)! '■''Anger " may indeed wear away '"''penalty" but the misery is, when it has done so, " // vmst do so continually. " Observe the great remedy against this continued trespass. " Hear coitfisel and let discipline in, that," instead of being a fool, forever, " thou may est Toe wise in thine after history." ^^ Let discipline in." The verb in Kal means to confront. In Pihel, as here em- ployed, it has a permissive sense, — to suffer to cofifront, or to " let in." For " after history " see 5 : 4 ; 14:12. The '■'' coimsel" that it is recommended to us to "'hear" (v. 20), is, nearly or more remotely as the case may be, " the counsel of Jehovah " (v. 21). There is something in the very idea of that, viz., the advice of our Maker, that ought to hasten us to take it : — 21 Many are the schemes in the heart of a man of the better sort ; but the counsel of Jehovah as such stands. " Counsel." This word sometimes means ''purpose " (Job 5 : 13, E. v.). The original includes both ideas. The " counsel" that a man holds within himself is either for himself or others. It fits him either for advice or action. The counsel of Jehovah, therefore, is that which He enjoins, or that which He employs, just as it may happen. But one is consentaneous with the other. It is that which He enjoins, of course, in the twentieth and in the present verse. And the idea of the present verse is, that we had better comply, and take it, because, as what it is, it must be sure to stand. "Many are the schemes, etc." That is, varied, and not unitary like God's, are the plans " in the heart of a man." But what is the use of them? How can any of them prosper, if they differ from the plans of God .? Where is the chance for a Creator to fail in anything .? If He advise us, He can sustain us. How singular, if the case could happen, that an Eternal Providence should venture an advice, and a crea- ture's scheme could turn out to be the wiser of the two. " As such." This is an emphatic pronoun (see Class X). If we were to translate, " //^^//," we should throw the emphasis too much upon the " counsel." Its being " the counsel of Jehovah 13* 298 PROVERBS. [Chap. XIX. is the great emphatic difference ; and " as such" as against human " schemes" how notoriously it is obliged to stand / " A man of the better sort." This is simply '2"jj^, one of the names for ''''man." We do not always translate itas"^////an to livel 3 ''''"an honour for »J - . - a man to cease from away from strife; strife: but every fool but every fool pushes recklessly on. ' ^'" ^^ meddling. We must be understood as omitting often secular explana- tions. Solomon is taking apothegms, true or untrue, and giving certainty to what they assert by applying it to religion. "Best, etc. ; " the same '[25''5»5 Ave have so often spoken of. The more eminent the "man," the more sensitive for "j/rZ/V," if "honor " were found to demand it. The tlJ'^J^j therefore, is not fortuitous. "Live away from." Hereby hangs a philologic difference. The English Version has it, ^^ cease." There are two distinct verbs. One means to sit down, and has just such, an infinitive as this, often occurring. The other means to "cease." This last has no such infinitive, and no such deriva- tive, except one seldom and with difficulty to be imagined. A Chap XX.] COMMENTARY. 305 maimed man was to be paid (Ex: 21 : 19) for his ^^ ceasing" (marg. E. V.) ; that is, as has been generally understood, for his loss of time. But how much more easy to imagine that he was paid for his sitting down, that is, for his living. More ' properly still, in the present case, is living better. The pre- position "from " is adapted to either. But living aivay fro?n strife is a more dignified picture ; it being shrewder not to be embroiled at all, than to " cease " from a vulgar difficulty. We choose easily therefore. In no text of five (see Fuerst's Con.) need the word mean ceasing ; though, if it do, it is well to say, the doctrine would be the same. It is honorable to shun a quarrel. It is vulgar to have quarrels with men ; how much more with the Almighty ! For the double reason, therefore, of both taste and safety, it is only a " fool " who " pushes reck- lessly on," '"'' Pushes on ;" a word commented on, 17:14. E. V. ; — " will be meddling .•" Maurer ; — " exacerbatur' (grows hot) : De Wette and Umbreit; — '■'' ereifert sich" (see 18 : i). But chap. 17 : 14 seems to require the figure of waters breaking forth. So, also, is the philology. There is a word like it in the verse before; they being reflexives. The meaning is not so very different. In each the drunkard {v. i), that is the reeling sinner, is just throiving himself against God. Madly, says the second verse; for he ^'' loses life j " and dishonorably, says the third; for " // is honor to the best sort of 7?ia?t to live away from strife." Now a new cavil, and a difficulty singularly real. It is that the Cerberus of debate always lurks at the gate of a new un- dertaking. If it is to plant, we have to "plough " in the cold. If it is to pioneer, we have to work in the forest. If it is to seek the Lord, we have to begin low down in our most hostile state. This really is one of the chief reasons of delay ; — that turning is not the song of success, but the torpor of a confused repentance. The lost man will not endure the first discourage- ments; and so, when time for singing, having refused the ^^ plough" he will not need the sickle : — 4 He who is a sluggard by reason of the winter, will not plough. He shall seek in harvest and there shall be nothing. 4 The sluggard will not plow by reason of the cold ; therefore shall he begin harvest, and have nothing. 3o6 PROVERBS. [Chap. XX. It is, perhaps, intentionally significant, that " by reason of the winter" comes after the "sluggard," to express, more clearly, that the very sluggardism of the impenitent is helped by these early difficulties. Our Saviour implies as much, (Matt. 7 : 13, 14), " Wide is the gate, and broad is the way, that lead- eth to destruction, and many there be which go in thereat ; BECAUSE strait is the gate, and narrow is the way which leadeth unto life." ^^ Does not plough by reason^ etc." (E. V.), would make a good sense, but the other is the order of the Hebrew. " Winter •" literally, autumn., from a verb to pluck (fruit, etc.). But it grew to mean the cold hemicycle, as for example (Is. 18:6), "All the beastsof the field shall winter upon it." "Seek;" some- times ask J hence " beg" (E. V.). But that is not so natural, or unstrained, as the other and more original signification. " And tliere shall be nothing ;" literally, " and nothing." Such tersenesses throw it upon us to give such English as seems best. And the rule ought to be, to shut out adventitious thought, and rein the idiom of the English as close as we are able. We say not, therefore, " and have nothing " (E. V.), but, more impersonally, " there shall be nothing." The inspired man meets the case of the difficulties at the start. He agrees that there are such, but still he insists that the light that we need is lurking most intimately near : — 5 Deep waters is counsel in the heart of a man ; but a man of discernment will sink a bucket after it. 5 Counsel in the heart of man is like deep water : but a man o f understanding will draw it out. " Deep." This is the idea corresponding with the last verse. The Wise Man admits that it is far down. "Counsel." The whole emblem finely illustrates what is true of the doctrine of the " inward light" as held by the " Friends." All men have light, which, if they would follow, would lead them (granting that they persevere) into the light of the gospel (Rom. i : 20). What better name for this than " counsel^" Alas ! it lies " deep." No man will follow it but by the Spirit of God. " Man." This is the higher term for the more elevated class. We cannot be always translating it. But the selection is not fortuitous. On the Chap. XX.] COMMENTARY. 307 contrary it is made so as to be intense. If there were any class of men with whom " counsel" might lie on the surface, it might seem the educated class. The Wise Man intimates that it is as " deep " down with them as with the rest. Nevertheless it is there ! How solemn that fact at the judgment day ! " The word is nigh (us)" (Rom. 10 : 8). And "a man of discernment;" i. e., the Christian. ^^ Discernmejit" here, as everywhere else, mtdiXiS piety. Only the illuminated man, getting his light from its great Fountain, will be moved to go down into his "heart," where the " counsel " lies waiting, and " draw " (E. V.) the "deep waters.'" — " Draw it out" (E. V.). This is the more neat expression. But the verb means to ha/ig dotun, hence to let down. This is the sense of all the cognate languages ; to be pendulous., like the branches of a willow. Hence, a door, because it hangs. Hence the poor (or from a very similar verb) because they depend, or hang feebly. We have preferred to keep closely to the root. " Counsel in the heart " of the best natural men lies dangerously deep ; but the man, beginning to be enlightened, will not be discouraged, as the husbandman is by the chilling seed time (v. 4), but will go down "after it." To preserve the figure, the " waters " may be ever so " deep" " but a man of discernment will sink a bucket," and bring them up. If the bucket is to be sunk, it is very well to caution the sinner against drawing up the wrong thing : — 6 Most men will pro- claim every one his own goodness : but a faith- ful man who can find ? 6 Much of the mere man one calls his good- ness ; but a faithful man, who can find .? There is but one interpretation among commentators. Maur- er, Umbreit, Zockler and De Wette, Holden and Bertheau, all translate very much like the English Version. Glancing at the verse, tni^ l"! might naturally seem to mean " ^//^z/y tnen." T T T , Further search might make us pause. There is an expression, like this, meaning many men, but it is ^"1 C"l5^- We very soon find out that ^n is not an adjective, meaning many, but a noun in the construct from ^"i, meaning abundance or multitude. The 3o8 PROVERBS. [Chap. XX. English Version, doubtless, saw this in translating, ^^ Afost men " literally, abundance of man, or mankind. This, all the modern commentators have seized upon. But, strange to say, there is no such other expression in Scripture ; and no frequent use of the construct ^1 at all. In all such cases of single use, it is T well to look narrowly at everything. " Afost men will proclaim every one his own goodness " (E. V.), may be set down as having four likelihoods ; — first, that " most men" or the mass of men, might translate Qli^ ^1 5 second, that " every one " or each is the T T T meaning in a number of cases (i Ki. 20 : 20; Gen. 15 : 10) of the word "[ijij^ {man) which, evidently, it is in E. V. intended to translate ; third, that the meaning would be a very striking one ; and fourth, that it would admirably agree with the second clause. Many men will bestow multitudes of goods to feed the poor (i Cor. 13 : 3), and be quick to parade their IpH, or kind- liness 0/ heart, when "a faithful man" can hardly be hunted out. For example, men are quick to give, who will never pay their debts. There can be no doubt, therefore, about the value of the sense imagined. But now, in the first place, there is this "very serious difficulty : — " Proclaim " {E. Y.) in the form im- plied, never translates the word that is found in the original. That word means call. It rarely, if ever, means what the word call, in an awkward way, would not express. It is true it is made to speak o( proclaiming a fast (i Ki. 21 : 9) ; but calling a fast would not be so far out of the way. It means naming ; but calling, in our idiom, is used for natning just as well. We hear o{ proclaiming liberty (Is. 61 : i), and proclaiming peace (Deut. 20 : 10), and proclaiming a name (Ex. 33 : 19) ; but the voice of the actual crier or caller is uppermost in all these ideas. Proclaiming one's " goodness " presses the idea of calling so far, that it would be hard to match it among all Scriptural ex- pressions. It is true this very writer may be translated (12 : 23) — " The heart of fools proclaimeth foolishness ;" but, though this stands perhaps solitary, there is more of calling or crying out in a heart's uttering its own foolishness in spite of itself, than in a man's more round about art of getting his kindness published, or making it renowned. At any rate, it sufficiently appears Chap. XX.] COMMENTAR V. 309 that this Hebrew rarely straggles so far from its base ; and, if there be another translation, more usual, backed by a still more impressive sense, it ought not to be hard promptly to accept it. Now a common use of the word to ca// is to 7mme. It is found with two accusatives (Is. 60 : 18). Those accusatives, precisely in order, are found in our text. The translation then, giving each word its room, would be nakedly this : — " Much of man (t3"]^) a man ('^;"^i<) ivill call his kindness^ or his goodness." That T T is, " much of the mere man," much that is merely human. The two accusatives are this and " his kindness {ox goodness)." The word 3 is sometimes used in naming (Gen. 1:5); but not in all cases. The meaning is, that a man is apt to call mere ani- mal traits, like amiableness, or good nature, by the name of ^^ goodness ;" and the caution is, that, seeking deep for piety (v. 5), we should be careful to take up with no such stupid coun- terfeit. Much of the mere '''' flesh" to borrow a New Testament expression, is kind and often honest. There is much of the mere man's native morality. In letting down our bucket (v. 5), we must take care not to take that for '''' goodness.'^ There is a certain Xxmo. fidelity that embraces everything. That is religion. It embraces God. It embraces spiritual faithfuhiess. It may be easily counterfeited. It has been the snare of our race to take what is " of the mere man" and confound it with it. How timely to give just this warning. And in view of the subtleties of the cheat, the Wise Man goes on with our case, partly as- sisting, partly invoking, a strict examination of our state. First : — 7 He that takes his very walks of pleasure in his integrity, is a righteous man. Blessed are his children after him. 7 The just man walketh in his integ- rity : his children are blessed after him. There is a twin passage to this. It is in the sixty-eighth Psalm (v. 21). Solomon is here telling who really is " right- eous." David is there telling who only is lost. They resort to the same expedient. They take the verb to walk. They put it in the Hithpahel (reflexive) form. It means in that form sj>azieren, as the Germans say, that is, to tcalk for ' pleasure. 310 PROVERBS. [Chap. XX. The idea is of that free, easy, pleasant walk^ which a man has when he just strolls along. The Psalmist tells us, " God will smite only his enemies, the hairy scalp of him that takes pleasure walks in his transgressions ;" that is, that wilfully strolls along. The text of Solomon is just as delicate ; — not the anxious act, that the sinner does to get to heaven ; not the formal act, which the sinner does in stated service; jiot the showy act, which the man exhibits on days of pageant ; but the easy act, which has subsided into a grateful habit. A man must have second nature in his holy living ; and the easy strolling of a •walk is a good depicting, either of the wilful lost, or of the rising life of the genuine believer. ^^ Righteous ■" not simply good and upright, but " righteous " in the technical sense : all right before the throne in heaven. The man is not only saved himself, but (unless for special recklessness) will save " liis children. " Solomon goes on, however, to the like thought to that of the Apostle (2 Tim. 2 : 19). Paul says, — God knows; whether we know after all our self-examinations, or not. He mixes to- gether as this passage does, God's certain knowledge and our attempts to find out. He makes the former a warning to the latter. " The foundation of the Lord standeth sure having this seal, — ' The Lord knoweth them that are His.' And, — * Let every one that nameth the name of Christ depart from iniquity.'" So Solomon says : — 8 The king that sits upon the throne of judg- ment 8 A king that sitteth in the throne of judg- ment scattereth away winnows all evil with his eyes. ^" ^''"^ "''^ '"' ^>"- We must be very careful, therefore, how we do our sifting. God's is perfectly complete. He sees "all evil." Not '^scat- tereth " (E. v.). That would be very meaningless; but, (what scattering is cognate to,) the farmer's sifting of his harvest. God does it " with His eyes." He " winnows " us at a glance. It is important, therefore, that we have something more than *^ ei'il" because "«//" that, He shall winnow bodily away. This is made the more solemn, because a great deal of ''evil" (v. 8) we all necessarily confess : — Chap. XX.] COMMENTARY. 9 Who can say, I have cleansed my heart ? I have become purified from my sin ? 9 Who call say, I have made my heart clean, I am pure from my sin ? Observe these changes of tense. The uniform future he sud- denly shifts, as in 11:7. He cuts off one favorite mistake. Not I will cleanse. That is easy to be said. But " I have cleansed." I have actually expelled sin. The Wise Man in the question makes the point'that the Apostle does (i Jno 3 : 20). Our own heart condemns us; and God is greater than our heart, and knoweth all things. As a sort of refrain, at proper intervals, he rolls back signifi- cantly the picture of the balances : — 10 Divers weights and divers measures, even they both are an abomination to Je- hovah. 10 Divers weights, and divers measures, both of them are alike abomination to the Lord. The nouns are repeated. There is no adjective answering to "divers." "^ stone and a sto?te, an ephah and an ephah^ even they both, etc." A few sentences further (v. 23) the like (never exactly the same) comes in in a like juncture, and is to be re- peated over again. There may be a danger that we fail to un- derstand it. It is not severity. It is not God's wrath harshly stated. It is rather the opposite. God deals with necessary justice. He never defrauds. He weighs to every man right. To suppose Him harsh is a mistake. All is down in the arith- metic. He could not govern ; nay. He could not be^ unfairly. '■'■A stone and a stone " by the very necessities of Deity are in se "abomination." To come back to tests, that homeliest one of simply what a man does is all that can be decisive. Our writer chooses out a word next that has two peculiarities. It means trifling " do- ings," and, therefore, is a better sign than more solemn ones; and it means repeated doing; and, therefore, is a better sign than what is more 'studied out, because occasional. It is never used in the singular. The original of its verb means to drink again j hence to do anything again, reminding us of the good easy thought oi strolling, or pleasure walking (v. 7). We are to picture our very most familiar acts ; and the expression " even " whether his work b e pure, and whether it be right. 312 PROVERBS. [Chap. XX. is to meet that view, — that they may seem not important; nay, "a child" is specified, to lay further emphasis on that more child-like and random feature : — II Even by his common doings a child shall | ^^'^'^^ve^ ^^^^'/^^g^^ make himself known. ' Is he pure.'' is just also this, — Is his work right .? We cannot translate the second clause. Like " a stone and a stone" (v. 10), such packing is too terse for English. Nor can we brook the English Version. " Common doings " are in the same category with " 7t'ork." How can one be the test of the other ? The only room for a proposition is, obviously, for this : — A child is kn&wn by his doings ; and the question, — Is he pure 7 is but the question^ — Is his work right ? Now the possibilities of such a rendering depend upon a particle. We have seen in the preposition ^ how much such a word may overgo its usual sense (14 : 35 ; 16:1; 18 : i). Cli^ usually means if ; but it has in it the force of a query, and it is meant to do that service in more than one instance (i Ki. 1:27; Job 31 : passim) of in- spired writ. tJi^, therefore, introduces a query twice in the second clause. Schultens, Parkhurst, Geier, Gousset, Dathe and Holden all write " dissembles" in the first clause, instead of is known. We state the fact as a spur to study ; but the commoner meaning grows closer out of the root, and sits closer to the inspired connection. It is to be noticed, that the whole thing of spiritual tests makes its appeal to human intellect. What a poor thing that is ! It is a solemn fact that the question, whether we are lost or saved, offers itself for every Christian to a mean intelligence. That thing, most naturally, disturbs us. I say, I hope I am a Christian. But who hopes.? Why, a poor weak deceiver, pulled or not pulled ignominiously out of the fire. The Pro- verb that follows seems to_ bear upon this point : — 12 The hearing ear and the seeing eye; even both of them are the work of Jehovah. 12 The hearing ear, and the seeing eye, the LoKD hath made even both of them. It might seem as though this meant, — " He that planted the Chap. XX.] COMMENTARY. 313 ear, shall he not hear .?" (Ps. 94 : 9). It certainly does mean that in ready inference.* But we cannot shake off the belief that it means that the God who saves us, gives us the " ear " to hear it, and gives us the " eye " to see it, and keeps us from despair. It is so, eminently, with dying grace. We often trem- ble lest we die in terror. But " the hearing ear, and the seeing eye," and the death-sights as we launch, " even {all) of them are the work of Jehovah." Blessed be God, He props His saints in proportion to their need ; and He makes them to feel hope, just in proportion as it is for their good to feel it. So much for His people. But you may ask. May / not be deceiv- ing myself.'' Yes. For the impenitent may deceive them- selves, though not believers; and, practically, we admit, at once, that here one may float again from the moorings of his confidence. How do I know that I am a believer .? Now to meet all this a Proverb follows with just the advice of the Apostle (Phil. 3 : 12, 13). If worried by doubt, we are to push forward in obedience. If deficient in the gift of hope, we are to be roused the more, and work the harder, in the pur- suits of piety. This was Paul's plan. " Not as though I had already attained, either were already perfect ; but I follow after, if that I may apprehend that for which I am apprehended of Christ Jesus." Quit examining proofs, and create the more of them ; and take in hope, not by glooming over the past, but by realizing grace in the struggles of the future. So speaks what follows : — 13 Love not sleep lest thou come to poverty. ,e,?th^°Jc'ome'to pov^ Open thine eyes. Be filled with good. erty : open thine eyes, ««(/ thou shalt be sat- isfied with bread. A man can have no more hope than piety ; at least no ground for hope except piety. Since piety shows itself in working (see V. 11) he ought to shake off" sleep," and ''give diligence" according to the maxim of the Apostle, " to make (his) calling and election sure " (2 Pet. i : 10). He ought the more to do this, because the grace that he * A Proverb may be used in all senses besides its connection. 14 314 PROVERBS. [Chap. XX. buys, will appear a great deal brighter to him than it does while he is buying it : — 14 Bad, bad, says the buyer ; but as he takes himself away, then he boasts. 14 It is naught, it is naught, saith the buy- er : but when he is gone his way, then he boasteth. This is a homely Proverb ; most graphically true of men's trading; but, applied, like the Unjust Steward, to the case of piety. The Proverb about " winter " (v. 4) is true. Men get piety in a cold and stormy season. The counsel of truth lies deep (v. 5) ; and sinking the bucket is not very pleasant in those early and tempted periods. Men seek faith when it has very little attraction for them. But the bargain, coldly made, grows brighter as we grow in the possession. " Bad, bad says tlie buy- er." Plenty say this, who never make the glorious purchase. But of those who do, the objections, first made, half linger after the bargain's close. No living Christian ever understood his treasure till long after he had really bought it. And yet it was just as rich. AVhen we were blind, it was just as bright. Our coldness to it did not affect its value. And this by the expressive word "CJi, the Wise Man announces in the next Proverb : — 15 There actually is gold, and plenty of pearls, ^ ^^Jhere isjoid, and but the lips of knowl- edge are a precious jewel. and precious vessels, in the lips of know- ledge. " There actually is ;" simply "^Ji. " Vessels ;" this is a singular. It is so in the Greek (Rev. 18: 12). There is a collective singular. It means treasures; for ^^ vessels" were Eastern treasures (see Ezra 8 : 25). *' In." There is no Hebrew here. "Lips " are in apposition. It means, " lips, etc.," are treasures. " Lips of knowledge " mean that wise or pious utterance that represents all pious obedience. And it means to say that these fruits of faith (so scorned by the buyer, v, 14) are actual and priceless treasures. If a man refuses these, and clings to the old curse, the Pro- verb assures us that he may be given up : — Chap. XX.] COMMENTARY. 315 16 Take his garment because he has gone se- curity for a stranger.; and on account of strange people make him give a pledge. 16 Take his garment that is surety /or a stranger ; and take a pledge of him for a strange woman. The secular Proverb means that securityships are so fatal, that, if called to trust one who is under them, we had better make ourselves sure by taking "his (vo-y) garment;" that in trade with a man who " has gone security for a stranger," we had better take in pawn some absolute property. The moral is, that securityships are so unsafe, that we may treat the man as one already ruined. But, in the spiritual world, it means (see chap. 6) that a man who holds fast sloth (v. 13), holds fast a bond of eternal vengeance ; that he renews it by his wilful act (17 : 18); that it is a bond to a Friend (6 : i), but that Friend forced ex lege to collect it : that if now at this late day he holds it on, Stand clear from him ! He will certainly be lost. " Take his garment.'' That is, use the last resort, as against the most hopeless bondsman. " And make Mm give a pledge :" because, under his dreadful debts, he is sure to perish. The last verse, therefore, is a mere painting of guilt. Why do we so nurse it, then .'' Because, says the next verse, it is a "bread of deceit " (v. 17). The writer has spoken (v. 13) of a ^^ bread" that appears poor to those first buying it. " Bad, bad says the buyer." The point of that Proverb is, that bought grace appears better the longer we have bought it. " There is •actually gold and plenty of pearls and precious vessels in the lips of knowledge" (v. 15). He is now to show that it is just the opposite with the '''' bread of deceit." It is "sweet" while we are buying it, but terrible and " filled with gravel stones sCfterward:" — 17 Bread of deceit is sweet to a man : but afterwards his mouth shall be filled with gravel. 17 Sweet to the most intelligent man is the bread of deceit ; but afterward his mouth shall be filled with gravel stones. "Bread." There is a passage in the Prophet which puts this emblem in the very happiest light. He says, " Wherefore will ye give money for that which is not bread .^" He implies, 3i6 PROVERBS. [Chap. XX. therefore, two things, first, — that the objects of the worldling seem to be ^^ bread," and, hence, that he spends treasure for them ; but second, that they are " 7iot bread," which is a capital account of " ///^ bread of deceit." " Sweet to the most intelli- gent man;" simply " S7ueet tD'^fi^b ;" but we hate to lose what is • T distinctive (see Is. 2:9); indeed we see a signal cause for it. The man of the higher class makes a better instance of the Pro- verb, because the beggarly objects more notedly deceive when they deceive the intelligent and elevated. " The bread of de- ceit " more signally deceives because we know of its deception. Therefore the inspired man makes a very peculiar appeal. What could seem to be more impertinent 1 He begs men to look before they leap. What is apparently more imbecile than to ask men to take grave " counsel " before they launch out upon important schemes. And yet the Wise Man builds upon the fact that men know more in matters of religion than they ever follow. They know inwardly that they are deceived, and yet recklessly perish. Hence the next verse : — 18 Do thou be fixed in plans by counsel ; and by helmsmanship make war. 18 E7iery purpose is established by counsel ; and with good advice make war. Counsellijig even with our infirm poor hearts would save us. All, unless it be heathen, would go to heaven, if they advised about the way to it as they do about the smallest matters. " He that is born, is listed;" but all would conquer in the fight, if. they battled as they do the battles of the world. " Do thou be fixed." This is the Niphal. It might be the feminine third person. It might refer to "plans." ^^ Let plans be fixed by counsel " (see E. V.). But the irregularity of a plural with a singular is not compensated by the sense (see 12:25); and, therefore, there is no possible motive for a neglect of grammar. While men have sense enough to be saved if they would only use it, they have also folly enough to be lost, even if they are in the lighter grades of impenitence. All sin is cousin-german to every other. The least share of it is to be drawn off from, as of a piece with its worst excesses : — Chap. XX.] COMMENTARY. 31*7 19 He that will disclose a secret will gad as a tale-bearer ; and with him who as much as opens his lips have thou nothing to do. 19 He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattsreth with his lips. This seems bluff teaching, but, therefore, Solomon chose it. It was doubtless a country Proverb ; and, as on everybody's lips, all would understand it. Solomon is begging everybody to be wise. He would teach that there is no resting-place in in- iquity ; that each lust is a door into hell ; that tattling is the seed of calumny ; and so the lightest of our faults has arched passages into the very heaviest of our iniquities. He throws in a word, next, about another element of risk We need advisers. We need everything that can save the dead. We need advice from those above us ; above all from the Almighty. There is something dreadful, Solomon thinks, in casting this advice off; in casting anything off, when we are so in danger. He seems to think, too, that help from others is so easily offended from us : — 20 He that curses his father and his mother, L f° whoso curseth his . r 1 lather or his mother, his lamp shall go out m the eye of the, his lamp shall be put rlarVnpqt; °"' '" obscure dark- We spoil the sense if we say " in niter darkness " (Zockler) ; for that is merely the common thought, that it "shall" utterly *' go out." But the meaning is, that, whereas in ordinary dark times we did not miss the light, and, therefore, flouted it in im- penitent neglect, it will fail us just " in the eye of the dark." Literally, the pupil, the little man of the eye. When God has been scoffed away, and all our holiest influences banished, in the time of our peace, our "lamp," that is, our pbor earthly illuminations, will utterly fail us, and that " in the {very) eye of the darkness." I can hardly describe the delicacy of the next pictures, as they first touched my thought. They are so thoroughly real. Men are not always careless about religion, but have serious thoughts about it ; and are only waiting to get through business, and eagerly snatch a competence. These temporizing policies are the most common of all, and are rather the greedy earnest- 3i8 PROVERBS. [Chap. XX. ness of one pressed by worldly care, and yet with the soberest thoughts of attention hereafter. Solomon denounces this : — 21 An inheritance greedily seized in the be-' '' ^° ,'"''^v'^??* o J may be gotten hastily- ginning, lat the beginning; but also, as its after history, shall not be blessed. I.'^^t bTbie^sT^ '''^^ 22 Say not, I will make the evil good : " Say not thou, i < y , , J 1 i TT- -L 1 i.1- *^'' recompense evil; wait on Jehovah, and let Him help thee. /5«/ wait on the Lord, and he shall save thee. " Greedily seized. " The Puhal of a verb meaning to shake. A possession trembled into, or got with trepidation. What could be more graphic .? As a thief seizes the ravished gains all trepi- dated or shaken, so a poor sinner steals on against the truth ; at no time square-planted ; in no instance poised with a sense of quiet right ; on every day living by stealth ; always feeling that he will steal but a few hours from God, tying a knot, as a sailor would against a storm, and then that he will certainly go, and bravely begin back and perform his duty. The Wise Man an- nounces that all this is insane. The idea is, that that is not a prize that we are clutching after. The language is singularly shaped : — " An inlieritance greedily seized in the beginning, also, as its after Mstory, shall not be blessed." Let us miss no terse particle. " Also." That is, it was not blessed " in the beginning :" it " shall not be blessed as (expressed by an z.'^-^o- siHon) its after history." Alas! for us ! These snatch ings des- troy us at the first, and disappoint us wretchedly in the after judgment. V. 22. But says the inspired man, putting his fin- ger now with amazing skilfulness, — Say not. We " wiU make good " this badly built masonry. We will set something right, on top, that will keep it. Our children are all in rags ; or our property n^eds to be rescued ; or our affairs are just now dis- tressed ; we will make a rush to get everything in place, and then turn ourselves to Wisdom. All this the expert king puts in a single purposing : — *' / will make good evil." We wish that we could translate it just thus; but look at the ambiguity. It is not that he would make ^^ good" to be " rcil" as our English idiom might mean, but that an " evil" confessedly one, of work- ing to the neglect of God, he will so " make good " (it is a sin- gle Hebrew expression, complete, finish, compensate), that it will Chap. XX.] COMMENTARY. 319 help afterward with his piety. It will give him a quiet house. He will have his children schooled. He will be able to help the church. The Proverb denounces precisely this thing : — " Say not, / will make good the evil. Wait on Jehovah, and let Him help thee:" that thorough sort of '"help" which is often translated save (Ps. 28 : 9). We cannot get advantage over Providence. This thing of snatching, where God is in the case, which even Christians attempt sometimes, by adding their accounts in church, or by foragings across the border, are all folly. The inspired man brings heavily back the chorus about the " weights " and " bal- 23 An abomination to Jehovah are divers weights ; and balances of deceit are no good. 23 Divers weights are an abomination unto the Lord ; and a false balance is not good. Notice the change. These words are never tiresome. They always vary one way or the other. Here they are to be ap- plied to man. The Problem has been to make good evil. The old chorus closes the picture. It can't be done. The very at- tempt is ''abomination:' "An abomination to Jehovah are divers weights; and balances of deceit are no good." What ''good" could be possible, when God absolutely plants all men's " steps" .? 24 The steps of a powerful man are from Je-LfVhe'^LoRDfhow ca'^ hovah ■ ^ '"^" ' understand ' 1 T 11 !_ J* his own way ? then a common man, how shall he discern! his way ? How hopeless to snatch anything out of God, if His Provi- dence is so supreme. " Powerful man;" one ^"^i^ this time, but "inri strong fnan. Qli^ is still the opposite, jf a strong fnan has every step planted for him, how useless for any "common man" to attempt any cross stroke (v. 22) to fortune. The moral is, punctually to do our duty; to start in it at once; to trust only in Providence ; and not to dream of seizing any advan- tage by a selfish procrastination. As to good out of evil (v. 22) in the alchemy of the future, 320 PROVERBS. [Ckap. XX. and promises that are to serve for facts, the next verse an- nounces that they are an actually achieved disaster : — 25 An act of consecration such that after vows I ^s //■ ?^ a snare to the •^ , . . man who devoureth there comes mquiry as a snare has actually /Art/ which is holy, swallowed a man in. 1 1^^^^] '"'''' '° ""^^ The reading is true in grammar, and has a cause for all its construction as a text. " As a snare f/iere swallotus down a man." This is the beginning, and leaves room that ''''what is consecrated", which is expressed by the one word that follows, should be qualified by the whole of the second clause. It is not everything that is cofisecrated that is " a snare," but that sort of consecrated thing that " after vows" is the subject of " inquiry." The idea is, that quieting conscience by " votus" is a dreadful " s?iare." They are baited by the relief they give ; but they draw in and quiet the sinner in a lost im- penitence. For the Almighty knows beforehand the falseness of our vows : — 26 A winnower of the wicked is the wise king;!. ^^ /^ V^^ kingscat- j , , . , , , o ' tereth the wicked, and and he brmgs the wheel over them. bringeth the wheel over I them. Bertheau objects that "the wheel over them " should precede the "winnower"; and Zockler replies by giving up the idea of threshing, and making " the wheel" mean torture and judgment. It is obvious that this is a mistake. But the whole cast of the emblem, if we study it, thoroughly solves the puzzle. God not only winnows "the wicked," but He brings them into that state where they can be winnowed most easily. He not only sifts, but threshes them. And, though it may be true that this last process precedes the other, yet it is so much the more solemn of the two, that He states it last by way of intensity. When we come to judgment, the lost will have been so tried ; they will have promised so often, and failed ; they will have sinned so often, and repented ; they will have been spared so often, and relapsed ; that they will be brought into the exact shape most thorough for the sifting. Indeed, one purpose for the impeni- tent is, that they shall so expound all forms of folly, that, Chap. XX.] COMMENTARY. 321 when they come to be exhibited at the last, like straw under the crush of " the wheel,'' they shall be altogether ready for the wihnowing. Strange enough, our own conscience is to do the work. God does not need any preparatory threshing. He sees our spirits without any winnowing at all. It is to exhibit us at the last day to ourselves. And this is the meaning of the next verse : — 27 The lamp of Jehovah is the spirit of a man, searching all the chambers of the belly. 27 The spirit of man is the candle of t h e Lord, searching all the inward parts of the belly. " Spirit." This is not the word used for God's Spirit. It is a word more human. It does not take God's miracle to show men to themselves. The light at last of unsanctified intelli- gence will glare upon them in the remorses of the pit. So also now. " The spirit of a man" is God's "lamp." If we would fol- low its teachings, it would be His " lajnp " to save us. It would lead us out of our gloom to the living Spirit. It is God's "/aw/" in another way. He puts that Spirit in it. (Rom. i: 20 ; Jo. I : 9). It is the chance of the sinner, that he has a light perpetually with him, dim in the distance always, would he but grope his way. Such statements are hard. And therefore Solomon gets back, as he often does (14:22; 17 : 17), to " mercy and truth.'* It is not so much God, as eternal verity. It is well, when doc- trines become difficult, to interpose that principle. If we kick against fact, it is not really against Heaven, but against eternal rectitude : — 28 Mercy and truth stand guard over a, king ; i/J^ Mercy ^and .'■•^"^'^ and he has propped his throne by mercy. | his throne is uphoiden I by mercy. " Has propped." It must be a thing of the past (see 24 : 27). He " has" done it. All dynasties have been kind. If they are cruel now, it must be like the weight of a clock, running down. There was kindness. " Mercy a7id truth" must at some period or other have builded the " throne." One is not a judge of those things that he does not possess. 322 PROVERBS. [Chap. XX. If " mercy and trutjr belong to the "King," (v. 28), we are not a judge of Him, unless we possess His qualities. Mark this fresh reason, therefore, for not cavilling. A man best appre- ciates the attributes by which he is characterized himself: — 20 Glorv with young men is their strength ; ^^9 The glory of -' -' •' - o p » voun? men is their and beauty with old men is grey hair. strength; and the beauty of old men is the young men is t h i strength beauty of ol gray head. They have these things, and, therefore, " grrey" age is apt to despise mere "strength," and stout youth to undervalue the ex- perience of age. We must be careful that not on this account we cavil against the mysteries of Heaven. "With :" literally, "(?/." The arrangement is just the same as where anything is said to be "abomination to Jehovah." The Hebrew is ''''of." "Young men" cannot conceive of the satisfactions of "old men." How wise, therefore, to remember that man cannot con- ceive of what shall be satisfactory to God : Especially in respect of "evil," Solomon gives a sharp hint as to this most pervading and all-agitating of all agitating grounds of cavil : — 30 The welts of a wound cleanse though as an evil ; so do stripes the very chambers of the belly. 30 The blueness of a wound cleanseth away evil ; so do stripes the inward parts of the belly. Such is all we know of it. "Welts:" the tumid and purple confines of "a woiind." They are "an evil"; that is, they are both painful, and deformed. But they have a clear office, and that is to purge away the sore. So "stripes," though they amount even to the permission of sin, can have no fuller un- folding of their puzzle than that they are to make the purer the very depths of the creation. " Cleanse, though as an evil ;" Xxitx^sWy/'' cleanse in an evil." This is a most interesting case of that use of /// for *' as" {^"2. essentia, 3 : 26), which here has beeft unobserved, and which everywhere greatly relieves ob- scurities of Scripture (see Class XXVI, also Ps. 39 : 6). "Cham- bers of the belly"; i. e., the innermost existence of atiything. Chap. XXI.] COMMENTARY. 323 CHAPTER XXI. A conspicuous instance of what the last verse aimed to clear up would be God's hardening Pharaoh (Ex. 7 : 3), or predes- tinating the betrayer (Acts 2 : 23). • The grappling of this, in the next verse, is to be of the very most naked manner :— I Streams of water is the heart of a king in|j JX'''",^'j j^^-;',/! the hand of Jehovah ; upon anything He pleases He turns it. Lord, as the rivers of water : he turneth i t whithersoever he will. Could anything be more bold ? Mark the compass : first, ot subject ; the whole stream, as the gardener turns it; second, ot object; "anything He pleases;" and third, oi sovereignty ; its pleasing Him ; that being the only test. " Streams" ; rather '^ channels," {ex radice divided, see Peleg, which has the same spelling Gen. 10:25). Thus, of course, there comes intensity of meaning. The "king" may be a Caesar. His lip (16 : 10) may make new geographies. His " heart" may change the his- tory of all things. And yet, like a vineyard's '■'channels," di- verted by a child, this Pharaoh's heart is in the fingers of the Most High. How foolish Arminianism if God is to rein-in the universe ! " Upon anything" Not toward anything. A stream may be turned in a new direction, to get rid of it. God has no such ".r/rmwi-." It is turned ^/z something. For God has an end to answer, when He rules even the vilest of the fiends. The terrible implication before alluded to (16: i), which all this seems to show, of God with wickedness, brings in the same Proverb again as in 16 : 2 : — 2 As to the whole way of a man, right in „Lf;ri7htrj;is°own His own eyes, . , , , , ^ondereth the'Lan^ and weighmg out hearts, is J ehovah. All that God does is by the Spirit. He creates by the Spirit (Job 26 : 13). He gives common intelligence by the Spirit (Job 32 : 8). He gives heart by the Spirit. Solomon, m^ re- peated instances, uses heart iox piety. If God has the "weigh- 324 PROVERBS. [Chap. XXI. ing out (of) hearts," He can raise or lo^Ye^a man in the posses- sion of the Spirit, quite as He pleases. Then, if He weio-Jis out common mtelhgence, and gives a man just what He wills, He turns him like a river. For all this, in our text He declares, that " As to the whole way of a man (He) is right in His own eyes." He has distinctly canvassed Calvinism, therefore, and will be ready for it in the day of judgment. We had better be careful how we cavil. One flash will convince us at the last. Or, if we blaspheme forever, it will only be on the principle (20 : 29), that "grey hair is beauty with old men ; " that we can- not understand other people's attributes; that God is high above us ; and we do not possess the "mercy and truth " (20 : 28) that would enable us to apprehend His doing. " Weighing out." Exegetes render this, weighing (E. V. " pondereth "). Their idea would be, finds their weight. A collation of the pas- sages carries us a degree farther, to the idea of measuring out, as a druggist does when he gives the bolus. Such seems the sense in every instance with this particular word.* In a former * It will not lake many type to give all the instances of H^Jn that are found in the Bible. Reduced to its last point,— Does it mean to find the -weight, or logive by weight ? as with a grocer, that he finds the weight of a certain flour, or that he gives a certain weight of flour? There are but sixteen cases of the verb, of which two have been al- ready treated. Of the remaining fourteen, just half are alike, and are in Ezekiel. These probably look to the root of the verb for their sense, and .ire rightly translated " is equal." " The way of Jehovah is not equal " (Ez. i8 : 25) : the root of the verb meaning to level, or make even. But if it means " 7vcighed" as some might insist, does it mean that God's way has not been weighed, in the sense of having its weight found out ? or, that it has not been made of the proper weight ? Plainly the latter. " O house of Israel ! Is not my way ■weighed out ? Are not your ways not weighed out ?" Of the seven remaining cases one is in Proverbs (24 : 12), and will appear in situ. One is in First Samuel, (2 : 3), "Talk no more so exceeding proudly, &c., for Jehovah is a God of knowledge, and actions have not been weighed out." That is : — ' You, who confessedly have not weighed out your actions, do not be found, &c. ; for Jehovah is a God of knowledge, and the great account is against you.' It is true, here is a varied reading ; but this is the textus reccptus, though the E. V. has chosen the other. Of the five remaining, two are in Isaiah, (chap. 40 : 12, 13), " Who hath meted out Heaven, &c." (E. V.) ; literally, weighed out? " Who hath weighed out the Spirit of Jehovah, or, being the man of his counsel, has taught Him ?" evi- dently a giving out by weight in either instance. Job 28 : 25, " To make the weight for the winds, and he weigheth the waters by measure" (E. V.). Ps. 75 : 4, " I bear up the pillars of it (E. V.) ;" literally, / weigh the pillars 0/ it; i. e.,/a/ them in of the right weight, (or, better still, level them). (2 Ki. 12 : 11), " And they gave the money, icing told, into the hands," but has a sense (" as to ") which is not unusual with the accusative (see Class XIII.), as though ^ were present. Men's hearts are moved by God like " streams of water " (v. i). Nevertheless (v. 2) as to their " way" He is conscious that He is " right" however wrong the ''''way " that He con- trols ; and with this rightness the mode of His control has much to do; for He is %\xpl^\y '''' weighing out hearts." By a step further, however, not only is He right, but, as the next verse would argue, He is nothing else. Not only is God's de- sire right, but right is His desire. The one great hunger of the Almighty is the mere rightness that our cavils would impugn : — 3 To execute righteousness and judgment is more the choice of Jehovah than sacri- fice. 3 To do justice and judgment is more ac- ceptable to the Lord than sacrifice. " Sacrifice ;" literally, slaughter. But with slender exception, the slaughter is a slaughter for sacrifice. Slaughter for sacri- fice is of three kinds; (i)when God sacrifices the lost in hell; (2) when God sacrifices His Son upon the cross; (3) when men sacrifice beasts upon the altar. All three sacrifices are less " the choice of Jehovah " than Himself or the creation's being righteous. This is the distinct idea of the Proverb. Do not upbraid God for causing evil ; for He not only observes right in causing evil, but He causes evil for the sake of being right. He does not love slaughter. He does not love the slaughtering of the lost in hell. He did no-t love the slaughter- ing of His Son upon the cross. He did not love the slaughter- ing of beasts year by year continually. On the contrary, He does love " righteousness ;" and, therefore, He does love, m the severities that men impugn, that very element of " right " (y. 2) which is the attribute that they would bring into the 326 PROVERBS. [Chap. XXI. question. " Execute ;" literally, " do." We say " execute" be- cause to do judgment is not really English. " Judgment " is that award of court to the idea of which the word ought ever to be limited (i : 3). " Is more the choice ;" simply the passive (Niphal) participle of the verb to choose. We are to include the subordinate and less important lesson, that, doing " right- eousness " Himself, He prefers the right doing of His creatures to any form of sacrifice or possible service that they can ever render (Ps. 51 : 16). Nevertheless, though righteousness is more God's choice than any remedial sacrifice, yet how glorious Christ's sacrifice in its pride and blessing for " the wicked :" — 4 Elation of eyes and dilation of heart, the very light of the wicked, is the Sin-Of- fering. 4 An high look, and a proud heart, anc/ the plowing of the wicked, zs sin. Pride and arrogancy are rebuked under these very terms elsewhere ; but so is boasting ; and yet observe the Apostle (Gal. 6 : 14) ; " God forbid that I should glory (literally, boast), save in the cross of our Lord Jesus Christ." Proverbs were the preaching of Solomon's day. And the extraordinary trait, that brightens as we advance, is the specific resemblances of Old and New Testament evangelization. "Elation; height. "Dilation;" breadth. "Light;" a contested word. It might mean '''' falloiv ground" (Jer. 4 : 3). The balance seems to be on the side of " light " (i Ki. 11 : 36 ; Prov. 13 : 23). Either would make a kindred sense. " Sin-Oflfering;" literally, "sin." We sometimes hear that it may mean '''' sin-offering." The truth is, it 7nust mean " sin-offering" and is so translated (E. V.) (I mean this specific derivative) in almost all the cases in which it occurs in Scripture. This seems never to be noted. Whole tribes of instances occur in Leviticus. It is hardly used for anything else up to this book of Proverbs. We have already seen (10:16; 13:6; 14: 34) how sadly we have been kept in ignorance of this fact. When Paul says, " He hath made Him to be sin for us " (2 Cor. 5:21), he is not straining speech, so much as echoing idioms that might be heard in the synagogue any Sabbath day. " Elation of eyes and dilation of Chap. XXL] COMMENTARY. 327 heart ;" i. e., universal comfort. " The very light of the wick- ed;' i. e., in the very eyeball of the darkness (20 : 20). Not so grateful to God on man's part as his original obedience (v. 3), but still life from the dead to man, "is tlie Sin-Offering. " Put, now, two things together ; first, the completeness of this " Sin-Offering ;" and, second, how counsel, like deep waters, is in every man's heart (20 : 5 ; Rom. i : 20), and we have the truth that follows : — 5 The close reckonings 6i a decided man L ^ .Tjj^^^^^'^-g^'^^'jf result only in profit ; to. plemeousness ; but ^ , •' , 1- „. of every one that ts but of every hasty man only m want. | hasty, only to want. " The close reckonings;" literally,"///^ calculaiings." "Of a decided man;" literally, "«//." "-Decided" means cut in the Latin. We are to imagine a prompt, incisive coming to a de- termined point. Put those two thoughts together, — (i) Close calculation, and (2) decisive actio??.. The two will make any body a Christian. Solomon is fairly loaded down with that be- lief (2 : 1-5 ; 10:4; 12:24; 22:29; 27:23). Hastiness, in- digestion, headlong-ness, an eager snatching after this world's provisions, all are paintings with him of the soul's impenitence. He clearly teaches in this Proverb that a prompt use of all we know, and a following of our thought, will bring us to the Saviour; and that the close calculations of the "hasty;" close cypherings, short of real convictions ; worldliness, known to be a cheat, and godlessness, foreseen to ruin us, are of those " close reckonings of every hasty man (that can) result only in want." " Result only in y" simply, b. " Every ;" simply, " all/' imply- ing the endless variety of these close calculators, who are nevertheless " hasty " men. The gains of these calculators the Wise Man next character- izes by the very intensest emblems. What is more perishable than " breath ?" What could we conceive of as more so than the hot breathing of a lost wretch, whose house, burning over him, drives him into a surrounding conflagration.? It is this reduplicated perishableness that the Proverb weaves into its imagination of the sinner's "wealth:" — 328 PROVERBS. [Chap. XXI. 6 The making of wealth by a lying tongue is driven breath as of men chasing after death. 6 The getting o f treasures by a lying tongue is a vanity toss- ed to and fro of them that seek death. " Wealth ;' literally, stores, from a root to s/iut icp. " Ton- gue;" standing for all instruments of labor (21 : 6). " Lying;" not telling lies in the worldly sense ; for, so put, decent sinners would miss the signification: but ^^ lying" in that high sense in which the most honest worldling may fill the portrait. " Ton- gue ;" just coincident with feet, as of the haste of the last verse; that untrue uttering of thought, against conviction in one's self, and, therefore, hardly to be dreamed of as spared by the Most High. Stores, got by this lying career of business, may seem solid ; because they may be whole blocks of granite in some fire-proof square-mile of street ; and yet, as to their pos- session, the Wise Man employs the above singularly intensive figure. They are "driven breath!" Surely he will pause at that! But no! They are ^''driven breath as of men chasing after death !" Much has been written about these substantives. They are not in apposition (Maurer) ; because ^^ breath" and men in chase are not apposite ideas. And yet they are not in construction (De Wette) ; i. e., one is not the genitive; for an adjective (" driven ") interposes to imply not ; nay, to make that impossible. How are we to understand it, therefore ? Plainly as one of those cases where the accusative is like the Latin ablative (^///^, " Cause, manner, etc.") ; and v/here part of the force of the word 3 rnight be understood as supposed. There is some reason for this. To say, " driven breath of those seeking death " is not so full in its meaning as " driven breath as of (or as in the instaiicc of) those seeking, etc." The meaning is, that the hot breath of a man rushing to his doom, is like the money made by a deceived impenitent. First, it is utterly perishable. Second, it betokens the speed ; and, third, the voluntary rush, to get himself into ruin. The Bible loves to remind us that this is not a private matter either. It is robbery to perish, just as there is robbery in worldly fortune. Men ought not to complain, therefore, if they reap the natural results : — Chap. XXI.] COMMENTARY. 329 7 The rapacity of the wicked snatches away themselves; because it was they that refused to carry out judgment. 7 The robbery of tbe wicked shall destroy them ; because they refuse to do judgment. " The unrighteous mammon," and " that which is another man's," of the New Testament; and all these teachings of the Old that speak of greedily seizing (20:21; 28:20), haste (19 : 2), pushing along, etc. (20 : 3), agree in one picture; — that an impenitent has no right to anything ; and that all that he makes (v. 6), is a robbery of God. Here we are told that this xo\)\)Q.xy filches himself ; and there follows the point, that he has relinquished redress, because he has visibly refused the princi- ples on which to build a "judgment." The sinner is getting no nearer, as he may imagine he is doing; but always " further:" — 8 The way of man is froward and strange : but as for the pure, his work is right. 8 The man who has been twisting about as to his way, has also been getting fur- ther off; • but the pure man is straight-forward in his work. Several times we have translated turning as turning further^ because that seemed to be the meaning of the Proverb, 1:32; see also 19 : 27 and 20 : i. It is not so with actual paths. A man may twist, and often get nearer. It is a solemn fact that the wandering of the wicked is always outward. Fuerst and Gesenius both miss this, and do it by the help of a new word which they coin from a cognate. Such steps are always un- promising. Inside its familiar grounds the Hebrew has the verb, if we will only prefix a particle. That particle is the " also " which is necessary to the sense. The verb is the com- mon one, to turn further off. In the noun it means a stranger. The sense aimed at is, that duty is but one : if we are changing " about," we may know that we are wandering away : that " the pure man" is {quoad hoc) the single-minded man ; for that if our eye be single, our whole body will be full of light (Matt. 6:22). " Straightforward ;" literally, plain, level. This is the Hebrew image. But the English idiom constrains us differently, and 330 PROVERBS. [Chap. XXI. we say " straightforward" though it is primarily a horizontal straightness. This crookedness is most of all unbearable in its odiousness within ourselves. Hell may be more inward than outward. The wife, that the Scriptures often use where some singular in- timacy is to be discussed (see remarks, 5 : i8; also Eph. 5 : 32), is not so close a relation as we are to ourselves. It would be " better to dwell " in a desert (v. 19) with our crookedness away, than in heaven with our present waywardness : — 9 It is better to dwell upon a pinnacle of the in^ f'" corne'^of ^*h 'i roof, than that there should be a brawling woman and a house in common. house-top, than with a brawling woman in a wide house. Of course, all that is secular in this Proverb it holds intact. It means all that it appears to mean. But, spiritually, it de- picts ourselves. We think so, — (i) because, that the " roof" is a better place than the " house " for a deafened husband is not of moment enough for the Scriptures; and (2) because any- thing about " a woman," and her unbearableness in a house, has no link sufficient with the rest of the passage. "Pinnacle." Life on a " roof was common in those days; but, hardly, we take it, upon a turret (^''pinnacle "). It is better, therefore, to do any impracticable thing than to endure ourselves through eternity. Because, Notice ! the inspired man would say : Observe one trait of the sinner ! He positively desires evil. The only things asked of him being to desire holiness, and to love his neighbor, he does just the opposite as to both : — 10 The soul of a wicked man has conceived a! .'"? J*^? ^""I, °*^ 'Ij* . . wicked desireth evil; desire for evil. his neighbour findeth His neighbor meets no favor in his eyes. ' "° ^"^°"^ '" ^'^ ^y"- This might appear to be but one fact about the "wicked." On the contrary it is the whole. If one's " soul " proves hard to live with (v. 9), it can only be in those two respects. But, alas ! what horrid specifications ! " Evil;" all kinds of it. He rejoices in iniquity (i Cor. 13:6); he rejoices in calamity Chap. XXL] COMMENTARY. 331 (17 : 5); he desires nothing but "m7" (17 : 11). Blessed be God, if a soul desires anything but " evil" i. e., desires it truly (see James 4 : 2), that soul is saved. As to the second clause, there may be a bending over earthly distress, -but real " favor " ■ to " his neighbor " the lost man never shows. " The tender mercies of the wicked are cruel " (12:10). His children are to be immortal; but in those tremendous risks they meet " no favor in his eyes." " Has conceived;" emphatic preterite. The mischief was original. The lost always have had a lust for " evil." It was so in the beginning. And this simple " desire" is at the bottom of all impenitency. What can suit such a soul but " punishment?" It saves the believer ; and, if it hardens the lost, it is a lesson to others in the universe : — II By the punishment of the scorner the sim- k 'p^^l^^^^^'l-^V^^^^te nip hernmes wise • '^ made wise; and pie oecomes wibc, _ 1 ^^^^ ^^^ ^;^^ ;^ ;,,_ and by mstruction for the wise, one receives structed, he receiveth knowledge. I knowledge. "Scorner." So grand an intellect as Solomon's might be supposed disgusted by so strong a rhetoric. And yet it is dot- ted all over his book. A respectful sinner ; how is he a " scorn- er 2" The Holy Ghost plainly intends just the shock that such words occasion. If a man hears that he- should repent, and knows the reasons, and among the reasons are facts like Hell, and calls like Christ's, and scenes like death, with all the reali- ties of an eternal judgment, is there any spoken scorn that can be thought of as more scornful than the acted scorn (no matter what the plea) of not repenting .? " The simple becomes wise ;" i. e-, the subject or the witness of ''the punishment" just as it may happen. " One receives knowledge ;" that is, the " wise'^'^ man himself, or some other. "/'««/^/iw^;z/" never wastes. "The wicked [may be] thrust lower by his evil" (14 : 32), but some saint receives the lesson. This principle reaches through the system. The philosophy of Hell is its good-doing through all the universe. „ . Accordingly the " evil^ though good for " the righteous, is bad for the incorrigible sinner : — 332 PROVERBS. [Chap. XXI. 12 He who gives wisdom to the righteous f " '^^=, righteous . " - - - o man wisely consider- eth the house of the wicked : but God over- throweth the wicked man by means of the house of the wicked, overturns the wicked by means of evil. for their wickedness. And the result is not merely a result, but a purpose. If God does not convert a man by "evil," He makes it curse him. The first clause has given difficulty. " By means of the house of the wicked. " The preposition is ^; more precisely, by re- ference to, i. e., hy pointing out, " the house." "-House ;' inter- ests of all sorts. " The house of the wicked " is his doom no matter where. He who improves " the righteous" by pointing to ^^ the wicked" injures ^^ the wicked" by the very same exhibition of ^^ evil." This has been seen to be the case. The plague of Justinian swept one third of men ! and, in a way notorious ever since, hardened the rest, and sowed broadcast superhuman ini- quity. Hell sanctifies Heaven, but corrupts itself. The mean- ing is clear. Unwarrantable difficulty has beset the hermeneu- tics of the passage. Coming back to the original question; if we suppose it to be true (v. lo), that the " 7vicked desire evil" and that their " neigh- bor meets no favor in [their] eyes" can they complain intelli- gently if like treatment is meted back to them from the Al- mighty 1 — 13 He who shuts his ear from the cry of the , .'3 whoso stoppeth , -' his ears at the cry of weak ; the poor, he also shall even, because so doing, shall himself also n^tb'J'heard.''"' '^^" call, and shall not be answered. "Weak;" usually '■^ poor" (E. V.), but like many another case in Hebrew (e. g.,fool), a single English is made to render sev- eral Hebrew expressions. One word, "/^f/-," means a man des- titute or without. Another means " weak" and we have so pre- sented it here. To a Hebrew eye it always so presented itself. The prior meaning has, ad hoc, a primary claim. " Even because so doing also." The whole of that is the translation of two words, ii^Tin D!k {n'<:n he). The pronoun, being expressed and emphatic, might usually be translated himself ; but not always. As such is the frequent idea (Class X ). The man, guilty of a Chap. XXL] COMMENTAR Y. 333 certain course, not because of his perdition generally, but of that specific guilt, " because so doing," shall have a certain re- turn of evil. Calls " of the weak," instead of being a curse, if listened to, become a specific blessing; and warm towards us the Heavenly King, because they were applications from Himself for "a gift" and " a present " : — 14 A gift in secret tames anger; I M, A ^'^ ■" secret ? ^ • ii 1 , , pacifieth anger: and a and a present m the bosom, strong wrath, reward in the bosom ' strong wrath. If any pne would bribe God let him try it " in secret" upon "one of these little ones" (Matt. 10 : 42). The least of them (Matt. 25 : 40) stands for the Great Present Taker. Do we want pardon 1 we are to believe. Would we believe .? we are to obey. Are we to obey .? Stripping ourselves for the naked (Matt. 5 : 40), and starving ourselves for the hungry (Matt. 25 : 35 )> if done for a proper motive, is the best ''''gift in secret, and a present in the bosom " for taming " wrath." This is dan- gerous doctrine. A man cannot buy his way to Heaven. Yet, in a certain way, he can; and, in some sort of sense, he must. The "body is the temple of the Holy Ghost." Re- ligion in the body is a most practical work. Obedience re- quires food and muscle. Follo^viiig, with the young ruler, was money (Matt. 19 : 21). So of conversion. Often a bold free act may be the one that conquers ; and afterwards, " pure religion and undefiled before God and the Father [will be] to visit the fatherless and the widows in their affliction, and to keep [ourselves] unspotted from the world" (Jas. i : 27). With an exegesis that objects to these spiritual explications here would be a good moment to insist upon some different attempt. We can carry the war into Africa ; and, remembering that " all Scripture is given by inspiration of God," demand, what " pro- fitable for doctrine or reproof" can be dreamed of as residing in the mere secular declaration. Tatni?ig God, which seems the thought ad hoviinetn, therefore, residing in the fourteenth verse, is urged in the fifteenth by the idea, that the " judgment " of God appears differently before and afterward. Before He is appeased. His ^^Judgme?it " seems 334 PROVERBS. [Chap. XXI. bitter " ruin." After He is appeased, it is "joy totherigMeous" man : — 15 The execution of judgment is joy to the righteous, but ruin to workers of iniquity. IS It is joy to the just to do judgment : but destruction shall be to the workers of in- iquity. ^^ Judgment j" noi the saint's "yV/^w^;// ;" that is ">j' " of course: but, all ^^ judgment!" even the ^^ judgment" of the lost ! Sad doctrine that ! and to man's feeling, a very shameful one. But to man's reason, there may be a glimpse of light. The highest "_;>v " is to be holiness : the highest holiness, the holiness of God. All ''Judgment" is built upon that. God's holiness, therefore, being the basis on which He condemns the lost, in that '' judgmetii" which is part of the trait, may be part of the ''Joy " that springs to the glorified believer. " Shall be" (E. v.). Whenever Italics are in the print there may be doubt whether the meaning will be given. (See, for just such Italics and sad dislocation of the thought, second clause, E. V. 10 : 29). "Judgment" in the instance of the lost is simply death. That includes everything of penalty (Gen. 2:17). So Paul announces it. " The wages of sin is death " (Rom. 6 : 23). Pain, therefore ; so much of it for so much sin, is a part of the penalty. Part of it also is sin itself. This last is the obsti- nate element; the first might be lived out (see 19 : 19). Sin for sin, that is the terror ! So much of it for so much more ; and so much more for so much : that is what makes the doom of "-wandering from the way " remediless. Thus the next text asserts. Something that can " condemn sin " (Rom. 8 : 3) will stop the virus of outspreading iniquity; but otherwise : — 16 Man wandering from the way of growing wise shall abide in the assemblage of the shades. 16 The man that wandereth out of the way of understanding shall remain in the con- gregation of the dead. And how horrible ! "Shades;" departed spirits. The hea- then had called them "shades" because they dreamed of them as in a shadowy life. Poetically they became emblems of the lost, as Death did of our loss, and Sheol, of our lost condition. Chap. XXI.] COMMENTARY. 335 "Man," ^^ wandei-ing " in Adam, joined, at that early day, "the assemblage of the shades," and " shall abide " in it but for the grace of the Redeemer. One reason is, that souls have parted with any higher motive than "happiness." This is the cause of the many hypocritical conversions. Sinners melted by fear, or sinners converted by hope, or sinners moved by a desire, may be disciplined into goodness of that outward sort that resembles disciplined man- ners; but if it be only a desire for '''"happiness" that is not piety. Men cannot be pious till they hate sin, and have a love for holiness. For though helped mightily by fear, and moved to amazing effort by desires after immortality ; and though the Bible may use threats, and the law may shake its terrors, yet, in the last result, selfishness cannot beget a saint : — 17 A poor man loving happiness, ' pleasured//,; /% "proud;" he is "haughty ;" he is "scornful;" and, that, as his [very] name (see 22 : 10). That is, the demurest sinner, who seems thoroughly respectful to the truth, would not push along so into the very jaws of death, if he were not arro- gantly trusting to himself, and if he felt not scornfully free from the necessities of the gospel. This is the idea, therefore. The lost have the '''' gait" of the "proud" man in being so "head- long." The true solution is, They are proud. The meekest sinner is at heart a " scorner " of his immediate needs of this blessed salvation. Not that he has no longings for it : — as The desire of the slothful killeth him; for his hands refuse to labour. 25 The desire of the sluggard kills him ; because his hands have refused to give it execution. This is the meaning of that peculiar text that has been trans- lated, " Hope deferred maketh the heart sick " (E. V. 13 : 12). We had a long essay upon it. We translated it, " Protracted delay weakens the heart." We call in this text to confirm it. There can be no doubt about the principle. " The desire of the sluggard," which is itself an interesting idea, it has hardly spoken of before it disposes of it in an apt philosophical as- sertion. " The desire of the sluggard " means his wish to be a Christian (13:4). All men have that wish. "It is the one thing they say of themselves with the most heartfelt decision. 34.2 PROVERBS. [Chap. XXI. Now, instead of being a blessing, the inspired man has told us before (13 : 12) that this wish ungratified becomes an instru- ment of death. " Hope deferred maketh the heart sick " was the ordinary version, but we discussed the sentence, and trans- lated it, — "Protracted delay weakens the heart." The philo- sophy is this : — ''Desire " to be a Christian is what is left of our spiritual wreck. Gratified, it will bring us ashore. Delayed, it will help to founder us. These are the points at which Satan gets at the heart to destroy what is left. Laid asleep, we would remain the same. Acting, we perish. These remaining desires are the sparks which the Spirit might kindle. Alive, and yet smothered, they soon die out. The only way to kindle them is to obey them. This, therefore, is the philosophy of our text. ** T/ie desire of the sluggard kills him." Why.? Because he will not gratify it. The way to gratify it is to get it accom- plished. This is the very thing he will not consent to do. " The desire of the sluggard kills him, because his hands have refused to give it execution:" literally, ''have refused to do.'' Say not. It is the refusal that kills, and not " the desire'' That is not altogether the case. The spark that is too weak to grow puts itself out by its attempts. The " desire" that is too dull to act has treasured in it the last remainders of the heart ; and, in its languid throbs, makes itself the instrument of its own growing dissolution. Confounding " desire," when we think of it as a hopeful test, we forget how hungry a thing it is. What does it do for any- body } or what does it give .? Why should we think that a de- sire must bring us nearer to heaven, when it is, first, not a spiritual desire, and secondly, when it is shamed by " the right- eous," who both desires and bestows. This is the next attack upon the post of the impenitent : — 26 He creates himself a longing all the day ; while the righteous gives, and spares not. 26 He c o v,e t e t h greedily all the day long ; but the righteous giveth, and spareth not. " Longs a longing;" or " makes himself long a longing." It is the Hithpahel. How long a " day " that is ! when it may be eighty years ! What an insanity it is to desire a thing so long, Chap. XXL] COMMENTARY. 343 and never get it, when that thing is eternal life ! and the " desire" itself is slowly pushing it away ! (v, 25). " The righteous gives." This is the same righteous man that did not get piety by merely providing for self (v. 17); who nevertheless provided for self most bountifully when he got piety (v. 20) ; and who now (v. 26), when he has got piety, is not engaged preeminently for self, but '■'■gives and spares not." Because of the opposite of this, viz., that it is nothing but selfishness, the religion of the impenitent man is " an abomina- tion " to Jehovah : — 27 The sacrifice of the wicked ?> abomina- tion : how much more, when he bringeth it with a wicked mind ? 27 The sacrifice of the wicked is an abomina- tion; because, also, he brings it for a calculated purpose. This is a New Testament idea :— " Ye ask and receive not," saith the Apostle James, " because ye ask amiss." How ? Why, precisely in the way that the Proverb points out, because ye do it for an interested purpose : as the Apostle expresses it, " that ye may consume it in your desires." The wicked man asks for heaven that he may " consume it " in keeping com- fortable through along eternity. The Proverb (v. 17) postu- lates the opposite. In merely loving happiness, a man cannot create wealth. The mass of hypocrites, therefore, are these eternal-happiness-hypocrites. They have schooled themselves to seem religious under the immense incentive of " tvine and oil" (v. 17). "Because also." The " /w7£/ much more" oi the English Version has been already commented on (see also Class XLIV). The " because also " expresses this :— that there may be other reasons, but that additional and fundamental among them all is this deepest one, that religious acts cannot be accepted, if they are built upon nothing tenderer than " a calculated purpose." "Ye seek me," says our Blessed Re- deemer, " not because ye saw the miracles, but because ye did eat of the loaves, and were filled " (John 6 : 26). " Calculated purposes" the word used chap. 24 : 9 (which see). The word oftenest means iniquity. Next comes a sort of. stock Proverb, as a play actor would 344 PROVERBS. [Chap. XXI. say, like those about parents, or like those about a scolding wife, or about false balances, which are held in reserve, and re- peated often in varied language when the occasion superv^enes. This may be called one of the Every-Man-a- Witness Proverbs (14 : 5, 25 ; 12 : 17). A man cannot prevent his character as a witness-bearing creature in the universe. God cannot bear witness in Himself; for He is invisible. He bears a vital wit- ness by every sinner.- The fitness of this place for one of these Witness-YxQ)Vtx\i% is this : — that the inspired Solomon would imply that a mere " calculated purpose " is not religion ; neither, therefore, is it any religious example; neither, then, is the man that counts it so, a true " witness." And, therefore, the dropping, just here, of one of the Witness-Proverbs is very timely : — 28 A deceived witness perishes ; but a man that hearkens speaks forever. 28 A false witness shall perish : but the man that heareth speaketh constantly. There is something very complete in this. The reply : — No ! He may be saved ; brings out most neatly the compass of this special text. "The deceived witness perishes." He may do that in either of two Avays ; either, first, in the pit, where the seductions of his falsehoods can do no more any mischief; or second, by the cross. The "old man" can perish. T\it'''' wit- ness of lies " (as it primarily means) can be put out of the way. And the great advance in the idea which Solomon usually aims for in the second clause (19 : 11) comes in to give edge to this sharp cut significance. ''''A deceived witness perishes ;' but he does not say, — A true witness does not : rather, he goes altogether deeper. He remembers that men are deceived wit- nesses because they will not think; that " ^i7««J^/," as he has already expressed it (20 : 5), lies in all of us; that pushing on (20 : 3) and being hasty (19 : 2) is the fault of the impenitent. And, therefore, instead of the true witness, his portrait is, ** a man that hearkens;" and, instead of saying that he shall not perish, he brings out that beautiful idea that his witnessing here is but the earnest of a long testimony hereafter. The " deceived witness perishes •" that is, whether a Christian or not, his life as a deceived witness shall come utterly to an end; while he who Chap. XXL] COMMENTARY. 345 ''^ hearkens" letting down the bucket, as was formerly expressed (20 : 5), for the deep waters, viz., the " counsels " of his heart, begins to witness truth, and continues to witness truth, and shall continue eternally to witness it through the ages of the blessed. As "^ deceived tvltness", then, converted or unconverted, he shall be sure to perish ; as " a man that hearkens," he shall cease to be deceived, and learn the truth, and speak it, and " speaJk forever." The evil of this deceived witnessing is emphatically told as follows : — 20 One has been confirming a wicked man by I, ^% ^ wicked man ^ . '-> ■' hardeneth his face: his mere countenance; but a^yor the upright, but the level walker, as such, beats firm his^" '^'^^"^"^ ^'' ^^'^y- way. Notice the intenseness of all this ! A man need not even utter his impenitence. His very looks spread it. There is an electric power in influence that it emphasizes with the past tense (14 : i). A look has already done the mischief; " talking with his eyes ; speaking with his feet ; motioning with his fingers " (6 : 13). Most elaborate pictures occur twice of these destructive pantomines (6 : 13 ; 16 : 27-30). On the contrary, " tlie level walker " {literally ^^ the level"), not so much in the easy way of a glance, but in the labored way of a life, is a path- builder. Every good man through life is building a highway to assist the feet of other poor refuge-taking transgressors. " Upright" (E. V.) ; literally, " level" His even tread " beats" a path, which other poor sinners find established. " As such ;" simply the emphatic pronoun. ^'' As such j" that is, as ''''level." The " level walker," as level, " beats " the path, and thus estab- lishes it for the feet of others. " One." The verb may either be impersonal, or the noun " man '' may belong to this part of the sentence. " One has been confirming a wicked man," or " a man has been confirming the wicked ;" either will suit the gram- mar, and both will suit the sense ; and, therefore, as in many another passage, there has been no care against such an instance of indifference (16 : 7). Man's not being able to win heaven by selfishness (v. 17) leaves still the lurking thought that he will some way snatch it 15* 346 PROVERBS. [Chap. XXI. at the last. His work to this end may be an " abomination " (v. 27) ; and it may be a wild notion that he can "make the evil good " (20 : 22) : still he has the thought that he will one day win the game. Solomon sweeps all such thoughts away : — •^o There is no wisdom, and there is no dis-|,3° There is x^a y\^ ^ ' dom, nor understand- Cernment, Ung, nor counsel, and there is no counsel, against Jehovah, j^^^'"^' "'^ ^°''°- It would be a strong sentence if he declared that calculat- ing against God never could amount to anything. He has taken here his favorite words, which in other Proverbs mean piety. It would be a stout truth if he said, that, enlisted on the side of sin, they could not put heaven in pawn, and hold by a species of chicane both worlds safe by temporizing pro- mises. But he does something more clear than that. " There is no [such thing as] wisdom ; there is no [such thing as] dis- cernment," or "coxmsel" enlisted "against" the Most High. They could do nothing if there were ; but " wisdom " never could be enticed to that side. The sentence embodies both ideas. There is no wisdom that could avail against God ; but, secondly, there is none that would ever attempt it. The expres- sions are peculiar. " There is nothing of wisdom." The word is repeated, '''' Nothing" '''' Nothing,'' '''' NotJiing." No possible form of shrewdness can shape a course that would justify one hour's delay in seeking salvation. And, to make the thing more emphatic, a Proverb follows (with a sense strangely overlooked), — that "salvation" itself is the only provision we can make "against " the Most High : — 31 A horse is made ready against a day of arcd'^a\L°s?^the dT' battle ; and salvation against Jehovah. of battle: but safety is of the Lord. It may be for forty years hence; but the kingmakes his musk- ets now. Heavy armaments are gotten ready, and kept. It is a hard thing to keep them from the rust; and the "horse" may grow old and die. Still, in dead peace, when not a trumpet blares, all these things must be ready. And so of judgment. Armories that ^^ salvation " can be gotten ready in ; and promises Chap. XXII.] COMMENTARY. 347 that it certainly shall be ready, and that in time, are all folly. " Wisdom " never helps on that side (v. 30). What the " horse " is in time of peace, " salvation " is in the period of the most profound impenitency. ^^ Against /' ^; the same word in both clauses. To translate in the first clause, " against," and in the last clause, "t?/" (E. V.) or ^^from" (Zockler), is a strange oversight, " Made ready ;" literally, fixed, made to stand. " Sal- vation " may seem a weak thing on earth, biit, laid aside like the muniments of a prince, it will be everything in the day of "Jehovah." CHAPTER XXII. The " salvation " that is " made ready against " the day of God (21 : 31) is neatly expressed in the next verse (v. i) by the word " name." What we want at the day of judgment is a "««;«!?." A " «fl/??^" means a being's known character. God's *' «^///^ " is His visible perfections. The ''''name" of Gabriel, that stands him in stead in the judgment, is his perfect holi- ness. And the " na7ne " of the saints is Christ's " name." See chap. 18 : 10. *' The name of Jehovah is a tower of strength; the righteous runs into it and is lifted high." Just as Alad- din's lamp was worth more than the riches that it brought ; so the " name " of Christ, in which the lost may stand accepted, is worth more than all the riches it can possibly procure : — I A name is to be chosen rather than great wealth. Grace is better than silver or than gold. A GOOD name is rather to be chosen than great riches, and loving favour rather than silver and gold. Hebrew construction alone would not free this verse from ambiguity. The first line in Gray's Elegy is scarcely more capable of transposition than this is of different orders and sense. It may read, — "^ c/iosen name is better than great wealth." Then it would mean not ''name" in the sense of standing, but " name " in the sense of designation. It would mean, therefore, the fact of a divine election. Being chosen by God is better than great wealth j and " grace than sQver or than 348 PROVERBS. [Chap. XXIL gold." This would make a very complete and timely meaning, and would agree well with what precedes and follows. " Is to be chosen," on the contrary, may not only be retained in the first clause, but carried to the second. "Better " (2d clause), which is^ expressed in the usual way (see Ec. 7:1), would then drop its meaning of comparison, and agree with grace. A name is to be chosen rather than great wealth ; and good grace than silver or than gold. It is wonderful that the order of nouns and adjectives does not fix the sense ; but it does not do so inviola- bly. All things considered, it seems best to give each clause a comparative; and certainly the last expression, oi good grace, ox good favor, is so lustreless in its addition to the sense, that, without some precedent of usage (which it has not), it seems obvious that we should turn against it. " A horse is made ready against a day of battle, and salvation against Jehovah." " Salvation,'' therefore, is a great life exigence. Its nature is a " name," i. e., a court-standing which we can possess at the last. That will win everything. "A name, [therefore], is to be chosen rather than great wealth." And as, in the instance of the sinner, it is not his own " na)}ie," but his Redeemer's, the corresponding word is ''^ grace.'' It is a diferent thing with Gabriel; but with the sinner it is all oi " grace." Hence, there- fore, the particular handling of the second clause. If it be of ^^ grace," though, wliy is it not given to all .^ Plainly because of some administrative reasons : — 2 The rich man and poor man are fitted to- gether, Jehovah making all of them. 2 The rich and poor meet together; t li e Lord is the maker of them all. In our temporal state, " the rich and [the] poor " fit in a sys- tem. There is a necessity for both. God, therefore, has created both. But these mere Malthus facts are not the burden of the Proverb. Solomon is thinking of the spiritually " /7V//." The first verse prepared for that. The fourth verse confirms it. The earliest Proverbs call the saints "rich" (10:4, 22). Solomon, like Paul (Rom. 9:21-23), struggles with a hard truth. The saint and sinneryf/ "together " in God's plan. He made both of them. This, instead of relieving the risk, makes Chap. XXII.] COMMENTARY. 349 it more fearful. Our doom is built in to the very timbers of the universe. A " name" therefore (v. 2), — what a prize! In this great prevailing scheme ^^ grace " actually made certain to myself ! What an amazing treasure ! And yet it is one that I can have. The Bible always rolls back to the counterpart idea : — 3 The subtle has seen the evil, and is cover- ing it ; but the simple have rushed on, and been punished. 3 A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. " The subtle." Like i/ie 7vtse, or the discerning, this is but one of the names for the pious. Still, each one keeps discrep- ant its o-\»n separate significance. " The subtle " has an element oi cunning. "Now the serpent was more subtle, etc." How inexpressibly cunning the man that covers up damnation ! ''''Hideth himself" (E. V.). This is hardly admissible. A various reading, that corresponds, may have come from a bare fancying of such a sense. The textus receptus is simply — and will hide ; and, according to the usual future, may read as a continuous present. " Is covering it." That is, " is covering ' "the evil;" a most evangelical account. "Have seen;" the emphatic perfect (22:3; 24:27). " Have rushed on and been punished." Again, the perfect. Have done this at any given period. At any point in their lives " the simple " have left behind them this mistake, and are feeling its judicial conse- quences. "Rushed on;" usnaWy passed (E. V.). The idea is that of soldiers charging up, or of billows rolling in. Passing is not necessarily present in the thought. On the contrary, reck- less precipitance is the image here, as well as in other of the texts of Solomon (18:1; 20 : 3). The whole speaks of that cufining man, who, in that there are lost as well as saved, takes care to be saved ; and, in that the lost and the saved fit together (v. 2), and are bent to some grand result, chooses to reap that result, he and the Almighty, and not to be on the side of those who " are set forth for an ensample, suffering the vengeance of eternal fire " (Jude 7). A sacrifice of the world, therefore, in what may be called 35° PROVERBS. [Chap. XXII. entire and very painful " humiliation," is a good bargain in the end; not only because ''''grace is better" than "wealth;" but because it is " wealth," and that of the very highest kind : — 4 The end of a humiliation which is the fear of Jehovah is wealth and honor and life. 4 By humility, and the fear of the Lord, are riches, and honour, and life. "Fear ;" in apposition with " hianiliaiiony Notice this very particularly ; for there is a species of " humiliation " (see next verse), which is anything hut '^ 7aea/t/i." ''' Humiliation " "^xx- man\y, labor ; then />a in ; finally, humility. We choose " //«- miliation " as embodying both thoughts, both pain and its fruits. These fruits must be holy ; that is, the " humiliation " must be "the fear of Jehovah." Then it becomes "wealth, and honor, and life." Chap. 21 : 21 has it "///" '^'ji'd '" o -i the way he should go ; way ; and when he is old, he even for the very reason that he grows old «'"' "°' depart from it. he shall not depart from it. "Hedge in a child;" literally, jnake it narrow for a child; straiten him in. " Upon the mouth of his way;" that is, its en- trance. As a young *' child " makes many starts, so be ready for him whenever he attempts to move. This is a graphic picture. " Hedge " the child by driving him off of dangerous paths till nothing is left for him but the right one. Watch men as they are driving cattle. They narrow them in from ground where they do not want them, — in upon the gate's mouth, or the road's mouth, or the pen's mouth, wherever they intend that they shall go. This is the use of "thorns" (v. 5). God would not plant "thorns " simply as a " snare ;" but their purpose is to drive men from danger. If "snares," it can only be from the perverseness of our nature : if goads, only at last through the influences of God's Holy Spirit. This Spirit we are to expect. For, now, lest there should seem endlessness in the 352 PROVERBS. [Chap. XXII. task, ^ servant to ., , , J I the lender. that lends. The lost are accursed : (Gal. 3 : 13) the meaning of which is, that they are devoted, and devoted outside of themselves. The ransomed are Kings (Rev. i : 6), the meaning of which is, not that they bear rule, (at least, not necessarily), but that all things Chap. XXII.] COMMENTARY. 353 ^minister to them. The lost will minister to the saved, not per- sonally, but in the results of their eternal history. .And " the borrower " (a relation in which all the lost stand to the church and to the Redeemer) ; the men who have traded on that which was "another man's" (Luke 16: 12); the Sodoms who have lived upon the ten righteous men (Gen. 18:32); the world- lings, who have enjoyed the world as it has been purchased for them by Christ, will all be obliged to pay back. The true proprietors of earth are saints (Ps. 37 : 29). All else are obliged to borrow. And all who live by borrowing are sold as slaves. The Proverb is true, of course, in its secular shape ; but we need hardly mention that. The other verses about wealth (i, 2, 4) plainly imply the spiritual as the more important meaning. "The rich man;" made singular, because the rich are few. " Poor ;" made plural for the obverse reason. " Rules ;" a fine illustration of what is meant by Chris- tians being Kings. They are not to govern, (I mean, not neces- sarily), but to have all things working for them (Rom. 8 : 28). If we are Christ's, all things are ours (i Cor. 3 : 21). The lost are to be for the good of the saved. That is meant by being ruled by them. The peculiar expression, " man who lends," balanced only by the participle '''"borrower" not man who bor^ rows, may have its proper intention. The " man who lends " is preeminently Christ. The world lives upon the church only as one form of living upon the adorable Redeemer. This audacious claim, as the world thinks it, that the world is for the saints — a claim, which, by the way, has been wonder- fully abused — the world, of course, treats with quiet scorn. Who own the world ? Chiefly the lost. Who rule the world ? Chiefly the wicked. Who teach the world ? Chiefly impeni- tent historians and scholars. The lost, therefore, think these are the obvious fruits of their earthly devotions. Now the next Proverb gives a distinct denial to any such belief: — 8 He that sows iniquity, reaps worthlessness ; J^^^^ ^{j^,', '"^^'J and the rod of his career shall fail. vanity, and the rod of his anger shall fail. The late chapters have all been full of precipitancy as a trait 354 PROVERBS. [Chap. XXII. of sin (28 : 20). It is called haste (19 : 2). The aim of the impenitent is said to be greedily to snatch possessions (20 : 21). The fool is said to push forward (20 : 3) ; and, again, folly, to pour itself forth (21 : 24). " Counsel " is understood to be in the lost (20: 5), but only troubling him, and causing him to know, better than his actions would make appear (Matt. 7.- 24-26). In this Proverb such precipitate careers are understood as giving a man a certain temporary dominion, which might disturb the thought that the lost are ruled over by the saved (v. 7). But the Proverb sets itself to a terse rejoinder. It takes two terms for "iniquity," one meaning crookedfiess, the other meaning nothingness. It paints one as only breeding the other. It in- tends a positive law. Wheat breeds wheat ; so " iniquity' breeds " worthlessness." A man may live a thousand years, yet the harvest will be unvarying. And then, to meet the fact that the " rod of his career;" that is, the sceptre of his pushing enterprise; viz., the dominion that his ambition gives, does make him ruler even over the saints themselves, he employs a verb which expresses high action, but action that exhausts itself. Its literal sense is to consume. The idea is as of a fever, which wears down the patient and itself together. The saved shall rule over the lost (v. 7). The borrower shall be servant to the lender. Impenitence shall but breed nothingness in the end (v. 8). But as the impenitent seem to have the whole " rod" or sceptre of our planet (even though they are rushing forward against an inward and a better light), the true solution is this, — that that " rod" is just budding out its strength. That hot " career " is a fever; it will exhaust itself. A man's bold busi- ness may carry him to the high places of the earth; but it is the felled tree still putting forth leaves, " Iniquity " will reap vanity. And the sceptre of sin, however bold and high, may- carry a man to many a victory in the world, only to illustrate in the end that " the rod of his career shall fail." " Career ; " not "anger " (E. V.) ; we miss in that way the whole point of the passage ; but from the verb to push along or ;W/ for^uard, remarked upon in the second clause of the third verse, and used often for the same trait of impenitence, under the hands of the same inspired teacher (18:1; 20 : 3). Chap. XXII.] COMMENTARY. 355 In balancings of advantage Solomon likes to get back to what is inward. Mere selfishness will not save a man. He likes to return to what is excellent in itself, and keep that up as the highest motive of believing penitence. Not only is the bor- rower servant to the lender (v. 7), but the lender is inwardly- rewarded, and that in his very beneficence itself : — Q The bountiful eye, in its very self, is bless- , 9 He that hath a ^ -' ' ■' ' bountitul eye shall be ed 5 blessed ; for he giveth because it has given away its own food to the faint. of his bread to the poor. " Eye " is very rarely masculine (Cant. 4:9); but it may as well be in this case as in any other. The ambiguity, however, is, like most in the Proverbs (16:7; 23 : 3), a point of indif- ference. "The bountiful ^/ rv^ " or ^^ the bountiful eye," either would answer. It would be, literally, " ///^ good eye " but, as that means something else in English, we resort, with the Eng- lish Version, to the synonym " bountiful." " In its very self; " simply the emphatic pronoun. Holiness " itself " is the very highest reward of holiness. " The rich and the poor are fitted together " (v. 2) chiefly in the lost ministering to the bounty of the saved. The loss of one's " own food " (second clause) is a worldly pain; but, in the philosophy of heaven, it is the very spice of the celestial banqueting. " T/ie bountiful eye is blessed " for the very reason that " it has given away its own food to the faint." ^^ Faint /' usually " poor " (E. V.); but that designa- tion for '^J>oor" derived from a word meaning taeak (see 14: 31). Iniquity, then, being so fruitful of vanity (v. 8), and good- ness so good in itself (v. 9), the Wise Man proceeds to clear away difficulties. There seems a great bank of enmity between God and the sinner, — of "strife " and also of "shame.'' The Wise Man insists that rebellion is the only cause of it : — Cast out the scorner, and the cause of quarrel passes away ; and strife and shame cease. ic Cast out the scorn- er, and contention shall go out ; yea, strife and reproach shall cease. This thought occurs before (24 : 9). It occurs also in the 356 PROVERBS. [Cfap. XXII. Psalms (Ps. 68 : 6). " Only the rebellious," the Psalmist says, shall come to mischief. There are, it is true, great mountains of wickedness ; but take away this one element of scorn; that is, make a man submissive, and the cause of strife has flown. Christ manages afterwards. Take away the rebelliousness of the heart, and great monstrous sins will slowly be corrected and disappear. "Cause of quarrel." This noun has the ex- pressive 72> which, in material things, means place : in imma- terial, like ''''strife" or '''' quar7'el," may mean ''''the cause." It means that in the Psalms (Ps. 8o : 6). " Thou makest us a strife to our neighbors." We know no case where it is not sus- ceptible of this interpretation (see 15 : 18). In the second clause it is without the J2- Scornhig is not itself the ''''cause;" and, therefore, ceasing to scorn does not remove it directly. Christ must remove the " cause." Scorning expels Christ. Ceasing to scorn admits Christ. And, therefore, it is literally true, — " Cast out the scorner (it may be thine own scornful heart), and the cause of quarrel passes away ; and strife and shame cease." It is another encouragement that the king loves purity of heart. If there be any " himvledge " in the soul (see twelfth verse) He " mounts guard over " it. The least symptom of life He hails. " He taketh no pleasure in the death of him that dieth." And, therefore, His favorite " companion " is that " graciousness of lips " which pronounces pardon upon His re- turning enemies : — 1 1 The king, loving purity of heart, 1 n h e that loveth Dj or] 7 pureness of heart, _/£>r has graciousness of his lips as his near the grace of his lips romnaninn '^^ '''"S '^hall be his companion. I friend. This is a fine confirmment of our reading previously (21 : 2), It is the genius of these texts to throw their subject last. " As to the ways of a man (16 : 2), right in His own eyes, and weigh- ing out spirits, is Jehovah." There are other cases (27 : 9). In the present text, '''' Loving purity of heart, the graciousness of his lips as his companion has the hing." It is not without secular truth ; but no one can dig into the context without seeing that it is the great assurance, that sins need not trouble us, because, if we will only drop our scorning, our sins will be removed (v. 10) ; Chap. XXII.] COMMENTARY. 357 because our King (v. 11) loves purity, and, if we will quit our scornfulness, grace-utterances from His lips will be His chosen friends. This Proverb has been tortured more almost than any other. It is terse, and, therefore, may seem ambiguous. The gist of all comments has been to make man the lover of purity, and, then, to assure him that the king will be his friend. Ber- theau pronounces it ^^ sehr schwer" (" very hard.") We at first carved out the rendering, — " He that loves purity of heart, in the grace of his lips shall have a king for his friend :" that is, in his own graciousness, shall have a companion like a king. But a glance at the whole structure of the verse ; our comparing it with the verses already cited, and its connection in the context, all lead us to the above-mentioned sense. Sin need not discour- age us. If we drop our rebelliousness, God loves to make us pure ; and grace on His lips is His companion and friend. Still more, therefore, will He preserve piety, when it has begun : — 12 The eyes of Jehovah have mounted guard over knowledge ; but He subverts the words of the faithless. 12 The eyes of the Lord preserve knowl- edge; and he over- throweth the words of the transgressor. " Knowledge ;" piety, even in its smallest beginnings ; not only piety, but its belongings, though, of all its belongings, the greatest by far is piety itself. The moment it begins, God mounts guard over it. We "shall never perish " (Jo. 10 : 28). He furthers it in every way after its beginning. And then, as the opposite, comes a word usually translated " transgressor " (E. v.). Originally it means /a/se; sometimes, " treac/ierous " (Judges 9 : 23). Its noun means a spoiling (Is. 24 : 16). It is balanced in this text against ''knowledge:' The opposite of truth is falsehood. And, therefore, we prefer to keep what is primary. God watches knowledge, but upturns " the words" (sometimes the affairs ; see Gen. 20 : 8) " of the faithless " or false man. The inducements, thus employed, have this unspeakal^le de- fect,— that impenitence will admit their value, and still resist them. Doddridge averred that the mass of men are damned for laziness. There is an inert temper in the heart, when the 3S8 PROVERBS. [Chap. XXII. man outwardly may be very diligent. He fears to move. It has a shadowing in worldly sloth. The lazy man is afraid to start. He shrinks as though made of glass. All understand this when recalling their lazy tempers. Valetudinarian excuse is of all others the most ripe among the really indolent. But in religion it is worse. Take away every apology, and a man will invent a new one. Take away every new one, and the soul will be afraid yet. Nay, it will manufacture phan- toms : — 13 The sluggard has been saying, — There is a ^j^^ The slothful ?«a» lion in the street ; I shall be slain in the midst of the broad ways. There is a lion without, I shall be slain in the streets. " Saiih " (E. V.) ; really a preterite. These Proverbs have usually the future. The future is a present continuing for- ward. Here we have a present tracing itself backward. The impenitent "lias been [always] saying." Age has not changed. Men have stuck to it for near a century. " There is a lion in the street," just where one was never seen ; " I shall be slain in the broad ways," congregated with people. " There is a lion " at the mercy-seat. So that the minister quits answer- ing the sluggard's cavils, and tells each man plainly, These cries are symptomatic. There is no " Hon " in the case. And a ;, heart that will shape these phantoms would shape others if these were laid. The difficulty is sloth. In truth, " //lere is a lioji j" but it is a bad heart, crouching against itself, and lurk- ing to destroy the poor unwary sinner. This inward power, the ^^/olly " which is half ^''fettered in the heart of a child'' (v. 15), he next paints under the image of a seductive woman (5:3; 7:10). There may be no ^^ lion" to rend him in the streets, but there is "a pit " to sink him if he stays where he is : — 14 A deep pit is the mouth of strange women. He at whom God is angry shall fall there. 14 The mouth o f strange women is a deep pit : he that is abhorred of the Lord shall fall therein. Starting is not dangerous, but standing is. The Apostle has a picture for just this distinction. " To them that are conten- Chap. XXIL] COMMENTAR Y 359 lious, and do not obey the truth, but obey unrighteousness " (Rom. 2:8); his meaning being, that men cavil ox contend (liter- ally, " are in strife ") against the truth, but do not cavil against that much more suspicious thing, unrighteousness. Just so, men count the risks of faith ; but who counts the risks of no faith 1 and dreads the " lion in the way " which is begotten of the soul's impenitency? "Mouth;" in that Eastern country, agency. " Strange women;" the type of u7ibelief (see Class L). " The mouth of strange women ;' the whole activities of sin. They hold men like one fallen into " a pit." The second clause adds altogether a second story to the structure by say- ing, that these " strange women" pit and sin together, are all penalties of God (Rom. i : 28). It is a dreadful doc- trine. Impenitency is a punishment for impenitence. God's anger keeps it. It would have no power at all, except it were given it by the law. " The strength of sin is the law " (i Cor. 15:56). '■'■A deep pit is the mouth of strange women " but only " he at whom God is angry " can possibly " fall there." If God intend us mercy. He will drive out our sloth by chas- tisement ; and this specially when we are children : — 15 Folly is fettered in the heart of a child. The rod of correction removes it from him. IS Foolishness is bound in the heart of a child'; but the rod of correction shall drive it far from him. "Fettered." It might have different meanings. Idiomati- cally it might mean sirorig. See Gen. 30:42, where Jacob tricked Laban about the cattle. " The feeble were Laban's, and the strong (literally, the bound) were Jacob's." This is a rare meaning, and not likely to be the meaning here, because "foUy " is not likely to be strong "in the heart of a child," if it mean religious impenitency. ''Bound" is, therefore, the English Version. Firmly knit; closely settled; well tied in ; that \s, fixed in the childish spirit: this is the sense of nearly all the commentators. Of course, there are great difficulties ^ at once. The fact theologically is just the opposite. " Folly is not fixed in the childish heart; but stronger and stronger m periods afterward. Why not, pro vero, ''bound?" ^In much the majority of texts it means simply tied do-cvn, or " fettered. 36o PROVERBS. [Chap. XXII. " Folly is fettered in the heart of a child j" that is, tied down, and, in many natural ways, repressed. This is literally the case. It is weak, and hemmed in, and easier to grapple with and drag out of the soul in youth than in any other period. Why was not this at first glance the accepted rendering } For, in as many as a score of ways ; by baptism, and by parental laws ; by its own childish fears; by the child's tender state; folly is bound in the heart of the child, and much easier to be removed, than in hardened and determined old age. " Removes ;" Hiphil oi goes. We cannot drive out ^^ folly," but we can make it go. Chastise- ftient, by leading to thought, will move a child voluntarily to ^^ go" from the ways of evil. We must be careful, however, how we administer chastise- ment. There is a mighty difference in the modus quo. The saved and the lost are fitted together (v. 2). The lost are for the good of the saved (v. 7); but this is deep doctrine, and God, not we, is to act it forth. We are to give pain for reproof, but not for selfishness. It was horrible days of persecution when the cry was, — " The earth is for the saints, and we are the saints." So now, — 16 He that oppresses the weak man, to make increase for himself, gives to the rich man, only with poverty as the result. 16 He that oppress- eth the poor to increase his ric/tesy and he that giveth to the rich, j,4a// surely come to want. ""Weak;" usually /^(?r (E, V.). We prefer what is primary, where it is agreeable to the sense. " Weak," secularly ; (for the Proverb is true as a worldly one ;) but " weak " spiritually, ex proposito, i. e., impenitent. We are not to mimic God's judg- ments. (See also verse 22). "He that oppresses" the lost either for spiritual or temporal selfishness, " gives to " the saved, or fancies he does, but only " with the result (of) pov- erty." " With the result " simply 5- If a man t)\inks he is " rich," what has been stated makes him more poor ; or, if he really is rich, (of course, I mean spiritually) it keeps him less rich, and is one of those impoverishing acts which disciplines will have to overcome. A favorite version, which would thrust aside this, makes each clause distinct, and the increasing spoken Chap. XXlI.l COMMENTARY. 361 of apply to the ^^ weak man" not to his oppressor. The verse would then read, ''''He that oppresses the weak man increases him" or, gives him strength; ^^ he thai gives to the rich man " impov- erishes him, or ^^ does it only with the result of poverty" The meaning would then be, — He that oppresses the weak, disciplines him, and brings a blessing upon him ; while he that gives to the rich, relaxes him, and tends to make him poor, and to make himself poor, too, for want of a blessing. The difficulty there is, that this is not true. The poor may be poorer by oppres- sion, and the rich richer. It is not true spiritually. The lost often perish by the neglect of the saved. In fact they always do. The grammar of such a rendering is no better. (Alas for the ambiguities of speech ! that it should be as good !). The sense that we have above given is complete. And the connec- tion is so perfect that we have no hesitation in fixing very em- phatically upon our chosen rendering. Discipline, at best, is but an awkward agency. Why not come without it to the wisdom it would beget } The Wise Man is returning ever to this direct entreaty. We do not think, as most do, that this is a new poem. There are said to be differ- ences of style. ^5^ is used oftener, and some other words. If that be anything else than accident, the new hand, in our be- lief, has added his new matter with a view to the previous Proverbs. Discipline is good (13 : 24) ; but there is something unspeakably better; and that he goes on to characterize as im- mediate attention : — 17 Incline thine ear and hear the words of the wise, and thou shalt incline thine heart to my knowledge. 17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto m y knowledge. This sounds like the openings of the earlier Proverbs (5:1; 7 : i). The repetition is significant. The life of the soul is attention. If that be persevered in, all things follow. God only can give saving light. And yet by laws like the planetary system He will give it on the bending of the "eax." Alas for us ! we will not even do this much without His influence. Never- theless He urges the promise. Bend the ear, " and thou shalt 16 362 PROVERBS. [Chap. XXII. incline thine heart." It is a law, though it be a law of grace. God has framed it. Hear outwardly, and thou shalt feel with- in. Such is our nature (2 : 1-5), and it is shrewd to use 'it. The mclining is from Him ; but the advice also is from Him ! Shrink not from the advice because His strength is needed to make it His chosen instrument. Bend thine ear to wisdom, and the result in getting " knowledge," though it may need His Spirit, yet will be as certain as the dawn of Heaven. Moreover, it will last when we get it. This is the wonder to others. Here one has been trying to be a better man, and be- gins to be one from a sudden epoch. Others wrestle with their faults, and fall back into them again. Nothing can be more fitful than all moral reformations. But here, in spiritual life, a flash shoots up, and we never return to darkness. Why is this.'' "Because it is pleasant," says the next Proverb. It becomes " fixed " because of its principle as of a second nature. If we " watch over them " //// they becotne '''' plcasa?it" " the O'i^r^j- ^ ///I? K'zVf" " get fixed together upon \oin-\ lips." This is the account instrumentally ; and it is the inward view of the great fact of perseverance : — 18 Because it is pleasant because thou dost watch over them within thyself; therefore they shall get fixed together upon thy lips. 18 For it is a pleas- ant thing if thou keep them within thee ; they shall withal be fitted in thy lips. "Because," A new sentence. The apodosis is afterward (second clause). "Pleasant;" the whole act (v. 17), rather than " kjiowledge" which is feminine, or than any one of the sub- stantive expressions. "Because;" as repeated, not similar to the first, but subordinate. The first because is explanatory of how right words (v. 17) '' get fixed [fi mi] upon [the] lips /' viz., that a certain course has become ^^ pleasant." The second ex- plains how they have become "pleasant," in showing what our part was; viz., that they have been watched over in our inward spirits. The whole is a beautiful account of the Grace of Per- severance. When we watch over right words, which (Orientaliter) Stand for all right actions, God rewards us by making them Chap. XXII.] COMMENTARY. 363 ^^ pleasant-/' and so, even as in heaven itself, they become ''''fixed" as the very habit of our lips. This enables the Wise Man to state in the minutest method his end in preaching. It is, to make men "know;" that is, to give them " knoivledge " (see v. 17) : — 19 That thy ground of trust may come to be in Jehovah, I have made thee know this day, even thee. 19 That thy trust may be in the Lokd, I have made known to thee this day, even to thee. " Ground of trust ;" that most expressive )2 prefixed, to which we have already alluded (22 : 10). "That may come to be;" simply 3 with the verb " lo be." Just like the pronoun, when expressed (10: 22), so this verb, when expressed, becomes em- phatic. The idea of existence usually has no verb. " Let there be light " (Gen. i : 3) means, — Let light come to be. So here, the writing of the verb imparts to it the edge of an event, and makes it refer to an actual occurrence ; — " That thy ground of trust may come to be in Jehovah j" that is, that thou mayest be converted in the only evangelical way, viz., with a right *^ ground of trust." " I have made thee know this day, even thee." This is all that the soul needs; — to be tnade to know. This is the sum of all regeneration. It must be a change such that we come to " know ;" and therefore that very emphatic expression, — " even thee." It must be no book " knoivledge" but a light in one's self. It might seem arrogant for the Wise Man to talk of giving it ; but we are commanded to give it to ourselves (v. 17). It is but a tribute to God's truth, where in- strumentally we are faithful. Solomon marks the whole object of his preaching. As crumbs into a starving man, if he can get in a little light, the soul lives ; and lives in that first feature of life, one's ^^ ground of trust [coming^ to be Jehovah." " Even thee" strangely enough, is nominative ; and yet all treat it as an accusative. It occurs somewhat so elsewhere (see Ges, Gr. § 119, 2); and perhaps not without reason. Had it been literally accusative, there might have been doubt whether it did not point to the knowing of oneself. As it is, it is a most em- phatic return upon the idea, that ourselves, by a change within 364 PROVERBS. [Chap. XXII. ourselves, must come to ^^ know ;' and to "know," first of all, " our trust," viz., the Most High. Instead of arrogance, Solomon only means to say that he has done all he could to make them " ktioiv," and that inwardly. He uses the image of W7'iting, which in those days was some- thing grave (Job 19 : 23) : — 20 Have I not written for thee eminent things ^° "^^;= ' "°' ^7''- ° ten to thee excellent as counsels and knowledge t 21 that I might make thee know the verity of words of truth, so as to return words of truth to them that send for thee 7 things in counsels and knowledge ; 21 That I might make thee know the certainty of the words of truth ; that thou mightest answer the words of truth to them that send unto thee? How exact is all this ! How the preacher labors ! Let us begin at his most expressive terminus. We are to be sent for ! some certain day. " Those that send " is but the Proverbial cast (25 : 2). Him that sends is the more perfect meaning. As sure as the stars we shall be sent for one day ; and one thing will be exacted from us, and only one in the creation, and that is light. The man without light perishes. Solomon says, his whole aim has been to press light upon the sinner. " Have I not written?" he says (that most expressive act), and '"''have I not written eminent things ?" (There has been a great con- troversy about this word. It comes from the number three. Itxritsxis chief ox pri?icipal. But see Gesenius. See for oppo- site opinions, Maurer, etc.). " Hai'e I ?iot 7c>ritten efninent things as (literally, in*) counsels and knowledge?" Have I not done, and that under Scriptural promises, the very best things to secure my object? And is not that object, now, "that I might make thee know the verity of words of truth?" This Hebrew is very peculiar. " Words of truth" are easily uttered. " Counsels and knowledge " of the deepest sort may be in the minds of infidels. We may teach a child the very intricacies of faith. But there is a "verity" at its deepest root that the *' natural man" cannot perceive (i Cor. 2 : 14). To express this, Solomon uses a very infrequent word. It means (in radiee) * ^ essentia. Chap. XXII.] COMMENTARY. 365 to weigh out, so as to be exact. That I might make thee know the exactness of words of truth. The meaning is that " verity" which is seen by a Christian eye. It is a holy " verity.'" When scholars have gon^ deep, it is a moral taste that goes deeper. It is the eyes of our understanding being enlight- ened; a tOllJiPJ ^ heavenly J7m/y y which, after all, is but the : : f conscience of a man enlightened, and (creeds remaining the same) seeing new difference between sin and holiness. This tptp'p (^J^d there is something expressive in the very newness of the word), as what the skeptic lacks, though he understand a creed just as well as the Christian : a simple thing, and yet an eternal secret ; this it is that Solomon so labored to impart ; and he emphasizes his work by saying that it will be called for at the last day. Thjs tOtpp will be demanded as inexorably as fate. We must see it, or see the pit. It will be asked for in the Judge's first question, and nothing else. It is the very light of the Wise Virgins (Matt. 25 : i) ; and hence the beauti- ful painting of the Proverb, — " That I might make thee knotu the tOIDp ^f "^ords of truth ; so as to return words of truth to them that send for thee." Next, an interval by the copyists seems to mean a falling off upon some new trains on the part of the inspired Sentence- Maker. He plainly, however, holds on to the idea (v. 16), that we are not to count the lost as the servants of the saved (v, 7) in such a sense as to treat them so in our own adminis- tration : — 22 Rob not the weak because he is weak, and crush not the afflicted in the gate : 22 Rob not the poor, because he is poor; neither oppress the af- flicted in the gate ; If any commentator teaches that men " rob " the poor be- cause they are poor and, therefore, are not able to defend themselves ; and that they " crush " for like reason " the af- flicted in the gate ;" i. e., in what in the East was the court of law ; of course I admit that meaning ; and I admit the Proverb as with all that sort of lower and yet virtuous monition. But it is all that, as the nut is both the kernel and the shell. The kernel was something a great deal richer. It was this :— We 366 PROVERBS. [Chap. XXII. instinctively shrink from the abandoned. We owe the poor in God's spiritual commonwealth a wise looking after. We in- continently avoid them. We "rob the weak because he is weak." If Matthew be a publican, we would never look at him ■ If a woman be a Canaanite, we would " send her away " (Matt. 15 : 23). It is rooted in the Church not to expect any- thing from the profligate ; and, hence, though it is very true that God means to give peoples for us^ we undertake to arro- gate that, and to do it for ourselves. We rob the weak be- cause they are weak : and, when great counsels are invoked in enterprises for the good of the church, we far too easily decide against the abandoned, and, in this way, " crush the afflicted in the gate." Solomon puts us on our guard : — 23 because Jehovah takes their case ; and has already robbed the soul of them that rob them. 23 For the Lokd will plead their cause, and spoil the soul of those that spoiled them. That is, the church suffers for all its hard dealing with the world. The. perfect, in the second clause, means that they have suffered "already." It shows, therefore, //6'7£/ they suffer, that is in this very hardness. And this is further expressed by the mention of the " soiQ." " Plead their cause " (E. V.). This is a handsomer expression ; but not so strong a one. The He- brew is, " wages their quarrel," or " strives their strife," or, as the '''' gate" has been mentioned (v. 22), "takes their case:" the meaning is, — not always to gain it for the lost, but to push it against the church. The church is " robbed," literally, as to the soul, when it fails of the command, " Withhold not good from them to whom it is due, when it is in the power of thy hand to do it." Nevertheless we must keep the right balance ; for there is a labor for the lost which is positively forbidden : — " Give not that which is holy unto the dogs, neither cast ye your pearls before swine ; lest they trample them under their feet and turn again and rend you " (Matt. 7:6): — Chap. XXII.] COMMENTAR V. 367 24 Associate not thyself with a fierce man : , ?■♦ ^^.^^= "» friend- -^ ' snip with an angry man, and with a furious man thou shall not go ; 25 Lest thou learn his ways, and get a snare to thy soul. and to a man of hot tempers go not in ; 25 lest thou grow accustomed to his ways, and take a snare to thy soul. Some men are very hardened, and yet very courteous. The Proverb does not so much forbid our influence upon them. But some men are fiercely insulting. They are angry when Christ is even named. We are to let those men alone. Above all we are "not [to] associate with " them. For associatio7i will have its influence ; and while it will do harm to them, it may do mischief also to us. Specially we are to keep clear of that powerful contagion by which procrastinating impenitence spreads in the way of exam- ple. It is compared repeatedly to striking hands, and becoming " surety for debts "(11:15). The bond of guiltiness is virtually reassumed (17 : 18), when we fail to cancel it at the cross of Jesus. Men do this in herds; and the strange influence of having company carries us along in this singular neglect. The Proverb cautions us against it : — 26 Be not among those that strike hands, Lf^'them Xt'^l"" iT e and among those that are surety for debts. 'hands, ^^ of them that K.I 1 . . 1 • i „ I are sureties for debts, thou hast nothmg to pay, j 27 ifihouhastnoth- wherefore should one take thy bed from i"g »" p^y- ^^i^y ^i^o^'d ■' 1 he take away thy bed under thee.'' iirom under thee? " Be not," The verb is expressed (v. 19). " Do 7iot come to be." Striking hands is not common impenitence. It is rather deliberate turning aloof. " Surety." Those who distinctly ac- cept their liabilities. Be not an associate with such persons ; even though thou mayest think thou art not really of them. "Thy bed," This is the strong thought of perdition. It takes our very "bed.". It is very well to do without God in this world, but our very " bed" the only pleasures, and the only tranquilities of life, are to be snatched, and we are to be left to lie in everlasting burnings. Be careful, young men, not to relax what your " fathers " taught you ; " not [to] draw back " the line of principle which they marked : — 368 PROVERBS. [Chap. XXIII. 28 Draw not back the ancient boundary ^^^.ii^^'Vr^^""' 'h? J ancient land-mar Ic which thy fathers have set. which thy fathers set. This is a graphic tendency of youth, as families continue to flourish — to grow lax as" to the principles of their founders. This corrupts the church. This lost Shiloh and the churches of the East. This spread Paganism. See Mai. 4 : 6. There is a fever on the part of sons to push back the ancient land- mark. ''Draw back;' not, '■'■ remove" (E. V.). A removal might be further in. It is always one way ; and not an alto- gether-r^;/Z(?z'j/, but very partial; in fact, very gradual. The verb, which is a very peculiar one, neatly expresses the slow receding of the ancient lines. There being all these dangers ; from company (v. 24) ; from example (v. 25); and, now, from family degeneration (v. 28); the Wise Man strikes upon a more immediate evidence of pru- dence, and that is, bold action at once to save the soul. Cau- tion may be very grand; but prompt work is unspeakably grander : — 29 Seest thou a man quick in his errand ? Idifilenrin'^"." %11s" He shall stand before kings ; iness ? he shaii stand , , ,, , ^ 1 1 r _ before kings ; he shall he shall not stand betore mean men. not stand before mean inen. A regiment is cut to pieces, if it halts. Its hope of safety is to dash recklessly up. Ten thousand cautions are not as good as one act of faith. " Errand ;" from the same verb from which is derived angel. It implies bemg sent on a message. " ftmck;" from the verb to hasten. A " quick " messenger is a treasure for a king; and so our ''quick" running of our "errand" is our role with the Lord that sent us. Caution is, of course, dis- creet ; but " quick " repentance is the thing required of us. CHAPTER XXIII. The picture of one standing before kings (22 : 29) seems to associate itself in the Inspired Monarch with the fact that we Chap. XXIIL] COMMENTARY. 36p are always sitting with a king ; because, not as a reward, but out of our deep dependence, we are sitting perpetually at the Feast of Life. This fills him with solemn admonitions : — When thou sittest to eat with a ruler, con- sider diligently what is before tfiee ; • I Forasmuch as thou sittest to eat with a Ruler, discern well Who is before thee : ,.■,.. Ji.ui^.1-^ 1, 2 And put a knife to 2 and thou hast put a knife to thy throat, thy throat, if thou ^c a if thou be a man given to appetite. ' """^ ^'''^" '° ^'pp'^'''^- Here secular meaning there is none. Just where the learned dream- no dream of Jehovah, there is no answer in the lan- guage consistently to any one beside. "Forasmuch as thou sittest to eat with a Ruler, discern well Who is before thee." So far might answer partially; but even there the ".^l of the first member {;' forasmuch ") has a taking-for-granted air ; as all men are not necessarily called to feast with kings. But the moment we strike the second verse, rough difficulties com- mence. We " have [not] put a knife to [our] throat if [we happen to be men of remarkable] appetite." Kings like to see their guests eat. At the very utmost, this part of our behavior is a matter of indifference. But of God nothing could be more exact. We are all eating with Him ; in fact, feeding upon Him ; as though He were " Himself " bread (see v. 3). " Forasmuch" therefore, is just in place. JDiscemwg jvell Who is before us ; that, also, is perfectly consistent. And then, our sin ! what is that .? Why, fleshly appetite ! What is innocent at courts is idolatry in the Banquet of the Skies. Solomon has rung all changes: — Being hasty (19:2); pushing recklessly (20:3); greedily getting QViX earthly possessions (20:21); the wicked craving all the day long (21 : 26) ; and, finally, the wicked being unable to please God by craving (21:17); ^^1 these have filled up our recent context. Serving the creature more than the Creator, — Paul expresses it ; and gives us ample analogy of a New Testament kind (Rom. i : 25 ; see also James 4:3) for understanding how we have put a knife to our throat., if we be men given to appetite. Moreover; anticipating a little, so as to throw the proofs all together ; what is meant, with an earthly ruler, by his being " himself deceitful food" (v. 3) } And what 16* 370 PROVERBS. [Chap. XXIII. is meant, in the midst of the thread of the discourse, by saying, " Labor not to create wealth " (v. 4) ; and still more (just when a man's wits should be most in play, if he had a mere prince to deal with), what is meant by the immediate caution, " Cease from thine own discernment " 7 But let us complete the lesser comments. ''^ Discern well ;" discerning, discern j just as ''''dy- ing, thou shall die " (Gen. 2 : 17). We are always particular to translate, " discern " because such is the word. It means to dis- criminate ; that is, to distinguish from something else. In Greek, we are to discern the Lord's body (i Cor. ii '.29). And the word here is itself significant. We may be gluttons with an earthly prince ; but we are to discern when this King is before us. "Who;" most commentators say ''''what" (E. V.). We say *' who" because the pronoun would be the same, and the reading, not so given, is almost meaningless. " Thou hast put." The English Version gives the imperative. But Ave know of no such idiom, except one born of this mistranslation ; and the verb itself is in the past tense ; and, therefore, not imperative in any unstrained way. " To thy throat " literally, in. Thou hast already destroyed thyself (emphatic past) " if thou be a man given to appetite." " Given to" etc. ; literally, master of soul. For juaster of as meaning characterized by, see 24:8; and for soul as meaning " appetite " see 6 : 30. *' If he steal to satisfy his appetite." The world is God's own ; and is itself .the dainty feast He spreads for us ; but we are to be careful how we thirst for it : — 3 Long not after His dainty meats; while He is Himself deceitful food. 3 Be not desirous of his dainties ; for they are deceitful meat. This is a good distinction. The world is not so disappointing as God. The world might be heaven, if God were different ; if He were not angry with us. The Proverb boldly tells us (v. 7) that He " has an evil eye." Now all this, of course, is an accom- modation ; it is, as Paul would have it, speaking as a man (Rom. 3:5). It is like saying, God repents (Gen. 6 : 6), and, God is angry (Ps. 7:11), and, God is furious (Nah. i : 2), and jealous (Ex. 20 : 5), and grieved (Heb. 3 : 10,) and a tempter (Gen. 22 ; i), and a deceiver (Jer. 20 : 7), and sends a lying spirit (i Ki. Chap. XXIII.] COMMENTARY. 371 22 : 22) ; in one word, it is like the Unjust Judge (Luke 18 : 6), as we have elsewhere illustrated (19 : 6, 7 ; also v. 6) ; speaking after the manner of men to get out the truth ; and yet it is lit- erally true. God's " dainty meats " do deceive us ; but it is through our fault. The world itself, rich food, good wines, fair women, power to sin, nerves to be debauched, sense to be in- toxicated, power to be craved — nay, as our text intimates, God Himself, may become (literally) a food of deceits j and one of the very commandments of the ten makes it a sin to covet after them. '''' Dainty meats;" from a verb to taste; with the ex- pressive ^ (15 : 8 ; 22 : 10) meaning the ground of taste ; i. e., the thing to be tasted. "While;" simply ^^ atid :" translated " while" because the conjunction here marks the condition at- tendant j or why we are to guard our appetite. "He Himself." This calling of God the " food " might be avoided. No mas- culine precedes", to meet the pronoun which is expressed (10 : 22) and emphatic (Class X.) ; but we might count it drawn for- ward (see Grammar) to ''''food," which is of either gender. But this would be the less likely grammar, and the other the far bet- ter sense. It does indeed take the Proverb out of all secular use; but this is done any how (v. 2); and is so in other cases (24 : 21, 22 ; 25 : 2). The bold, grand rendering is, that God " has an evil eye" (v. 6) ; that is, that He is angry with the sinner ; that He says, '■'Eat and drink [w/ien] His heart is not with [//.$•]" (v. 7). He is estranged from us ; and the food we eat, Christ tells us, is "another man's" (Lu. 16:12). He is, therefore, food of deceits, because He lavishes upon us the bounties ot His Providence, when for all these things God will bring us into judgment. The man in the parable, (Luke 12 : 19), however, did not feast so much as tell when he would feast. Our lust does not enjoy so much as "long " and "labor." The " rich man " did not say to his soul, " Take thine ease;" but, as is most graphic in the parable, " I will pull down my barns." He laid out a load of '■'labor" instead of enjoying a world of "ease." For it was after razing and building greater, that he was then to address his soul, and say, — " Soul, thou hast much goods laid up for many years." The cast of these Proverbs now is in 372 PROVERBS. [Chap. XXIII. close analogy. They do not say, — Eat not " His dainty meats," but "long not after " thetn : and immediately, as though aiming at the Rich Man in the Parable, — Do not lay up for them : — 4 Labor not to create wealth. I .4 Labour not to be ~ rich; cease Irom thine Cease from thme own discernment. | own wisdom. The verb to he rich, which is the one in the first clause, in the Hiphil would be to make rich. It sometimes means this in Scripture (Dan, 11:2). But often this form is used when " to create wealth. " is as near as we can come to the causative. We translate it so here. '"''Labor ■" the original implies, with pain. The Christian should never do this for anything. His work even for Christ, should be, like Gabriel's, cheered and trustful. How deep, too, the second clause goes ! It drifts quite away from anything among earthly kings. The courtier who ceases from his own discernment is a fool. The sinner who does so is a Royal Banqueter. The verse means more than this. There being a heavenly " ivealth " (8 : 18), which the sinner can never gain by just lusting after it selfishly (21 : 17); that also is in- cluded in the command, " Labor not to create wealth.'' There is a ''''labor " even for heaven that is forbidden. It has been often very painful. Monks and world-trampling devotees have given life for their salvation. But they have labored in the forbidden way. They have not ceased frotn their own discernment. And, therefore, in self-righteousness, and self-sanctification, and self- dependence, and, imprimis, self-seeking (21 : 17 ; Matt. 10 : 39) all together, they are sure to fail of the grace of life. Even God may be longed after from a distance in a way that may be utterly disappointing. He is ^^ bread," but He may be *^ deceit/ III bread" {y. 3). A mistake may be, to look "after Him with [our] eyes," and " do not the things which (He) says " (Lu. 6 : 46) : — 5 Wilt thou fly after Him with thine eyes, and He not there } For He is certain to make to Himself wings as an eagle, and fly away to heaven. 5 Wilt thou set thine eyes upon that which is not ? for riches cer- tainly make themselves wings ; they fly aw.ay, as an eagle toward heaven. This is an extreme rendering. We fear few will like it. We, Chap. XXIII.] COMMENTAR Y. 2>1l on the whole, prefer it. We do so because there is no noun near to fit the pronoun. We prefer it, because, in verse third, He is called '''' deceit/ id foocf Yet there, and in this verse both, a little straining would supply a noun, and the wealth, not God, would be the thing that is deceitful, and that is to " fly away." And yet where is the difference.? It is undoubtedly true that these equivocals are found where they are matters of indifference. We are at the feast of God. Whether He deceives or His feast deceives (speaking Kara av6po)TTov, as Paul does, Rom. 3:5); and, therefore, afterward, whether He J?ies aioay, or His feast J^ies away, is all one ; so, the reason of our choice is very much the simplicity of the grammar. If any one, there- fore, prefer the other, it suits our general rendering. Even spiritual wealth, if merely flown after with the eye, will " not [be] there." It will be sure to make itself 7vings as an eagle, and fly away to the very heavens. "Wilt thou fly " (clause ist).? "and fly away " (clause 3d), both offer varied readings. The Hip- hil might be chosen in either case. The Hiphil would be found nowhere else for this verb to fly. It would mean in the first clause, — ''^ Dost thou cause thine eyes to fly, etc." To choose be- tween this sense and the one above Avould have no practical consequence. Others retain the Kal, and make ''''eyes " (plural) agree with "fly " (singular) ; but there is no good in pleading for such an exception. The rendering we have given suits every precedent : — " IVi/t thou fly as to thine eyes " or " with thine eyes," &c ? On the other hand, in the final clause, the Hiphil would be very peculiar. We might choose it, for it is the receptus ; but it would be without all precedent. It would make the "heavens " the thing to fly. We have looked at the word heaven, and it has no such movable sense. We nowhere hear of giving heaven, or taking away heaven, or even of losing heaven. Like the firmament, it is fixed. It is not of analogy, therefore, to think of the heavens Sl^ flying away. Otherwise we might insist upon the Hiphil, and say, not only that God (or M'ealth) makes to Himself wings like an eagle, and thus strips us of all our present feast ; but also makes heaven fly aiuay. This would be favored by there being no preposition before heaven, or suffix after it, but still not to the extent of proof; for 374 PROVERBS. [Chap. XXIIL toward heaven, and to heaven, or itito heaven, are expressed in other places, after a verb like that of flight, by the accusative, without the assistance of any particle (i Sam. 5 : 12). "Cer- tain to make ;" " making He shall make,'' like " dying thou shall die" (Gen. 2:17). Not only are we not to long after the mere dainties of the feast (v. 3), but we are not to eat them with God unwilling : — 6 Feed not on the food of Him that has an evil eye ; and long not after His dainty meats. 7 For as He has made an estimate in His soul, so is He. Eat and drink, He says to thee ; but His heart is not with thee. 8 Thy morsel, that thou hast eaten, thou shalt vomit up ; and lose thy sweet words. 6 Eat thou not the bread oikini that hath an evil eye, neither de- sire thou his dainty meats ; 7 For as he thinketh in his heart, so is he : Eat and drink, saith he to thee ; but h i s heart is not with thee. 8 The morsel ivhich thou hast eaten shalt thou vomit up, and lose thy sweet words. "An evil eye." The opposite of "^ bountiful eye" (chap. 22 : 9). Keeping up the idea of innocence, as we must even •when reading of "the unjust judge" (Lu. 18 : 6), the eye of God is the most " evil eye " that we can possibly conceive. If God be angry, delicate delights are not only deceitful food, but poisons that we shall some day "vomit up." It is mad to have our very living of " the mammon of unrighteousness " (Lu. 16 : 9). God spreads the curtain of the night over us, and Avakes us to the bounties of the day. " He says, Eat and drink to \iis\" by all the voices under heaven ; yet there is this terrible " deceit" (v. 3), that "His heart is not with \iis\." And though it is a deceit for which we only are responsible ; as the Wise Man has sufficiently explained in other passages (i : 24 ; 20 : 5) ; yet it has for the bewildered victim all the fatality of a snare. The very Gospel is made a trap to us. We are baited on by its al- luring hopes. And as we fly only as to our eyes upon its far- off promises, they are getting ready to make themselves wings. And m^ny a man, eloquent in his worldliness, and with the tongue of men and angels (i Cor. 13 : i) in his prayers, has but secured a morsel of hopi) which he must vomit up, and (liter- ally,) '■'■ has destroyed" (emphatic perfect) his "sweet words." Chap. XXIII.] COMMENTARY. 375 " Of Him that has an evil eye j" literally, of an evil eye, or, of one evil of eye. " Eye " is rarely masculine. There is the same un- important ambiguity as in the instance of " l/ie bountiful eye " (chap. 22 : 9). "As He has made an estimate •in His soul." This verb occurs nowhere else. In the Arabic it means to be divided, or cleft open. Hence the noun ioxa gate. In this sense it would mean, " like as one ivho has become divided in his soul." Dividing, however, means judging (Lu. 12 : 14). There are un- failing reasons for supposing such a significance here. God spreads the banquet of Nature, and men throng to the feast ; but, alas ! deceived ones ! He snakes an estimate of every one of them. " As He has made an estimate in His soul, so is He. Eat and drink, He says to [many], while His heart is not with [them]." They are feeding "on the food of Him that has an evil eye." And whatever their toil has been, and their eloquent success, the morsel that they have cate?i they must vomit up, and lose all their sweet words. So of others. If we ourselves cannot be saved by letting our eyes fly even upon the good things of the kingdom, it is useless for us to hope anything, or to labor anything, for men, if we could know that they were thus persistently standing av/ay : — 9 Speak not in the ears of a fool ; for he wi|l despise the wisdom of thy words. 9 In the ears of a fool thou shalt not speak ; if there be the reason that he despise the wisdom of thy words. We build here upon the construction. It does not say that we are not to " speak in the ears of a fool;" for that would for- bid all preaching to the impenitent, and the second clause would only mean that they would never hear (E. V.) Now some do hear. The hinge of the sentence is 13 {because). " Thou shalt not speak;" but only when there exist a certain " reason," viz., "that he despise, &c." "i^ has been translated when. It has been translated also if. (See Gesenius). We prefer always some shadow of the sense, because. It would make sense perfectly to say, — Speak not, d^c, when or if they despise. But we prefer to incorporate the idea of " reason." The sense is, that contempt on the part of a fool is " reason " enough to desist from speaking. 376 PROVERBS. [Chap. XXIII. Solomon, however, is always receding within his guards. We must not waste our pearls (Matt. 7:6): but then, at the same time, we must not tempt others to trample them : — Draw not back the ancient boundary; and into the fields of the fatherless go not thou. For their Redeemer is mighty : He Himself will take their case with thee. 10 Remove not the old land-mark ; and enter not into the fields of the fatherless : 11 For their Redeem- er is mighty ; he shall plead their cause with thee. While we must not force religion upon the scoffer, we must take care that we do not relax religion in the eyes of the scoffer. This is the great danger; the world has been ruined by the church. It is out of the bosom of the faith that changes have come that have debauched the people. Lost men, even though profligate, are God's orphans. For the churcJi to " draw back the boundary " is to ruin everything. And though lost men be not saved ; though it is not in this sense that He takes their case (see 22 : 23) ; yet, as against believers, it is God's highest displeasure when they debauch and corrupt the impenitent. " Draw not back." We noticed this word before. It is the in- sidious step of a slow recession from the truth. In the East, with no fences, a landmark could be slyly moved back. " Into the fields." Each " fatherless " man has a poor acre of hope. " Their Redeemer ;" He " is the Saviour of all men, especially of them that believe " (i Tim. 4:10). "Mighty." Would that they knew it ! " Take their case ;" "-plead their cause " (E. V.). The Hebrew is downright. He " takes " their quarrel ; and wages it Himself against the believer. "Himself;" the em- phatic pronoun. One thing we can always do for the wicked: — be wise our- selves. One thing stands always in preeminence over all other means for others, i. e., a godlier and a still godlier example. Solomon does not forget this : — 12 Apply thine heart unto instruction, and thine ears to the words of knowledge. 12 Let thine own heart enter into discipline, and thine own ears to the words of knowl- edge. The most terrible way of removing old boundaries is to set the debauching example of a recreant believer. The saint must Chap. XXIII.] COMMENTARY. 377 do the same things as the impenitent ; not simply let fly his eyes (v. 5), but bring fiear his " heart," and apply his " ears." Now a fourth precept. — Mark the order. First, we must not urge ourselves upon an utter despiser (v. 9). Second, we must not debauch even him by unsettling the landmarks of re- ligion. Third, we must shame him by a bright example. Fourth, if he be young, or, as the word more properly means " a cliild " (v. 13), we must treat him with more rigor. " Folly is bound in a child" (22 : 15), and we can deal with it more mas- terfully. We are not to cast our pearls before swine ; but we are not to count children swine so readily as older sinners : — 13 Withhold not from a child correction. That thou beatest him with a. rod shall be the reason that he shall not die. 14 Thyself beat him with a rod, and thou shalt snatch his soul from Sheol. 13 Withhold not cor- rection from the child : for ?y" thou beatest him with the rod, he shall not die. 14 Thou shalt beat him with the rod, and shalt deliver his soul from hell. "Withhold not," From a despiser we were to ''^withhold'' (v. 9). But, now, "^ child'' is entirely different. He may be a scoffer; but he is " a child." The way to cure a scoffer is to take him when he is " a child." Many reasons blend them- selves for this. In the first place he is " bound" (22 : 15). He cannot resist as an old man can. In the second place, he may be my child ; and I ought to be moved by the warmest and deepest affection. In the third place, there is a special promise to youth (Ec. 12:1). And in the fourth place, there is a still more special promise to those who care for them. There are, perhaps, but two promises in the Bible ; one to per- sonal faith, and the other to the care of parents. Both have the seal of baptism. Both, I believe, are absolute. Both, there- fore, have positive sacraments. And this, which relates to a child, colors all these sentences. There is a positiveness about them (see 22 : 6 ; also Jer. 31 : 16) which may be quoted as ab- solute. And in this Proverb, though the child may be out- breaking, so that, in the instance of a man, we would be ex- cused from touching him (Matt. 7:6); though the ultima ratio of the " rod " is to shape the appeal ; yet the promise is com- plete : — " That thou beatest him with a rod shall be the reason 378 PROVERBS. [Chap. XXIII. that he shall not die. Thyself heat him with a rod, and thou Shalt snatch his soul from Sheol." " That, etc., shajl be the reason that." All this is expressed by "^^ {because). The English Ver- sion has it ''for if." We prefer (see in 2 : i8 ; also Ps. 116 : 10) something more complete as expressive oC reason." The promise is to the parent; but it is because of this difficult faith- fulness. Some understand it as meaning, — the child " shall not die " under the strokes. But this is paltry ; untrue, if the par- ent gives too savage a beating ; unconducive to the context ; and not in agreement with what is direct in the verse that fol- lows. " Die ;" die eternally. Do thou thyself beat him (rivli'l)- Do not delegate the thing to schoolmasters. Do not sink the advantage that you are his father and his friend. And, above all, do not sink the saint. This is the chief meaning. Let it hQ yourself that " beat him." In beating him be yourself. And let it be the warm nurture of the most saintly interest in his behalf that he marks upon your face. *' And thou shall snatch his soul from Sheol." ''Snatch;" betokening the rigid meas- ures used. " Sheol;" the imagined Hades ; then a figure of the Pit. As death for spiritual death, so this for Hell. Now, more beautifully still : the Proverb personates the father ; and, instead of a round-about speech, utters the temper that should inspire the beating. There will be no good unless the father shows the son that it will be his highest joy if the son learns wisdom : — 15 My son, if thy heart be wise, my heart shall rejoice, yea, mine. 16 Yea, my very reins shall exult at thy lips' speaking right things. 15 My son, if thine heart be wise, my heart shall rejoice, even mine ■ 16 Yea, my reins shall rejoice when thy lips speak right things. If thou be really "wise!" That is the caution of the first clause. If it be no sham thing, but an affair of the " heart ;" then " my heart shall rejoice," down in the same depths. And then, as men are great actors, and may look virtue as they whip a child, when they do not feel it much, Solomon protests that it must be real. Each part of this sentence must be meant. Not, — Thou must be a good citizen, or a clever worker, or a moral actor, or a good gratifying son ; but the boy must see Chap. XXIII.] COMMENTARY. 379 (and he surely will see it, if it is felt) that the yearning is that he become wise in heart, i. e., a good earnest Christian ; and then, on the other hand, that down in the same depths, not with outward expressions of pleasure, but in your very heart ; not in your made-up heart, which you keep to show to others, \iM\.inyour very self, the Proverb echoes your feeling, — " My heart shall rejoice, yea, mine," The reduplication intensifies the sense. And, then, unwilling to shake loose from the thought, he pushes it further. " Yea my very reins shall exult." That deepest, firmest, lastingest, receptacle of joy, the patient " reins;' my very loins wall " exult "—the highest feeling coming from the deepest depths. "At thy Ups :" the same old Oriental ex- pression for all the conduct of the life. " At thy lips,'' which are the best expounders of the heart, " speaking right things." The doctrine, therefore, is, that a man will save his child, if he disciplines him with these witnessed tokens of his manifest af- fection. But the sketch of them goes on. The tutelage must not only be earnest, but entire : — 17 Let not thy heart be aglow in sins, I heLt^envy' sinner! but in the fear of Jehovah all the day. ^-,^,^[t^^"i\heda" I long. This is still what Solomon puts in the good father's mouth. All men are " aglow " in something. Youth are more " aglow " than men of higher age. What men are aglow in, they do with more success than they do other things. The difficulty with the Christian is, that he cannot keep aglow in piety. You stop a man in any corner of the day, and ask him his errand; and, though he be a Christian, it is probably not a pious errand. His face is all lit up, and his breath hot, and he is at high work ; and he is accomplishing for that very cause prodigious amounts ; but it is not piety; that is, he is not all aglow in conducting his business for his Master. Many would like to be. AH find it hard to be; and would be glad to recall Christ, and do all they do as to the Lord. But age drags heavily in such a lesson. 1 he Wise Man implies that the father ought to show that he wishes to seize. upon boyhood, to make his son exclusively the Lords. SSo PROVERBS. [Chap. XXIII. How few do this ! We let our sons see that we are anibitious other ways. If a father could lift his son, and dip him as Venus did Achilles, yea, submerging his very heel ; if he could even let him see he wished it, what an influence ! We could culti- vate a child in this ; to set the Lord always before him (Ps. i6 : 8) ; to level the path of his feet (4 : 26) ; with good will to do service as to God, and not to man (Eph. 6:7); whether he eat or drink or whatever he do, to do all to God's glory ; to make this perpetual ; for, really, so doing belongs to our nature, and everything beside is an apostacy. And, therefore, the Proverb claims but a single alternative, — " Let not thy heart be aglow in sins ; but in the fear of Jehovah, all the day." " Be aglow f' sometimes, '''' envy'' (E. V.); but expressive of all emotion (see Num. 25 : 11, 13). " Si)is /' generally, " sinners " (E. V.) ; but sometimes sins (see Fuerst). With a change of punctuation, always " sins." Not " /fe tliou in," as King James' men build it, by help of Italics ; but, most notably, as we have above translated; because, without Italics, the preposition ^ stands ready in both the clauses as required by the verb ; and intimates the balance, or the correspondence, in the two ex- pressions. " All the day." One might think that unreasonable. But there are many such expressions in Scripture. " Pray without ceasing." Men are aglow in sins all the day ; and why not in holiness } This steady insisting, as the aim of the parent from the very beginning, will save the child, and bring him to the Eternal Kingdom. Therefore, the good parent will tell him this : — 18 For if there be indeed an hereafter, I j^ ^^/°„''d^Tnd t'hfne then thine expectation shall not be cut off. expectation shall not ' be cut off. "Cut off;" as the worldling's is. The worldling expects it to be " cut off." He toils with a hope, and that so vivid, that he becomes " fl'^/fzc/ " (v. 17) in worldly earnestness of purpose; and yet, ab imo, he knows that it will be " cut off." This is very curious. '''Let not thy heart be aglow in sins " because thou knowest that it will be all a bitterness. How can any intellect stand against such appeals? Work for something that will pay : for if thine heart be aglow with Christ, " thine expectation " Chap. XXIII.] COMMENTARY. 381 is eternal ; and if there be indeed an hereafter, there is something that shall never be cut off. ''An hereafter;" ''end" (E. V.). The root of the Hebrew signifies afterward. It occurs very often. It is nearly always translated " end" (E. V.) (14 ; 12 ; 25 : 8). There is no " end " to anybody. There is a long " here- after." We do not consider Solomon as throwing it in doubt. We do not sympathize with the idea that our rising, under the Old Testament was imperfectly considered. We rather infer the opposite.- We incline to the belief that its rare assertion was due to its being so well understood. Not " end" (E. V.), there- fore, but " an hereafter." Now, the father has still more put into his mouth. There is a natural eagerness, which the next Proverb labors to express, that the son should take the bit into his own mouth, and run, himself, in the way of immortality. Why wait for the rod ? Why even for the tongue? Why wait for time to work her hazardous and procrastinating subduals of the soul ? Who ever taught a child, and did not break out often in these more direct appeals.? This same Prophet-King labors in Ecclesiastes with this same idea. " Of making many books ;" i. e., of put- ting together whole parchment rolls of these preachmg sen- ten'ces, " there is no end." Preaching is nothing, unless it is as "goad's" to prick forward the unwilling ox (Ec. 12:11). Therefore he breaks out often into the more impatient ap- peals : — J 1 • ^ . I ig Hear thou, my iq Hear for thyself, my son, and be wise , L^n^ ^nd be wise, and and direct thine own heart into the way. |f;^;de^^h;ne heart m « For thyself " is the emphatic pronoun. The word "for" is not there. The Hebrew is, "Hear, thyself" or "do thou thyself hear." The English idiom requires the buckram of a particle. The hinging pivot of the verse is this pronoun thou. Friends may do ever so much ; but in the end it must be thy- self" There is an eternal " way." It is a " way " not for the feet, but for the "heart." The "heart" has some day to rise up and enter it. Once in, it will never wander any more out. « My son," take that critical step. Do thou " thyself be wise, and direct thine own heart into the way." 382 PROVERBS. [Chap. XXIII. A man has a certain amount of strength ; a certain amount of susceptibility, let us call it, in matters of conversion. This one amount impenitence consumes. When all gone, the man has sinned away his day of grace (Heb. 10 : 27) ; and a sin that would do this, /^r ja//'//;/;, would be, past doubt, the un- pardonable sin (i Jo. 5 : 16). Now, the father, in his more im- mediate entreaties to the child, is to remember this. The child has a store of " flesh," the New Testament calls it, i. e., natural parts, outside of the grace of the Redeemer. This ^^ flesh" is de- praved ; but this ^'^ flesh " is his " talent " for heaven. This ^^ flesh " has in it his conscience. This ''flesh " may be worn away. The whole life wears it away ; but great sins wear it the fastest. A crime like drunkenness may stand as including the list. A good father, therefore, will hover over the boy, and keep him from wearing away his chance : — 20 Be not among wine topers: 1 .^° ^,\"°' ^""""^ o I _' ri A wine-bibbers ; among among squanderers of their own flesh. I riotous eaters of flesh. Before this is pronounced fanciful, let us consult our same writer (Ec. 2:3). "I tried further with my heart to make drafts upon my flesh with wine, and stimulate my heart in wis- dom." Such seems to be the plain meaning. A man grows old by the common use of his faculties ; but if he pleases he can travel faster. He can make drafts upon his "flesh " with wine, and burn faster. He can stimulate his heart in wisdom. So a man can seek death under the most moral impenitence. But he can also travel faster. He can squander his own flesh. He can do it by drunkenness. He can do it by trains of tres- passes, of which common drunkenness may stand as chief. " Squanderers." The verb means to shake. It alludes to that squandering thrill with which mad vice quivers away its nerv- ous zest. It is true physically; but our great stock in trade is our spiritual nerve and strength ; which is that which grace must act upon. Mad sinning thrills it all away. The father will be eager to protect it : " for," says the Wise Man : — 21 For the toper and the squanderer shall be made poor ; and slumber shall cover them with rags. at For the drunkard and the filutton shall come to poverty ; and drowsiness shall clothe a man with rags. Chap. XXIII.] COMMENTARY. t^H "Poor." What poorer than being past grace? "Slumber." What deeper than an impossibility of being ever awaked ? "Cover them;" literally, ^^ cover /' but the verbs evidently refer to the same substantives. Five appeals, now, intervene, before Drunkenness steps back upon the stage : — first, to the advantage parents have in their character as parents. They saw life early. They are older. They have, therefore, all the experience : — 2 2 Listen to thy father, as the one that begat thee; and for the very reason that she is old, despise not thy mother. 22 Hearken unto thy father that begat thee, and despise not thy mother when she is old. "As the one that." This in the first clause is simply (ht) this. " Listen to thy father, this (or some might say, /le, or who) begat thee." '''' As the one that" h more emphatic. It means because (see Ps. 74 : 2 ; 104 : 8). In the other clause, if the book were English, we would read it differently. It would imply a reason for despising, not for "not" despising. It would mean, let not thy mother's being "old " be a reason for despising her (E. V.) In Hebrew we understand it oppositely. Let thy mother s being old be a reason for not despising her. The meaning is, that the superiority of parents and their superior age should be a reason why sons should listen. But, if there should be an influence of parents as parents, how much more 'of " truth " as truth. What is the use of parents, or any guide else, if a child will only do justice to " truth ?" .— 23 Buy the truth, and sell it not. It is wisdom, and discipline, and discern- ment. 23 Buy the truth, and sell it not ; also wis- dom, and instruction, and understanding. How tantalizing inward "truth." The word is nigh us, and a spark of it would save us. It is the one thing needful. Why talk of anything else } It includes everything. If a man sees " truth " and that is the same as saying, if a man sees, or has LIGHT, he has faith, and penitence, and diligence, and vigilance, and excellence,and everything beside. As this Proverb says, " It 384 PROVERBS. [Chap. XXIII. is wisdom, and discipline, and discernment." We do not mean by this, that a man can then repent, and then believe ; but he has done it. We do not mean by that, that he must have done it, or he could not have the light ; but I mean that the light is all these. The " truth " of our text let in upon the soul is faith, is penitence, is diligence, is love, is hope, is everything; let it only be that it is of a moral kind. We do not have light first, and all excellen- cies afterward ; but, in the very flash, we believe, and repent, and adore, and have all the graces of the believer. V/hat a purchase that is ! And the text implies four things ; first, that there is a claim per se (what folly to argtie that a man should " buy " truth !) ; second, that there is some clue to it even in the sinner (what folly otherwise to ask him to buy ! ) ; third, that he has mad impulses to "sell it," What a prodigy! the selling of " truths What possibly could pay for it.-* And yet this is the great point of the text ! What need of other appeals, if *' Truth " itself, with upbraiding eye, is in the market in chains.-* And, fourth, how coistantly we should " buy " it ! How eagerly we should press up to her all the time ; and get near to her while we are able ! How mad to have a heart that steadily traffics her ! And how wise to circumvent that heart ; and buy truth, and keep always buying her, and get all we can, as the only conceivable treasure ! "/j wisdom." That is, the bought truth guides. ^^ And discipline." That is, the indwelling of light makes chastisement sanctify ; otherwise it hardens. " And discernment." Other light only serves the eye ; this changes it. One gives the medium of vision ; this gives sight itself. The second appeal, therefore, is to " truth " in its own claim. The third is to that manifested interest, already described (vs. 15, 16), and the fourth, to a common gratitude, that should follow it, and that may be built upon it : — • 24 The father of the righteous shall greatly rejoice; and he that begets a wise son shall also have joy in him. 25 Let thy father rejoice, and thy mother ; and let her that bare thee be glad. " Greatly rejoice ;" one of those redoubled verbs that express the 24 The father of the righteous shall greatly rejoice; and he that besjctteth a wise child shall have joy of him. 25 Thy father and thy mother shall be glad, and she th.it bare thee shall rejoice. Chap. XXIIL] COMMENTARY. 385 intensest meaning (Gen. 2 : 17). If thy father's joy is so great (v. 24), learn thine own interest by his (v. 24). And, again, if his joy would be so great, secure it for him (v. 25), as so kind a friend. " Let thy father rejoice ; and let her that bare thee bo glad," as itself an ingenuous motive. But, fifthly, a bold appeal, — abdicate thine own will, and come bodily over to thy father's. Impenitence is " deep," and the snare (under the image of the "Harlot" v. 26) is so insidious: she " lies " so like a bait (v. 28) ; and traps men so in spite of them- selves, that the father, if he be a true father, is to bear down upon the son, and ask him to " give " up his own "heart," and to come over bodily, and travel in the father's "ways." The proposal is for an entire abdication : — 26 My son, give over thy heart to me ; thine^^ear"' tl u1 and let thine eyes conceive delight in my thine eyes observe my ways, ways. 27 For a whore is a 27 For the harlot is a deep ditch ; 'J.^^p ^itch; and 3 » ^ ' . strange woman z j a and the strange woman a narrow pit. narrow pit. 28 Yea, she herself, like loot, lies temptingly; ...ft fJ;;,.^'rpS,\nd and increases the robbers among men. increaseth the trans- gressors among men. The idea is, of outrageous and invincible temptation. The proposal is, to give all up ; for the young man to give over his heart, and not trust it any longer ; to give it up to his wiser friend; to give up the thought of baffling impenitence, and come right in to the father's " ways." The word " conceive de- light," by a various reading, may mean to take heed to, or " ob- serve," as in our English version. Either reading might answer. But ours, which is the ' received,' answers best ; for it implies a new preference. Give over even thine own heart ; " and let thine eyes co7iceive delight in my tvays" (v. 27). "For the har- lot is a deep ditch." Any lower use of this is entirely admis- sable. The man who would quote the whole as a warning against vice ; or who would lecture on the drunken picture below in a discussion of intemperance, would be entirely right ; and yet its grand sense is as a portrait of unbelief (see 9 : 13; also Class L.) "Yea, she herself" (v. 28) ; i. e., the ''harlot," in her own beauty ; or Impenitence, in her own blandish- ments, "like loot." Money lying loose; silks too much exposed; 17 386 PROVERBS. [Chap. XXIH, silver, that any prudent man would hide, lest, as the term goes, it should make thieves; offices, that are left too free, so as to encourage a default ; or accounts left too long unaudited ; all these things are of the nature of the intended emblem. The fair body of the " Harlot," i. e., the bright charm of Impeni- tence, " lies temptingly, or (/// .•) in ambush^ in overwhelming seductiveness, ''''like loot" "and increases the robbers among men." After the picture of drunkenness (vs. 20, 21, and vs. 29-35), (how mad it is), and this white-limbed "harlot," with her desperate lures, the great text (v. 26) stands clearer, My son, give all up; ""give over thy heart to me •" see with my eyes, and walk in my steps. Or, as this cannot be without some newness of " delight," " conceive (that) delight in niy zuays" and surrender the heart even in its interior pleasures. Solomon next blends all in an universal sketch ; for he returns, all at once, to a striking picture of drunkenness. It is a most nat- ural taking off, in itself; containing, among other things, the un- conscious accidents, (v. 29), the painless wounds (v. 35), the delirious sights (v. 33), the ruinous -quarrels (v. 29), and speeches (v. ^^), the dizzy swimming of everything around him (v. 34), and the babbling (v. 29), of the intoxicated man; in one word, the witching pleasures of the cup (v. 31), and its horrors afterward (vs. 32, 33), and yet, the death-like certain- ty, whatever resolutions intervene, that, when the mad riot is over, the man " will seek it yet again " (v. 35). It is a rare pic- ture of intemperance ; and yet its higher use in depicting sin, is just as strangely natural. Its griefs and present wretched- nesses ; its unconscious mischiefs ; its bright charms, and strange seductions; its sting like the tooth of an adder; its strange sights and mad speeches; its giddy action without thought, and better thought leading to no action; its grave promise to amend ; and yet, when the cup sparkles, its mad rioting again ; all these, make it like the " Strange Woman," a graphic portrait of unbelief: — 29 Who has woe .-• Who has wretchedness .'' Who has causes of strife J Who has complaining.'' Who has wounds without cause .'' Who has fierceness of eyes 1 20 Who hath woe ? who hath sorrow ? who hath contentions? who hath babbling? who hath wound; without cause ? who hath red- ness of eyes ? Chap. XXIII.] COMMENTAR Y. 387 30 They who are late over wine ; they who go in for being curious in mixed drink. 31 Look not upon wine because it is red; because it shows its bead in the cup ; because it goes right well. 32 As its after effect, it bites like a serpent, and stings lilce an adder. 2ii Thine eyes see strange things ; and thine heart speaks subversive things. 34 And thou dost become like one lying in the open sea; or like one lying at the mast head. 35 They have beaten me, and I felt no pain ; they have struck me ; I knew nothing. When I awake, I will seek it yet again. 30 They that tarry long at the wine, they that go to seek mixed wine. 31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it raoveth itself aright : 32 At the last it bit- eth like a serpent, and stingeth like an adder. 33 Thine eyes shall behold strange women, and thine heart shall utter perverse things : 34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. 35 They have strick- en me, shalt thou say, and I was not sick ; they have beaten me, and I felt it not : when shall I awake ? I will seek it yet again. " Causes of strife ;" the expressive ^ again. It would be curious to find out how many causes before our courts originate in bad bargains, or bad actions, the result of drunkenness. " Wounds without cause." Strange there are not more of them. It is a constant wonder that a drunken man carries himself so safely. " Without cause" means, of course, imagined to be without cause, i. e., unconscious. V. 30. "Being curious in;" MiexdWy,^'' sedrching for." Recherchl is a cognate thought in another language. V, 31. Not '''' when" (E. V.), but, as the word is in each case, 13, "because." These witching sights are just the reasons why we should not look. " It is red;" literally, " makes itself red." " Shows its bead ;" literally, 'Ogives its eye." "Goes right well;" literally, '''' spaziert, (i. e. walks., Hith- pahel) aright." V. 32. "Its after effect;" literally, ^'' its after- wards." "Stings;" literally, cleaves^ or pierces. One sort of serpent bites ; another darts out a sting, and pierces. V, T,T,. "Strange things." This adjective feminine usually means " strange women" (E. V.) ; and the one vice does excite, •and rouse the imagery of, the other. But it rouses a vast deal of other imagery. The after-clause balances the more general sense ; and so grand a picture would hardly be perfect, unless the nightfuare of the vice, and its delirious horrors, were somewhere 388 PROVERBS. [Chap. XXIV. brought into view. Impenitence has such spectre-making ter- rors at the last. "Subversive things;" overturning things (2: 12) ; things perfectly ruinous. The thirty-fourth verse, in the giddy tossing of the sea, and the thirty-fifth verse, in the un- conscious hurtings, and in the mad will to get drunjc again, are too evident, either as direct images of the vice, or as sharp sketchings of a wild impenitence, to need anything but a mere translation. CHAPTER XXIV. The next verses seem very commonplace. We have repeat- edly met such verses, and wondered how they had won a posi- tion with Solomon. In themselves we could find no freshness. Could we be confined to themselves, they would be a stand- ing puzzle. But, on reading further, we have found some sing- ular passage, and discovered that the plain one was its preface (see 24: 21, 22). For example, a most extraordinary series begins at verse 7th. Solomon announces that the highest wis- dom in the universe is that which has regard to sinners. He states (v. 9) that there is a grand purpose in sin, and that that purpose is the ^'' Sin Offering." He is about to lift to the very heavens some of the fortunes of the transgressor ; and seems determined, therefore, as a sort of poising for the flight, to show, nevertheless, the great evil of iniquity : — Do not thou get excited about evil men ; and desire not to be with them. For their heart, in its very mutterings, mutters out robbery; and their lips talk trouble. By wisdom is a house builded ; and by discernment does it cause itself to stand. And by knowledge are its chambers filled with all precious and pleasant competency. A strong man, if wise, is as a power indeed ; and a man of knowledge makes strength really strong. Be not thou envious agai nst evil men, neither desire to be with them : 2 For their hcirt studieth destruction, and their lips talk of mischief. 3 Through wisdom is an house builded, and by understanding it is established. 4 And by knowledge shall the chambers be ■ filled with all precious and pleasant riches. 5 A wise man is strong ; yea, a man of knowledge incroaseth streng'h. Chap. XXIV.] COMMENTARY, 389 6 For by helmsmanship thou shalt make thyf J ^or ^^ise^coun- ■Yya^]- • war: and in multitude and in the greatness of a counsellor there LVety""""°" ''"" " is safety. The King runs over these preliminary verses to show that sin is really ruinous, and "wisdom" the great house-builder, and the great bread-getter, among men. It is not unusualwith him, intending to utter some striking views, to sober them by plainer ones on the obverse side of the question (24 : 21, 22). Sm is to be spoken of as a source of amazing wonders (vs. 7-9). To make such views safe, and to keep vain minds from^ running wild with the conception, he writes six Proverbs first, to tell in fresh detail the evil of transgression. " Do not thou get ex- cited;" the same word that, in the last chapter (v. 17), we trans- lated, "-be aglow." -V. 2. "In its very mutterings mutters out robbery ;" literally, " 7niitters (or meditates) robbery:' The word denotes the instinctive habit ; that murmuring utterance, which flows moodily from the state within. " Do not get excited about " sinners, either enviously or emulously ; for their feet run to evil, and they are soon to fall. V. 3. "By wisdom^^" (i. e., piety) " is a house," (i. e., all our interests) " builded " (i. e., raised from nothing), "and by discernment" (viz., spiritual dis- cernment) "does it cause itself to stand " (Hithpahel of stand) (i. e., win heaven, and keep it), v. 4. " Competency ;" from a word meaning ease. v. 5. " A strong man." A common man, a better sort of man, a strong man, and a mortal or vjeak man, are the four words for man found in the Bible. This is ^^^, " a strong man." It means a man " strong" in a worldly sense. That man, " if wise, is as a power indeed," " As " simply " in " (^ essentia). " /«^^6'^;" not verbally expressed. The meaning is, that ''a strong man," if not '' 7c>ise," is not ''strong" at all; that piety is itself strength ; that the stronger a man without it, the weaker he is; that a strong man, who is pious, not only be- comes strong in that, but strong really by his worldly strength ; because piety gives realness to every gift; and "a man of knowledge ;" meaning, as before, of spiritual light ; gives real strength to that which, without, would be only weakness. V 6 " Helmsmanship ;" really plural. The root means a cord. 390 PROVERBS. [Chap. XXIV. The word is often repeated (20 : 18). It does not mean '■'■good ad- vice" but our own pulling aright at the cords of the rudder. It means, — that naked wisdom is far better than weapons of " war." But though Wisdom is so high, Folly, as opening a path for it, is curiously higher : — 7 The wisdoms attaching to a fool are per- fect jewels ; though he opens not his mouth in the gate. 7 Wisdom is too high for a fool ; he openeth not his mouth in the gate. ""Wisdoms;" a. pluralis exce/Unf/ce, translated "ic/sdom" in other parts of the Proverbs (9 : i). "Are perfect jewels;" a translation the reasons for which are the best possible. The word occurs but three times in the Bible ; once in Job (28 : 18), translated, "No mention shall be made of coral;" once in Ezekiel (27:16), translated "coral and agate;" and once in this passage, where it ought, in course, to be translated '■'coral" again. But it comes from a root meaning high ; it means high things, in the sense of being /r^'^/*?//^ y and having gotten to be applied to "Jeivels" it means very precious ones. The meaning is, that, though " wis'dom excelleth folly as far as light excelleth darkness (Ec. 2 : 14; see vs. 1-6), yet that the "wisdoms" in respect to folly are the highest and most wonderful of any. " Though;" a word not expressed. The grammatical construc- tion seems to be ; — Wisdoms in respect to the fool, bcitig high jewels, he opens not his mouth in the gate. This is the stark He- brew, without any idiomatic help. We put in the word " though," to do more justice to the idiom in its Western dress. We might prefix it to either member. Solomon has been saying, that wisdom is the great builder (8 : 30), and the great enricher (8:21); that it makes strength really strong (v. 5), and power more powerful in the history of men. But, now, in a singular connection, wisdom is at its very height ; strange to say, in the instance of the " fool " himself, it is a perfect jetvel. Though the fool continues a fool so that " he opens not his mouth in the gate ;" though the wisdom is not his wisdom ; and his folly, as long as it continues, remains the same poor helpless folly; yet the " wisdoms " in the respect of him " are perfect jewels." Chap. XXIV.] COMMENTARY. 391 As David says (Ps. 19), " There is no speech nor language; their voice is not heard." " Though " evidently would assist the Psalm as it does the Proverb. [Though] "there is no speech nor accent ; [though] their voice is not heard ; their line is gone out through all the earth and their Avords to the end of the world." Correspondingly we are to understand this text from Solomon. " Though he opens ?iot his mouth in the gate, the wisdoms in respect to the fool are the highest jewels ^ The next verse shows how. Though, to pause a moment, let us deal more critically. " The gate /' that is, the court where wise men sit for counsel. The fool is no wise man, but the wisdom concerned for him is a very jewel. " Too high for ' (E. V.). This is the favorite sense of all commentators. And, yet, very unreasonably. The word means " high" but only /// radice. In use it means ''''jewels." And yet, meaning ''''high " or "high things" it could not mean " /^(? /«]^/zy] house." ^'' House " every interest (see Ex. 1:21). '^'' "H-slsX built /' emphatic perfect. After an inter- val for a lesser thought, the claims of this honest husbandry are to be resumed (vs. 30-34), While we are not to defend God unfairly, we are not to assail men even fairly : — 28 Be not a witness to no purpose against thyj^g^J^f^^'Jfyt neighbour neighbor, Iwithout cause; and de- and, mayhap, deceive with thy lips. '"'^" .""' ^'"'^ '^^ ^'^" " To no purpose ;" " without cause " (E. V.). The same wrong 404 PROVERBS. [Chap. XXIV. translation is scattered about wearisomely (r : ii ; 3 : 30). In this verse it spoils all the sense. " Without cause " would imply that we may " witness " if there be a " cause. " Whereas the other rendering is not only good morals, but all that can be enacted in the case. No definition can replace it. Scandal is not lying, but use/ess defaming. We are not to tell the truth " against [our] neighbor, " except for good ; and so, plainly, we are to understand the Proverb, — " Be not witness to fio purpose." " Mayhap. " This is expressed by a little particle before the verb. It helps in the ancillary thought, that, not only is speaking evil wicked if it can do no good, but also it may prove actually unjust. All statement has a hazard of mistake. If it can do some good, we may risk something so as to " witness " in a case; but if there can be no good, we should risk nothing. If we speak evil without any good result, we not only harm our neighbor, but may wrong him by unintentional deceit. We are to be silent, therefore. And it is no reason to the contrary that he has borne witness against us : — 29 Say not, As he has done to me, so I will do to him ; I will render back to a man according to f„g tohiswoTk''""''^" his work. 29 Say not, I will do so to him as he hath done to me ; I will ren- The lex talionis, which in law, and also in social defence, necessarily exists, is rather defined than at all interfered with by the present passage. Q^n {without a purpose) regulates both sentences. We are never to retaliate, except as in witnessing in a court ; and then, not resentfully, but as for a useful aim. Clearing away this, however, Solomon resumes : — 30 I came upon the field of the slothful, L 3° i went by the " J -^ , . 1 /- , • tiela of the slothful, and upon the vineyard of the man wanting and by the vineyard of '"-'^"-» derstanding. 31 andlo! it was all grown up with nettles : 31 And, lo, it was all ■,■,-, y ■ r grown over With thorns, brambles covered its face ; «««- nettles had cover- and the wall, as to its stones, was pulled down, the' sLne-waii'theVeof 32 And I looked for my own sake ; I applied '^''j'.Vh'e^n" f"^^^ ^„j my heart ; considered /■/ we'll ; I I saw ; I received correction. iecdvld mst" uction."'' Chap. XXIV.] COMMENTARY. 405 Z^ A little sleep ! A little drowsing ! a i^?tirim^SViit^ti^ A little folding of the hands for rest ! folding of the hands to 34 and thy poverty, sauntering along, has en- ^ ^j^^^so shall thy pov- f prpri • *'^'y come as one that lt;rcu , 1 1 1 J travelleth ; and t h y and'thy want, as a bucklerea man. want as an armed man. Of course, these are Proverbs ; and good for anything for which they can afford a lesson. They are like the " bala7ice " sentences (11 : i ; 16 : ii), or the ''surety" sentences (6:1; 11 : 15), or the " abo7mnation " sentences (3:32; 11: 20), good wher- ever they can be applied. This is a picture of sloth. At the same time, in its connection, it is a picture of sloth under attacks upon our faith. The world moves on ; and, in our laziness, our garden gets all choked with new dogmas against the gospel. The writer has already said that we are not to bear with them ; we are not to yield to " them that are given to change " (v. 21). He has also said, we are not to answer them with deceit (v. 23) : and, now, what remains ? Why, that we baffle them ; that we work as hard as they do. I know no Proverb more useful for the men of our times. We lie upon our lees, till we think phi- losophy a sort of wickedness; till we think quiet under its advances a sort of Christian faith. We let science work on till, by sap and mine, it is near our citadel. Great bodies of learned work are built up, while the church sleeps. If she fights, it is with a sort of chicane (vs. 23, 24) ; with the gongs and bright paper, like a Chinese troop ; when duty plainly is, to work up abreast of science. If the church has more light, she must expect more contest. If she has better arms, she must expect more battles; with more mind — of course, more to oppose; otherwise, she has less to do than less capable believers. The world's science must be met by the church's science; and new sturdy brambles in her prolific fields must be plowed under by improved implements. Otherwise, old-time arguments, and a sort of a chicane of a retort ; responses like those of women, rather intended to say, — * No,' than to be an actual reply, become indicative of a sluggard-church, and of a garden cumbered like that before us. V. 30. " Slothful ; " literally, sluggard man. " Man' here is m'lj^ ; in the last clause, Cli^- The better off T T man has a "field," the commoner one, a " vineyard." All classes 4o6 PROVERBS. [Chap. XXIV. of men are bound to read up", and get rid of occasions of cavil. "Wanting heart." So, "weighing out hearts" (21:2), and increasing heart (15:32); ^^ heart" in many of these texts meaning sanctified mind, ox piety. V. 31. "The wall;" neces- sary to keep a church at all. Let scientists trample in upon the vineyard with nothing but a few old clothes to scare them, and presently we will have no church whatever. The church must work with the best. Not " stone wall " (E. V.), but " the wall, as to its stones." "Pulled down." It will not slowly crumble; but interested parties will help it, when it begins to totter. In fact, the world pulls off stones from the very first. V. 32. " Looked." Seeing such things requires an effort. " For my own sake ; " literally, " I," expressed, and, therefore, emphatic. Not the slothful man's business alone ! but mine ! I am sufficiently like him. A vineyard with brambles like that of Geneva, or like that of England, or of cis-Atlantic Socinian States, is a picture for all mankind. Sturdy brambles, dug at chiefly with chicane, adorn the gardens of almost every one of us. V. ^^. " Drowsing ;" literally, nodding ; from t]^5> to shake. The church cannot afford even to nap an instant. V. 34. "Sauntering along;" Hithpahel of walk: spazieren (20:7); ^^-y'* pleasure gait. "Bucklered man." Both these descriptions mean (t) slowness and (2) certainty ; (i) unobserved ease of gait; but (2) doom- like certainty in coming. A church that enjoys her ease may supereminently prosper. Her foe may be behind the hill, and her doom may be " sauntering" noiselessly up ; but their coming is as certain as the dawn. If any church becomes bloated, and fights with empty cartridges ; if her piety gets retired into scoff, and into mere virtuous indignation ; if she thinks less than the world, and writes with less purity and truth than her arch assailants; then we have the beginning of the end. The " woman " (see Class L) has hid her leaven so effectually that " the whole " is beginning to be leavened (Matt. 13 : t,2»)- " -^ little sleep ! A little nodding ! A little folding of the hands for rest ! And [//tv] poverty, sauntering along, has entered, and [kerl want as a bucklered man.i' " Ifas entered; " emphatic perfect. ^^ A little sleep" more ! and the thing has actually been achieved. Chap. XXV.] COMMENTARY. 407 CHAPTER XXV. We are half tempted to translate again, " Also as to these" viz., ^'"Jehovah" and ''''the King" (24:21), "are Proverbs of Solomon which the men of Hezekiah, King of Judah, preserved." We are tempted, because the same subject goes right forward in the chapter. On the whole, however, " these " Proverbs seem the thing intended : — I Also these are Proverbs of Solomon I "^"^^^^ "!:^ §'^° p""**- ., . verbsof Solomon, which the men of Hezekiah, Ivmg of Ju- which the men of Heze- dah, preserved. | ^i;^^ 't:^_ "^ ^^^^"^ ^^ Preserved; " Hiphil ; the Kal meaning to gro-Ji; old. If a man takes a Proverb, and records it, he gives it age, or causes it to grow old. The word has various meanings. Making an encampment old (Gen. 12:8) means changing it, taking it to a new place. Hence the idea of transferring, which men have attached to this very passage ; — which Hezekiah's men " copied " (E. v.), or transferred. It makes little difference how the idiom travelled round. 2 It is the glory of Gods to cover over a thing, but the glory of Kings to search a thing out. 2 It is the glory of God to conceal a thing : but the honour of kings is to search out a mat- ter. " Gods ;" a word in the Hebrew rarely singular. We doubted whether not to translate, " God" as usual, but chose the plural, to balance " Kings " (2d clause), and to indicate the meaning. We hesitated whether not to write, "a: God." ^^ It is the glory of a God to cover over a thing, and the glory of Kings to ferret out a matter." It makes little difference. To a Hebrew eye it was always plural. Some make it i\\Q. pluralis excellentice j some think it indicates the Trinity. Here, there is intended the same distinction as in verse twenty-first of the last chapter. "The glory of Gods" is to pardon. "The gloiy of Kings" is inquisitorially to punish. The meaning is strangely beautiful. " The glory of God" is that He is a God of love. Fury is His 4o8 PROVERBS. [Chap. XXV. strange act (Is. 27:4). His highest perfections ''''glory" in redemption. But He is also King. He has not only the shorter track of immediate compassion, but the eternal road of the welfare of the universe. This last makes His counsels deep (see V. 3). The meaning of the passage is, that it is the glory of God to forgive ; "iSTiOn, that is, to hide or cover tip. This is His grand attribute. He does not desire to damn us. " He willeth not the death of the sinner, but that all should turn and live" (see i Tim. 2 : 4). Preeminently, then, it is God's to pardon. But He is also a King. The necessities of an old universe lead Him ; we know not whither. Hence the second clause. " To search, out;" literally, to bore. Were He simply God, i. e., God without the necessities of control, He would pardon everybody ; but He is also King; and His desires for holiness go into the utmost scrutinies of strict administration. Where that must lead no mortal dreams : — 3 The heavens, as to height, and the earth, as to depth, and the heart of Kings there is no search- ing. 3 The heaven fo r height, and the earth for depth, and the heart of kings is unsearch- able. Thrown into an easy involution, the grammar would be thus ; — There is no search as to the heave?is in respect to height, and as to the earth in respect to depth, and as to the heart of Kings. And the meaning is this, — There is no searching the height or the depth of the King's heart, any more than the height of heaven or the depth of the earth (which in those unastronomic days meant blankly not at all). Give God a universe to rule; and what He must do, in that great compass, as a King, is quite unsearchable. This is a splendid subsoiling of at least one of the nettle banks (24 : 31) in the believer's vineyard. " Search- ing ;" the same word as in the verse before it; intentionally, we have no doubt. If the King searches into an offender, it is idle for us to have any cavil, unless we, on our part, zdxv search ; and that, into His eternal Kingship. The Wise Man does this, but in a gleam at best, and at most in but one particular : — Chap. XXV.] COMMENTARY. 409 4 Try dross from silver, and there comes forth a vessel for the finer. 5 Try the wicked before the King, and His throne is set firm in righteousness. 4 Take away the dross from the silver, and there shall come forth a vessel for the finer. 5 Take away the wicked yVo;« before the king, and his throne shall be established in righteousness. This is a key to Providence. It is worthy of the fame of Solomon. The mystery of mysteries is evil. The sum of all puzzles is, how it won foothold under Jehovah. Men are press- ing science most, just in our day ; but the fiercest gales that rack the timbers of the truth have blown from that course, viz., the ^'^ Origin of evil." "Try." This is a difficult word. In the first place, (lexically) it may be either of two. One means to drive. The other means to mutter. From this, passing into other shades, one means to separate j the other means to think. We are divided between the two. We are inclined to the latter word ; and half induced to suppose (Job 37 : 2), that it refers to the rumble of a furnace. We might say, " Digest aivay" or " Sinelt away" or " Try away j" but notice one fact. — It does not say (v. 5), — " Take away the wicked from before the King " (E. V.) ; but most pointedly something different. Digest the dross " from " the silver (v. 4) ; and then, varying it, — Digest the wicked " before " the King (v. 5). If it were, " Take away the wicked," the question would remain, — Why ever create him ? but if it be, — " Try the wicked," it accords with other passages (14 : 7 ; Rom. 9 : 22). There is something in the existence of *^ the wicked j" in their being tried; in their being tolerated before the "throne;" in their being discovered to themselves; in their being laid bare to the universe ; in their being searched into, and their crimes punished; that seems to be necessary to the kingcraft of " the King." It is a clinic in a school of medi- cine. " God acts that beings may fear before Him " (Ecc. 3 : 14) : so said Solomon on another occasion. And if He does this in all His wider Providences, why should He shrink from it in the picture of our text .'' " Try dross from silver, and there comes forth a vessel for the finer. Try the wicked before the King;" for what? Why, for just what Solomon declared: — " that beings may fear before Him ;" or, in more figurative 18 410 PROVERBS. [Chap. XXV. dress, — that '''' His throne" (i. e., His influence as a King) may be " set firm in rigMeousness. " As this is the very object of the King; viz., to ''''try" or thoroughly to digest, the creature ; then, though as God happy to forgive, yet, if as King (v. 2) certain to search out, how idle for a sinner to push himself before His throne, or to cheat Him with a show of ornament. This sham piety naturally is the subject next : — 6 Trick not thyself out before the King; f f Put not forth thy- . -' c ^ 1 |self in the presence of and m the place of the great stand not the king, and stand not .v^ iin the place of great thou up. \,„,„, 7 For it is better to say to thee, — Come up '.^ 7^ Fo"- better fV/V that hither; than to put thee down before the Prince be said unto thee, Come up hither, than that thou shouldest be put lower in the pres- whom thine eyes have seen. 'ence of the prince whom thine eyes have I seen. "Trick not thyself out;" literally, Adorn fwt thyself; pri- marily, Swell not thyself out ; or, as moderns are beginning to say, Spread f lot thyself . "Before the King." That is the exact spot (v. 5) where the wicked are digested, and that as a lesson to the universe. How mad that bright spot as a place for spreadifig oneself, when the digestion of such states in that spot is its very object. The mazes of all conceit in the hypocrite are mainly the things creation makes by in this clinic before the Most High. V, 7. "Better to say;" i. e., better that it should be said. "Thine eyes have seen." This seems in allu- sion to a former text (23 : 5), — ''''Dost thou fly after Him as to thine eyes .?" The sinner roves with his " eyes" after Christ, and learns to count that sufficient, though it be mere selfish desire (21 : 26). How sad the astonishment in the end ! A soul has tricked itself out through a life-time, and stood in the places of the great. It has ^^ seen the Generous One" (literally), and looked pityingly at other men. It never knew the call, " Come up hither;" and hence never obeyed it. And, serving but as another spectacle before the throne (v. 4), it shall doff its brav- ery at the last, and be " put down before the Prince whom [//j] eyes have seen." Tricking oneself out to deceive the King (v. 6) is not so in- Chap. XXV.] COMMENTARY. 411 sane, however, as boldly to doubt Him. It is amazing how men build skepticism ; when, of course, the trust to it must be for a dread eternity. What if it should all be false .? Suppose the King, in planning for a universe, be for that cause un- searchable, how desperate the mistake of pluming our thought against His, and braving Him in a cool impenitency ! — Go not forth hastily to strive ; lest what thou doest, in its after conse- quence, be thy neighbor putting thee to shame. 8 Go not forth hasti- ly to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. It is this quarrel, not his weakness or his shame, that makes the reprobate. Sin can be forgiven. It is going " forth hastily (i. e., crudely, as the sinner does) to strive" Avith God that is to emerge in ^le "after consequence." Corruption ruins, no doubt ; but it must bud now in the form of unbelief. Hence many of these gospel passages. " Cast out the scorner, and the cause of quarrel passes away " (22 : 10). " Only rebellion goes in search of evil" (17:10). And a like lesson in the Psalms (68 : 6), " Only the rebellious shall dwell in a dry place." False piety is death (v. 7) ; but open enmity and cavil is the insaner issue. "Lest what thou doest, etc." Here there has been always a difficulty. King James' men settled it by help of Italics, and derived from it a striking version. But such bold resort is too much in the manner of Hitzig. The mean- ing would answer perfectly. * Hast thou thought,' it would virtually ask, ' as would be Avell certainly before an earthly fight, what thou wouldst do if overmatched and beaten V We have tried to avoid the Italics by imagining the word " lest " to have the sense of ' else.' " Go not forth hastily to strive ; else, what wilt thou do in the end thereof, when thy neighbor has put thee to shame .?" We find no precedent. We must give up the old version. We are driven to a sense which has not the ease of King James', but has a profounder lesson. It preserves the significance of ^^ lest," because, really, above all one-syllabled particles, "ig seems incapable of change. More than that, it adds a thought. — The hostile caviller not only may come to grief, but h\s going forth hastily to strive may be the very thing 412 PROVERBS. [Chap. XXV. most grave in the sequel, when his neighbor shall be " putting [him] to shame." " Neighbor ;" the word that preserves the secu- lar dress of the Proverb ; but really, as perforce of the context (vs. 9, 17), it is our Great " Neighbor " I mean God Almighty. " Be ;" literally " <^^ /Vz y" a new case of "^ essetiticE. "Its;" a suffix feminine; either to be understood as neuter, or as agree- ing with ^^ strife /' for ^^ strife,'' let it be observed, is the He- brew in the first clause ; not, " to strive" as it is more euphuisti- cally translated. This Hebrew is usually masculine. It is sometimes feminine, however, in its plural ending; and may, therefore, be a feminine here, from that ambiguity of gender which may inhere in it even as a singular. But, " strife " or no " strife, " says Solomon, it is better to settle our disputes with first parties : — Debate thy cause with thy neighbor; and have not the exposure of another tri- bunal ; lest whosoever hear, pity thee ; and thine infamy turn not away. I 9 'Debate thy cause with thy neighbour himself^ and discover not a secret to another ; 10 Lest he that hear- eth it put thee to shame, and thine in- famy turn not away. Sad as it is to " debate " with God, yet, reverently, if we have a difference with Him, it is the very way. The civilities among " neighbor " men would lead them to talk mildly, if they Vere desiring to adjust a quarrel ; and modesty of the feeblest kind would lead us to talk gently, if we are approaching our Maker. ^'' By slowness of anger," says the fifteenth verse, ''''is a prince persuaded ; and a soft tongue breaks the bone." Our cavil, if it have the small st honesty, we can afford to tell reverently to God; and what possible can be a more promising way.? "Have not the exposure of;" literally, '''' lay not bare." Our choice is between now and at the last, between the mercy-seat and the judgment-seat. Tell God all you think ; state to Him your utmost cavil; press down upon Him with all your difficul- ties ; make Him feel, in eloquent " debate^" all that your mind has to baffie it ; complain as deeply as you suffer : there can hardly be a more hopeful interview. Do any thing with God that is manly and sincere in earthly earnestness of desire to know the truth ; but, oh, as the most homely shrewdness, " have not the exposure of Another Tribunal. " V. 10. " Lest whosoever Chap. XXV.] COMMENTARY. 413 hear, pity tiiee." This is a strong expression ; and yet people seem to have been dissatisfied with it, and to have sought an uncommon meaning for the verb, which is the usual one mean- ing to "///y, " or show mercy. We doubt whether it ever means to reproach (14 : 34). We have examined all the passages (Lev. 20 : 17 ; Job 6 : 14), and we doubt whether verb or noun ever mean anything distinct from "///y. " If they do in other cases, they need not do so here. A common rendering of this verse is, that when we have a quarrel with a man, we had better debate the difficulty with himself in person, " and not discover the secret to another' (E. V.), lest he^ hearing of it, feel that his secret is out ; suspect that we have laid charges more than we really have ; and, in this way, like a blind man striking in the dark, begin to lay about him, and utter reproaches which time eveii may not wipe away. This would do very well as a maxim. But the word ''''pity " does not, in the Hebrew, ever mean reproach. If it did, it would be so strangely seldom, that the chance would be always adverse. If it does not, the above meaning is impossible. The word " secret " (E. V.) is primarily a council or divan. " Another'" is an adjective. The word " to " (E. V.) is not before it. It is masculine and singular, and agrees with council. The meaning, thus evolved, is good secularly. Go settle your quarrel with your foe, and don't let it go to court. But it is good eminently with the Almighty. Debate your cause, and bring out as eloquently as you are able all your injuries. Ask boldly what this means, and what that means, in God's administration. You know that He is a " King. " He admits that as a " King" He is strangely unsearchable (v, 3), and that tough obstacles to faith, like brambles, infest His king- dom (24 : 31). He does not wish you to " respect His person " (24 : 23), or to be partial to Him in the working of your thought. He only asks you to be forbearing (25:8); to be patient (v. 15) ; to be diligent (24 : 27) ; to be fair towards Him in the management of your case (v. 6) ; and, by all means, to come to Him personally (v. 9) ; and not stay off in an indolent unbelief; or abide " the exposure of Another Tribu7ial. " The Wise Man has already said that " Death and life are in the hand of the tongue" (18; 21). This means that we may be 414 PROVERBS. [Chap. XXV. lost or saved by a single utterance. In Eastern speech (i6 : i ; i8 : 2 1) the tongue is the universal agent. It means all conduct. This we have seen repeatedly. Paul was familiar with the idiom. " If thou wilt confess with thy lips the Lord Jesus " (Rom. lo : 9) is tantamount in the East to speaking of all heartfelt submis- sions. What is wanting, therefore, in the sinner is *' a word uttered upon its time;" like a rail-car appearing upon its ap- pointed hour. " How grand for a man," so speaks the Proverb, " to confess Christ so as to be in time for the final judgment." There is danger of hollow words, of course ; but so, of hollow faith, or hollow everything. It was the form of language of the Old Testament age. Solomon has been warning the sinner about the " presence of the King " (v. 6) ; and, after telling him that men like him are to be digested^ and for the eye of the universe ; and, after appealing to him, — How foolish to trick him- self out (v. 6), when the clinic may need just such a case of intricate deception ; he turns now to the other conduct, and, in use of the popular speech, warns his hearer to prepare for that " time " by " a word " of piety : — n Apples of gold on a back ground of silver is a word uttered upon its time. II A word fitly spoken zV /lie apples of gold in pictures of silver. That is, I being unlikely to repent ; intending it always (Acts 24 : 25) ; pretending it often (Matt. 7:14); but attending to it rarely : never hitting the mark of an humble and docile faith : how grand that ^^ii'ord" for me which (in Eastern thought) owns my sinfulness, and summons the advent of my Great Redeemer. "Apples of gold;" some bright decorating relief (like Sorek, Is. 5 : 2, the fashionable vine) high in fashion in the days of this King. "On aback g^roimd. " We have ho idea that we make this literal. The words mean, '''' in figures; " so, strictly, — ^''apples of gold in figures ofi silver." Hence, let us translate at this distant period, — " back-ground" as all that is important. It was some costly elegance that hit the reigning taste. Now, says Solomon, like that is the ^^icord" that the sinner utters. Like that the act, we would say, or like that the exercise ; but it is because the fashion has changed. That day Chap. XXV.] COMMENTARY. 415 referred everything to speech (21 : 6). Man's business was his speech (12 : 14). His ruling decision was his " word" (15 : 23). " A man shall eat good by the fruit of his mouth " (13 : 2). He was doomed by his " decree " (16 : i) ; and therefore his most extraordinary changes would be marked by the nature of his confessions (Ps. 37:30). The tongue is just as great in our day (Jas. 3:5, 6) ; but we say act^ or feeling. " Upon its time. " Some prefer, " On its wheels " (Bottcher) ; i. e. deftly, with skill. The Hebrew does give such a word ; but it is rude. It means threshing-wheels (20 : 26), and probably of a heavy character. Why-, therefore, any such resort 1 A noun, com- moner by far, comfortably in accord with the rest of the passage, etymologically all in place, should hardly be put aside for one less well in every philological particular. This ''''word'' that saves a man, prayerfully uttered forth, will save his neighbors. Solomon often couples our own escape with our agency for others. If a " word " for one's self is like " apples of gold, " a " word " to others, if under a corresponding figure, must be equally gay and beautiful : — • 12 A ring of gold and trinket of fine gold is a wise reprover upon a listening ear. 12 As an ear-ring ©I gold, and an ornament of fine gold, so is a wise reprover upon an obe- dient ear. We may take the whole literally. We are to live for ever. Eternally the friendship that saved us will be in the casket of our gems. On the " ear " that listened shall hang the word that taught it ; and it shall be bright with blessed remembrances ; yea, kept and gazed at through unnumbered ages. For really, for such acts of mutual service must it be in the main that we are brought into the church of the elect. The word mean'mg worh in Hebrew (24 : 27, HDJ^b^s) means, first of all, an errand. The service of " a messenger" in a pedestrian age gave color to mere abstract speech. The Christian is " a messenger." In the great realm where Jehovah 'is the King (22 : 29 ; 25 : 6), acting, as, of course. He must, in large respects, through others, how it revives desperate forlornnesses in our experience to have a true " messenger " in God's great adminis- trations. Paul and Peter ! What did they not do for us ! In 4i6 PROVERBS. [Chap. XXY. the period of great account, how beautiful the acts of men, who, though poor sinners, turned many to salvation (Rom. 10:15) : — 13 Like the sharp tingling of snow on a har- vest day is a trusty messenger to them that send him; yea, the soul of his master he revives. 13 As the cold of snow in the time of harvest, so is a faithful messenger to them that send him ; for he re- fresheth the soul of his masters. " Tingling ;" literally sharpness j the " sharp" pleasant " iing- ling." "Snow," for its uses in the summer, can be gotten in those Eastern towns either from the mountains, or from some winter store-house. God will make everybody serve Him, the reprobate as well as the saint, or figuratively, the rich as well as the poor (22 : 2). But the aptly-fitted errand, that the man peacefully in league with Him achieves, is like " the tingling of snow " in the heat of " harvest," inconceivably refreshing. " A sweet savour," Paul calls it. " We are to God a sweet savour of Christ" (2 Cor. 2:15). God " smelled a sweet savo.ur " when Noah, in the dearth of our planet, looked out upon his famined'home, and sacrificed some of his few remain- ing " clean beasts." Every Christian is a *' messenger." Life is a rounded errand. It is set into the universe ; for " God has set the universe in [our] hearts " (Ec. 3:11). If we run well, it will be a perpetual delight. And " lihe snoio in harvest" it will be a dainty of the Feast, and tingle upon the palate both of our- selves and of our Emmanuel. How sad through life to be dreaming of this (Is. 59 : 5), and never realize it ! — 14 Clouds and wind and no rain is a man boasting himself of a false gift. 14 Whoso boasteth himself of a false gi.'t is like clouds and wind without rain. The frequency of such a character makes those sentences just passed more striking. The " apples of gold"*(v. 11) and the " trinket' of fine gold " (v, 12), and the " snow in the day of harvest," would be less a treasure, if there were not so many counterfeits. A late enquirer among the churches* believes, that a large majority of Protestant professors are " boasting * Rev. Dr. Fuller, of Baltimore. Chap. XXV.] COMMENTARY. 417 (themselves) in a false gift." How apt the simile ! " Clouds and wind, and no rain " ! Who can distinguish from these, ''''clouds and wind" and plenteous refreshings! How do they sail over the sky with the same pretentious looks, and even with more boding of a torrent ! " Boasting himself." This is literal. Mark how the Wise Man accentuates the evidences. Here is a cloud sailing over, that fairly exults in its freighted treasures. The word could not be better chosen. There are worshipers often more joyous under '''' a false gift" than poor starvelings dare to be under a genuine profession. It is one of the unsearchablenesses of the King (v, 3) that He tries the wicked (v. 5), and of course He shows them in all conceivable characters before the throne. The church has two uses, — to nourish saints, and to furnish curious hypocrites. The one or the other (which, God only knows) is the larger company. He only tells us, "apples of gold " (v. 11) is a genuine religious confession: "a trinket of fine gold" (v. 12) is a successful application of the gospel : " the cold of snow on a day of harvest " is a really faithful " messenger ; " but " clouds and wind, and no rain, is a man boasting hiffiself ift a false gift." " Boasting himself ; " this is to be read literally : thinking well of himself ; self-righteous. Cavilling and self-excuse are signs of ^^ a false gift ;" not modesty and slowness to criminate The King: — 15 By slowness of anger is a prince per- suaded ; and a soft tongue breaks the bone. 15 By long forbearing is a prince persuaded, and a soft tongue break- eth the bone. We have explained this before (see vs. 8, 9). That we are to be bold is a great counsel of this book ; not complaining (17 : 19, 22); not defending with deceit (24: 23) ; not settling down under the difficulties of the faith (24:31); but working (24: 27); rather, fighting (Is. i : 18); and carrying our debate into the very presence of the Most High (v. 9) ; tD"'^^"in ; i- e., quick-cut or prompt; not putting off matters to the final judg- ment (v. 9, second clause). This text assumes all this as consis- tent with the most perfect humility. " By slowness of anger is a prince persuaded." The humility is most politic. " Per- 18* 4i8 PROVERBS. [Chap. XXV. suadedj" literally, ^^ laid open." We shall certainly do well if we " debate " with God (v. 9) ; but we must do it modestly. It is the " soft tongue " that " breaks the bone." But, with strange insight, Solomon lays bare another principle ; a something patent in the modern church. We hope too greedily. I do not mean by that, that we trust too much ; but we go after hope too nakedly. We take the "honey" of the gospel too selfishly ; and feed on peace too indolently, and on its own account : — 16 Hast thou found honey, eat what is suf- ficient for thee ; lest thou be filled with it, and vomit it up. 16 Hast thou found honey ? eat so much as is sufficient for thee, lest thou be filled there- with, and vomit it. The figure varies. In a former sentence we are commanded to " eat honey because it is good " (24 : 13) ; and that was very carefully explained. It meant that piety was itself good, and that we were to " taste and see " (Ps. 34 : 8) that, before we could be Christians. But now the figure varies; — There is a sweetness of eternal hope, even when we have not got down to the sweetness of a saving piety. We are to put on the helmet of hope. So the Apostle tells us (i Thess. 5 : 8). But Solomon cautions us that we are to put no more on than is "suflBcient." We are eating more than enough " honey " when we have no right to eat any ; and so we may be eating too much when we ought to be getting more. There is such a thing as having mote hope than evidence. And if a man has too much confi- dent hope of heaven for the amount he has of piety, there certainly is a case of eating more ^^ honey" than is '"'' sufficient." Now, honey is useful ; or why say, " what is sufficient " .? It cheers and lifts and feasts us while we do the work. Paul calls it a " helmet," because it protects the head. We should be crazed, if we had no hope. But when hope becomes a mere honey to gorge ourselves with, while we stop altogether our onward march, it is a sign that we are boasting ourselves in a false gift (v. 14). Blessed be the man that has "found honey." Let him eat so much as is sufficient for him in this dismal pilgrimage. But, when he is once refreshed like Jonathan, let him sound for an advance. Let him strike for more confidence. Chap. XXV.] COMMENTARY. 419 Above all, let him search his own glory, as a text below has it (v. 27) ; making inquisition of all his trusts ; and so, avoiding the danger (23 : 8) that the morsel he has eaten he must *' vomit up," having only been cloyed with a sweet but deceitful dainty. Now, again, more strikingly : — 17 Make scarce thy foot from thy neighbor's house ; lest he be full of thee, and hate thee. 17 Withdraw thy foot from thy neighbour's house ; lest he be weary of thee, and so hate thee. No householder but must have other ends in view than mere host-craft. If we grow utterly uninteresting ; if the freshness even of a new face wears common, and we go to him for mere talk and shelter ; if we turn our feet over to our Master's, simply that we may be wined (21 : 17), and fattened in our hopes ; how long will even Christ keep open door for such a visitor .? With all hospitality there must be some answering back. We must be a credit to our host ; or, at least, some sort of object of respect ; or, at the very smallest, some sort of a subject of compassion : it must, at any rate, do us good to be a guest, or else what an insanity ever to admit or entertain us. So, therefore, with Christ. It is not even kind in Him to have us ever at His " house." That mode of using His mansion that we have now portrayed ; merely to eat honey in ; merely to feel sheltered by ; merely to waste our time at, when we ought to be busy at our duty ; is quite out of the question as any good to us from our Redeemer. We are to " make scarce [our] foot;" that is, to make it rare (literally). If we strike one blow of work, and then run in to rest and warm, it is a picture of self-pleasing ; and, alas for our hopes ! it must make Heaven "full of [us], and [so] hate [us]." And this is not only bad on our own account, but bad on the account of them who " witness " it : — 18 A club and a sword and a sharp arrow ethfeheTitness'^igainn his neighbour is a mau], and a sword, and a sharp arrow. is a man Ynaking answer for his neighbor as a deceived witness. Witness-bearing influences seem to be endlessly in the eye of Solomon. God is known by such things. He has no utterance 420 PRO VERBS. [Chap. XXV. for Himself except through the mouths of His creation. All men speak for Him. He that feeds on the honey of the gospel without its rights is a most insidious deceiver ; and, considering the mischief of deceit, violent figures are not too bitter. "A club ;" i. e., a war club. " A sword and a sharp arrow." Even some amiable woman, full of affectionate courtesies, is these deadly things ; and her ^^ witness " is more deadly on this very account of her grace and excellence. " A man making answer for his neighbor as a deceived witness." This in our Old Ver- sion reads, " A ma?i that beareth false witness against his neigh- bor." So is the language of the Decalogue. The Hebrew is the same. " Thou shalt not bear false witness against thy neighbor" (Ex. 20 : 16). As a statute among the all-compre- hensive Ten, there seems a falling off about this even before we inspect the original. "Thou shalt not kill;" "Thou shalt not steal ;" " Thou shalt not commit adultery," are sample or- ders, which would lead us to expect, as their companion, this : — " Thou shalt not deceive." Instead of that, we have something narrower, as to courts of justice. The Hebrew at once en- larges it, however. The word " bear " (E. V.) is, literally " answer" or, in strictness, strike up., or begin to speak. The word '"''against" (E. V.), on the other hand, is the preposition *' /;/." Let us stickle for each distinctive meaning. God wrote i) i^ot ^2?. He meant, therefore, ///, or in the interest of ; con- cerningy or '''' for " that is, we are to understand an involvement^ or concern?nent, on our neighbor's part. The idea is, that we are not to utter untrue testimony where our neighbor will be concerned. And, therefore, all falsehood ; all sad example ; all counterfeit hope ; everything whereby my neighbor may be stumbled, or made weak ; every instance where I deceive him when he has a right to know, or bewilder him where he has a claim to guidance (of course much wider injuries than bearing false witness in a court) are every one of them covered by our text, and every one intended by the ninth commandment. It ought to be read that way, therefore : — " Thou shalt not kill." " Thou shalt not commit adultery." " Thou shalt not steal." " Thou shalt not make answer for thy neighbor as a witness of falsehood." Chap. XXV.] COMMENTARY. 421 We must remember, next, that " a decdved witness " cannot make good his error in the day of. trouble. The child warmly- nestled at home — if his minister lead him astray ; if his parents feed him on honey, and inspire his hopes; if, having been plunged into distress, people hail it as faith, and lift him imme- diately back, and pronounce it conversion — may think it cruel to be ruined by the good ; and so this Proverb thinks it. That is its special meaning. They are " a club and a sword and a sharp arrotu' (v. 18). Even God's minister, if he make answer for his neighbor as a deceived witness, is a painted Indian. But does that help the matter 1 The child cannot come back upon the church, and plead his having been deceived, as a bar to the final judgment : — 19 A broken tooth and a stiffened foot is the trustiness of the faithless in the day of trouble. 19 Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint. • " Stiffened;" supposed by others to be from a different verb.* The lexicographer, however, must fix it so, as an exception and by a change. It comes naturally from the verb *y$\ the Ho- TDhal of which means, to be fixed, or set. The text implies not only worthlessness, but disappointment. If " a tooth " were not a tooth, nor "a foot" a foot, it would make less difference. It is as teeth and feet that they curse so, if " broke " or " stiffen- ed." If a hope were not a hope; yea, all a man has to stand on, it would make less difference though it failed in "the Day of Trouble." Confidence, therefore, particularly in its more exalting moods (Luke 18 : 11), — how sad it seems when it has no possible foun- dation ! — 20 One tricking: out a garment on a cold day; I '° "^^^^ thnttaketh ^w ^^li^ i.xi^ a 0 J ^ away a garment in cold weather, and as vine- gar upon nitre, so is he that singeth songs to an heavy heart. vmegar upon natron ; and a singer of songs upon an evil heart. This is in the purer proverbial form. These three are sorted in a class. There are other similar instances (11 : 22). It is * Meaning to waver, to (otter. 422 PROVERBS. [Chap. XXV. hot well to destroy this antique look. The meaning is, that there are three things that are ajar, all of them ; first, a gay trimmer of his robes, when he should have them on to cover him from "cold;" second, "vinegar upon natron," when all the value of the alkali is that it should be kept from acid ; and third, "a singer of songs;" the Bible language for high de- light, "upon an evil heart;" i. e., upon a condition of spirit that justifies no rejoicing. " Tricking out." Some say, — ^'' putting- off." Our Bible has it, '''' taketh away.'' All help us to the sense. But the idea of " tricking out " has usage in its defence (Job 40 : lo ; Ezi 23 : 40) ; whereas both the others are accom- modated for this single text. " Natron ;" not potas/i, or common nitre. "Upon;" more usually interpreted "/^." The '^ em'/ heart" has been imagined " an heavy heart " (E. V.) ; and the unfitness conceived has been that of " singing to" others when their hearts were troubled. On the contrary, it is just the op- posite ; the evil of being not troubled ; the evil of a shout of ecstacy when we are quite deceived. The " tricking out" when we are in the " cold" and the blunting of what is caustic, only to render it naught, is the symbol in the Proverb for a man's glad- ness, when his soul is lost. Forbearing self-flattery, however, is not so good as justifying it, or realizing the hopes we have prematurely imagined. Cer- tain rugged evidences will assure of this, which Paul repeats in a chapter to the Corinthians (i Cor. 13). Do not abandon hope ; but be what you think you be. So that, instead of gorg- ing honey (v. 27), you should be collecting it ; and while mak- ing scarce your foot from your Neighbor's house (v. 17), you should be out in the field, cultivating mild tastes and forbear- ing tempers ; preparing to be honored guests, and not fre- quenters of an imagined refuge : — 21 If he who hates thee hunger, give him food to eat ; if he thirst, give him water to drink ; 22 for, shovelling live coals thyself upon his head, Jehovah shall punish thee also. Solomon and the Apostle Paul wonderfully agree. Paul has I If thine enemy be hungry, give him bread to c.Tt ; and if he be thirsty, give him water to drink : 22 For thou shall heap coals of hre upon his head, and the Lord shall reward thee. Chap. XXV.] COMMENTARY. 423 carried mistake to its very utmost margin. " Though I speak with the tongues of men and of angels; though I bestow all my goods to feed the poor; though I give my body to be burned!" (i Cor. 13: 3)- The poor postulant who had been inspired with every miracle; who had preached as with the breath of angels ; who had sold all he was worth, and brought it to this very Paul; who had stood out grand martyr for the faith, till it had blown upon him, and haled him to the stake, the Apostle conceives 0/ as never having been religious. No- tice his immediate instinct. In going for the finest evidences we find him per saltum just with Solomon. " Chanty suffereth long and is kind. Charity beareth all things." There is scarce a feature that is not painted with a kindred brush. The Apostle resorts to this very Proverb (Rom. 12 : 20). He takes the Septuagint translation. Here let me pause a moment. This Septuagint translation; what was it.? It was made Be- fore Christ.' It was not inspired. It had not even all advan- tages for being correct. It was the opinion of a mass of com- mentators (not all learned, at a time long after Solomon wrote, and in a region and of a language quite well removed) m res- pect to the perfect meaning of all the Scriptures. Of course it had great mistakes. When those mistakes were known to Paul, he sometimes corrected them (Rom. 9 : zz ; so i Pet. 4 : 8). When they were not important ; when they had grown fast to Jewish speech; when they expressed the truth, and merely varied it from the old idea; the Holy Ghost embraced them, and ratified the change. This Proverb is a noble in- stance. It had evidently become idiomatic among the Jews; and heaping coals of fire meant surpassing placablencss. Paul found it just in this shape ; and, whether he knew or not, the Holy Ghost knew, all His own first intention and all His now present use of what the Seventy had been makmg of the text. He takes it as it is. He gives it a new heavenly warrant. He adopts the adopted emblem; and it comes down m the New Testament shape as really a fresh inspiration. There are many such cases (Rom. 11:26, 27; Heb. 13:15; ^ P^^. 4:1^)- Indeed all renderings are a departure somewhere. So we, go- ing back to the Hebrew, have a right to the original; and may 424 PROVERBS. [Chap. XXV. seek the mind of the Spirit as the Proverb gave it. If so ; ^'' heaping coals" \'=> not a good emblem. Some commentators say that it means really vengeance ; that is, that our kindness to an enemy will bring him vengeance: we shall be revenged for our very tenderness (Estius, Grotius, Whitby). But what an inconsistent interpretation ! Solomon is teaching charity. Charity lies not in acts, but in feelings. Solomon would bribe charity by the fire it will bring upon its enemies. How utterly impossible. The usual thought is, that ^^ coals" express the utter melting of the adversary ; that being kind to him after his acts will perfectly soften him ; and this might be a very good meaning if the figure were not so utterly inapt. " Coals " are a favorite emblem in the Bible for overwhelming wrath (Ps. 120:4; 140:10). There is great unity in all types. In that hieroglyphic age, emblems remained fixed in practice. Pouring out coals was, withering blast and vengeance. But when we come to examine the grammar, everything is against the Septuagint. The emphatic pronoun Hvli^ (i- e., Hiou "thy- T — self shoveling coals," instead of leaving it for God) ; the par- ticiple with its contingent sense ; the "i, to express the conse- quence ; and the repayfiicnt, which, in this Hebrew verb, means either good (Ruth 2:12), or evil (Gen. 44 : 4) ; all carve nicely one sense : — " If {thine enemy, or, literally,) he who hates thee hunger, give him food to eat ; if he he thirsty, give him water to drink ; for (not " in so doing" LXX., but) shovelling live coals thyself upon his head (instead of leaving it to God), Jehovah shaU also (i. e., in addition to the wrong doer, whom He would have punished at any rate, if thou hadst stood off; in addition to him who hates thee. He will also) pumish thee." Paul takes up the spirit of the passage by prefixing the expressions, " Dearly beloved brethren, avenge not yourselves, but rather give place unto wrath ; for it is written. Vengeance is mine ; I will repay, saith the Lord. Therefore, if thine enemy, etc." " Live coals " from a verb to burn ; distinct from black coals, which occur in an after-Proverb (26 : 21). It is used by David (Ps. 40 : 10), — " Let burning coals fall upon them." " Shovel- ling ;" literally, taking up as from a hearth. For this parti- cipial contingency see Class II. " Punish j" literally, make Chap. XXV.] COMMENTAR Y. 425 whole ; finally, requite, either with good or evil. This difficult benevolence, so much like the " charity" of the Apostle (i Cor. 13 : 3), Solomon imposes as an evidence of piety. An opposite conduct plays havoc among the ungodly : — , . i i_ J • I 2-? The north wind 23 A north wmd breeds ram, driveth away rain ; so and angry countenances a secret tongue, r"^'' l''^^^'%l°^^^^^,' 1 tongue. The recoil from a bad church is almost always "secret" among the impenitent, especially at the beginning. A bad tempered believer revolts the world's people about him, even when they confess it hardly to themselves. The vast majority of infidelity has been " secret " infidelity. The vast majority of cavilling has been by " a secret tongue. " " A north wind breeds rain;" so said the weather-wise in Palestine; " and angry coun- tenances" (that is, such as would heap coals themselves, v. 22 ; rnen without charity, i Cor. 13), secret talk, and secret doubt, and secret hate, as against the system of the gospel. Because, though those strange forgivenesses (v. 21) may seem miraculous, yet any thing short is cousin-german to bare maliciousness. To avenge, is to be a judge ; to be a judge, is to have a leash to let loose passion whenever we please. To let loose passion, is to be a devil. And to be a devil, is to be an utter abomination, and that to both God and man. Solomon, therefore, points the whole with the Mad-Woman-Proverb (v. 24) ; and then goes back again in verse 25 to the considera- tions of hypocrisy : — 24 Better is dwelling upon a pinnacle of the dJe'i/i'n 'a Sr of. __ -f the house-top, than ' . J I, ;», with a brawling woman, than a contentious woman and a nouse m and in a wide louse. common. We will not pause upon this (see 21:9, 19). ^ ,, r • ..• 1 25 .^f cold waters to 25 Cold water upon a famtmg soul, ^ thirsty soul, so is and good news from a Far-Off Land. f°°nf^!''' ^"'°"' ^ ^^ Religion has amazing difficulties; and we have been wading 426 PROVERBS. [Chap. XXV. through them, text after text ; but oh, glorious ! the genuine assurance ! " Far-OflF Land." " A far-off land " sends specially " good news," because we faint the more, and long the harder, for the very reason that it is so distant. They come more seldom. And our relations with far-off lands are weightier and more critical than with those beside us. So much for the secu- lar significance, But oh ! the spiritual ! The righteous scarcely are saved (i Pet. 4 : 18). We are in a wilderness (Rev. 12:6, 14). Our enemies are Legion (Eph. 6:12). We run the gauntlet with daily foes (Eph. 5:16); and that with daily changes in their attempts to trip us (Prov. 5 : 6). The sinner, wherever he may be met, is faint with fatigue. Our Saviour knew this when He shaped His appeal, " Come unto me all ye that labor, &c." (Matt. 11:28). Now, high over all other modes of comfort is the '''' good news from a Far-Off Land." All right there, — come anything ! A man's life may be a perfect failure, quoad ih^ opinion of the world (v. 26) ; but, if he have Heaven, it has been the very best : there has not been an hour of it that has not been " marshalled by a divine tactic ; " the best for the man, and the best for his part in the war. This is the teaching of the next Proverb : — 26 A trampled fountain and ruined spring is a righteous man thought tottering by the wicked. 26 A righteous man falling down before the wicked is as a. troubled fountain and a corrupt spring. '' A trampled fountain." Consider that. Is it any less " a foun- tain}" Its lord has turned in cattle upon it. And why.? First, because he wanted it for that ; second, because the injury would be only on the top ; third, because a stroke at any 'time would repair it. Then where's the difference? You remember how it looked when you were a boy. It was clear and sparkling and perpetual under the oak. You come to it after a lapse of years, and you can scarcely find it. The cattle have " trampled" it out, and the mud qnd tussock have usurped its place ; and yet what matter .? deep under the hill it is rilling out as beautiful as of yore. This is the image of the Proverb. Literally, " a righteous man shaking before a wicked jnan " i e., in his presence. The old idiom makes this mean in his eyes Chap. XXV.] COMMENTARY. 427 (16 : 2), or in his opinion (Jas. i : 27). Zacharias and Elizabeth "were righteous before God ;" that is, " in His opinion" (Luke I : 6). " Thou shalt have no other Gods before Me " (Ex. 20 : 3) i. e., in My opinion; though thou mayest not think them other Gods at all. " A righteous man shaking before a wicked man •" i. e., thought to totter, or to be a failure ; one of those poor unfortunates, in a corner of a counting-house, when the world- ling, who has pitied him, stands up on 'Change as the envy even of believers ; though he may be faint (v. 25) and broken, has heard the "good news from [the] Far-Off Land" (v. 25), and has the " cold waters " yet for his thirsty appetite. " Troubled fountain " (E. V.) ; literally, '' trampled." " Corrupt" (E. V.) ; literally, des- troyed, disfigured. The emblem can have no mistake. The cdX\\t-trampled fountain, and the disfigured spring, is the world- battered believer ; a failure merely to the eye ; but springing, under the very hoof of earthliness, with a gracious stream of perennial refreshing. It is not necessary that the ''■fountain" even should know its clwn wealth. The righteous man is a failure often " before " himself. It is the habit of God to discipline men by the lack often of even spiritual delights. And it is better for a man to lack assurance, if it leads him deeply to probe his own state, and to sift sufficiently his real excellencies of living : — 27 To eat much honey is not good ; _ eat' much "horfeT'^ '° but close scrutiny of men's own glory is glory. ortnen to search their own glory is ?ioi glory. The earlier clause has been largely anticipated under another Proverb (v, 16); the second has been very differently translated (E. V.). It has been understood to mean, " // is not good to eat much honey, and to gloat over one's own glory is not glory." This, secularly, would have an excellent sense; and, spiritually, would confirm that lesson about hope (v. 16); that it is not well to gloat over it ; or to be lounging at the fireside of a mere assurance (v. 17) ; but Italics, it will be seen, have to be inserted for the word ''not" (E. V.); and the strain, to justify that, is not needed in the other rendering. The other rendering is an advance upon the sense, and shows us the 428 PROVERBS. [Chap. XXVI. great reason that eating honey (clause first) is not good. " Glory ;" literally weight. It means in the Old Testament both excellence and the honor that attends it. The great excellence of the saint, quoad an attention to himself, is to search into his own excellence, and see whether it be of a genuine kind. " Men's ; " literally, '"'' their." It might be translated '''"one's." We retained a plural as the original expression. There follow all sorts of statements, showing the advantage of the saint, if he is not a failure (v. 26), and how great, as the one good thing, is the good news from the Far-Off Land. First ; any other than a saint is really " broken down : " — 28 A broken down city without a wall | f "= 'h^' hath x^o -' II- [rule over his own spirit IS a man who has no enclosure around his is nke a city that is ••(. [broken down, and Spiru. Iwithout Willis. Of course, the right impulse is to search the emblem. What is " a wall ? " Not a restraint for a city (E. V.), but its defence. We have no cause to wander from the type. The first great want of the sinner is his own defence. The " Town of Man- Soul " has two enemies ; one, Omnipotent; the other most like Him (in that) of all creation. Both are victors. To dream of resisting either, while we are at war with both, is idiotic and forlorn. If there ever be a city so crushed as to be without a bar, that is the soul of the poor impenitent. " Enclosure ; " from a verb to shut up. It does not mean, " no rule over " (E. V.) : that has been already preached about (see 16 : 32) ; but it means an " enclosure " to shut it u/>. God, bearing down upon our guilt, and Satan, upon our helplessness, find us " a city without a wall; " and can enter and destroy us at their mutual pleasure. CHAPTER XXVI. Nor can we point out to God a way to spare us, except we repent :— I As snow in summer and rain in harvest ; ana^'rZ i" hanxsT- so honor does not suit a fool. so honour is not seem- ly for a fool. Chap. XXVI.] COMMENTARY. 429 *' It is the glory of Gods to cover over a thing ; but the glory of Kings to search a thing out " (see 25 : 2). God has a universe to govern. He looks (like these Proverbs) down to the very depths. Man may cavil at being allowed to sin : but let us forget all that. Suppose that he does sin. Certainly, if he does sin, and refuses to repent, why, then, to " honor " him would destroy creation. It is put more plainly in the verse that follows : — 2 Like a bird, as to roaming, like a swallow, as to flight, so a curse to no purpose does not come. I 2 As the bird b y wandering, as the swal- low by flying ; so the curse causeless shall not come. The type is graceful. The " bird " is so little, and his "flight" and " roaming " about so merry, that we never think of him as having an aim. And yet, the wildest sport upon the wing is continually directed, and obeys the mind of the humblest voyager in the heavens. Curses ; of all other things, not aimless. " He doth not afflict will- ingly" (Lam. 3 : t^'^. And so, whether large or trivial ; the One Great Curse, or its numerous army of descendants ; none are without a ''^purpose." In each gentle pulse upon the wind the twittering " swallow" has no more clear a meaning than these flying griefs, as they float fitfully toward them who are to bear them. "To no purpose." This Hebrew has two meanings; sometimes, y able to stand before envy ? It is not we that make the gravitation. It is God that makes it. We sin to-day, and He sees that we sink lower to-morrow. It is a law of His nature. It is one of the great pains of sin. " Anger," which "is cruelty;" i. e., which works direr dooms than anything actually eruel ; needs but the occasion of our sins, to do what the Apostle describes when he speaks of God giving us up (Rom. i : 28). It is like the King, unsearchable (25:3). It is like ** a flood," "■outrageous" (E. V.); literally, "dt« outpouring." Even the "jealousy " of the King, or antag- onisms of the mildest shape, are things before which, when born a sinner, no mortal can even begin "to stand." How idle, there- fore, io praise ourselves one day more than another (v. i) ! And therefore : — 5 Better is rebuke made openly than love concealed. 6 Faithful are the wounds of a friend ; and the kisses of an enemy are many. 5 Open rebuke is better than secret love. 6 Faithful are the wounds of a friend: but the kisses of an enemy are deceitful. If God has these cruelties ahead (explained in the reverent sense), it would be wicked to unveil them, if it were but " to Chap. XXVII.] COMMENTARY. 449 torment us before the time " (Matt. 8 : 29). If being " made openly " gains nothing, sheer pitifulness should let them sleep. But Solomon is touching all the points. He has told us of deceit (26 : 28) ; he has told us of self flattery (in the second clause, 26 : 28). He replaces it with what is better, " Praise not thyself in the morrow" (v. i). "Thou canst not tell" (second clause). Nay thou canst tell, that even '''' trouble" will weigh thee down like the ^^ sand" upon the field (v. 3). Cruel seems this deadliness that belongs to our state by nature (v. 4). But, then, there is a chance. And it is a chance, not by being self-flattered, but by being roused. Thus, then, the present Proverb — " Rebuke made openly is better than love cone aled." As doom will travel, public menace is better than secret pity; Sinai, than Ebal; boldly to let loose thunders, than, merely, not to afflict willingly. Because, rough treatment alarms the stupid (see next Proverbs) ; because, " faithful are the wounds of a friend, and the kisses of an enemy are many ;" because, there is a method of escape, and rough speaking may be as with the words of Joseph (Gen. 42 : 7). The meaning of both Proverbs is, that we have '''' honey' enough (25 : 16) ; that we havepitiful- nesses enough (29 : 21) ; that " the kisses of an ene^ny are matiy" and that the great means of bringing the lost to God is, not to encourage them about to-morrow, but to shake them about to- day ; that being the epoch both of hope and peril. Therefore he says : — 7 A full soul loathes a honey-comb; ' ? The full soul loath- • IT- *'" ^^ noney-comb: but, as to the hungry soul, every bitter but to the hungry soul thing is sweet. ZV^,_ '''""' '^'"^ '' Who ever trapped the bear when " full " of honey } This " honeycomb " is hope (25:27). Who ever roused a "soul" already cloyed with it ? If we could break the hive ! Let Sinai thunder, and the " soul " will listen. Could we destroy these ideas about to-morrow (v. i) ! and lay bare reproof \y. 5) ! and show the man the cruelty of wrath (v. 4) ! and get him roused as to his lost condition ! then " every bitter thing [would at once be] sweet." The hard morsel of penitence, and the " bitter herbs" of an immediate flight, his " soul" will turn to, if 4SO PROVERBS. [Chap. XXVII. we get him broken of his flatteries, and convinced that it is not absolutely certain that he will ever be delivered. This is hard though : — 8 As a bird is shaken from its nest; I . ^ As a bird that wan- , , , . ' dereth from her nest ; so a man is shaken irom his place. so is a man that wan- I dereth from his place. He has been impenitent a score of years. It is his "nest." He never lived in any other. What a miracle that he should leave his " nest" ! The *' bird" must be " shaken" from it. See the parent linnet, how he pecks his little onq over the edge. What do we know about the wing .? We have lain in the sticks and the dung of unbelief, till it is death to us to try anything else. This is the terror : and God knows it. " As the eagle stirreth up her nest" (Deut. 32 : ii), and counts it all tenderness to toss out her child, God tears at our quiet hopes, and, though it is death at the beginning, we soon find ourselves accustomed to the air. "Is shaken." Gesenius gives, to nod ; i. e., to moi'e up and do7vn, to and fro j to be " shaken :" I mean, this is his primary meaning. Can anything be more felicitous ? How sad long burials of these exquisite inspirations ! This one is grandly experimental. The sinner postpones continually, because it is a habit. He is settled in the "nest;" and, having been born there, he hates to move. It seems hard just yet to rest his faith upon the air. The real secret, however, is, that it is by a new taste that the old one must be overcome : — 9 Oil and incense delight the heart, and sweetness its friend, from the dictate of appetite. 9 Ointment and per- fume rejoice the heart ; so doiA the sweetness of a man's friend by hearty counsel. The old "h'rd" may topple the young one (v. 8), and that represents "open rebuke" (v. 5); which may shake the impeni- tent out of his carelessness. But more is required, or ever the soul actually begins its flight. There must be the expulsive power of a new affection. " Oil and incense delight the heart." Why .? " From the .dictate of appetite." And so, " sweetness •" i. e., in the instance of the gospel, spiritual " sweetness" or Chap. XXVIL] COMMENTARY. 451 holiness ; must delight " its friend;" or, as we might translate it, ^^ its feHoici" by the same ^^ dictate of appetite." It must be a square clear taste, like that for "^//" or ''^incense." The structure of the sentence makes " delights " to be under- stood in the second clause ; and, ''''from the dictate of appetite" to belong also to the first. " Dictate " I's literally "^ counsel." *^ Appetite" is literally "soul" (23:2). It does not mean "appetite" in a bad sense, but in all senses. The soul is not going to jump out of the nest (of impenitence) till a " dictate of appetite " " delights " it with the " siveetness " of the gospel. " S(veetness its friend " i. e., " sweetness delights its friend ;" that \s, holiness delights its fellow (viz., some being that is also holy) "from the dictate of appetite." . Proverbs (vs.) 17, 19, and 21, take up and expand this idea. "Iron is ufiited (welded) by iron ; so, in the instance of a man, the tie is the coun- tenance of his friend" (v. 17). "As water, surface to surface; so heart, the man to the man " {i). 19). " A fining pot for silver, and a furnace for gold, and a man as to his acts of praise." We will come to those in turn ; but, as iron welds with iron, and water runs its surfaces together, so heart, under like tastes, welds with heart. These tastes are the universal solder. They not only bind together, but by exercise they purify and grow. What " a fining pot " is to " silver" and what " a furnace " is to "gold," such his common praisings are (which are but the expressions of his tastes') to refine, or, if filthy, to destroy a man. "Its;" referring to "sweetness." This solves a grammatic difficulty. Commentators have supposed it impersonal, and translated " one's friend" {Botcher), or (E. V.) " a mans friend," to clear the obstacle. The impersonal sense would not need a pronoun. The version above requires it. We have therefore the grammatic rights. And, as " szueetness " is masculine, the gender in the suffix entirely agrees. The whole is an important doctrine. Men are loath to start (v. 8), and hard to be attracted from self-confident intentions (v. 7). They are, therefore, shaken by reproof (v. 5) ; but the law, though a schoolmaster to assist them to Christ, yet can never save them. Their want is a new taste (vs. 7, 9). Braying a fool in a mortar (v. 22) cannot bring that. " Oil and incense delight the heart j" 452 PROVERBS. [Chap. XXVII. so, sweetness must find its mate, and that by "a dictate of appetite." The Mate that must mate the Christian, and blend with him in this common sweetness, is a Mate made so by this sweetness itself. Water, runs surface to surface, quite un- like rock or earth when they come together ; so " heart " blends, man with man (v. 19). "He that doeth the will of God the same is my mother and sister and brother." The Proverb that follows doubtless has a secular sense. It means that "a neighbour near is better than a brother far off." That sense is capital. No experience more common in life ! But here the meaning is a religious one. Do not resort to man ; resort to Christ. The other fledglings in the nest can- not help you. Your call must be from the outside. The whole ministry of brothers., where Hell is to be escaped, is here made naught by the side of the Nearer " Neighbor " : — 10 Thine own friend and thy father's friend' '?.Pl"\°'''" !^'!^"^' -' ; and thy lather s inend, forsake not ; ! forsake not, neither go neither go into thy brother's house in the L"„^°e in th^e day°of thy day of thy ruin ; l calamity : yor better is r t . . ' -IT 1 . • .1 'a neighbour that is lor better is a neighbor that is near, than a near, than a brother brother far off. 'f"°ff- "Forsake;" as can be done even by the impenitent. Our baptismal place is one to which we have been reared by genera- tions. "Thy father's friend ;" with all He did for thee years ago. Do not throw all away. And do not do it under the impulse of going " into thy brother's house." You cannot shelter there ; even if he were a believer. You have a Great ''''Neighbor." He has been kind to the family. He is offended by the count- less ways in which you trust to kindred more than to Him. And in these great matters of taste, in which heart welds heart, He is nearer to you than any kin. His jealousy is extreme. " If any man come to me, and hate not his father and mother and wife and children and brethren and sisteis, yea, and his own life also, he cannot be my disciple " (Lu. 14 : 26). His honor, too, is involved in your doing well. The next Proverb asserts a whole class of statements. Like all Proverbs Chap. XXVIL] COMMENTAR Y. 453 it is polysophical, and means all that it can say. It means that all intelligences are bound in one ; that all superiors are dis- graced by those beneath them ; that the father may be dis- honored by the " son ; " that Christ is disgraced by His brothers ; and God by His creatures; and the Church by lost men ; that these four are all honored when men are saved : not that God will not come out glorious at the last ; but that His honor suffers; thut the world is full of cavils; and that His ^^ son" makes His heart glad, and gives Him somewhat to answer when he comes, a poor broken-hearted child, and accepts the gospel. Now any or all of these may be fitted to the supervening text :-- 11 My son, be wise, and make my heart glad.i ", ^lyfo". ^e wise, r^/ _, •' Oand make mv heart Ihen I have somewhat to answer him that glad, that i may an- reproacnes me. 'proachethme. "I have somewhat to answer him, &c. ;" literally, / 7fiay answer my reproacher a word (gee Ps. 119 : 42). The sentiment contained is rife in the following passages (Ps. 25 : 11 ; 130 : 4 ; Is. 48 : 9 ; Rom. 9 : 23 ; i Tim. i : 16). Balancing the different reasons, Solomon, as he usually does, puts in the motives for self along with those of affection. There seems to be great care taken in this filling-out policy (i : 10, etc. ; 4 : 20, etc. ; 9 : I etc , 13, etc.) ; because the passage read in the synagogue may then be a full view on each sabbatical occasion : — 12 The subtle has seen the evil; he is hid. The simple have pushed on ; they are pun- ished. 13 Take a man's garment because he has be- • come surety for a stranger ; and, on account of a strange woman, make him give a pledge. These texts have been searched through before (see 6:1; IS : i). "The subtle;" one of the names for a saint (1:4). *' Has seen ;" the emphatic perfect. " Is hid;" also perfect. A saint is a saint, in that this entire covering or hiding of him has been done. "The simple;" literally, the laid open. "Have pushed on ;" that r&ck\tss plimging forward ihzt has been so often imputed to the perishing (18 : i). Nevertheless, with coolness too (v. 13) ; for there is a care to have balanced lights. The 12 A prudent maK foreseeth the evil, and hideth himself : biitlhc simple pass on, and are punished. 13 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. 454 PROVERBS. [Chap. XXVII. sinner directly refuses. He directly rejects pardon. This madness has been painted (ii : 15) under the type of " surety." We have been involved by our parent (6:1); we have been involved with a Friend ; He has offered to release ; we ought to urge Him to attend to it (6 : 3). Instead of that, we deliberately renew. The Wise Man says, " Take " the " garment " of such a man. Give him nothing without "a pledge." His circum- stances are bad. He has not a filament of hope ; nay, deliber- ately accepts his ruin. Stand from under him. He is the bold embodiment of a bankrupt and ruined man. These side-features being put in to fill out the face, the Wise Man returns to the more immediate matter of the passage, viz., our "Neighbor," and our being united to Him by a kindred taste (v. 9). We cannot reach this taste by talking. The object of the passage is to show how inward it is, and how impossible to pump it into being by any outward demonstra- tions : — 14 He that blesses his neighbor with a loud . .'+. He that biesseth ~ - - . o his iriend with a loud voice, rising up early in the morning, it shall be accounted a curse in him. voice, rising early in the morning, it shall be counted a curse to him. A passage afterward pictures the sinner as moulded by the praises he offers (v. 21). Here there is the guard that it must be other than mere boisterous speech. We cannot pump religion into us at a prayer meeting. "Blesses." The word (Pihel) vcit2iXi% praises ox adores, in the higher and more worship- ing sense. No better way to show our taste (v. 9) ; but then it must not be, " Lord, Lord " (Luke 6 : 46), in mere noiseful-, ness. "A curse;" as though he had cursed. "In;" literally "/^." We did not say, " to," because it would mean on him, or falliftg on him, whereas ^ means ift respect to, or in his instance. We get the sense, therefore, by saying, " in him." This would be a text to look to in preaching against mere sabbath-day professors. If such would be " a curse," how full is the impenitent sinner of every bitterness. Solomon brings in his Angry-" "Woman "- Proverb. He does it on all occasions, where intolerable odiousness is the thing to be depicted : — Chap. XXVIL] COMMENTARY. 455 15 A continual dropping in a very rainy day, and a contentious woman, are alike. 16 He that hides her has hid the wind ; and must call upon the very oil of his right hand. 15 A continual drop- ping in a very rainy day and a contentious woman are alike. 16 Whosoever hideth her hideth the wind, and the ointment of his right hand, ivhich be- wrayeth itself. "Continual." It comes from a verb to thrust, and refers to that thrusting sound with which a drop comes which is close upon another one. So are the scoldings of a shrew-" woman" •This feature is well assigned to sin : it is all so disagreeable. Worldly disagreeables rest ; sometimes good, sometimes trouble- some. Sin is all odious, like the woman's eternal tongue. The fifteenth was intended to imply this; for if a man's y^xy prais- ings are cursings, what good tongue can he have about him .? The Wise Man is about to show the gentle influences in conversion ; and, in order to paint their power, he not only tells us how all other things fail (vs. 14, 22), but how great the achievement. It is the repression of an intolerable tongue. Who ever accom- plished it.?' It is the grappling of "the wind." These are wonderful images of sin. " He that hides her, has hid the wind :" so difficult is it to get hold of sin ; and so viewless and illusory. It yields everywhere, and yet nowhere. It escapes on one side, while we grasp it on the other. It is a mockery to talk of strength, and say that we must " call upon the very oU of [our] right hand;" for this symbol of high force but taunts the suf- ferer ; while the bad tongue, like the heart's desperate iniquity, is beyond the reach of any form of power that its victim can originate against it. These efforts aside, the bland gospel now enters the theatre. Conversion is a new taste (Ez. 18:31). It is a taste for the ^^ sweetness" (v. 9), here talked of as in the " cou?itenance" of the "Friend." This is the great moulding power that changes our nature (i Jo. 2: 15); and, moreover, it is the great moulding fact that unites us in our lives : — T • ■ijjT.* . I 17 Iron sharpeneth 17 Iron IS welded by iron; iron- so a man sharp- so, for a man, the tie is the face of his Uneth the countenance ' ,. . , ) of his mend. friend. Such is a most specific type. "Iron is welded by iron." 456 PROVERBS. [Chap. XXVII. That is, we must bring a " face " of ""^ iron " (not of tin ; not of brass; not of wood ; but, by the very necessities of its nature, of " iron ") ; and strictly, a "/ace " of it ; so that face may meet face (as of the water in the 19th verse) ; or they cannot run or mould themselves together. " Iron is welded by iron ; so, for a man, tlie tie is the face of his friend." Fit a face of iron, red hot, to a face of iron, also hot, and force them hard upon each other, and thus you weld them. Bring a man face to face with his neighbor, and let them be warmed by a common taste, and^ though one of them be God Himself, this will weld them. A man is converted by his eyes. " I have heard of thee by the hearing of the ear, but now mine eye seeth thee " (Job 42 : 6). A new man has spiritual eyes. The '"''face " is the outlook of character. We see our "y;7>;z//" in his "/ace." And it is in this common seeing : he seeing us in our character ; we seeing him in his ; that " f/ie tie " binds. " T/ie fie," figuratively speak- ing, "/.$• ///;t'h^ maintenance for thy maidens. The nurture of the saints is enough for them, and for their households : but it comes, like the stores of " the field," perish- ably, and must be secured in its season. "Lambs." Notice how princely the clothing is to be. "Rent;" literally ^'' price." 'There is affluence in the picture. The " lie goats," a small part of the product, will pay the " retit /' and over that, "abun- dance : " " abunda7ice " for ourselves ; " abundance " for our households ; no straitness in Christ ; the straitness all in our- selves (Mic. 2:7; 2 Cor. 6:12); the folly being when the pastures are left to wither, and when, in some mad thought to snatch wealth at the last, we have never known the faces of the flock (v. 23). CHAPTER XXVIII. The pastures of the " eyes " (27 : 20) being so rich, and being the '^face" (2 Cor. 6:12) of the Redeemer, it is fit that the Wise Man should speak of that other pasture, which we have in the ^^ faces " of " the wicked." He declares that the wise man will shun " the wicked'' even for this unconscious example, without and before any hostile demonstration : — I As to the wicked man, even when he is not pursuing, the righteous have taken flight, but as to the righteous a man may be as confident as a lion. The wicked flee when no man pursu- eth : but the righteous are bold as a lion. Difficulties crowd in this passage. We have not made it sirnple. We have chosen the least out of many awkwardnesses. By the received translation, Avhich is that of the English Version, we have anomalies which we think inspiration does not admit. The verb in the first clause is a plural, and would have a singular noun. The verb in the second clause is a singular, and would have a plural noun. Anomalies like this Chap. XXVIII.] COMMENTARY. 463 must have a reason, particularly in a clean-cut Proverb ; and here, most conveniently for the discussion, the reasons would stultify each other. " The righteous" (E. V.), and *' the ivickaV (E. v.), are both in like degree collective. If a singular attracts a plural in the first clause, most certainly a plural should keep a plural where it is, in the second. We cannot believe these forms are unintended ; and the best unravelment we can reach, is to find a sense which will make all the members agree. This we have attempted. By the other way we get a thought unsuited to the context; by this all fits exactly. Our parsing is, that the verb in the first clause has understood for it the noun of the second. Proverbs dislike repetitions. They have cases, therefore, of this double office in a noun (12 : 14; 21 : 2 ; 27 : 9). They delight in being curt ; and, moreover, in being well balanced. " The wicked man" therefore, as with many of these nouns (Class XIII.), stands absolutely, and is to be read, "as to the wicked man.'" So is the term " the righteous" in the second clause; while, for nominatives, the plural of the first clause draws to it ''''the righteous" of the second, and the singular of the second, an impersonal subject that may include the wicked. The meaning is very seasonable. God's character is the pasture-ground of the saints (chap. 27 th), and they grow by feeding upon it. Man's character, as far as it is corrupt, would be their deadly poison. They fly even when the wicked are not giving chase. With good men we may have the confiding safety that " a hon " feels ; with a bad man we are injured when he may not intend it. Two motives, therefore, guide our version ; one, that it falls in with the thought ; the other, that it takes up the plurals. We cannot imagine that these set shapings of the verb in a constructed saying can be without their pur- pose. "Confident;" a good expression about "« //t;«," in that lazy trust in which he is easy about an enemy. Mutual influence being the subject fairly inaugurated, begin- ning with the '"'' face " of our " Friend" (27 : 17), the inspired Solomon goes on to represent its extent in the instance of the righteous. He is not only safe (v. i), but potent. He not only acts by unconscious example, like the wicked ; but he has strange power when he does his duty : — 464 PROVERBS. [Chap. XXVIII. 2 In the sin of a land many are its leaders : \ .'^'^°^ the transgres- •i.-,^, ,. ■' . . ,.' |sion of aland many «r« but by the plainest man who imparts dis- the princes thereof: cernment, getting knowledge, it m:,V^%\^i;2.TT„f vtZ itself endure. i ledge the state thereof shall be prolonged. The text discriminates. "Many." " One sinner destroyeth much good" (Ec, 9:18); but alas! among a bad people, " many " have been at work as " leaders." " But by the plainest ™^^ ;" D15^> the peasant title for our race. The bearing is in- tensive. Even " fy the plainest man, who imparts discernment;" as all do who are pious ; " a land, getting knowledge ;" literally, " knowing" The participle is masculine ; and so " land" is, some- times (Gen. 13 : 6). It is treated as feminine close by (see suffix, first clause) ; but it grows masculine, naturally, as the people heave in view (Is. 66 : 8 ; see Gesen.) " Makes itself endure"; literally, ^^ prolongs " (Hiphil.) There is great dense- ness in the passage. " In the [wickedness] of a land tnany a7'e its leaders." Large numbers have been at work corrupting it; and that for long periods. But mark how it is recovered ! first, as it was corrupted ; viz., by men ; second, not as it was cor- rupted, but by but a single ^^ tnan," when ^^ many" misled it; third, by ^'' the plainest man " fourth, by one who must be dis- cerning ; because, fifth, by one who must impart discernment j viz., sixth, to men who must get it, or take it up. All these things must accord together. No ^^ land" can be blessed with- out itself taking up " knoiuledge " and few lands have done this without the work of noted individual believers. *' The plainest man." Such was our Lord. The text is grandly Messianic. The labors of all other men were instrumental. His was as King of Heaven. The reading that makes the " many princes " (E. V.) an infliction, and that quotes for itself an Arab curse, " May Allah multiply your sheiks" (see Aiken, in Lange, in loc), fails in this, — that the term should then be higher. It should be kings, or rulers. " Princes " were " many " by their very order. That ^^ getting knowledge" which is a participle, should agree with ^^ man" and be apposed to imparting disccrn- ment, which is another participle, would do very well in gram- mar, but strips away one of the best features of the sentence, Chap. XXVIII.J COMMENTARY. 465 viz.. that a land must get knowledge before it can be blessed. Moreover it abolishes the force of " thus ;" and, no conjunction being employed, it gives no account of that fact ; that is, no reason why, in so natural a place, the usual conjunction should be omitted. " Thus ;" an important word. A land, ^^ getting hiowledge" from a pious leader, " thus makes itself endure." But now the twin picture : — (i) A single man; (2) not com- mon, but great; (3) not pious, but "poor" (in the spiritual sense) ; (4) not imparting discernment^ but, in every sense, just the opposite ; is brought in under the figure of a storm : — 3 A strong man, who is poor, and oppresses the weak, is a shower that comes sweeping, so that there is no food. 3 A poor man that oppresseth the poor ii like a sweeping rain which leavethno food. This is notorious secularly. Heavy task-setters are the '^poor* over the ^^ poor." Slaves make the tightest masters. A rich tyrant is a big-meshed seine : small fish may pass unnoticed. But " ^ /^^r strong man;" ^^ strong" to gripe, and '■'■poor" to have demands, is like a " sweeping shower." It brings " no food;" and it sweeps ; literally, it scrapes ; all that wax growing ; by its drastic torrents, out of the soil. Such was the earthly picture. But Solomon brings it into the midst of his spiritual word-painting. " A strong matt ivho is poor " (v. 2) ; like Paul ; that is, as Paul was, before he came to his inheritance. " Strong " '^'yy-i the mighty man; not the common man ; a great man who is poor, afid who lights dozen among a poor people ; that means, an able man who is without Christ, and who can influence men who are also utterly impenitent ; " is a shower that comes sweeping ;" significantly, '''■ a shoiver ;" a thing which in its rich- ness and its needfulness might seem to promise good ; but which, like the rule of some great sinner, by its very elements of strength sweeps every abiding blessing. The texts are match- ed, therefore (vs. 2, 3). A common man, pious, may make a whole land pious, and may make it long endure. A man, not a common man, but able and great, but a man not pious, and moving upon a people not pious, may prosper them to the very 20* 466 PROVERBS. [Chap. XXVIII. height ; and yet, in that very prosperity, like some of the show- ers of heaven, he may sweep them with utter desolation. Now, how does he do it .? Solomon points out one of the most unconscious influences : — 4 Forsaking direction, men praise the wicked ; thtiJwp?ai^e'\Ve°wick! but, observing direction, they make war upon them. ed : but such as keep the law contend with them. " Forsaking direction. " This is a fine lesson. It is all in- tense. " Forsaking direction y" certainly one of the lightest terms for sinning. A man may intend to repent. He may *' praise " it ; that is, he may applaud the system of the gospel ; and may be one that is pronounced a most useful church-man. Solomon W9uld say, — Yes ; but does he obey " direction' ? We are so circumstanced that, if we do not, all else misleads. You notice the careful language. " Forsaking direction y" simply evading or avoiding it, no matter on what pretence. Solomon strikes for the result. He scoffs at all apology. Do you, or do you not, obey '^ direction" ? If you do not; the fact that you do not is all that is needed to mislead the looker-on. For, seiz- ing upon that most villainous of all things, praising the wicked ; a thing that scarce ruffians do ; a thing which even obscene seducers scarcely venture ; he says, — All disobedience does it. ^^ Forsaking direction, moi praise the wicked; but, observing di- rection, they make war upon them." The lonely widow, going quietly to heaven, who has asked carefully the road, and has moved on as she was directed, the text suddenly arms with sword and spear ! She is a warrior ! In her quiet walk she is smiting down the rivals of her King. And Solomon literally means it. The most effective army of the saints is the quiet group that dream of nothing but obedience. And Solomon means practically ; that they fight and conquer ; that they con- quer, and win territory for Christ ; that this is the explanation of the earlier verses (1-3); that the good man makes others good by being good himself; and that, ^^ forsaking direction," unbelief praises the wicked, and praises them in that most in- sidious of ways, which beguiles the more for being anything but an open eulogy. " Direction /' a word usually translated " law" Chap. XXVIII.] COMMENTARY. 467 (E. v.); see 31:26. ^^ Praise ;" the word significantly em- ployed, chap. 27:21. " Make war upon ;" a peculiar Hithpa- hel, with a preposition; literally, ^^ irritate themselves against." The dying Christian, too weak except to breathe fortlj joy, is a warrior in the very thick against the cohorts of " the wicked." Not understanding any such crime, however, the unbeliever, of course, cannot understand his guiltiness. The next Pro- verb, therefore,. lays hold of that appropriate idea: — 5 Evil men put no raeaning upon iudgmen; : s Evil men under- '',,., ri ^ 1 T 1 1 JO ■ stand .not judgment: but they that seek Jehovah put a mean- but they that seek the ing upon everything. i J^^^^.""'^^'"'^"'^ ^" In Heaven there will really be more puzzles than we have on earth. Hell will be really darker ; for it will show more mysteries. And yet, that part of our nature that has been dark here being flooded with light, it will be better prepared for those heavier difficulties. " Evil men put no meaning upon judgment." Why.? Because they do not see enough of what is bright, to ^^ put a meaning upoji " what is palpably obscure. "They that seek Jehovah put a meaning upon everything." Why ? Because they have light enough of other sorts to con- vince them even as to that which abides in darkness. It is like the flushed child going out in rugged health into the storm. He enjoys it. This is the secret of Heaven's bliss. There will be no narcotic, deadening the sense ; no idiocy ; no Lethe sponging away the past ; but when, with clear eye, we look straight into Hell, there will be such light from Heaven, like the warmth of the child which he carries out into the cold, that Ave will have flushed health to help us to trust the Almighty. Heaven may have other mysteries ; the Throne, as well as the Pit; and it may be no lighter over one than over the other; but there will be this difference : — a body of other light will satisfy the saint, and a horror of other darkness will incapaci- tate the sinner. " jPut a meaning upon." We retain thus much causative for the Hiphil (see i : 2). Piety, on these accounts, being such a power over the lost (v. 2), and such a comfort to the saved man himself (27 : 25-27), must be, as Christ pronounced it, the " one thing needful :" — 468 PROVERBS. [Chap. XXVIII. 6 Better off is a poor man, walking in his in- tegrity, than he that is led into double ways, and, as such, is rich. 6 Better is the poor that walketh in his up- rightness, than he that is perverse in his ways, though he be rich. Not " better " (E. V.), but " better oflF." The word is simply "gooi/y" but it has a wide significance. *^ Good," in the sense of goodness, would make a truism ; because, what would that be but " walking in integrity ?" The meaning is, that piety, with such glorious power (v. 2), and also with such inward light (v. 5), is a mine ; and " better off" is the saint in poverty than the clouded sinner, even under a shower of wealth. " Led, etc. ; " literally " crooki?jg," or " making crooked two ways ; " virtually, attempting ttuo etids of living ; a very common attitude of the impenitent mind. "Integrity;" wholeness; the very opposite of this double walkifig. " As such;" the emphatic pro- noun ; not really " rich," but " rich " as a crooked walker counts it, in a wretched and unsatisfying sense. "Double ways;" dual. See the other case of it in verse i8th. Why have not these duals been noticed 1 " Integrity," or wholeness, is what affords the contrast in both the sentences. Piety has so strong an influence, that it will enable the inferior to influence the superior ; the man of lower state, to impress favorably the higher and more refined. This could not happen often in politics, or literary life; but it does in piety : — 7 He that observes direction is a son that gives instruction ; but he tha^ keeps company Avith the base does even his father harm. 7 Whoso keepeth the law is a wise son : but he that is a companion of riotous men shameth his father. "Direction;" the word usually '^ law" (E. V.). See 3:1. "Observes;" literally '''' mou fits guard over." "Gives instruc- tion;" Hiphil participle of the verb to discern : literally, " caus- ing to discern." The idea is, teaching. Uniformly, in spite of the Hiphil, the disposition has been to translate, being wise (E. v.). We never could understand this. Other parts of the verb imply the more passive wisdom. Why were they not employed.'* Moreover, we have looked over the cases, and they nearly all need the causative : some of them most peremp- Chap. XXVIII.] COMMENTARY. 4^9 torily (Ps. 119:27); and none more peremptorily, perhaps, than the Proverb now before us. " He that observes direction is a son that gives instruction." This Proverb means, that a child, walking in the faith, becomes a spiritual teacher; that he instructs even the grey-headed ; that he does it unconsciously ;^ while the companion of " the base," in the same unconscious' way, can influence even his superiors ; that is, " does even his father harm." Harms, or " docs harm ;" often, properly, brings to shame (E. V.). The original, however, means to wound ; often to hurt, to harm (see i Sam. 25 : 7 ; Ruth 2 : 15). This chapter is full of the idea of influence. We hesitate riot to put on this text the sense of an imparted lesson. But now, mark the triumph! Where this law might be thought to be universal, the Wise Man suddenly arrests it. There can be no mischief to the righteous (12:21). A man may be a perfect devil. He may snatch the poor man's wealth, and stain the good man's character. He may be thought to ruin him. But, in the end, he cannot rob him in the least ; and the spoils that he has seized shall be laid up for the good man's benefit : — He that increases his competence by exac- tion and usury is gathering it for some one who will favor the weak. 8 He that by usury and unjust gain in- creaseth his substance, he shall gather it for liim that will pity the poor. "Competence;" from a verb meaning to be light, ease of circumstances. Not that a rapacious villain shall disgorge his treasure, and pass it to the righteous : this may never happen : but something much more profound than this. A man, not rapacious in the opinion of mankind, " is a thief and a robber " in the eye of our text. All the impenitent, be they false or honest, are grasping after that which is " another man's." The Proverb includes the whole of them. All impenitent toils which are building up prosperity on the earth shall inure to the righteous. Built ever so high, the castles of the impenitent man are for Christ. The sinner " does harm ;" the righteous do good; this was the general doctrine (v. 7 ; Ec. 9 : 18). But Solomon now alters its shape. There is no final ''harm." 470 PROVERBS. [Chap. XXVIII. There is no ** Jiar7n " at all to God's chosen people. There are terrible perversities of lot ; but the towers of His foes are in trust for the Redeemer. Be their throne ever so high, it is for His saints ; and it is an investment of wealth the very safest for • His believing people. One may be in himself an " abomination;" and he may "lead the righteous astray in an evil path " (v. lo) ; thus answering to as dark a picture as could easily be traced. He may be loath- some to God, and may make " //le righteo^is " loathsome for following his example ; for, beyond a doubt, the wicked may mislead the righteous ; and the Wise Man would exhaust all the principles of influence : but there can be no misleading in the end. A sinner cannot hurt a saint. Alas ! a saint has often hurt a sinner. But there can be no injury to the righteous (12:21). Nay ; a stronger doctrine ! — Tempting him will only bless him. The very Devil is a means of grace. Such is the teaching of the tenth verse. One that is an utter " aboininatioji " (v. 9) may be an actual profit (v. 10) ; or how could Paul dream that " a// things '' could work together for good (Rom. 8 : 28) ? The most infamous wretch that ever misled the saints, may dig for them " a pit," and may utterly seduce them into wickedn'ess ; but their " own wickedness shall correct" them (Jer. 2 : 19). He " shall himself fall into his own pit "wrhile the upright get good." So, then for the two Proverbs together : — *9 He that averts his ear from hearing direc- tion, even his prayer shall be abomination. 10 AVhoso leads the righteous astray in an evil path shall himself fall into his own pit, while the upright get gdod. 9 He that turncth away his ear from hear- ing the law, even his prayer shall be abom- ination. 10 Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in posses- sion. But, more individually. " He that averts his ear from hearing direction; " the old story of rebelliousness (i : 32), or disobedience (Heb. 2:2). The impenitent may \.oXk oi pi/rposv ; but there are plain directions which he is not obeying. The Book delights in these simpler phases of our guiltiness. You may be a very moral man ; but how about God's directions ? There are Chap. XXVIIL] COMMENTARY. 471 simple directions., which you are told to take ; and they have been made clear since you were a child. You know them, and never obey them ! You say, you pray. How reasonable to ask, — " Why call ye me Lord, Lord, and do not the things which I say.?" (Lu. 6 : 46.) The Scripture glows with this astonishment. It looms out everywhere. Instead of a wonder that we are not heard, the wonder seems that we ask to be : for think of the perpetual ingratitude : asking and never obeying : and this expounds our text: — '''' He that averts his ear from hearing direction, even his prayer shall be abomination." Now this " abomination " is to have a use. This is the second won- der. After seducing the righteous ; after misleading everybody ; these unconscious influences, after being deadly, like the spores of the plague, teleologically are to serve a purpose, as really as the fact of the atonement. They may mislead, but cannot hurt ; they may mislead a moment, but not finally. They may mislead the saint, but, ad terminum, the sinner; and then (whole stories higher in the thought), they are not only not terminal in harm to the saved, but they actually bless him. The sinner falls " into his own pit, while the upright get good." " Get good :" not as a general fact, but as a specific consequence ; not that the " upright " are to turn out well in the end, but to turn out better for being seduced ; that they are to gain by their snares, and to '^ get good" by being mis/ed i>y the wicked. The world not taking that view, Solomon explains how the church does take it ; and how the world misconceives, and how the church understands, their mutual situation : — II He that is wise in his own eyes, is a rich ." The rich man is ■' ' wise in his own con- man ; but a poor man, who can discriminate, searches him out. ceit : but the poor that hath understanding searcheth him out. *' Who can discriminate ; " literally, " causing to discern j" or putting a meaning on the thing (i : 2, 6). It is the Hiphil. We love to preserve a soup{07i of the causative. The meaning is, a lost man " is rich " only in fancy. If he feels he is not lost, he ''''is rich" but only for the time. The man who is saved, has a vast advantage over him. He may be a perfect pauper ; 472 .PROVERBS. [Chap. XXVIII. yet, if he be a saint, he and he only is " 7'ich" and he and he only understands the poverty of the other man. " "Wise in his own eyes." Wisdom means piety. " Wise i7i \ones\ oiuti eyes " means pious. in one's own belief. When it is the attribute of the impenitent, there results a hypocrite. The hypocrite is " 7-ic/i." He has crowns and heaven, and enjoys all the ease of a Christian. But he is " rich " just as he is pious, viz., " in his own eyes." And a man ever so poor, who is really pious, pities him, and would dread his riches. 'Y.Q xazks. mutual influence the very best (for that subject is still uppermost), it might seem well precisely to reverse the last picture ; to make the poor man (when the poverty is in the "spirit," Matt. 5 : 3) feel rich; and the rich man, when it is all fancied wealth, feel his poverty. The next Proverb admits that there is "beauty," at least, in such well-founded conditions of the mind :— - 12 In the exulting of the righteous there is great beauty : but, when the wicked rise, a man must dig deep to understand it. 12 When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. " In the exulting ;" the preposition with the infinitive. " When the wicked rise ;" exactly the same formation. " Rise y" i. e., prosper. " Great beauty;" it seems so fit in every way. " Must dig to understand it." This is but one word; a Puhal forma- tion. The root means, to " dig.'" The Pihel means, to " dig^'' or search out. The Pulial would then mean, to be i7iade to " dig" or search out. The Proverb means ; — for a Christian to exult is fit, and, therefore, beautiful : for a sinner to prosper, or stand high, is a mystery : it puzzles the spirit ; and sets us to digging, or searching out. The idea is repeated in the 28th verse. There, the first words are the same, but the verb is different. It is the common verb for veiled, or covered over. Its force is obvious. In the present verse, the elevation of the wicked is said to put us to the search, or to force us to puzzle the mystery out. In the 28th, it is said to cover us over j i. e., to bury us in cloud and mystery. So much for whatsis beautiful ! But the Wise Man remem- Chap. XXVIIL] COMMENTARY. 473 bers that Christians have more to do than to exult, or to be happy. They have a great crowd of " sins " to bring to light. " Re- joice evermore," says the Apostle. And yet,— " Blessed are they that mourn, for they shall be comforted." The two are notininycal. It is "a great beauty" (v. 12) to rejoice. It honors God; yea, it is a high form of faith. It gives vast strength (Neh. 8:10), this exercise of spiritual joy. But, alas for us ! burdened with our sins, there comes something that must modify all that. It is a weakness ; it springs from wick- edness; it is itself a wickedness, as compared with joy; but it is a step of the lost soul on the way to happiness. Historically he " sins." Intermediately he must repent. The passage out of those " sins " is one of pain and suffering. And though health is better than disease, the throes of sickness may be the very fight that health makes. The pang of pain may be the travail by which there is to be birth for comfort. However that may be, Solomon says that " exulting is [a] great beauty /' but he crowds upon it at once, with a far heavier undertak- ing :— 13 He that covers his sins shall not prosper; but he that confesses and forsakes shall find mercy 13 He that covereth his sins shall not pros- per : but whoso con- fesseth and forsaketh them shall have mercy. For, if a man can exiilt, and feel all his sinfulness beside, then he ought to exult indeed; for he is a high style of a believer. But if he cannot, let him remember that " exulting " may be the far easier work ; and has been done, as this very book declares (25 : 14), by hosts of the finally impenitent. Yet, cannot this birth in travail begin, and be prosperously finished.? Shall we not have grown-up believers.? May not such men exult 1 The very promise of our Lord was, " Blessed are they that mourn, >r they shall be comforted." We are not speaking of mourning convicts. Shall we not ripen into an im- munity from pain .? The Proverb seems to say,— No, never :— 14 Blessed is the man who fears continually; lthatfearet'h'a"wV:'b"t but he that hardens his heart, shall fall as hejhat^hardeneth.Hs being an evil. 'mischief. 474 PROVERBS. [Chap. XXVIII. " As an evU," This is the 2 before alluded to (3 : 26). Un- conscious influence makes us deadly. Quiet things, that win from us no thought, are destroying others. "Blessed is the man who fears continually;" that is, who has all fear in his mind that " perfect love " has not yet cast out (i Jo.. 4 : 18). " Perfect love " comes only in Heaven. Some/mr must follow us while we continue on the earth. ^''Blessed is the man who fears continually^ While " he that hardens his heart ;" getting rid oifear by hardness, and not by faith j not being able to smother this, but making example of the deadly facts, shall spread mischief by his case, and " shall fall," at last, ^^ as being an evil " in the creation. But now another truth : — A man may have the most deadly power. He may be a prince. He may have the most fatal opportunities to ruin. He may have great personal charms ; and may be exerting them over all his "people." And yet, when the edge of his power comes to bear upon the saints, Solomon announces the triumph that it will " prolong [their] days :" — 15 As a roaring lion, and a ranging bear ; so !s a wicked ruler over the poor peof)le. 16 The prince that wanteth understanding 15 A roaring Hon and a ranging bear is a wicke4 ruler over a weak people. 16 A prince, wanting discernment, and of great exactions, shall prolong the days of them that hate orf ^° A^e'that°'iSSt robbery. covetousness shall pro- ^ ' I long his days. The fifteenth verse is a more commonplace preliminary. We have seen this in other instances (24 : 1-6, 21). Secularly, the verse makes a tyrant, when he has got himself in power, a per- fect desolation; "a roaring lion and a ranging bear." But, spiritually, the "weak people " are impenitents. The "wicked ruler" is a man of no religion, but great power to influence.. The text is a fresh setting forth of the fact of the amazing deadliness of one such powerful sinner. But it is preliminary to the 1 6th verse. Let such a man do his worst. Let him want piety, and be a desperate plunderer of the soul ; yet, let his victim be a saint ; or one, in the language of the type, " of them that hate robbery;" and what is deadly to the ^^weak" shall build up and e\alt his blessedness. Chap. XXVIII.] COMMENTARY. 475 " Virtue may be assailed, but never hurt ; " Surprised by unjust force, but not enthralled. " Yea, even that which mischief meant most harm, " Shall, in the happy trial, prove most glory." — Milton's Comus. " Soul"-murder, when it does succeed, is a desperate in- iquity : — 17 A man weighed down with the blood of a soul; let him flee to the pit ; let none stay him. 17 A man that doeth violence to the blood oi any person shall flee to the pit ; let no man stay him. If a man is certain to be lost, the sooner he perishes the bet- ter. This seems to be a plain dictate of Scripture (Job 36 : 13 ; Rom. 2 : 5 ; 2 Tim. 3:13; Heb. 2:2). A man is certain to be lost, who sins away his day of grace. The Wise Man means to imply that ".y<9/// "-murder is akin to such transgression. We cannot imagine that a man who influences a soul amiss, so that that soul is lost, will himself beyond doubt perish. Alas ! none of us would be saved. For this chapter is principally engaged in showing how light the sins seem that ruin (vs. 16, 20-22, 24). But it takes care to end these thoughts on example by a great menace. Soul-murder is horrible iniquity. Think what it produces ! The bolder forms of it must be horribly fatal. He that is " weighed down ;" i. e, who has the heavier forms of this terrible offence, is as good as sentenced. Life only adds to his liability. As our Saviour echoes the Proverb, — " It were bet- ter for him that a millstone were hanged about his neck, and that he were cast into the depths of the sea." " Let;" an im- perative in either case. I need hardly say how this does not teach suicide ; nor, that it is right to clear the way for a repro- bate sinner, and help him to his account ; but, like many an im- perative, it has the force of a prediction. " What thou doest do quickly" (Jo, 13 : 27) meant not, imperatively, — Go, do the thing ; but, infinitely far from it. It meant predictively, that it would be done; and doctrinally, that it had better be, for the speedier end, and lighter liability, of the Traitor Judas. There was a space with the old copyists, before the last verse. It is odd that it did not occur after it. More than any division lately it would have seemed to separate -handsomely; viz., the 476 PROVERBS. [Chap. XXVIII. facts as to mutual impression, and that list of after Proverbs in which that subject scarcely appears. It would be interesting to make a ' Harmony of Solomon and the JVetv Testajnetit / and see how far this wise King anticipated the truth that was afterwards to be revealed. We would yoke the next verse with Christ, as He was to be reported in the Evangelist. The subject has been, Mutual Influence. We have seen hoNv character impressed others (vs. i, 2) with a quite unconscious impression. Character has been the grand thing; and we are to get back now upon that most eminent arena. The speech of our Saviour will be thought of, Matthew 6 : 22, — " If thine eye be single, thy whole body shall be full of light:" or James (i : 8) ; — " The double-minded man is unstable in all his ways :" for now Solomon : — 18 He that walks as a whole man shall be '^ Whoso waiketh J uprightly shall be saved ; saved ; but he thai is but he that is turned two ways shall fall in rhln Ifi a^'o/c'e". ^^^^ one. "Walks;" the old speech for conducts or behaves ; according, of course, with " ways " in the second clause. " As a whole man;" a masculine sing.ular adjective for co?nplete or entire; usually translated perfect (E. V.); in this case ^^ uprightly" (E. v.). But the root meaning ^^ whole " the thought lies there. And often it unriddles a speech to go back to the original idea (see Class XXIX). " He that walks as a whole man shall be saved." This is a sort of common-place (see remarks 24 : 1-6), beginning a discussion on personal culture. "Turned two ways." The dual substantive we came near missing. It occurs but tv/ice in the Bible; both instances in this chapter (see V. 6). " Turned;" a verb that means to crook, to ttcist. "In one." Gesenius translates ^^ at once" (E. V.). So do nearly all. So might we, if we had not noticed that dual. The case Gesenius refers to (Num. 10:4), even our Versionists translate as we do. The meaning is, — The worshiper of God and Mammon (Matt. 6: 24); in whichever occupation of the "/«' (see E. V.) ; but a verb to />/o7C', and hence to enflame, gives us the idea of excitement (Is. 9 : 18) ; that inflamfng of mind, which, whether of God or man, follows our impenitence. " The wise repress passion." That is, they have an influence for peace. Ungodliness, like the leaven of the " woman " (Matt. 13 : -^^^ or, like the Termag- ant Spouse (27 : 15), sets everything " on fire." It is a festering Hell, at peace neither with itself or its Creator. But now the other Storm-King: — 9 A wise man has been in conflict with thel^9//a wise man con- foolish man; man, whether he rage and there has been commotion and de-|°Jst!'"^*'" """"" " "° rision, but no rest. I dare not leave oK\h.Q perfects. Piety has already raised the tempest. It is not a thing of purpose, but a thing of fact. The church is not a Pantheon of all beliefs ; but from her birth- day has been making trouble, as a restless and jealous Bride. "Commotion and derision;" i. e., deep-moved feeling on the part of saints, and scoffing and carelessness on the part of sinners. Wise men are ever at it. Their very prayers breed tempest (Rev. 8 : 3-5 ; 11:6). Their very sermons sow diffi- culties : because " the flesh lusteth against the Spirit " (Gal. 5 : 17); and "the friendship of the world is enmity with God" Chap. XXIX. J COMMENTARY. 491 (Jas. 4:4). The past tense makes it stronger ; for it is not an intention to contend, but a habit, ever since we were saints, to be struggling in the conflicts for our Master. The lost men return the enmity : — 10 Men of blood hate integrity ; |, '° The blood-thirsty , ... - ° •' : ,. hate the upriglit : but but the righteous seek after its very self. I the just seek his soul. We are to notice the second clause. The Scripture never says that the wicked " hate integiity " in " its very self," for that would be untrue. Purity of moral life is a thing in '''"itself" reasonable; and we have shown before (1:22) how impossible for a human soul in " itself" to " hate " it. We have quoted the passages sufficiently (i : 22) that show this. "The carnal mind is enmity against God." Why "i Because he is odious in Himself.'' Far from it. The idea of God is perfect to anybody. And so it explains : — Because God interferes with it, and restrains it; " because it is not subject to the law of God, neither indeed can be " (Rom. 8 : 7). "And this is the con- demnation, that light is come into the world, and men loved darkness rather than light ;" why.'' " Because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved" (Jo. 3 : 19, 20). There is, therefore, this eternal conflict; but with this difference, — that the wicked hate the light, because they fail to love it, and, therefore, will not brook its rancorous reproofs : whereas " the righteous " go deeper. They do love the light ; and, as the second clause discriminates, they " seek " its very self ; and so, drawn by those higher beauties, resign what the lost '"''seek" and, as Christ expresses it, " come to the light, that their deeds may be made manifest that they are wrought in God" Jo. 3:21), The sentence, however, needs much consid- eration. " Men of blood." See i : 16. See also Rom. 3 : 15. All sinners are '''' men of blood." By their unconscious influences, they get the blood of souls upon their skirts. " Hate ;" for reasons already given. ''^Integrity." There is scarce any instance of this adjective in a substantive form : and yet it is functionally grammatical. It may be that the Psalms give an instance (Ps. 37 :37)." Other adjectives certainly give them in 492 PROVERBS. [Chap. XXIX. great abundance (for instance ^lt3 ^^rid 37~i)- If we abandoned the abstract meaning of " integrity^'' a kindred sense would even still remain. " Alen of blood hate the upright man, but the righteous seek after him (or are drawn to him) in his very self." ^^ Its very self •" is, literally, its, or his, soul. Seekitig his soul is usually in a bad sense. A meaning in bonavi partetn is found in Ps. 142 : 4, marg. But in that case there is a different verb. Still, most commentators approve the English Version, " but the Just seek J i. e., seek the good of, or seek the deliverance of, his, that is, the good man's, soul." This is rather a jumble; for the man, when upright, less needs deliverance. The telling signifi- cance is as above. And we go on with that finely to the text which follows. The righteous makes his headway by conflict. He does so with others (v. 9). And he does so with himself (v. 10) : — 1 1 A fool acts forth all his spirit : but a wise man subdues it back. II A fool uttereth all his mind : but a wise man keepeth it in till afterwards. " Acts forth ;" literally, " causes to go out." " Spirit ;" all that in a man which God's Spirit sanctifies : of course, before that sanctification, an unsanctified ^^ spirit." The English word is not an equivalent. The meaning is, that our whole impenitent nature is acted out. It grows, therefore. A man may think that he restrains it. So he does, to the measure that he is not yet depraved. But further than this, it would be one unsancti- fied principle restraining another. To the measure that he is depraved, *' A fool acts forth all his spirit." But now the beauty of the conflict! A righteous man resists ^^ his spirit." He " subdues it back." The verb means to " soothe," or " quiet." This stands with the adverb '■''back." The Christian does not lose his wickedness, but checks it ; and, in checking it, " sub- dues it back." This is the progress of sanctification. " The flesh lusteth against the spirit, and the spirit against the flesh." While the impenitent acts out all our nature, and it grows in strength, the Christian keeps checking it, yea, cutting it down, and thwarting it, and subduing it under. Such is the great fight of faith (2 Tim. 4 : 7). We are to keep under our body, Chap. XXIX.] COMMENTARY. 493 and bring it into subjection (i Cor. 9 : 27). And so, though sin fights on, it loses. We gain upon it. We check it ''''back." O wretched men that we are, we still carry it. But still, thanks be to God, He is giving us the victory through our Lord Jesus Christ. But now ; some of those deep philosophies formerly labored upon (24:7-9; 25:3). What is to be gained by all this.? What is the use of such a conflict "i Why did God suffer the advance of sin ? And why not summarily interfere, and give the power for easier and more important victories 1 The idea of a great clinic occurs again. For there is to be a digestion of the wicked before the King i^2C, : 5 ). If God would study wicked- ness, or rather lead the universe to consider it. He has a use for the dead subject ; He has a function for lost sinners. Hence blooms out the present system ! For, in getting the mind into the facts, all His instrumentalities must be " wicked men ": — 12 A ruler, paying close attention to some false thing, will have altogether, as his ministers, wicked men. 12 If a ruler hearken to lies, all his servants art" wicked. In most of these Proverbs there are secular meanings. There is to be a spiritual superstructure, and secular scaffoldings are set up. A king who would ferret out wickedness, must have the knaves who are guilty of the acts, as, in some sort, his im- plements. Let a king be roused to suspicion, he will scarce find anything out, if the rogues quit work ; because continued rascality is the field for the scent to lie in. This is the secular sense. The spiritual we have already pictured. The fancy that it refers to tyrants, and that it means, that " if a ruler hearketi to lies" he makes all his courtiers ^^ wicked" (E. V.), throws the Proverb quite out of its place. It has no more any connection, and no more any important sense ; none whatever that is spiritual, or upholds a theory for the Book ; no good grammar ; no artless reading as a text. If these Proverbs are really deep, and we are to go after an astute deliverance, we prefer one which is a favorite with Solomon (14:7; 21:12; 29 : 1 6), that wickedness is destined for a lesson ; and that, for 494 PRO VERBS. [Chap. XXIX. reasons not open to men, mere words are not sufficient to teach it, and gross facts must be the schooling for the universe. And so the Proverb : — Not for this world only, but for others : not for this age only, but forever; not for our part only, but for God's ; A Ruler, bending close attention upon si?i, will have alto- gether as his ministers abandoned and ruined sinners. Nor is the Almighty altogether free from directing sin : of course a very mysterious feature of His sovereignty : — 13 The poor man and the oppressor fit to- gether; Jehovah enlightens the eyes of both. 13 The poor and the deceitful man meet to- gether ; the Lord light- eneth both their eyes. We have had this idea before (22 : 2). "Oppresser;" liter- ally, "a man of oppressions" (see v. i). "The poor man;" spiritually, " //z(? m/^«//d';//." " Fit together ;" as Pharaoh did, and Moses, and Potiphar, and all the Israelites, and " the chief butler," in that pregnant tragedy of Egypt. ^'^ Fit together " i. e., into one mighty plan. " Enlightens the eyes ;" not sav- ingly, but naturally (Job 32:8); gives them natural life (Num. 16:22); gives them plain worldly wisdom (Is. 28:. 26); nay, (mysterious enough) does more than that. The poor lost one, and men that have seduced him ; nay, to speak boldly at once, all forms of conceivable iniquity, "_/?/" into a common purpose. The King, intending a lesson, makes it perfect : not throwing sin into Hell, like a load of sand, in a promiscuous heap ; but entering it there upon a list, that it may read like a great library ; and that every form of possible iniquity may come out in the history of impenitence. Hell, therefore, will be as orderly as Heaven. Hell, therefore, will be as predestined as Heaven. Hell, therefore, will be as versatile as Heaven ; embracing every phase of being. Hell, therefore, will be as prepared for as Heaven; the same God who ^^ enlightens" the saints, enlighten- ing also, in a far different way, the eyes of the sinner (let me not say how) : but so ordering his gifts of a wide intelligence, that there shall be diversities of lusts, and realized forms for every corruption. Yet God will be just : — Chap. XXIX.] COMMENTAR Y. 495 14 The king, judging the weak with truth, his throne is set firm forever. 14 The king that faithfully judgeth the poor, his throne shall be established for ever. "With truth." That says everything. Solomon, having plunged into the depths, comes up always to strong ground to vindicate the Most High. Passing the facts of sin through every conceivable experience, He yet so holds " the truth " through the eternal labyrinth, as to keep His rectitude, and to " set firm" His government among the creatures. Nor let us be deceived. It is not "His throne" that is to be ^^ set /irm." That would be insane. It is we. He speaks after the manner of men. For us is the grand Proscenium. Hell is built up for us. " I know that everything that God doeth is for the uni- verse" (Ec. 3 : 14). And though it is strangely fingered; yet, nothing can be taken from it, and nothing can be added to it. Its fittings together (v. 13) may be hardenings of human hearts, and blindings of wretched consciences ; yet " God acts that men may fear before Him " (Ec. 3 : 14). Take no thought for His work, whether it be right, or whether it be cruel ; for eter- nity will show, that He was all the time " judging the weak with truth," and " [^setfing^ fwin His throne" in the hearts of the crea- tion. Solomon still repeats, that laxity could never prosper. The brow of these great mysteries is fitting for that rigid theme. Free bestowals would tear everything (v. 4). There is nothing so harsh on earth as the menace of the Pit, except that free forgiveness that would fail to execute it : — 15 The rod and reproof give wisdom ; but a child, left to his own way, makes his mother ashamed. 15 The rod and re- proof give wisdom : but a child left to hitnsel/ bringeth his mother to shame. The text is secular. Mothers and fathers have a right to claim it ; and pastors to preach on it that way. But the cable line that joins the continents is important as a whole ; and the sole anxiety of the quiet watchers at the shore, is to catch upon their glass the glimmer from the Single Current. Solomon would saj'^, that the universe cannot go on as one universal sun- shine ; that there is a need for sad events ; that " Wisdom" is a 496 PROVERBS. [Chap. XXIX. glorious prize (8: ii, 19); that she is ministered to, even by the wicked (14:7); and that, when the wicked are brought upon the scene, free iargess is not a grace ; but would make government "asliamed" (Ex. 34 : 7), and tear to pieces the whole of the creation (29 : 4). A shadowing of this is suffered to appear in the present world. Where " the rod and reproof " are staid, and the bad actually " made great ;" how woful the outbursting of iniquity : — 16 By the wicked being made great sin is arf .^uulpiied/tm'^rsl made great ; but the righteous see clearer by their fall. gression increaseth but the righteous shall see their fall. " When" (E. V.) might do here if anywhere. We had it so written. But really the other is more truthful. The word is "by," or by 7neans of; as of the actual instrument. "Sin is made great " by the smner being made great. And the reasons multiply. A sinner, ^^ by being made great," is himself made a greater sinner ; first, by the seductions of his worldliness, and second, by his superior accountability. And other sinners are made greater sinners ; first, by his power to influence ; and second, by the bait of his prosperous successes. Nothing could be plainer than that clause : but the second is the more weighty. " By the wicked being made great, sin is made great ;" but " the wicked" are to be the only sufferers. " The righteous" are to gain by it. Sin is one of those cartoons of falsehood that are to inure to the teaching of the saints (v. 12 ; Gen. 2:9). With a quiet utterance, which has failed to be intelligently observed, Solomon states the benefit in a most philosophic way. They "see," But "^ follows; and '2, has been entirely overlooked. They '^ see by." Not as Gesenius would declare (vid. ns^"!)* simply they " see " (E. V.) ; involving 2l» idiomatice, in the bare meaning of the verb ; but, they get to see by, or they learn ; in other words, they get a lesson. And not a lesson merely, but its result. They get light. This is the force of the preposi- tion. " By the wicked being made great, sin is made great, but the righteous see (that is, see clearer) by their fall." Gesenius gives many cases, but a soupfon of more than mere seeing is had Chap. XXIX.] COMMENTARY. 497 in each. ^ asserts its presence, and lends the force of being made to see by, rather than (as when the verb by itself is used) nakedly to see (Ec. 12:3; see the other cases of Gesenius). The greater sinners become, the greater sin becomes both in them- • selves and others : but the greater on that account their fall, ana the greater the lesson derived to the righteous. If " by the wicked being made great sin is made great " (v. 16), we are to remember this fact in family government. We are not to let our sons get too much exalted : — 17 Discipline thy son and he shall bring thee '7 Correct thy son, rest; yea, he shall give pleasures to thyself. and he shall give thee rest ; yea, he shall give delight unto thy soul. Fathers are not only an emblem of the Almighty, but the Almighty is an emblem of fathers (Eph. 3 : 15). What He does they can often imitate. A King 0/ free bestoivals tears everything to pieces (v. 4). It should be a hint for parents. A stern "discipline," if not by a mere ma?t of reproofs (v. i), imitates the dealing of the Most High. "Thyself;" Hebraice, ^^ thy soul" (E. v.). The text is pregnant. It implies that we give " pleasures " to the " son." And then, by force of the one- ness, they flow back also to one's " self." It is true, what a child does not know he is not accountable for. We post him to his undoing. If a man positively knows no law, he can never be punished; nevertheless, the Proverb teaches, that it is better to know the law, and to keep it : — 18 Through there being no vision a people are let free ; but blessed is he who observes a direction. 18 Where M^r^/j no vision, the people per- ish : but he that keep- eth the law, happy is he. This is only a hypothetical case; for there are no such " people." Nevertheless there is such a principle. Just in proportion as men do not know, they will not be punished. Paul and Solomon are in full accord. " They that sin without law, shall also perish without law; but they that sin in the law shall be judged by the law" (Rom. 2 : 12). These Proverbs 498 PROVERBS. [Chap. XXIX. elsewhere have taught the same doctrine (8 : 36). Men might all perish ; but some less terribly, from a difference of light (13 : 13). All men have some light (Rom. i : 20) ; and that which they actually have, is all that they shall answer for in the day of final account. Still, there is a form of light that we will be punished for the lack of, though perhaps, even thus, the statement is not altogether true. There is a form of ignorance that will exactly proportion our guilt. It is ghostly ignorance, or the absence of spiritual knowledge. Perhaps I may still say that a man is punished for what he has, and not for what he has not. A man who knows of this ignorance, and has light enough to know his need of light, has enough to give account for in that, without being supposed to suffer for a profound negation. Be this as it may, there is such an ignorance. It exactly grades our sins. It is the measure of our depravity. The profounder it sinks, we sink. No man need sink or perish. There is a remedy. " The word is nigh [us]." The light we need is hungering to break in. But mere " words " will not convey it to us. We cannot talk a man into the Celestial Kingdom : for " The legs drag after the lame ; so does a Proverb in the mouth of fools " (26 : 7) : — 19 By words a servant is not disciplined; for he may attend, and there be no real 19 A servant will not be corrected by words ; for though he under- _ stand he will not an- response. I s^er. "Attend." Hence arises the responsibility I spoke of (v. 18). No man is so ignorant that he has not had some teaching ; that he has not attended^ so as to lay up some truth. But his spirit may not have been reached. Talking afterward may only injure him; for it makes him more intelligent; and, on the principle stated, it makes him more liable for the truth that he possesses (Rom. i : 20) : moreover, attending, and not res- ponding (£2.33:31), it hardens him. "The letter killeth " (2 Cor. 3 : 6). It stirs up an exercise of mind, which, blunted, wears out that much more susceptibility. Solomon is putting his finger on all sorts of New Testament considerations (2 Cor. 2 : 16; Heb. 6; 4). We are to use the word of God (v. 18), but alas ! prayerfully. And, above all, we are to avoid those prema- Chap. XXIX.] COMMENTAR Y. 499 ture hopes, which may be made to spring from mere intellectual impressions. For, says the Wise Man, — what began with "words," may end in "70ords." What was wrought in mere syllables of speech, may work itself off in that way : — 20 Seest thou a man hasty in his words .'* hope for a fool is outside of him. 20 Seest thou a man iAai is hasty in his words ? there is more hope of a fool than of him. We are to witness in the next chapter a rare picture of this (30 : 10). It would give food for the weightiest preaching. We conjure men not to make promises to repent; but rarely think of such promises as so intolerably fatal. False vows ! We warn against them. But here they are set upon in a direct assault ; and made to answer as the very pests of the soul. "Outside." See remarks in a previous chapter (26 : 12). The texts are twin texts ; and the evils, though well discriminated, are to be considered twin evils ; the one, as being wise in our own eyes (26: 12); and the other, as being "hasty in [our] words" (29:20). The experimental teaching is singularly deep. The man " wise in his own eyes " cannot be got at by argument ; for, seeing nothing to change, he counts himself all right for Paradise. While the man hasty of speech sees every- thing to change, and means to change it. As with the seed in stony places, he heareth the word, and anon with joy receiveth it (Matt. 13:20). Repent.? He means to. The subject of religion } He has that just now in view. Who can get at him } Bid him inquire after Christ. He is doing it. Like Jannes and Jambres, he does not decry the truth, but casts down his rod, and imitates the pretensions of the believers. So, Scripture takes these two conditions of the spirit, — the openly cavilling one, and the eagerly promising one, and casts them into a mould. It says, that they are deadly, both ; for that the hope of a fool lies outside of either. Of course God is supreme. He may still convert. It would be insane to prophesy. But the Wise Man makes bold to declare, that, if life begins, it must be " outside " of all this. These are dead points in the orbit of a spirit. Like the limbs that are decayed, life must begin some- 500 PROVERBS. [Chap. XXIX. where else in his intelligent nature ; for these promises that swarm so upon our lips, are such elements of death, as to preclude, rather than make probable, the soul's salvation. " Out- side of." This is the force of "ip, to which we have already adverted (Job. ii : 15 ; Micah 3:6). Above all, other people are not to feed hope. God does not ; and we are to imitate His more truthful discipline : — 21 He that delicately brings up his servant from a child, shall have him become a son at the length. 21 He that delicately bringeth up his servant from a child, shall have him become his son at the length. How many servants in the church are counting themselves sons! "Delicately brings up." This is an exact translation; " trains or treats delicately." A training in the church, as part of a system of compensation, pays for itself sometimes by this horrid risk. We manufacture professors by tender training, when they are young. And if anybody asks, what we distinctly mean by this, we say, that motherly tenderness, and churchly tenderness, eagerly desiring children's conversion, train them into it in superficial ways ; bring before them all the doctrine ot the gospel ; bring before them all the terrors of the law ; tempt them by all the " honey " of the church (25 : 27) ; and inveigle them to profess ; tempt them to hope ; and, by a sort of taking- for-granted confidence, dandle them upon the arms of promise, and really bait them into a false profession. We have some- times feared that false hope might be the curse of women. There are so many more of them in the church, that, unless the balance of the two sexes is to be lost in another world, and men utterly outnumbered, there must be some delusion of the sort I speak of Bold vice may curse men; and soft confidence betray women. The timid fears of the weak may predispose them to be deceived ; and what the rougher nature shakes off, may cling to woman, viz., luxurious hopes. "He that de- licately brings up his servant from a child, shall have him be- come a son at the length;" and no persons are trained more tenderly than timid girls. Pastor, and members, and parents, and even worldly people, and officers of the church, take for granted that they will be saints. They seem to /ro/ess, generally. Chap. XXIX.] COMMENTARY. 501 Women, trained in the Church, seem rarely out of her com- munion. The Wise Man is quick to imply, that there is room for rougher treatment; that down at the bottom, under all this gentle nature, there may be a " cause for strife ;" and that " great sin " may lie embedded under this tender treatment. We ought to let in upon it the anger of the Almighty : — 22 An angry man stirs the cause of strife ; and a wrathful one, great sin. 22 An angry man stirreth up strife, and a furious man aboundeth in transgression. Proverbs, as found in the Bible, are allegoric maxims. Let us hold to that definition. Th.eYQV].tSi\.Q.\xc\\\?, allegoric history. The Psalms (many of them) are allegoric songs of praise. Isaiah is 3.n allegoric prophecy. Christ's are allegoric miracles; just as He had also allegoric parables. John's were allegoric pictures. Going back now, the maxims, and the history, and the song, and the prophecy, and the miracles, are all real ; the maxims, true of common life, at least the most of them ; there being a real crossing of the Red Sea, and a real David in Adullam, and a real prophecy of Babylon, and a real healing of the withered arm; and yet all parables. The very -word proverb is the same as the word parable. In 26:7 and 9, and Ps. 49 : 4, such is the translation (E. V.). The God who made history, made it to carry double; to beam out its own present lights, and to shine forth also with its more distant illuminations. Hence the present trivial Proverb. Of course the " angry " stir up " strife j" and of course the " wratkful" occasion " sin." But, like some dirty brown, a nothing in itself, but a gem in a Claude's picture, so this paint, poor if secular, is beautiful in the text's connection. Solomon is closing all with deep pictures of our inner exercise; and here he suggests, that a soul delicately brought up, and baited into a sort of sonship, when it has really nothing of the kind, would find that out if it had God's wrath let in upon it ; that there exists low down a " cause for strife ;" that it possesses, (buried under,) "great sin" viz., all that it has ever cherished ; and that a little rougher dealing than it has had, would bring all that out-; that God's wrath let in upon it 502 PROVERBS. [Chap. XXIX. would stir up, not strife (see 15 : 18 ; 16 : 28), but (72 prefix) " cause for strife j' and " sin /' not creating " sin " (both clauses refer to what exists already) ; but stirring it up. Under the delicate treatment (v. 21) these things have lain hid. But " strife" in its " cause" and " sin " in its greatness, have existed all the time. Fierce conviction brings them out ; while delicate treatment smothered them, and concealed them from the sinner. " Pride," then, is the sum of all falseness : — 23 A man's pride shall bring him low ; but one low in spirit shall get hold of honor. 23 A man's pride shall bring him low: but honour shall up- hold the humble in spirit. Before dismissing the last verse, a few points : — " An angry man ;" literally, a man of anger j one of the genitives that expound verse first. "Stirs «/ y " primarily, "scrapes." The *' cattse " exists, and " anger " scrapes it, or irritates it. " Cause for strife " as we have already said, one word. The ^ prefix, implying ground or cause, clears up several passages, where in the E. V. it has not been noticed (see Class XXXIX). " Wrathful one " literally, master or owner of wrath (Prov. 23 : 2), " Great sin ;" not, " aboundeth in transgressio?i" (E. V.). That would make the "furious man " (E. V.) himself the culprit; but these delicate communicants veil deeply " great^ sin" and Solomon would teach, that frank treatment might have made it show itself. The next verse, which we placed above, that we might trace its connection, needs but two remarks ; first, that " bring low," in the first clause, means a form of low- ness into which a sinner is crushed at the last day : while " low," in the second clause, means loioncss of "spirit:" and second, that "get hold of honor" is translated (E. V.) "honor shall uphold." Two masculines, and grammar all right in other respects, favor both meanings ; but ours has the order, and moreover (what should arbitrate the doubt), ours has the pri- mary signification. If these //i?//Va/^/j' rc/i-fTrt^ professors (v. 21) have these buried sins ; these tenderly raised scions of the church are really keep- ing company with vile iniquity. As all such doctrine implies Chap. XXIX.] COMMENTAR Y. 503 that they have the means to find this out, the next Proverb rebukes them as in fault, and warns them as enemies to themselves : — 24 He that walks with a thief, hates his own self. He hears the oath, but does not inform. 24 Whoso is partner with a thief hateth his own soul : he heareth cursing, and bewrayeth it not. " Thief;" an inspired title for sinners (Zech. 5:3; Matt. 21 : 13). "Self;" literally, "x^z^/" (E.V.) (see Job 9: 21). "Hehears the oath, but does not inform." All who attended the syna- gogue, might hear about this every day. If sin was committed, men were made to clear themselves by ''''oath " (Lev. 5 : i, etc.). If they swore falsely, and did it through ignorance, and found it out afterward, they were to bring a serious sacrifice (Lev. 5 : 4-6). If they swore falsely, and knew it, or, if they heard a false ''''oath" and knew about it, and " [^/V/] not inform" they were to bear their very worst guiltiness (Lev. 6 : 3, etc.). This is plainly the allusion of our text. As though men had two natures ; as though the delicately raised servant were the one, and the " thief" with bad heart, the other ; the hypocrite is held to be secretly aware of his falsities. If he allows himself to be deceived, there is serious wilfulness. ^^ He hears the oath." By the very body of the Master it is he that takes it. The ^^ thief " is in his very bosom at the time. He wrongs the Church : but the great victim of the wrong is much, nearer than his fellow men. " He hates his [very] self;" that is, in Eastern language (13 : 24), he produces the results of hatred. What a grand text for an ante-communion. The "hypocrite has the means of knowledge. " He hears the oath" He goes to the church, and takes it. He has been witness as to the " thief j" for he has robbed God, and treated Him fraudulently in His very presence, " He hears the oath " intended to make a clean heart, and buries everything. And for a life time in the church, he is taking that " oath " for exculpation, and all the time harboring the iniquity. Now one influence is to account for this. Solomon sets his pen right upon that one. It is " a man's fear " that drives him to be a hypocrite. ''Fear" is the great counterfeiter. Men 504 PROVERBS, [Chap. XXIX. want this world; but "fear" scares them about the next. Women have more "fear " than men. Women, I fear, have more hypocrites than men. Men would be more led by fact, and less driven by the apprehensions of impenitence. "Fear" therefore, is the great counterfeiter. And by this we mean, not that it impels, simply, but that it furnishes the raw material. It makes the counterfeit out of its very self: — 25 The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be 25 A man's fear brings a snare ; but he that trusts in Jehovah shall be set on high. '^Jl When we say that " a man's fear" becomes the counterfeit, we mean literally, that a man's repentance may be nothing but "fear." Eight soldiers were ordered to be shot. We attended them in their agonized moments; and they would have de- ceived the very most penetrating. They were melted into humble grief, and yet buoyed by the most clear-put confidence. The days passed on, and they were led out to be shot. Below, in the court, there were three suddenly pardoned. The five seemed Christians to the last ; the three, by night, were in a blasphemous orgie. We did not see all this. It may have been highly colored. But the chaplain at 'the post told me that it was an old experience. " Matis fear" therefore, " brings a snare." In the low-ground of earthliness, the plain is full of such. To "be set on- high," we must get a trust that shall manifest itself as being " in Jehovah ;" and to be "in Jehovah" it must accord with His nature. Repentance may wear a close analogy to molten terror ; and if it begin in that, it may school itself, out of timidity, upon a mere decency of life. We must trust Jehovah. To trust Jehovah, we must know Him. To know Him, we must be like Him. To be like Jehovah, we must hate sin. To hate sin, we must have a discernment of holiness. And to do that, the whole burden of this Book is, that we must have the light of the knowledge of the glory of God as it is in the face of Jesus Christ. Those poor soldiers had but the pestling o{"fear" and "Though thou bray a fool in a mortar in the midst of grits with a pestle, his folly shall not depart from him " (27 : 22.) Chap. XXIX.] COMMENTAR Y. 505 Hence follows another instance of a divided Divinity (see 24 : 21 ; 25 : 2). King alone, God is often looked at. King alone, men often trust to Him. Looked at merely as "the Ruler," men fear Him, and court Him, and simulate a selfish piety. This is the whole English of hypocrisy. As the Arbiter merely of a law, God is the idol of myriads of devotees. This, after all, is the true philosophy : — 26 Many seek the ruler's favor ; but a man's judgment is from Jehovah. 26 Many seek the ruler's favour: but every man's judgment Cometh from the Lord. The fakir, or dungeoned monk; the hook-swinger, or vic- tim of Juggernaut or the Ganges or Suttee ; every form of false religion in this land or any under the sun, are the "many [seeking] the Biiler's favor." And, in a way that all must think graphic, Solomon portrays now the nature of the whole deception. If I profess Christ, let me ask, Do I do more \hz.TX '''' seek the face of the Ruler 2" My fear; it is but that. My service ; it may be but that. My faith ; it may be only that ; directed by an intellectual soundness in the creed. Be- cause, put together, first, fear; then, knowledge; next, decen- cy ; then, gospel nurture : some day, deep conviction ; and, afterward, delicate bringing forward by the church (v. 21) ; and you have the ingredients of a hope that is just as false as Pagan sorceries. "A man's judgment is from Jehovah." '■'■ A man's judgfnent ;" i. e., a man's verdict that makes him righteous in the end. " Is from Jehovah :" not from " the Ru/er" only, but from all the noble attributes of the Deity as the Most High. To crouch to Him simply as King, or to court Him simply for His law, is the wide hypocrisy. To trust Him as ^'Jehovah," is to love Him in His superior excellences. Now to judge whether we do this, Solomon leaves but one other criterion : — 27 An abomination to the righteous is a wicked man ; and an abomination to the wicked man is he that is righteous in his way. 27 An unjust man is an abomination to the just, and he that is up- right in the way is ab- omination to the wick- ed. How do we tally with that .? In other words, — Religion is a 22 So6 PROVERBS. [Chap. XXX. love, not an expedient. The question is, not, — Do we fear Hell ? but, — Do we love holiness ? Our flight to Christ must be out of our iniquity, as well as out of our danger. We will not declare that self-interest is not for the saints ; and that they have not been driven by ^^/ear ;" nor that the law is not a school-master to bring them to Christ (Gal. 3 : 24). No; for verse twenty- second means this very thing. But we will declare, that these are no part of their religion. Till they strike the clear waters of love, all else has been mere digging ; and if a man really wants to know whether he belongs to Christ, let him take this last verse. " An abomination to the righteous is a wicked man." Does he really hate wickedness.? Again, "an abomination to the wicked is he that is righteous as to his way." Mark the difference. " The way " is mentioned. In the first clause di- rectly the " wicked" in himself; in the second clause only "///,° *''i''^^' '^f <= ^ I t> , _ . . required of thee ; deny Refuse me not before I die. me them not before I die: Chap. XXX.] COMMENTARY. 513 8 Remove far from me naughtiness and fraud. Give me neither poverty nor riches. Let me break off the food appointed for me. 9 Lest I be full, and deny, and say, — Who is Jehovah .? or, lest I be poor, and steal, and wrest the name of my God. 8 Remove far from me vanity and lies; give me neither pover- ty nor riches : feed me with food convenient for me : 9 Lest I be full, and deny thee^ and say, Who is the Lord ? or lest I be poor, and steal, and take the name of my God in vain. The Two Tables of the Law are met by the expressions, " naughtiness and fraud." " Naughtiness " would not be badly translated " vanity " (E. V.) ; for the word grew to mean what was e/nj>ty and vain ; and, as such, it would well represent, not lov- ing God, but violating the First Table by worshiping ^^ vanity." But the primary meaning of the Hebrew is not " vanity," but something positively bad. Then it grew to mean deceitful ; and then vain, as something that miserably deceives. " Vanity" therefore, is not primary ; and Solomon chooses the word as meaning positive badness, as well as the quality of being vain. " Naughtiness" is a capital word, if we could restore it into the English ; for it has the quality of being naught, as well as a tincture of positive evil. What Solomon prays against is viola- tion-of either Table; against '''' naughtiness," z% rejecting God; and against '"'' fraud" (literally, an affair of lying^, as injuring our fellow-men. And then, as the other thing prayed for, he asks for favorable Providences. " Give me neither poverty nor riches." He states the reason. " Lest I be full and deny ;" and thus encounter the curse of those " who trust in riches " (Mr. 10 : 24) ; " or lest I be poor, and steal, and wrest the name of my God." Let us consider more closely some of these ex- pressions. V. 7. "From thee;" an irregular suffixed pronoun (see Ps. 22:25). -'Eefuse;" literally, " 7y//M] oivn eyes, and yet ?iot ivashed from [^liis'\filthiness" (v. 12), is a rebel against Heaven ; and yet aspires to a place in it that Chap. XXX.] COMMENTARY. 521 would make all things subject to him ! This is the first intoler- ableness. The second is, universal satisfaction. No good thing is to be withholden (Ps. 84 : 11). The saint is to be universal- ly happy ! This is the next intolerableness : — " a vile fellow, because he is sated with food." The third is, universal compan- ionship. The corrupt, if they are tolerated, must mingle with the hosts of the blest ! and we are pleased to find an emblem which carries us many chapters back, and helps us with many passages. It is the Termagant Woman (21 : 19). We have al- ways understood that as Impenitence. Impenitence is intoler- able in its very self. It is not tolerable to the impenitent. A perpetual dropping on a very rainy day (27 : 15); or, in fact, a life upon the ridge-pole (25 : 24); would be better than impeni- tence, and heaven itself. How intolerable to foist the impeni- tent upon the saints. The lost man, therefore, in aspiring to be a Christian, is aiming at the third intolerableness ; i. e., iini- versal fellozvship ; which answers to the third emblem of the four : viz., " a hateful woman \iindertaking to be'\ married." We have but one more point ; and that is, universal unfairness, or disorder. If the base go up, the good must come down. If the vile can be honored, the saints have no property in God. They are virtually dispossessed. This is the fourth lesson. There is a fourth thing by which " the world has been disqxiiet- ed." I beg you to notice the past tense. The pretensions of the impenitent have already tried our faith. And the tendencies of such things answer to the fourth mischief included in the fourth emblem of the Wise Man; which is, now, the last; viz., "a handmaid [that] dispossesses her mistress." Let us again travel back to bring up critical peculiarities. "Under;" the regular preposition for under. Our English Version translates it "for." "Disqaieted;" perturbed J- the same word introduced into a previous Proverb (29 : 9) to describe not sending peace but a sword (Matt. 10 : 34). "Bear up;" intransitive (Ps. 89 : 10 ; Hab. 1:3); not the transitive " bear " (E. V.) ; otherwise we could not parse " tmder." " Because ;" not " when " (E. V.). The world could " bear " the ungodly, and make " a servant" of them, but for their undertaking to reign. So in all the clauses. " Vile fellow." See the four words translated ''fool" (E. V.), 522 PROVERBS. [Chap. XXX. and their different meanings (Class XLIX). '■'' Hateful woman y" feminine passive participle of the verb to Jiaie. ^^Dispossesses.'' See Deut. 2 : 12. The word sometimes means to possess ; never, perhaps, means, " /^ heir to'' (E. V.; see Gesenius) ; but de- cidedly means, to dispossess (Zeph. 2:9; Gen. 45 : 11). The whole meaning is, that {i) progressive, (2) insatiable, and (3) in- sidious corruption, must be a thing (4) intolerable to the uni- verse. But how to get rid of it ! It must be by miracle ! It must be by being " made wise" from above : — 24 These four are little things of earth ; and it is such, that are wise, being made wise. 25 The ants are a people of no strength, yet they make sure their food in the sum- mer. 26 Conies are a people not strong, yet they fix their dwelling in a rock. 27 There is no king for the locust, yet he goes forth making fair division of all. 28 The spotted lizard takes hold with his hands, and such as he is in king's palaces. 24 There be four things ii'hich are little upon the earth, but they are exceeding wise : 25 The ants are a people not strong, yet they prepare their meat in the summer j 26 The conies are but a feeble folk, yet make they their houses in the rocks ; 27 The locusts have no king, yet go they forth all of them by bands ; 28 The spider taketh hold with her hands, and is in kings' pal- aces. Differences, now, easily appear, (i) 1 he poverty, (2) the danger, (3) the discord, and (4) the poisonous character, of sin, are the four particulars ; and they point the marvel of forgive- ness and acceptance for the sinner. " Wise, being made wise." That is a grand Evangel ; and it comes exactly from the He- brew. First (i), under poverty. " The ants are a people of no strength ;" and what a wild conceit, that the tiny worker works by his own wit ; and, by a deep philosophy, forecasts the Win- ter. He is " wise, being made wise." What a wild conceit that the impenitent frames by his own wit the wisdom of the Gos- pel. 'Second (2), his Z^;-//. " Conies ai-e a people not strong ; yet they fix their dwelling in a rock." Making grace plainer is im- possible. Third (3), our discords. " The locust," with " no king," moves over the green with all his rapacities, without stopping to quarrel with his neighbor. Devouring in his mighty hordes, who ever saw him break sheer rank to fall upon the Chap. XXX.] COMMENTARY. 523 rest 1 " The locust [has] no king, yet he goes forth, making fair division of all," And so we, with our strange lusts, and our strong rapacity for selfishness, are gradually moved into the line. " [We do] all eat the same spiritual meat" (i Cor. 10: 3). " Our fellowship is with the Father " (i Jo. i : 3). " We are all baptized by [the] one Spirit " (i Cor. 12 : 13); and, though we have no earthly " king /' but, on the contrary, everything earth- ly to increase our discords ; yet, like ^^ the locust," we are moved on from above. We are " 7vise, being made tuise " and go feed- ing in our rank, with the godly instinct giving light within us. Lastly (4) our inward poisons. Think of the best of us as in Heaven! " the spotted lizard in [a] King's [Palace]!" These four are the wonders of our state ; and the Bible seems to teach that it is meant thus. " Out of the mouth of babes and suck- Imgs [there is to be] ordained strengtA||' (Ps. 8 : 2). This projet is very elaborate : — For " God ham chosen the foblish things of the world to confound the wise ; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of tlie world, and things which are despised, hath God chosen ; yea, and things which are not, to bring to nought things that are ; that no flesh should glory in His presence." But now then, more critically: — • '''Made wise J ' the Pual participle. "Make sure ;" from a verb, prim.arily, to set up. Lay up might answer as the meaning. ''^Conies/' rather a guessed specification (vs. 15,31) among many timorous ruminants. Their house (literally) fixes them in the list, as belonging to a class that are among the rocks. "Making fair division of all " (literally, of all of it, or of all that belongs to him). We translate differently, for a better idiom. " Maki/ig fair division/' simply, dividing. We vary here, too ; lest it should mean cutting or dividing the grass as they go. The starting point is not that they go " /;/ bands " (E. V.), for they do not; but that, throwing themselves into a mighty line like the knives of a mower, they bite, each one in his path, and waste no time in snatching from each other. " The spotted liz- ard" is an apax legomenon j but we get the sense when we trace it to a root meaning to poison ; and when we conceive it as d^ poisonous reptile, marvellously out of place in a kings pal" 524 PROVERBS. [Chap. XXX. ace. "Such as he;" emphatic pronoun (28:24). "Takes hold." This is the same verb used in verse ninth for zo resting the name of God. It means seizing, or griping, with a clutching grip. The poisonous reptile gripes in that way his hold " in palaces." Now if this be a picture of the sinner ; and the poor wretch, so venomous in his nature, can lay "//(?A/with his hands," and get into the Palace ; how wise for Solomon, as a good earnest preacher of the truth, to close by a practical application. He does so in the next passage : — 29 There be three things which go well, yea, four are comely in going: 30 A lion, which is strongest among beasts, and turnetn not aw.iy for any ; 29 These three make each step good, yea, four make good their going : — 30 a lion, mighty among beasts, and that turns not back for any ; 31 a grey-hound, or a he-goat, and a King! I)(/ not thou stand against'. 3' AgVey-hound;an H" o I he-goat, also ; and a im. king, against whom 32 If thou hast been withered down, by lifting thyself up, and if thou hast been meditating with a hand upon the mouth, 33 forasmuch as pressing milk presses out whey, and pressing the nose presses out blood, so pressing down passion presses away ., - strife I bringeth forth strife. there is no rising up. 32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. 33 Surely the churn- ing of milk bringeth forth butter, and the wringing of the nose bringeth forth blood ; so the forcing of wrath Man being so wretched, as pictured by those weak things of the earth (v. 24); so poor; so exposed; so discordant even with himself; so poisonous in his inward nature; if there be a chance to clutch with his hands, and get fixed in the King's Palace, how insane (see 33d verse) to have " strife" with that Palace-Sovereignty itself. " [There be] three [things that] make each step good ;" and this is a picture of the Almighty. There is no resisting Him. " [There be] four [that] make good their going;" i. e., that will move along in their track, whether we will hear, or whether we will forbear: the "Hon," which is strong; the "grey-hound," which is fleet; the " he-goat," which is bold, " and a King ! Do not thou stand against Him." " A lion \_which /V] mighty among beasts, and that turns not back Chap. XXX.] COMMENTARY. 525 for any." This is exegetical of " \inaking\ good their going " (v. 29). "^ grey-hound" (literally, a girt in the loins, see. commentary v. 15) ; "or a he-goat " as though the difference were not so great between these last. But all to usher in the " King;" strong, like the " lion " fleet like the " hound " bold, like the " he-goat •' and Who, in other parts of Scripture (Ez. i : 5, etc. ; Rev. 4: 7), has the different features of His Providence portrayed by just such animail natures. '''Do not thou stand w^ainst Him." " If thou hast been \]iumhled by thy pride\ and hast \begun to think deeply], thy hand upon [thy] mouth," then remember, that " as [the] pressing [0/ the] milk [drives out the] whey j" as, with the bleeding nostril, the pressure of the finger expels " the blood;" so the laying hold of thy vile passions, and smothering them with all thy weight, shall drive away thy " strife " with the Almighty. It is a grand conclusion ! ''Make good." This is the literal Hiphil. It is idiomatic also in the English. It means,— God goes where He pleases. Nulla vestigia retrorsum. " Each step j" simply, a step. " Do not thou stand against Him." This seems all en regie ; and the wonder is that it should have been translated differently. " Against whom there is no rising up " (E. V.) is irregular every way. The verb is an orderly imperative ; and the particle is not the positive or abso- lute negation, but one confined to the more optative sense. The expression is, with Him, rather than, " against Him " but that does not alter the sense (see Ps. 55 : 18 ; 94 : 16), and is as noticeable in both translations. " If thou hast been withered." The verb means that, primarily. " Done foolishly " (E. V.) would have to be altogether a derivative sense. " Lay " (E. V.) is not in the Hebrew. " Evil" (E. V.) is not necessarily implied. If thou \i2i'~.\. fainted or been wilted down (see Ps. i : 3 ; 37 : 2) through "hfting thyself up," and art deeply thinking, thy ''hand upon [thy] mouth " then, Solomon implies, thou art a fitting subject for my final adjuration. "Churning" (E. V.); not so at all ; but most distinctly, " pressing." " Whey ;" a word no- where so translated. But how can V\v^ pressing of milk cause to go out from it ; for that is the expression (it is the Hiphil of the verb to go ^?//),— either " curds " (Gen. 18:8; see Gesen.) or " cheese " {Zockler). " Butter " (E. V.) is out of the question. 526 PROVERBS. [Chap. XXXI. The word in each clause is, cause to go out. It is spoken of the ^^ blood." It is spokerj of the "strife:'' and so, therefore, of the " whey." We must look at the internal evidence. And, besides, there is a similar evidence, almost always, where the word occurs. " He asked for water, and she gave him milk; she brought forth luhey in a bowl of the mighty" (Judg. 5:25). How could he use "butter" (E. V.) as a hasty drink 7 Again,-" brooks of honey and butter " (E. v.. Job 20: 17). How could butter j or how could curds or cheese, — run in a brook } There are but eight cases of the word. None of them forbid, and the only cognate strongly favors, our meaning- (Ps. 51 : 7 ; * see also Jos. Ant. 5 : 5, 4.). However, it is not important, unless it be for the meetness of the imagery. " The nose ;" a homely figure, that won favor, we can scarce doubt, because the dual appears in the same verse as the word for "passion." " Passion j" literally, the two nostrils; usually translated anger (Ps. 103 : 8) ; but meaning, as all these words do (Hos. 7:5), any high "passion" (see i Sam. 1:5, Gesenius). God does as He pleases (v. 29). He is our Great Benefactor. If " wise " to appease Him, we must be " made wise." He is ready to fuake us 7iiise,]\\st as He gives wisdom to " the a Jits." How mad to quarrel with Him. As the pressure of milk drives out whey, so that it ceases to form ; as the pressure of a wound drives out blood, so that it ceases to flow ; so bearing all our weight upon our passions will drive out strife ; and, with assiduous care, the reptile may be in the Palace of the King. CHAPTER XXXI. But now the other Messianic oracle ! " Lemuel" (E. V.) is not a name in history. Moreover " 7vords of Lemuel " (E. V.) is awk- ward, because the " words " were not of the imagined " Lenmel" but of "his mother." " What, my son?" (E. V.). How can that be a word " of Lemuel " ? Again (v. 33), — " Give not thy streng^ * " His words were softer than oil." " Smoother than curds of milk" says Gesenius. We say, " wkey." Chap. XXXI.] COMMENTARY. 527 unto women." That is the speech of the ''mother ■" and it is not natural to say, that it is " the prophecy that his mother taught him " (E. V.) ; because it was what she uttered, rather than anything that she made him learn. Hitzig,' therefore, goes off upon another rendering like his former one (chap. 30), which succumbs to even more difficulty. Ours, on the other hand, is also as before. And as icords about somebody seems to agree better with the style of the passage, than zuords which some ijitended personage may be supposed to speak, we have examined as to whether we could not disengage the 3, and make it, words about Muel, and not ''words of Lemuel," as in the English Ver- sion, We had two difficulties : — First, " words " is in the con- struct. The construct usually precedes a genitive. Happily, not always, however (see Green, Gr. § 255 § 257 ; and 2 Ki. 5 : 9; Ezek. 13 : 2). It sometimes precedes ^ preposition: and in that case, often, this very preposition 5- Getting over that difficulty, then, we, however, fall into another. The fourth verse has "Lemuel'' a second time. This time it is Lemoel; and perhaps, that is significant. " // is not for Kings, O {Lemoel) Lemuel" (E. V.). We must either take such an absolute name after all, or expound again the intrusive 3- To go to the foun- dation, therefore, we hunted after Mucl. There was no such word. But there is a word mo (Job 9 : 30) ; and it means water; and like the wordQi^^ (water), it means "seed " (Num. 24 : 7 ; Is. 48 : i) ; i. e., animal seed. Mo-ab means a man far too incestuously much the son of a father. Mo-el, to leap to the meaning at once, would mean the "seed of God!" Let us give our translation : — 1 Words in respect to the Seed-of-God, a King ; a prophecy in agreement with which His mother disciplined Him. 2 What is my son 1 And what is the son of my womb 1 and what the son of my vows } 3 Give not thy strength to women ; or thy ways so as to destroy kings. 4 Let it not be for kings, for the seed of God ; The words of king Lemuel, the prophecy that his mother taught him. 2 What, my son ? and what, the son of ray womb ? and what, the son of my vows ? 3 Give not thy strength unto women, nor thy ways to that which destroyeth kings. 4 // is not for kings, O Lemuel, it is not for 528 PROVERBS. let it not be for kings to drink wine; nor for princes ; or strong drink : lest one drink, and forget what is com- manded, and set wrong the cause of any of the sons of misery. Give ye strong drink to him that is being lost; and wine to the embittered in soul. Let him drink, and forget his wretched- ness, and remember his trouble no more. Open thy mouth for the dumb man, to plead the cause of all the children of a change. Open thy mouth ; judge righteousness; and plead the cause of the afflicted and needy. [Chap. XXXI. kings to drink wine, nor for princes strong drink ; 5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. 6 Give strong drink unto him that is ready to perish, and wine un- to those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more. 8 Open thy mouth for the dumb in the cause of all such as are appointed to destruc- tion. 9 Open thy mouth, judge righteously, and plead the cause of the I poor and needy. The passage, in this view, would be " a prophecy" (v. i), and '' a prophecy" predictively imagined to be in the mouth of Mary, the " mother" of the " Seed-of-God." We read that the mira- cles about John led all the people to wonder what manner of child this should be (Lu. i : 66). We read, that Mary kept all the facts about the shepherds, " and pondered them in her heart " (Luke 2:19). We read, that the Angel Gabriel told her that her's should be the " Seed of God" (Lu. i : 35). For when she wondered, he said : — " The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that Holy Thing that shall be born of thee, shall be called the Son of God." Solomon, therefore, is on the same track with the Evangelist. " Words in respect to the Seed-of-God, a King." So far, all is good. We have but to add '■'■ Muel" to the other names of our blessed Redeemer. '■'• A prophecy ;" of course a most literal one. " In agreement with which His mother disciplined Him." " The prophecy that his mother taught him" (E. V.), has this difficulty, that the verb translated ^^ taught" means to correct, or discipline. It is not a verb suited for two accusatives. " Which" therefore, is abso- lute ; and is governed as by the " cause-manner-atid-instrument " rule of the Latins, Correct is not a right term to apply to any Chap. XXXI.] COMMENTARY. 529 sins of Christ ; but, analogously with a common child, He no doubt had His mother's training. First of all (v. 2), her training was colored by her marvel, — who He could be. " What is my son ? and what is the son of my womb ? and what the son of my vows?" She seems to have reached dim notions of Him; that He was "a King" (v. i) and that He was to be a Founder of " Kings " (vs. 3, 4) ; that His success depended upon His obedience (vs. 3-9 ; see also Zech. 3:7); and that if He failed to obey, He would be giving His « ways so as to destroy kings " (v. 3). It is, therefore, a very elaborate gospel. She lets it appear also, that these " kings " are also the " seed of God " (v. 4) ; and that they also must be ruled by the same laws of obedience that had won everything under their Founder. But a gem of the passage is, a bright figure for this obedience itself. "Give not thy strength to women." Before, adulterousness has been the type of all impenitence (6 : 32; Jas. 4:4). Here it is the type of all Christ's imaginable aberration. This very naturally ! " My meat is, to do the will of Him that sent me, and to finish His work " ( Jo. 4 : 34) . With Paul, par etnitience, He could say, — " This one thing I do " (Phil. 3 : 13). He had positively no leisure for self. Nor has the Christian. Nor will they have through all eternity. Neither Christ, nor His people, will seek mere delight while ages roll. " Whether [they] eat or drink, etc." (i Cor. 10 : 31). We often think that Heaven will be a time of pleasure. Like the shimmer of a stream, it will not flow for the sake of the shimmer, but for its portage to the sea. Heaven will be a place of packed work ; but so smooth, so grateful, so high, as a great joy itself; so smoothly oiled , so delightfully spurred forward as our very life ; that the shimmer will follow the stream, as light its luminary. " She that liveth in pleasure is dead while she liveth " (i Tim. 5 : 6). And so, this "wine" of the fourth verse, and these " women " (v. 3 ; for it will be seen the figure shifts), are the great metaphors for ihtsQ propter se pleasures. Christ will have none of them. So ^^ His mother [trained] Him.'" Paul speaks the like before the Governor. " He reasoned of righteous- ness, temperance, and judgment to come ;" an exhaustive skeleton. ** Of righteousness ;" that is, of our standing before the law ; " of 23 530 PROVERBS. [Chap. XXXI. temperance ;^ that is, of our whole sanctification ; for, being temperate^ I mean yoking in mere pleasure, and spurring for- ward a zeal of consecration, is, after all, our sanctifying work. " IVomeji" therefore, and all this pitching upon "strong drink," are for the sake of a sample. Mary stirs her Son for His grand work. It is not for Him to have a breath of prurient pleasure. Let Him waver, and He will ^''destroy kings." His must be a perfect obedience. He is to " open [His] mouth for the dumb." He is to "plead the cause of the afflicted and needy." Joy will follow : but as the shadow the substance ; as the shimmer the stream : as with the great God Himself, ineffable bliss ineffable practice of the purest rectitude. Nor was He to be peculiar in this; I mean in duty. "It [was] not for kings;" viz., those He should make " kings ;" and, in a lower sense, the '''' seed of God" (for notice now the force of the second ^) ; " // \was\ not for kings, for the seed of God j it \iuas'\ not for kings to drink wine ; nor for princes ; or strong drink." That is to say, — All men are to be single-eyed in duty. Christ is our general model. " [Our] meat is to do the will " of our Father; and pleasure must be the taste of this "meat." This is a pregnant passage. Not that being happy is wrong ; not that turning aside to be amused is wicked; not that ascetic hardness may not be most particularly insane ; but that we must turn aside to be refreshed for our work. We are not to " eat in the morning" (Ec. lo : i6), as the ancients so deftly described it. We are to eat when meat is necessary ; meaning, we are to seek pleasure when it is needed to refresh. For Ecclesiastes goes on, " Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength and not for drunkenness" (Ec. lo: 17). So follows that terrible sentence; — " Give ye strong drink to him that is being lost." The word is the actual participle. It is not ^^ ready to perish" (E. V.), but OiCiMdiWy ''^ being lost." '''' Being lost" is the primary signifi- cation (Ps. 119: 176). Give pleasure, thus madly on its own account, to men who are going down to Hell. " Let [them] drink." It suits them. "Let [them] forget [their] wretched- ness." It is a horrid imprecation! As when Christ said to Judas, "That thou doest do quickly" (Jo. 13:27). "His Chap. XXXI.] COMMENTARY. 531 trouble no more." Alas! that is the restless longing. We are no extremists for temperance. But this text would be a sad one to quote in defence of spirits. The meaning is, — Pleasure ; here tropically meant both by " Z£//«(? " and " a/ as we said awhile ago (30 : 31), is not for the indicative. It is an optative, or imperative, negation. Moreover, not having expounded " kings " as an intended example for her son, as does the English Version, we find nothing preferable in an indicative sense. " Seed-of-God" (v, 4); the regular ;//^, as we have stated; to indicate ^^ seed," perhaps, in a more prosaic sense. " The kings " are less mysti- cally the "seed," than " Thy Seed, which is Christ " (Gal. 3 : 16). "Or" (v. 4). The word is a puzzling one. Itmaystand for an infinitive. It may mean to desire (De Wette, Rosen- miiller). But it looks so much like " or," that we have marked it that way ; though, as it will appear, in a somewhat abnormal position. " The cause." Christ's great work is the cause of the miserable. " Embittered in soul " (v. 6), does not mean in Hebrew sad, but bitter, or hostile. Fierce, vehement, says Gesenius; as strong stands in antithesis to sweet. (Jud. 14 : 14). " Lo I raise up the Chaldeans ; that bitter and hasty nation" (Hab. I : 6). " Lest angry fellows run upon thee " (E. V., marg : ""bitter in soul," Jud. 18 : 25). " Mighty men chafed in their minds " (E. V. marg., " bitter of soul," 2 Sam. 17:8), The mean- ing seems to be, — Let embittered sinners have pleasure, and see if that will bury their " wretchedness." " Wretchedness ; " literally, ''■poverty." " T'r^//^/^ ;" literally, " /"^ke^th well house ; household, and eateth and eats not the bread of idleness. -t^the bread of idle- 540 PROVERBS. [Chap. XXXI. Four verses speak of her " praise " for all this. First (v. 28), the very life of her sons praises her. What is the church but her sons } The Hebrew is peculiar. They rise " and " praise her. The meaning is, they praise her by their very rise. Most mightily her Greatest Son (Rev. 12 : 5) "gives praise to her," The greatest birth of the church is her Son and King ; *' her Husband," in the figure of the text. And, therefore, in the emphatic Hebrew, — 28 Her children have risen up to bless her. Her husband; ^e also praises her. 28 Her children arise up, and call her bless- ed ; her husband also^ and he praiseth her. She is a wonderful creature : a superb, bewildering mystery. Isaiah announces (Is. 61 : 7 *) that she is the Second Creature in the universe. If Christ be part of her, as He is, in His Human Nature, she is then the First Creature. Many Intelli- gences have been high ; but she, higher. For listen to the text that follows ! — 29 Many daughters have done ably ; but thou hast gone up above them all, " Above them all," in holiness : — 30 Grace is deceitful, and beauty is vain ; a woman that fears Jehovah, in that shall praise herself. 29 Many daughters have done virtuously, but thou excellest them all. 30 Favour is deceit- ful, and beauty is vain; but a woman tkat fear- eth the Lord, she shall be praised. The Church, to be the grandest creature of the Most High, must be the holiest. With Christ as Head, that is the hope. " In the ages to come the exceeding riches of His grace" are — how } Why, " in His kindness towards us through Christ Jesus " (Eph. 2 : 7). To be very kind. He must make us holy. That we be very holy, is His only " kindness." " Grace is deceitful, and beauty is vain." That is, splendors of grand life are nothing, though it be in the courts of God. The " "Woman that fears Jehovah," is the splendid Church, through infinite ages of redemption. There is indeed a "gain of [hand]," as well as a grace of heart ; but even that is largely this grace itself. The most solid ♦Not '^^ double" (E, V.), but " the sectnd place " (see 2 Kings 23 : 4). Chap. XXXI.] COMMENTARY. 541 wage of goodness will be intrinsically the being good. " Give " this to the Church. "In the gates ;" i. e., when transferred to the realm of I^eaven ; among her Great Ones, when assembled in her Courts : let her chief wealth be her purity : — 31 Give her of the gain of her hands ; ,^3x. Give her of jh^e and let her own works praise her in the gates. and let her works praise her in the gates. III. ORIGINAL EXPOSITIONS CLASSIFIED. CLASSES AND THEIR CONTENTS. CLASS I. Unnoticed Conclusions after an Infini- tive WITH Lamedh. i : 2, 3 ; 1:4,5; i : 6, 7 ; ii : 8 ; v : 2 ; ii : 12- 15 ; ii : 16, 17 PAGE 549 CLASS n. Unnoticed Conclusions after a Parti- ciple. vi : 12-15 ; xi : 18, 19 ; xvi : 27-29 ; xv : 10 ; xviii : 21 ; xxii : 11 ; xxv ; 22 ; xxviii : 2 ; xxix : 7 ; xxix :i2 551 CLASS in. Unnoticed Conclusions Not Preceded by Lamedh or a Participle. ii : i-s ; ii : 18-20 ; vii : i ; xxii : 17 554 CLASS IV. Unnoticed Cases of Two or More Clauses Running Together into One Proposition. vi : 26 ; xii : 16 ; xvii : 26 ; xx : 15 ; xx : 25 ; xvi : 2 ; xxi : 2 ; xxi : 12 555 CLASS V. Unnoticed Cases of the Flow of the First Clause into the Second. xxi : 31 ; xiv : 7 ; xxi : 15 ; x: 13 ; x : 14 ; x : 23 ; xiii : 5 ; xiv : 22 ; xv : 5 ; xvi : 3 ; xxii : 18 J xxiv : 28 557 CLASS VI. Unnoticed Independency of the Se- cond Clause. xx: II ; iii : 12 ; xxiii : 23 561 CLASS VII. Overlooked Cases' where Sentences should be Inverted. xiv : 9 ; xx : 6 ; xxviii : 16 562 CLASS VIII. Overlooked Cases where Sentences should Not be Inverted. vii : 22 ; xi : 17 ; xiii : 5 ; xiii : 8 ; xiv : 2^ ; xvi : 7 ; xvi : 11 ; xx : 7 ; xxi : 12 ; xxviii : II 563 CLASS IX. Unnoticed Simplicity of Langu.\ge. xiii : 19 ; xvi : 31 ; xxiii : 28 ; xxvi : 26 ; xxvii : 9 ; xxix : 9 ; xxix : 11 ; xxx : 32 ; xxxi : 3 ; xxxi : 30 566 CLASS X. Unnoticed Force of the Expressed Pro- noun. : 22 ; i : 26 ; iii : 18 ; iv : 13 ; x : 22 ; x : 24 ; V : 23 ; X : 18 ; xi : 28 ; xxm : 3 ; xxiii : i^ ; xxvi :4 ; xix : 1 ; xxi : 13 ; xxii : 9 ; xxviii : 26 ; xxiv : 32 569 CLASS XI. Overlooked Pronominal Suffixes. viii:35 S7» CLASS XII. Overlooked Intention of the Pronom- inal Suffix. ix : 7 ; xiv : 2 ; xiv : 14 ; xvi : 26 ; xiv : 10 ; xxi : 20 572 CLASS XIII. Overlooked Cases of Nouns Absolute. xvi : 2 ; xxi : 2 ; xxiv : 23 ; xxiv : 31 ; xxviii : 1 574 CLASS XIV. Unnoticed Cases of Nouns in Apposition. iv : 7 ; v : 22 ; viii : 22 ; xii : 27 ; xiv : 10 ; xvi : 3 ; xvi : 31 ; xviii : 17 ; xviii : 20 ; xxii : " 575 CLASS XV. Overlooked Instances of Nouns Used Adverbially. vi : 23 ; vii : 27 ; viii : 2 577 CLASS XVI. Overlooked Cases where Adverbial Use was Not Really Intended. viii : 22 ; xvi : 4 578 CLASS XVII. Overlooked Force of the Genitive. xxix : I ; xxix : 4 ; xvii : 2 ; xx : 29 ; vi : 19 ; xii : 17 ; xiv : 5 ; xix : 5 ; xix : 9 ; xxi : 28 ; XXV : 18 579 CLASS XVIIL Unnoticed Simplicity of the Conjunc- tion Vav. iii : 12 ; ix : 16 582 CLASS XIX. Unnoticed Instances of Vav as not a Simple Copulate, xiv : 22 ; XX : 1 1 583 CLASS XX. Overlooked Bearing of the Absence op the Conjunction Vav. xxii : 5 ; xxii : 4 584 CLASS XXI. Overlooked Preterites. xi : 7 ; xiii : i ; xxi : 22 ; xxxi : 17 ; xxiv : 27. 585 (S4S) 546 CLASSES CLASS XXII. < Overlooked Hiphils. xiv : i8 ; xxi : 12 ; rxviii : 7 586 CLASS XXIII. Overlooked Imperatives. 3t : I ; xii : 25 ; xx : 18 ; xxiii : 25 ; xxx : 31. 588 CLASS XXIV. Unnoticed Force of the Preposition Lamedh. xiv : 35 ; xix : 23 ; xix : 27 ; xxi : 31 ; xxvi : 2 59° CLASS XXV. Unnoticed Force of Prepositions other than Lamedh. XXV : 20 ; xxvi : 12 ; xxix : 20 ; xxix : 2 ; xxix : 16 . xxx : 6 591 CLASS XXVI. Unnoticed Cases of Beth ("Tl) Essenti.b. xiii : 17 ; xvii : 20 ; xxiv : 16 ; xxviii : 14 ; XX : 30 ; xxv : 8 ; v : 14 ; xiii : 23 ; xiv : 3 . . 594 CLASS XXVII. Unnoticed Cases of Verbs Requiring a Preposition. xvii : 12 596 CLASS XXVIII. Unnoticed C.^ses of Verbs Not Requir- ing a Preposition. xxix : 16 ; xxx : 6 ; xvii : 26 ; xxi : 12 596 CLASS XXIX. Unnoticed Cases of Return to a Pri- mary Sense. xiii : 14 ; xiv : 27 ; xiii : 12 ; xiii : 15 ; xviii : 24 ; i : 10 ; xxvi : 16 ; xxvii : 8 ; xx : 22 ; xxvii : I ; xxviii : 12 ; xxviii : 28 ; xxix : 18 ; xxx : 10 ; xxx : 16 ; xxx : 27 ; xxxi : 8 597 CLASS XXX. Unnoticed Cases of |>i^'[2p[ (to Miss) in its Primary Meaning. XX : 2 ; xiv : 21 6^ CLASS XXXI. Unnoticed Cases of '^IQJ? (to Move up) IN ITS Primary Meaning. xxvi : 17 ; xxi : 24 ; xxii : 8 604 CLASS XXXII. Unnoticed Cases of J^^Sj (to Level) in ITS Primary Meaning. v;6; V ;2i 605 CLASS XXXIII. Unnoticed Cases of Q^7 (to Devise) - T IN ITS Primary Meaning. X : 23 ; xxiv ; 8, 9 ; xxi : 27 607 CLASS XXXIV. Unnoticed Cases of Jj^^ "^ (to he Excit- ed) IN ITS Primary Meaning. xxiii : 17 ; xxiv : i ; xxiv : 19 6o3 CLASS XXXV. Unnoticed Cases of ")^5>^ (to bb Straight) in its Primary Sense. ix : 6 ; iv : 14, 15 ; xxiii : 19 609 CLASS XXXVI. Unnoticed Cases of fTllJ)^^ (some- T • THING Stable) in its Primary Sense. ii : 7 ; iii : 21 ; viii : 14 ; xviii : i 610 CLASS XXXVII. Unnoticed Cases of Secondary Meaning, XV : 7 ; XX : 8 ; xviii : 6 ; xx : 6 ; xxiv : 7 ; xxiv : 34 6ii CLASS XXXVIII. Overlooked Force of N>'^ |~>> (if not). iii : 30 ; iv : 16 614 CLASS XXXIX. Overlooked Force of pQ as a Prefix to Nouns. iv : 23 ; iv : 26 ; vi : 19 615 CLASS XL. Overlooked Meanings of TrJ55 (Soul). vii : 23 ; xxvii : 9 ; xxviii 125 616 CLASS XLI. Unnoticed Meaning of "ift (Mouth). xvi : 26 ; xxii : 6 617 CLASS XUI. Unnoticed Meaning of I^Sb (before). viii : 30 618 CLASS XLIII. Unnoticed Sense of the Word f^Jj^^^ T — (Sin-Offering). xiii : 6 ; xiv : 34 ; xxi : 4 ; xxiv : 9 ; x : 16. . 619 CLASS XLIV. Unnoticed Meaning of "13 hj<^ (because also). • ' " xi : 31 ; XV : II ; xvii : 7 ; xxi : 27 ; xix : 10 621 CLASS XLV. Overlooked Sense of i^ (because). ii : 10 ; iii : 25 ; iv : 8 ; xix : 18 ; xxii : 18 ; xxiii : 9 ; ii : 18, 19 ; xxiii : 13 ; xxiii : as. . 622 CLASS XLVI. Overlooked Sense of J^SPT (to no pur- pose.) iii : 30 ; xxiv : 28 ; xxvi : 2 624 AND THEIR CONTENTS. 547 CLASS XLVII. Overlooked Sense of the Expression " Hand to Hand." xi : 21 ; xvi : 5 625 CLASS XLVin. Overlooked Force of the Word Judg- ment. xii : s ; xiii : 23 ; xvi : 8 ; xix : 28 ; xxi : 7 ; xxix : 26 ; ii : 8 626 CLASS XLIX. Overlooked Differences in the Four Words for Man. xii : 14 ; xviii : 16 ; xix: 11; xix: 21, 22; XX : 17 ; xxviii : 2, 3 ; xx : 24 ; xxix : 5 ; XXX : 2 628 CLASS L. Overlooked Meaning of " Woman." xi : 16 ; xi : 22 ; xxi : 9 ; xxi : 19 ; xxv : 24 ; xxvii : 15 ; xxxi : 10, etc 629 CLASS LL Overlooked Emblems. vii : 9 ; vii : 22 ; x : 6 ; x : 11 ; x : 20 ; xvii : 19 ; xviii : 19 ; xxii : 5, 6 ; xxii : 15 ; xxiii : 23 ; xxv : 23 ; xxv : 26 ; xxv : 28 ; xxvi : 7- 10 ; xxvii : 8 ; xxvii : 17 ; xxvii : 19 631 CLASS LIL Overlooked Sense of Suretyships. vi : 1-5 ; xi : IS ; xvii : 18 ; xx : 16 ; xxii : a6, 27 ; xxvii : 13 636 CLASS LHI. Overlooked Peculiarities of the Pass- ages WHERE Long Life, Wealth, and Hon- or, seem to be Promised to the Pious. iii : I, 2 ; iii : 16 ; iv : 10 ; viii : 18 ; ix ; 11 : X : 27 ; xxii : 4 637 CLASS LIV. Overlooked Preface to Numbered Lists OR Statements. vi ; 9-19 ; XXX : 10-33 ^39 CLASS LV. Overlooked Gospel. X : 8 ; xiii : 14 ; xiv : 27 ; xvi : 6 ; xxiv : 7- 12 ; xxix : 26 ; xix : 19 642 CLASS LVL Unnoticed Doctrine. xvi ; 10 ; xvi ; 20 ; xvii : 16 ; xv : 24 ; xx : 14; xxiv : 5 ; xxvii : 3 644 CLASS LVIL Overlooked Allusions to the Deity. xxiii : 1-8 ; xxiv : 21-26 ; xxv : 2-7 646 CLASS LVHL Overlooked Messianic Prophecies. XXX : 1-4 ; xxxi : 1-9 647 i / SOME OF THE ORIGINAL EXPOSITIONS REEXAMINED CLASSIFIED LIST. The expositions in the following list are absolutely original. They are, therefore, without authority, and subject to the prejudice of all ver- sions, and all previous students of the Bible. The writer's own preju- dices are aroused against his own work, when he sees so many novelties springing up in so short a book, in a field so thoroughly tilled, and after laborers so much better informed, and with so many more of the auxilia- ries of cognate speech. He has, therefore, needed, himself, the encour- agement which this classification gives. It allows his readings mutual support. He has left out many not capable of a kindred grouping. Those which he inserts, in number over three hundred, seem all to be encouraged by the following facts :— first, they agree with confessed idioms of the English ; second, they agree with confessed readings of other Hebrew; third, some of them with confessed classical and New Testament Greek ; and fourth, all of them with the context, in ways to relieve jumbled and incomprehensible connections, or to redeem the passage from hopeless and most improbable common-place. If he can give even a few of his readings an accepted hold, or heal even one mu- tilated text, as the surgeons say, " by the first intention," he will be grati- fied even by that much gleaning of value from his studies in so Great a Book. CLASS I. UN-NOTICED CONCLUSIONS AFTER AN INFINITIVE WITH LAMEDH. I. — Chap, i : 2, 3. 2 To know wisdom and admonition ; to put a distinct meaning into discriminated speeches ; 3 to accept clear sighted admonition, is righteousness and judgment and right be- haviour. 2 To know wisdom and in- struction ; to perceive the words of understanding ; 3 To receive the instruction of wisdom, justice, and judg- ment, and equity ; We say in English,—" To falter is deatA." "We read in the New Testa- ment,— " Pure religion and undefiled before God and the Father is this, — To visit the fatherless and widows in their affliction, and to keep him- self unspotted from the world," Jas. i : 27. This Greek is inverted ; but read reversely, it matches our case at once. " To visit the fatherless and widows in their affliction, is pure religion and undefiled." The old interpretation in this case, and the versions into every language, have been a perfect jumble of discordant introduction. (549) S50 ORIGINAL EXPOSITIONS. II.— Chap. i:4, 5. 4 In order to give subtlety to the simple ; to the child knowledge and thorough thought ; 5 The wise man will hear, and increasingly ac- quire ; ■4 To give subtility to the simple, to the youn^ man knowledge and discretion. 5 A wise man will hear, and will increase learning; and a ^^A ™ .^„'„ „i_„„j u 1- • -11 ni^" °f understanding shall and a man already become discerning, will | attain unto wise coun£^ls: gain in capability to guide. We say in English, ' To reap we must sow.' This is diiTerent from the last, but still it is a conclusion preceded by the preposition 'to'' (or lamedh). In this very Book (E. V.) Prov. 22 : 19, we read, — " That thy trust may be in the Lord, I have made known to thee this day, even to thee": literally, — " To be (or that there be) in Jehovah thy ground of trust, I have made known to thee this day, even to thee." Our Old Ver- sion, therefore, has essentially the same forms ; and, of course, it would be a shame to stand back from their use, where it throws new order into a whole connection. III.— Chap, i : 6, 7. 6 For putting a distinct meaning into a proverb or an enigma ; into the words of the wise and their intricate things ; 7 the fear of Jehovah is the main knowledge; a wisdom and a discipline that fools despise. 6 To understand a provcr!>, and the interpretation : the words of the wise, and their dark sayings. 7 The fear of the Lord it the beginning of wisdom ; bui fools despise wisdom and in- struction. The first case (vs. 2 and 3) means that knowledge is holiness ; the se- cond (4, 5), that, to impart knowledge, we must increase it in ourselves ; and this third, that to find knowledge in books, we must possess it, if it be of a spiritual kind. All three are grand Proverbs for the opening of this spiritual work. IV.— Chap, ii : 8. 8 To keep watch over the paths of judgment [ 8 He keepeth the paths of lie must also guard the way of His saints. j"dgnient,andpreserveth the " -^ 1 wnv nr his cainfs I way of his saints. v.— Chap, v : » To guard deep counsels 1 2 That thou mayest regard and knowledge, let them mount guard over r'^'^"'? ''°"\ ''"'^ ,'''^/'' '^y ''P^ thy lips. 1 may keep knowledge. These cases correspond in character very closely. It is strange that such simple renderings have not been thought of; for, to maintliin the ' usual ones, great dislocation has occurred ; the infinitive has been merged into a Kal ; all purpose for lamedh has been denied ; and, to maintain such great anomalies, each of these passages has been quoted to sustain the rest ; giving us, it may be well here to say, a good suggestive impulse toward that very arrangement into Classes, which ought to be much more efficient to support the grammar, than it can possibly be to excuse and violate it. These passages are both beautiful. One means, that God has a path of judgment ; that Me has one in which He walks of strict verdict or justice toward every creature ; that He has one toward Satan, for ex- ample, in which He shall walk eternally, never bending a hand-breadth from strict award ; that He has one toward every saint ; that to keep that He must watch it eternally ; and that, " To keep watch over the paths of CLASS I. 551 judgment, He must [therefore] also guard the way of His saints." The other means, that " to guard knowledge " we must give it work to do ; and that, as the tongue is the most illusive of all the enemies to peace, to watch that is the best practice one can get. " To guard deep counsels and knowledge, let them mount guard over thy lips." VI. — ^Chap. ii : 12-15. 12 To deliver thee from the way of evil, from the man that utters upturning things, 13 those that forsake level paths to go in^the ways of darkness, 14 who rejoice to do evil, exult in the upturnings of evil ; 15 who are crooked in their own paths, and turned off of their own tracks. 12 To deliver thee from the way of the evil jnan, from the man that speaketh froward things ; 13 Who leave the paths of uprightness, to walk in the ways of darkness ; 14 Who rejoice to do evil, and delight in the froward- ness of the wicked ; 15 Whose ways are crook- ed, and ikey froward in their paths : her VII. — Chap, ii : 16, 17. 16 To deliver thee from the strange woman, from the stranger that flatters with speeches, 17 she who forsakes the guide of her youth, has also forgotten the covenant of her God 16 To deliver thee from the strange woman, ez'cn from the stranger which flattereth with her words ; 17 Which forsaketh the guide of her youth, and for- getteth the covenant of her I God. The idea of both of these passages is, that men are to be warned from lost ways by the extremities to which they lead. This is a fresh and' firm sense. All' others are feeble. Moreover these distinctly appropriate the grammar. They fit it like a glove. If vav be absent, or there be a par- ticiple, or there be a Kal after a participle, all is accounted for. The last shred of peculiarity is woven in ; and something is made in the tapestry of all the threads that are present in the text. Of course such fidelities should be admitted as having rights. CLASS II. UNNOTICED CONCLUSIONS AFTER A PARTICIPLE. We say in English, ' Betraying the governtnent, we forfeit all right to pro- tection frorn it.' We might expect the like in other languages ; and we actually find it in the llebrew: in Prov. 7 : 8,—" Passing through the street near her corner ; and he (better, he also) went the way to her house," (E. V.) ; in Prov. 28 : 27.—" tie thatgiveth (literally, giving) unto the poor, shall not lack ; but he that hideth (literall}', hiding), his eyes shall have many a curse " (E. V) ; again in Prov. 29 : 14, — " The king that faithfully judgeth (literally, judging) the poor, his throne shall be established forever." (See also 19 : 16 ; 29 : 14). Why, therefore, in cases like the following, where the sense is robbed on account of the refusal, is not the force of the participle, as a matter of course, allowed to it ? — I. — Chap, vi : 12-15. 12 A worthless man ; a man utterly in vain ; .^f A naughty person a ,, . . , J , ■'• wicKed man, walketh with a walkmg in crookedness of mouth ; froward mouth. 13 talking with his eyes ; speaking with his feet ; 13 He winketh with his motioning with his fingers ; eyes, he speaketh with his ° ° feet, he teacheth with his aa- gers; 552 ORIGINAL EXPOSITIONS. 14 Frowardncss is in his heart, he deviseth mischief continually ; he soweth dis- cord. 15 Therefore shall his cal- amity come suddenly ; sud- denly shall he be broken with- out remedy. 14 with upturnings in his heart ; fabricating evil, — will be putting forth grounds of quarrel all the time. 15 Wherefore his crushing shall come sud- denly ; at a stroke shall he be broken, and there be no remedy. The meaning Is, that the " worthless man," who is the " sluggard " of the previous texts ; though he might claim to be inoffensive ;*yet, " talk- ing with his eyes, etc.," " motioning with his very fingers," and (therefore) "fabricating evil" even unconsciously; instead of being inoffensive; " will be putting forth grounds of quarrel all the time." In New Testa- ment speech,—" He that is not with me is against me " (Matt. 12 : 30) ; and, "because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth" (Rev. 3 : 16). Mark how smoothly the Hebrew lies under all these renderings. II. — Chap, xi : 18, 19. 18 A wicked man doing a deceiving work, and he who sows righteousness having a true reward, 19 thiis righteousness is unto life, but he t'nat chases evil does so to his death. 18 The wicked worketh a deceitful work : but to him that soweth righteousness shall be a sure reward. ip As righteousness tendetk to life; so he that pursueth evil, pursueth it to his own death. This gives rest to a much vexed and fretted passage. It explains the participles ; brings both troubled Proverbs into one ; and gives a mean- ing to y^ {" (^iiis") which the bickerings of commentators have greatly thrown ' in question. in. — Chap, xvi : 27, 29. 27 A worthless man, digging up evil, and having upon his lips as it were burning fire, 29 as a man of violence, seduces his neighbor, and leads him in a way not good. 27 An ungodly man diggeth up evil ; and in his lips there is as a burning fire. 29 A violent man enticeth his neighbour, and leadeth him into the way thai is not good. This case greatly resembles Case First under this Class. IV. — Chap, xv : lo. 10 Discipline is an evil to him who forsakes the I 10 Correction is grievous path. unt" him that forsaketh the It is in hating reproof he dies. I prTokt^!! dU.'"' '^'"'^ ^'- ITere the participle and the conclusion are shut into a single clause But examme the two 'versions, and see how the common one misses the sense. All previous versions make the two clauses quite distinct (see Class v.); in which case the second sinks into a perfect commonplace • but, making the participle the condition of the conclusion, as we have done above, we arrive at deep doctrine. " Discipline" is not "grievous" simply (E. v.), but " an evil " Missing the second clau.se our Version- ists have also missed the first " Discipline is an evil to him who for- sakes the path" in this very thing. The second clause is actu.illy the key. " Disciphne is an evil" ; why ? because the man who will not sub- mit to it, hates it, and because it is in this very act, viz., " in hating re- proof," that he grows worse ; which Solomon expresses by saying tropi- CLASS II. 553 call)', " lie dies." The iinlimbering of the participle, therefore, to make of it the pivot of the whole verse, has been an unobserved necessity. Quite similar is the next case : — V. — Chap, xvili : 21. 21 Death and life are in the hand of the tongue ;] 21 Death nnd life <7rf in the and jus. as they love it each man shall eat FCInrt'lot itS'Utrhe its fruit. they 1 fruit thereof. 22 For thou shalt he.ip coals of fire upon his head, and the Lord shall reward thee. Understood like the English Version, the thought is the commonest possible. Understood like the last, the essence of our life's results, viz., as decided by our love, is most theologically and truthfully pointed out. The participle, therefore, is still the hinging expression. So is it in the next case, where the same participle " loving" is applied to the Almighty : — VI. — Chap, zxii : n. II The king, loving purity of heart, I " Hethatloveth pureness has graciousness of his lips as his near com- f/^-«/- fX;-,f )^^ panion. I friend. This text will fall also under another class (Class XII). VII. — Chap, xxv : 22. az for, shovelling live coals thyself upon his head, Jehovah shall punish thee also. This is the startling instance. It has been missed, not only by all the moderns, but by the Septuagint translation. It is quoted from the Sep- tuagint by Paul ; who, though he often corrects that text, does not do so in the present case. As in many another instance, he takes their version as it was ; and, as it did not teach error, allows its idiom, which had grown fast to the language of the synagogue, to be sealed upon it by the more recent inspiration. The participle, however, occurring just as be- fore, is too indicative of sense to be mistaken ; and again, in making that the hinge of the sentence, we have a very perfect figure, instead of having a very awkward one ; and we have a verse in every beautiful de- tail corresponding with every point of the inspired Hebrew. VIII. — Chap, xxviii : 2. 2 In the sin of a land many are its leaders ; but by the plainest man who imparts dis- cernment, getting knowledge, it makes itself endure. 2 For the transgression of a land many are the princes thereof: but by a man of un- derstanding and knowledge the state thereo/ ihdXX be pro- longed. IX. — Chap, xxix : 7. 7 The righteous man taking knowledge of the cause of the weak, the wicked man makes no attempt to know it. X. — Chap, xxix : 12. 12 A ruler, paying close attention to some false thing, will have altogether, as his ministers, wicked men. For the exposition of these last three texts, see the body of the Com- mentary. 24 7 The righteous consider- eth the cause of the poor : but the wi Iced regardeth not to know a. 12 If a ruler hearken to lies, all his servants a r^ wick- ed. 554 ORIGINAL EXPOSITIONS. CLASS III. UNNOTICED CONCLUSIONS NOT PRECEDED BY LAMEDH OR A PARTICIPLE. I. — Chap, ii : 1-5. 1 My son, if thou wilt take my words, and hide my commandments with thee, 2 so as to point thine ear toward wisdom, thou shalt incline thine heart toward dis- cernment. 3 But if thou wilt cry after discernment, and lift up thy voice for understanding; 4 if thou wilt seek it like mone}', and dig for it as for hid places of store ; 5 then shalt thou discern the fear of Jehovah, and find the knowledge of God. 1 My son, if thou wilt re- ceive my words, and hide my commandments with thee ; 2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding ; 3 Yea, if thou criest after knowledge, a«(/ liftest up thy voice for understanding ; 4 If thou seekest her as sil- ver, and searchest for her as /or hid treasures ; 5 Then shalt thou under- stand the fear of the Lord, and find the knowedge of God. This is a double proposition. It draws one conclusion in the second clause of the second verse, and thus paves the way for a stronger one in the proposition beginning with the words, " but if" (v. 3). All this has been missed by exegetes. The result has been a very vapid paragraph. But a discovery of that second clause (v. 2) as one to drop down upon as an anterior resting for the sense, makes all a very striking paragraph. If we listen, we shall be moved. The heart is framed that wa)'. And then if, moved, we cry to God, and entreat for final favor, we shall be converted. It is a succinct and literal direction for climbing out of dark- ness into marvellous light. II. — Chap, ii : 18-20. iS Because she has sunk down to death as to her house, and to the shades as to her paths, 19 none that go in to her return again, or overtake the paths of life ; 20 for the very purpose that thou mayest walk in the way of the good, and keep the paths of the righteous. No proposition could be more direct. Impenitence as to her " house," i. e., as to all her interests, has sunk down to death, and to the grave as to her paths ; therefore, there is no hope for her votaries. What interest can be a motive of ascent ? or what path bring any back ? III. — Chap, vii : i. I My son, watch my words, 1 1 My son, keep my words, -^1 , ■ , . . 1 , -.1 and lay upmy commandmen * and thou shalt store my commandments with 1^^;^!^ j{jgg'_ ■* thee. IV. — Chap, xxii : 17. 17 Incline thine ear and hear the words of the wise, and thou shalt incline thine heart to my knowledge. These cases are simple; and they resemble and explain each other, 18 For her house inclineth unto death, and her paths un- to the dead. 19 None that go unto her return again, neither take they hold of the paths of life. 20 That thou mayest walk in the way of good men, and keep the paths of the right- eous. 17 Eow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. CLASS IV. 555 CLASS IV. UNNOTICED CASES OF TWO OR MORE CLAUSES RUNNING TOGETHER INTO ONE PROPOSITION. 36 For by means ofawhor- ifh woman a man is brought to a piece of bread ; and the adulteress will hunt for the precious life. 16 A fool's wrath is present- ly known : but a prudent tnan covereth shame. I. — Chap, vi :36. a6 For after a woman selling herself as low as for a loaf of bread, and she a man's wife, a precious soul will hunt. The preposition means, primarily, about, or round about. Hunting round ov about, wo\i\d not he a bad expression. But it grew to mean " fory or on account of, which also makes a good sense. The translation above seems to be a smooth transcript from the Hebrew. Italics, when they occur so heavily as in the Old Version, should always incline us to doubt. The thought is, that Impenitence debauches herself " for a loaf of bread," and that against the highest claims of Another ; and yet, that "yi^r" such a poor wretched object of contempt "a precious soul will hunt." II. — Chap, xii : 16. 16 A fool, in the day that he is made to know his provocation, also covers over his shame, a wise man. The key to this sentence is an unnoticed force of Niphal. It has been observed in other passages ; and Gesenius distinctly points it out. He quotes Prov. 10 ; 9, where our Old Version, under the force of the usual Niphal, translates, " shall be knoiun." Gesenius reads, " shall be made to knozv." He quotes Jeremiah 31 rig. There, even the Old Version seizes the thought. It reads, " After I was instructed j' i. e., after I was niade to kno7v. A thought of this idios)mcracy of the verb to know, would have led Gesenius and other commentators to make this also a case of the causative passive. The meaning is, that, where a man repents, he also believes ; that, where " he is made to know his provocation, he also cov- ers over his shame, a wise man." III. — Ch.^p. xvii : 26. 26 Even deserved punishment to the righteous does not seem good when designed to chasten the willing with a view to holiness. This is a good specimen of the dislocations that a false rendering as- sumes. In the first place " even" has to be gotten rid of It is therefore softened into " also" (E. V.V In the second place lainedh occurs before '' the just" {'E.Y .) \ therefore, Gesenius mentions it as belonging after this particular verb ; and quotes this verse in proof of it ! Thirdl3\ there is no attd before the second clause ; and, therefore, we are furnished with Italics (E. v.), and "nor" assumes the place. Now, all these obstruct- ing and quite inexplicable points come each in place with our simple rendering. The lainedh drops from the verb, and attaches needfully to the adjective. "'Even " is seized upon at once ; while " and" ought not to be present, because all merges into a single thought : and that, in- 26 Also to punish the just /.<■ not good, nor to strike princes for equity. 556 ORIGINAL EXPOSITIONSr stead of being so tame a one as that to '^punish the just is not [a] good [thing] " ! is the very good thought, that punishment comes acceptably to no one — that even to the righteous it does not seem good, even though deserved, and when distinctly announced as intended for his help as a believer. The next case is scarcely important ; but just as strange as the last in never having been noticed : — IV. — Chap, xx : 15. 15 There is gold, and a mul- titude of rubies : but the lips of knowledge are a precious jewel. 15 There actually is gold, and plenty of pearls, and precious vessels in the lips of know- ledge. The cause of its lying hid is, perhaps, that there is no preposition " in." But the noun absolute (see Class XIII.) will serve such a text instead. We can translate, "as to the lips of knowledge," or " z« the instance of;" and the meaning will be just as good. "There is gold and plenty of pearls and precious vessels in the instance of the lips of knowledge." In the absence of this throwing all into one, the first clause is a ve.ry feeble one ; whereas, together, the three nouns parse precisely alike, with no discernible cause why the first two should be made into a separate assertion. v. — Chap, xx : 25. 25 An act of consecration such that after vows there comes inquiry as a snare has actually swallowed a man in. 25 It is a snare to the man who devoureth that which is holy, and after vows to make enquiry. This is a difficult sentence. Our translation has disturbed the clauses, so that we cannot preserve them in the English. The whole Proverb has been much contested. Taking the " hofy thing,'''' however, or the " act of consecration" 7K% \\\Q leading noun ; and putting "snare" in apposition with it, — " tlie holy thing as a snare /" then making vav consequential, and letting the words that follow it describe one characteristic of the " act of consecration " — that it is such that after vows one makes enquir)' ; and we have the description of a thing which, snare-like, sivallows a man up. The meaning is, that religious engagements trap a man, if they are so lightly made that, after making them, he enquires and hesitates. Next come two very signal cases : — VI. — Chap, xvi : 2. 2 As to all the ways of a man, pure in His own eyes, while yet He weighs out spirits, is Jehovah. 2 All the ways of a man are clean in his own eyes : but the Lord weigheth the spirits. 2 Every way of a man is right in his own eyes : but the Lord pondereth the hearts. VII. — Chap, xxi: 2. 2 As to the whole way of a man, right in His own eyes, and weighing out hearts, is Jehovah. We have a Class XIII., which includes unnoticed instances of nouns taken absolutelj'. If it were not for this present class, there is where both these would occur. We might make still another class, of texts thrown both clauses into one, and the whole united proposition ending in the one great nominative of the Proverb. Witness this in a Proverb recently gone over: — "The King, loving purity of heart, has gracious- ness of his lips as his near companion" (32 : 1 1). In the Hebrew, the great subject comes last. We might translate this way: — " Loving pur- CLASS V. 557 ityof heart, graciousness of his lips as his near companion hns the King." The same resort for the sake of emphasis occurs in both our present cases " Ways " in one case (i6 : 2), and " way" in the other (21 : 2), are both in the absolute. The meaning is.— As to the ways of a man, right inHisown eyes, and weighing out hearts, is Jehovah; that is," right, though men are wrong, and " right," though He controls them in the wrong (I Pet. 2 : 8), and right, though He " measures out hearts, so as to determine whether they shall be wrong or not. It is a strong apologetic Proverb after naked Calvinistic texts. Our reading, if approved, there- fore, is a grand theological pronunciation. VIII. — Chap. xxi:i2. 12 He who gives wisdom to the righteous man 1 x.ThengW^^^^^^ by means of the house of the wicked, L^g wicked: but God over- overturns the wicked by means of evil. throweth the wicked ioxthtir ' wickedness. This will come also under the class of overlooked Iliphils (Class xxn). CLASS V. UNNOTICED CASES OF THE FLOW OF THE FIRST CLAUSE INTO THE SECOND. That there *is room for great discoveries here, we would prove by a very notable one given by Maurer, if not actually made by him. Ihe Proverb chap. 10: 29, had before been translated " The way of the Lord is strength to the upright ; but destruction shall be to the workers of in- iauitv"(E v.). Can anything be more tame than this second clause? We may be sure something is wrong in a i^roverb when its terse sharp asseverations degenerate into anything so dull as this The whole is brightened by throwing out the Italics. That lifts the Proverb into our present class ; that is, the class of unnoticed cases where the second clause looks back for part of its language to the first. How marvellously this Proverb is changed by simply dropping what does not belong to it ! Not "The way of the Lord is strength to the upright, but destruction shah ^. to the workers of iniquity ;" but. The way of the Lord is both "strength "and "destruction." Throw out x\,q- shall be, and let the second clause fall back upon the "/." of the first : then it will announce a most pregnant apothegm. "The way of the Lord is strength to the up^ight%ut destruction'to the workers of iniquity." Now this d.scov- erv enounced by Maurer, is a fine authority for another not hitherto made. The points are promisingly similar. The text is still more beau- tiful. We give it as our first case :— I. — Chap. xxi:3i. „, , • j 31 A horse is made ready against a day of f g3j._^The W^se^..^prepared battle ; 1 safety is of the Lord. and salvation against Jehovah. Throw out from the English Version the Italic "/.."and repeat the preposition ",z^a/«r//" for they are the same in both causes , and we hav^ every "lint for a strangely unnoticed asseveration. Ihe rioly Ghost 558 ORIGINAL EXPOSITIONS. has been speaking of our danger. There is no denying it. Tliere is no temporizing with it. " Tliere is no wisdom nor understanding nor coun- sel against the Lord " (v. 30, E. V.). The onl}' way to meet Him is to meet Him armed. " The horse is prepared against the day of battle; but safety (literally, salvation) against the Lord." This is the English Ver- sion, with nothing changed but the Italics and the preposition " '* found : but a rod ts for the but a rod for the back of the senseless man. back of him that is void of un- I derstanding. A good prelude for our version would be, to ask ihe question, what Valuable sense the second clause has under the old reading ? That surely is a fair argument If our Sage is Solomon, and Solomon in the curtest proverbs, and the whole under the lead of inspiration, surely more caution * He attributes this comment to Ludovicus de Dieu, CLASS V. 559 should have been had against the poorest truisms in so brief a book. The old Proverb would say, — " In the lips of him that hath understand- ing wisdom is found." Wliat is the distinct thought learned by scores of such asseverations? But when we are taught, that the same lips carry wisdom in their speeches, and yet, in those very speeches, death and gospel hardness to the impenitent and lost, we have a distinct truth to think of, and in fact a deep theology which the Apostle long after is care- ful to supply. These patterings of commonplace are fine indlcice that there must be something deeper thought of to satisfy a sentence. V. — Chap, x : 14. 14 The wise store away knowledge ; 1 14 Wise mm lay up know- but the mouth of the fool early ruin. Vt^f^l ^"' the mouth of the •' I foolish IS near destruction. "Near destruction " (E. V.) is an equivoque. Does it mean "near destruction " in the sense of speedy? " near," therefore, being an adjec- tive ? or does it mean near to destruction? An unsophisticated reader would suppose the latter. The Hebrew adjective implies the former. So most modern scholars (Maurer, Zockler, etc.) regard it. But they do not detect the holding over of the first verb. "The wise store away knowledge ; but the mouth of the fool (near or) early ruin." VI. — Chap, x : 23. 23 As a jest to a fool is the execution of a pur- pose ; but it is wisdom to a discerning man. Several moderns have seen the flow of this first clause into the second ; but they have sent forward the wrong word. Maurer reads, — " To a fool doing wickedness is sport ; to a man of understanding, wisdom ;" the meaning being, that wickedness is the sport or pleasure of a fool, and wisdom the sport or pleasure of a discerning man. The difficulties of this are two ; first, " j/^^r/ " is a very ill-chosen word for pleasure; and, second, "sport" being before " fool " with lamed/t, and " wisdom " being before "man" with lamedJi, make an order which ought to throw those substantives just into that relation. Moreover, " do 7vickedness," by going a little further back to the root, means, to execute a purpose. So we have sense and order and a good primary meaning all combined ; and we translate, — "The execution of a purpose is sport to a fool, but wisdom to a discerning man." This is a grave idea. We beg particular notice of the second clause in the English Version : and challenge emphatically any appreciable force in it. VII. — Chap, xiii : 5. 5 A deceiving business hates the righteous man, but also shames and disgraces the wicked. 23 It is as, sport to a fool to do mischfef : but a man of un- derstanding hath wisdom. 5 A righteous tnan hateth lying : but a wicked tnan is loathsome, and cometh to shame. Maurer, after giving the old meaning, seems to turn from the whole thing with a species of disgust. He says Ewald translates "a lying word " into, — "anj' deceitful matter." "Si quis prajferre voluerit, pras- ferat," he says, half pettishly. No wonder he shrinks from a text that says " A righteous man hateth lying !" and (as he translates the second clause) — " A wicked man acts badly and baselj' !" What possible help could come from stacks of such inconceivable platitudes? Strangely enough, they have been made possible by inverting the first clause, and by casting two Hiphils out of the second. By refraining from doing either, our own much better sense comes in, with all the smoothness of 56o ORIGINAL EXPOSITIONS. the Hebrew. " A false thing hates the righteous man," because he stands in its way, and burdens it with rebuke ; but it does still worse to the wicked man ; for, in the end, it shames him, and fills him with dis- grace. The next is an overlooking of the pregnant force of vav (see Class XIX):— VIII. — Chap, xiv : 22. 22 Must they not err that devise evil, .22 Do they not err that de- seeing that Mercy and Truth devise good ? "uth ^klll t\o "JS tlTal devise good. The next shows an unnoticed Hiphil (see Class XXII). It is rarely safe to read (Hiphil) "makes subtle," — "is prudent." To find the object for the Hiphil, however, we have to invert the last clause, which, never- theless, is a very usual and very natural measure for coming at the sense : — IX. — Chap, xv : 5. 5 A fool rejects the discipline of his father, 1 s A fool despiseth his fath- but gives him subtlety who keeps watch | -J---;,--, 'j-^^'^.-^^^^ upon reproof. The old method works out the sense (second clause), — " He that re- gardeth rebuke is prudent-" Where is the great force of that, as a Pro- verb from the Kftig of Men? On the other hand, the thought, that the same fool who rejects the wisest discipline, is a study to him who sub- mits to discipline, and in the end helps him to more subtletj' ; is a truth that has to do with the very timbers of our state ; and accounts more than anything beside for the permission of everj' evil. X. — Chap, xvi : 3. 3 Roll thy doings in the direction of Jehovah ;| 3 Commit thy works unto and they shall have success according to | ^|;yeest:E[ishei ''""^''^ thy plans. An unnoticed noun in apposition (see Class XIV.) is the key to this sense. Instead of reading, — " Ihy thoughts, shall be established" (E. V)., we read, — " They shall be established as thy thoughts." This carries us back to a first clause nominative. It binds the two clauses together. All works are "established " in God's great plan ; even those of Satan, or of Nero. But the saint's works are established favorably; i. e., they are established as they were meant ; i. e., they are established as (or ac- cordiug to) our plans. The next case has been overlooked from that common fault of not giving to i^ the force of " because" (see Class XLV). There is a double stage of the ik Because thou dost watch over wise words within thee, they become pleasant ; and because they become pleasant, they become fixed together upon thy lips. This is a deep ptiilosophy of heavenly obedience. We never act wrong in heaven, because we are bathed in a sea of blessedness We are full of love, which is the same thing as find- ing wise words pleasant. F^erfect love incapacitates us from wrong ac- tion ; for love is the spring of what is right, and perfect love casteth out fear. So then for the case : — XI. — Chap, xxii : 18. 17 Because it is pleasant because thou dost I '8 '^o'''''" a pleasant thing watch over them within thyself; j ;Le'°"they"^haU Tith^'^c therclore the) shall get fixed together upon 1 fitted in thy lips, thy lips. CLASS VI. 561 21 Be not a witness against thy neighbour without cause ; and deceive not with thy lips. We will give but one more : — XII.— Chap, xxiv: 28. aS Be not a witness to no purpose against thy neighbor, and, mayhapf deceive with thy lips. ' A little particle at the beginning of the verb to deceive has led some to make the second clause an interrogative, but has found most Hebraists ready to neglect it altogether. The English Version has boldly put in the Italic "«c^." The little particle is really the ^«w«(7« of the sentence. It gives us a clue to throwing it all into one ; and makes a maxim com- plete as to the matter of private scandal. We are not to witness against our neighbors uselessly (see Class XLVI). This is a full maxim by it- self. But then it is enforced by a bye consideration that is expressed by the particle j-j^ that ill-speaking is in all cases dangerous at best; and should be in no case resorted to uselesslj', because " wa//w/," that is, it may be that, in the very strongest case, we may be mistaken. We are not to talk censuringly except in the most necessary cases; because, in this horribly distracted world, we are never sure we have the truth. " Be not a witness to no purpose against thy neighbor ; and, mayhap, deceive with thy lips." CLASS VI. UNNOTICED INDEPENDENCY OF THE SECOND CLAUSE. Just as true readings have been hid by a failure to unite the clauses, so one or two have been lost from sight by a failure to divide them. There are notable instances in Prov. 16: i and Prov. 18: i ; both of which our English Version throws, in their two clauses, together. Rosen- miiller, in the instance of the tirst, and Maurer, in the other, give nearly our own rendering. They both throw the two clauses apart ; and by that late discovered method of translation put us on our watch for like cases which they fail to notice. Such we find in the twentieth chapter: — I. — Ch.\p. XX : II. 11 Even by his common doings a child shall make himself known. Is he pure? is just also this, — Is his work right? The translation explains everything. But for this distinctness in the second clause, a child's doings would be gravely the test (E. V.) whether his work is right ! How would that answer ? -i\gain ; — II. — Chap, iii : 12. 12 For whom Jehovah loves He corrects, and, as a father, does the son a favor. II Even a child is known by his doings, whether his work be pure, and whether it be right. 12 For whom the Lord loveth he correcteth, even as a father the son ik wktnrc he delighteth. We can almost feel the error (E. V.), like the creaking of a mill. " In wkorj "as not in the text, and "fw«,"asan unusual translation for "and," 562 ORIGINAL expositions: make the machinery groan with an appearance of labor. If we take these out, the Hebrew falls smoothly into its place ; and the sense shows its orig- inal intention. For -whom J-ehovah loves He corrects, and favors, as a fa- ther Joes a son. We give one other instance : — III. — Chap, xxiii : 33. 23 Buy the truth, and sell it not. 23 Buy the truth, and sell It is wisdom, and discipline, and discern- ^(rcdin/^d'unde^strnding: ment. CLASS VII. OVERLOOKED CASES WHERE SENTENCES SHOULD BE INVERTED. Inverted sentences occur in English. We say, — ' A great king was Frederick.' We mean, — Frederick was a great king. The rules for in- version seem about the same in Hebrew. In fact the rules are singularly indistinct ; or else cases that we shall mention, would hardl}' have been so long unnoticed. The most remarkable that we have to propose, is in the fourteenth chapter. It is a most common sentence ; — I. — Chap, xiv : 9. . 9 Sin makes a mock at fools ;* I 9 Fools make a mock at but between upright beings there is favor. | ')"^^^^^-Va™o°u"n ""^ "2*''^°"^ The difficulties of the old rendering are, first, that the numbers dis- agree : " Fools" is plural, and " make" (E. V.), or tnakes, is singular ; and second, that the verb is a wrong one : fools viake a sport of sin ; but hardly ''make a mock" of it. On the other hand, invert the sentence, and everything comes right. The context has been speaking of " the wisdom of the prudent (being) to understand his way." All men have a way ; and the great thing in " wisdom " is, that she has made hers dis- cernible. She knows where she is going. Foil)', on the other hand, has this quintessent folly, that she allows herself to be wilfully deceived. " With pain she travails all her days, " To reap eternal woe." She goes on to death consciously a dupe : and then the phrase comes in finely, — " Sin makes a mock at fools." " Between upright beings there is favor." That is, — People of good intentions are kind, and mu- tually truthful. But sin, after deluding us to death, turns and mocks us, deriding the sorrow that she herself originates. The plural noun and singular verb are no longer jarring against each other ; but the simple unthought-of step of an inverted text, conciliates the grammar, and greatly appreciates the sense. Our next case is less simple : — • Since finishing this book, and while it is going through the press, we have encounter- ed, in reading, a translatnn nearly like this; but without a statement of its author, and with no comment. CLASS VIII. 563 II. — Ch^p. xx : 6 6 Much of the mere man one calls his good- ness but a faithful man, who can find ? 6 Most men will proclaim every one his own goodness ; but a faithful man who can find? The English Version finds its nominative in the usual position. We find ours after the verb. What the former translates " many men," is literally " much of man," and answers very well to the phrase " much that is merely human." The verb means to name much oftener and more certainly than to ''proclaim " (E. V.) or publish. And though the English Version is striking in its sense, yet not so much so, perhaps, as the teaching, that piety must be a new principle of life ; that much that is merely human men call their goodness, but a true genuine fidelity is a rare thing to be found. Now one more under this head : — III. — Chap, xxviii : 16. 16 A prince, wanting discernment, and of great |j6^Th^e^pr^-;hatw^^^^^^^^^^ exactions, oppressor: iJ/i ff Vi 22 Starting after her suddenly as an ox enters i^^^^^^l^j^^^^g"'^ an^x'^goeth to the slaughter, to the slaughter, or as a fool and as a chain for the punishment of a fool ; to the correction of the stocks. 17 The merciful man doeth good to his own soul : but he that is cruel troubleth his own flesh. 564 ORIGINAL EXPOSITIONS. We shall resume this case under the head of Unnoticed Emblems (Class LI.). Suffice it here to observe that our reading lies smootli with the words of the text, and that scholars have deprecated the opposite (Maurer, De Wette), but have not supplied the method to escape. II. — Chap, xi : 17. 17 He who manages for his own soul is a man of mercy : and he who afflicts his own flesh is cruel. The English Version inverts both clauses. The true version we be- lieve should invert neither. The English Version means, that a cruel man injures himself. The latter version means, that he who injures himself is a cruel man. This latter is the profounder utterance. It is not an unphilosophical thought, that the Hebrew maj' imply both. Its nakedness from e.\pletives may intend that. But still one must have the preference in the reading ; and it seems fair to claim it for the one that has the order of the text. The text, without inversion, means that he who is merciful to himself, is merciful to others by all that his own saved soul can do for his fellow men ; and he that is cruel to himself, is cruel to his fellow men, by all that his damned soul can do of harm and mis- chief. It is the rule of MSS., that that reading shall be preferred that is the more difficult. If that rule should apply here, ours would carry the day ; for while it has the simpler order, it has the deeper and more no- ticeable sense. The next case is a mixed one. The first clause is inverted by the other versions, and not inverted b}' ours. The second clause is inverted by ours, and not inverted by the other versions. We may seem partial to our own work ; but we aver that this very structure of antithetical Scrip- tures, not only in this, but in other books, is more common than any other inverted form. The inversion, when it does occur, is more apt for poetical variety, and more emphatic where it ought to be, viz., in the close, when we invert, if anywhere, in the last clause of the antithesis. The Proverb, as will be seen at once, has been noticed separately under another class (Class V.) : — III. — Chap, xiii : 5. 5 A deceiving business hates the righteous man, but also shames and disgraces the wicked. The next case is precisely similar : the second clause inverted ; the first clause translated as it stands. The English Version might seem to be so also ; but the English Version is itself inverted ; as will be seen on a closer inspection. " The ransom of a man's life are his riches," means, a man's riches arc the ransom of his life. We make the idea quite the reverse of it. The ransom of a man's life is his wealth ; and he who hears not rebuke is the poor man. But let us quote as usual : — IV.— Chap, xiii : 8. 8 The ransom of a man's soul is his wealth ; ( . 8 The ransom of a man's and a poor man is he who has not listened L'*^^ 'V'^ his nches: but the to rebuke. 5 A righteous 7nan hateth lying : but a wicked man is loathsome, and cometh to shame. I {)oor heareth not rebuke. How much more interesting is our version than any other. "Wealth is the ransom of a man's life in but a slender way ; and the poornot hearing rebuke, is equivocal, and in neither sense that it can have more likely to be true than otherwise. A good foundation for these comments would be, to entreat the reader to attempt a sense for the old version, that he CLASS VIII. 565 may come dispassionately to see the advantages of the new That a man's wealth is his redemption, is a poor truth ; that a man s redemption is his wealth, is a very glorious and eternal one. The next case is nearly the same :— 24^T'he"cTown o7'the wise is their wealth ; 1 ^4 The crown of.the^wise/. the folly of the stupid is folly. their riches : hut the foolish- ness of fools is folly. 7 When a man's ways please the Lord, he maketh even his enemies to be at peace with him. That a man's wealth is his crown is a queer maxim for a religious book ; but that a man's crown is his wealth, especially when the man is a saint, and when the crown is that which makes all things subject to him, is a splendid proverb ; which, once perceived, should be kept ever after in a plain translation. How sad to invert a passage in order to ex- change this meaning for that other ! * VI. — Chap, xvi : 7. 7 Because it pleases Jehovah, the ways of a man, even of His enemies, He sets at peace with Him. We cannot do better than simply to rehearse our rights. First, we have the order ; and second, we have the sense. " When a man s ways please the Lord, he maketh even his enemies to be at peace with him (E. v.). Take that idea ; which, by the way, is not true in a great multi- plicity of cases ; and compare it with the sense, that when God pieases. He brings even His enemies into relations of peace ; and which is more worthy of 'an inspired teaching? One confuses Scripture, as many of these more laboring versions do. The other is the very message of Christ. It certainly ought to win favor to our version that it draws the Book near to the simplicity of the gospel. • VII. — Chap, xvi : 11. II The balance and scales of judgment are Je- hovah's ; His work is all the stones of the bag. Not " all the weights of the bag are his work " (E. V.) ; but, " his work is all the weights of the bag." The former inverts the Hebrew, and tri- fles with the sense. The latter takes words as they come, and gives this grand meaning (it is a Proverb against the caviller) :—' God h.ates injust- ice How can He be unjust? False weights are an abomination to Him. His work is not only just, but justice itself. That is its very object. How can He do wrong in the order of the universe, when His work is not only generally right, but is the very stones of the bag ?' VIII.— Chap. XX : 7. „ , . • 7 He that takes his very walks of pleasure in K 7 J^^^^-'^^^'^h^i,^^^^^^ his integrity, is a righteous man. | blessed after him. Blessed are his children after him. There is not very much difference. But the test is put better in the *We notice, in review, that Maurer approaches very near our sense in his translation We would, therefore, throw out this version, as not altogether original, from our li^t ot cases, wer; it not that Maurer fails of the theolog.c sense of the '.'^«^. °|.\'^^°" "; .^^ says " Sapientia continenter sapientum divitiae." Wisdom itself ts_ wealth -but that is not he thought of this passage. " The crown of the wise is not wisdom, but flV^^empire promised to it. The kingship of the wise, like Aladdin's lamp, JS good for all riches. No good thing is withholden from the pious. II A just v/eight and bal- ance are the Lord's ; all the weights of the bag an? his work. II The rich man is wise in his own conceit : but the poor that hath understanding searcheth him out. 566 ORIGINAL EXPOSITIONS. order in which the Hebrew has it. And as it is the order in which the Hebrew has it, it ought to appear worse, to induce us to change it in the English. IX. — Chap, xxi : 12. 12 He who gives wisdom to the righteous man I 12 The righteous w?a« wise- by means of the house of the wielded, iLTi'.t.T'i')' V.^^"nv.?' -' -111 /• .1 '"^ wicked: but God over- overturns the wicked by means of evil. _ throweth the wicked iox their I wiclcedness. This might occur under as many as five classes ; (i) under the class of overlooked Hiphils (Class XXH.); (2) under the class of unnoticed sense oi lamedh (Class XXIV.); (3) under unnoticed instances of verbs not requiring a preposition (Class XXVHI); (4) under unnoticed cases of the flow of both clauses into one proposition (Class IV.); and (5) un- der the present class. Let us insert it here, merely for inspection, and to fortify the point Xhs^X, prima facie, there should be the order of the He- brew. We shall look at it more thoroughly under Class XXII. X. — Chap, xxviii : 11. II He that is wise in his own eyes is a rich man ; but a poor man, who can discriminate, searches him out. If the Proverb be taken spiritually, and the " rich man " means a Christian, it is not true that he is "wise in his own eyes"; and if the Proverb be secular, it may or may not be true, as the case may happen. But take the order as it stands, and the meaning is complete, lie that is wise in his own eyes, is a rich man ; that is, he feels rich, and is rich in all personal consciousness. That is, a man who in his own eyes has heavenly wisdom, feels gloriously rich. Lie is the satisfied hypocrite, with glory*already in his eye. Before we dismiss the idea of a strict conformity with the text, let us look at it in other lights beside that of a mere freedom from inversion : — CLASS IX. UNNOTICED SIMPLICITY OF LANGUAGE. I. — Chap, xiii : 19. 19 A desire that has sprung up, is sweet to the! '9 The desire accomplished Of,..] . IS sweet to the soul : but it is ,..',.. , . , abomination to fools to de- but It IS abomination to the stupid to turn I part from evil. away from evil. To make the passive of the verb to be mean " accomplished" would be going very far, and, in fact, has hardly any authority but this very Pro- verb (see Gesenius). The verb to be might seem to be all passive, and therefore to have no passive ex distiticto. But the verb to he, when express- ed, means nearly always to come to he, or to become ; and the passive of this would be, being come to be, or having become. That is just the "sim- plicity of language " that we can insist upon in this passage. A ''desire accomplislied" means a desire gratified and its object readied. But a desire that has come to be, means a desire that has arisen ; a thing altogether short of a wish " accomplished." Our first impulse, therefore, should be, to go no further than the language warrants ; and, measuring that, we CLASS IX. 567 are rewarded for just such simplicity by stumbling at once upon the proper sense. A desire that has sprung tip, is so sweet, that it seems death to resist it. Sin is such a desire. And, therefore, it is abomina- tion to fools to depart from iniquity. II. — Chap, xvi : 31. 31 Grey hair, to be a crown of glory, I 31 The hoary head is 3. must be found in the way of righteousness. FO'T" of glory.^y.t be found '■JO I m the way of righteousness. We cannot declare ours to be so very much more simple than the English Version ; but if Solomon meant " ?y"," why did he not say so, in- stead of leaving it to be inferred ? and if, on the contrary, he meant with us, how could he express that, and use, tersely, and in a dense way, any very different reasonings? These are studied texts. That argument is a good one. Omissions of what could be tastefully supplied, are argu- ments against an interpretation. And if the antagonist one is simply close-hauled and curt, that is no argument against it, if there can be enoun- ced no kindred omission. The English Version cannot translate with- out Italics. We can ; as for example, — " A crown of glory in the shape of grey hairs must be found in the way of righteousness." " In the shape of" is a warrantable prefix for nouns in apposition. III. — Chap. x.\iii : 28. 28 Yea, she herself, like loot, lies temptingly ; f 28 She also lieth in wait as and increases the robbers among men. V^L^f^lx f .I'l^n'J'^'^n^ '^'^ ° I transgressors among men. Notice again the flinching from simplicit)'. The Englisli Version will put in the Italic "for." Why did not Solomon put it in? Maurer brings the verse nearer to the sense by leaving out "/br," but making "prey" stand (poetice) for him 70/10 takes prey, i. e., the robber. But here again simplicity has a needless sacrifice. The sense lies just as the Great King wrote it ; not " she also lieth in wait as for a prey" (E. V.), nor " she also lieth in wait as a robber" (Maurer), but (far more rich in sense) lieth in wait as prey, just as the word was written. She " lies temptingly" in wait, like plunder, or " loot ;" and thus " increases the robbers among men." The first clause is brightened, as looked at by itself; but infinite- ly more invigorated in alliance with the second. IV. — Chap, xxvi: 26. 26 Hatred covers with a deceit I 26 rr^^oj? hatred is covered the evil of which shall be laid bare in the^.y^^r^f.^;;-^, ^;tt"th= great assembly. I whole congregation. It is simpler to find the object of a pronoun in a text, than to invent one, or make it impersonal. The masculine, " deceit^ has been over- looked by commentators as furnishing just the reference for the pronoun in the second clause. The thought is an immense gainer. That a man who cloaks his hatred under deceit, shall one day be uncovered in the Great Assembly, is but a plain idea. But that hatred is covered with de- ceit; i. e., hid in its enormity, and unknown to its very self; and that deceit shall end, and the wickedness of that deceit be laid bare in the Great AssembI}-, is an imposing truth. Not only is the hatred wicked ; but the deceit that hides that fact is also wicked. It is not speaking of the wilful hypocrite being unmasked at Judgment, but of the poor dupe being arraigned for the duping. Our very mistakes are wicked. This is profound doctrine. And it is another instance of the plain Hebrew stumbled over at our very feet to seize upon that which is both dull and difficult. 568 ORIGINAL EXPOSITIONS. V. — Chap, xxvii : 9. 9 Oil and incense delight the heart, and sweetness its friend, from the dictate of appetite. p Ointment and perfume rejoice the heart ; so doth the sweetness of a man's friend by hearty counsel. This is another instance (see 16:2; 21 : 2) of emphatic words, bearing upon both clauses, being placed at the close of the verse. The meaning is, — As ointment and perfume rejoice the heart from the dictate of appe- tite, so does sweetness its fellow from the dictate of appetite also. In other particulars this proverb is like the one last treated (26 ; 26). In the English Version the pronoun seeks its object by calling in the im- personal ''man." In our version we find the object close by in the sen- tence. " Oil and incense delight the heart; and sweetness its friend." " Sweetness" agrees in number and gender with the pronoun. " Oil and incense delight the heart" naturally, i. e., "from the dictate of appetite;" so " sweetness, its friend," that is, the being that possesses " sweetness " of the same nature; so holiness for example, its mate, i. e., the being that possesses holiness; and both by the natural impulse; that is, by " the dictate of appetite." Simplicity of translation, therefore, is that which guides us here, if this be indeed the genuine intent. VI. — Chap, xxix : 9. 29 A wise man has been in conflict with the foolish man ; and there has been commotion and derision, but no rest. Q //"a wise m.-ui contendcth with a foolish man, whether he rage or laugh, there is no rest. Here, again, scholars destroy the sense by adding to the sentence. Why did not Solomon say, — "if"? The idea is not contingent. The wise man does contend with the foolish man. This is his very nature. " If ye were of the world, the world would love his own " (Jo. 15 : 19). " I am come to set a man at variance against his father" (Matt, jo: 35). The very intention of the Proverb is destroyed by the interpolation of that word, — " if." So, in the next case. Not the contingent " if," but. a too artful inter- pretation of the predicate, utterly covers up the sense. The verb means to cause to i^o out, or to utter forth in any way, either by acts or speeches. The English Version says " uttereth." The influence is, that the reader simply takes the sentence as meaning that the fool is garrulous. Where- as the grand doctrine proclaimed by Solomon regards all sanctification. The fool gives loose to all his spirit. The wise man denies and subdues his. The saint is a rower. He carries his boat upward by vigorous strokes. The sinner floats with the stream. Notice how this doctrine is reached. The English Version hits the far narrower sense by departing from the simplicity of the meanings. Our version stays by the words; and therein we are conveyed to a broader and profounder signification : — VII. — Chap. x.xix : 11. II A fool acts forth all his spirit ; 1 n A fool uttereth all his but a wise man subdues it back. ")l"^^--^'^'ii^ V'"" "'V ''"P' I eth It in till afterwards. So in the next case. What confusion is introduced by introducing the word "lay." Why did not Solomon say, " lay"? the artistic renderings which swerve from the plain text, give us a verse like this, — " If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon tliy mouth." Compare it now with a reading that takes the text literally : — CLASS X. 569 VIII. — Chap, xxx : 32. 3. If thou hast been withered down, by lifting i,,3a^ i|; ^^^g^ ' hyUtr thyself up, if thou hast thought evil, /«>' and if thou hast been meditating with a hand thine hand upon thy mouth. upon the mouth. There is evolved thus a preface for the text that follows ; a text that we are yet to reach (Class LIV.); requiring just such a key to translate to us its peculiar emblem. Again the next case. The usual version complicates the Hebrew to simplify the sense. We simplify the Hebrew, or take it strictly as it is, and then look about for its intention ; and what is the result? Instead of a simple warning to a prince to avoid that which is destructive to his class, it is ready with its Messianic light to go much further. Let us lay the two together : — IX. — Chap, xxxi : 3. 3 Give not thy strength to women ; | ,„3„^- ."^^UVhy wayTto or thy ways so as to destroy kings. ] ^^^^ which destroyeth kings. Christ was a progenitor of Kings. The warning is, not simply not to destroy Himself, but not to destroy His race ; not so to break down in His obedience as to destroy the line that were to trace back to Him as. their royal Head. X. — Chap, xxxi : 30. 30 Grace is deceitful, and beauty is vain ; a woman that fears Jehovah, in that shall praise herself. 30 Favour is deceitful, and beauty is vain ; iiit a woman thai feareth the Lord, she shall be praised. This is a slighter case. Certain it is, however, that the verb is Hith- pahel, and that the Versionists have not noticed it. Everything is to praise her : her own works (v. 31) ; the inspired author of the Proverbs (v. 29) ; by implication, therefore, her God ; her children (v. 28) ; and her husband (v. 28). It is, therefore, not without point that she is intro- duced as praising herself; and that, not on account of beauty, or of grace, or of outward gifts, but only as Paul praised himself (2 Cor. il : 5), for the measure of "fear" that he had for the Almighty. CLASS X. UNNOTICED FORCE OF THE EXPRESSED PRONOUN. In Hebrew the form of the verb, or other features of the sentence, may imply the pronoun, without the need of its being expressed. In those circumstances, when it is actually expressed, it is intended to be em- phatic. And this emphatic, because expressed, pronoun, in circum- stances where it does not need to be expressed, is one of the clues that has often passed unnoticed : — I. — Chap, i : 22. 22 How long, ye simple ones, will ye love sim- plicity, and scorners in their own case delight in scorning, . and fools hate k.iowledge? 22 How long, ye simple one?;, will ye love simplicitj;? and the scorners delight in their scorning, and fools hate knowledge ? S70 ORIGINAL EXPOSITIONS. Here the pronoun is something more than expressed. It is armed with a preposition ; and is placed after the verb. Its sense is very dis- tinctive. It implies that scorners delight in scorning, not when they see it in others ; for almost all impenitents deplore impenitence when they see it in other men : but when they cherish it in themselves. The English Version, as will be seen, brings out no such intention of the pronoun. II. — Chap, i : 26. 26 even I, in the midst of your destruction, will I =6 I also will laugh at your laueh • I calamity ; I will mock when I win mock when your fear enters. I your fear cometh ; The wonder is, that such a character as Wisdom should " laugh" at anything so solemn as the death of the wicked. The pronoun, therefore, is meant to express this. " Even I ;" from whom any such thing could be so little expected. It is meant to show the terribleness, and the utter wilfulness, and the abominable wickedness, of this neglect of our re- demption. III.— Chap, iii : 18. 18 In her very self she is a tree of life to them that lay hold upon her ; and each is led straight of them that have her by the hand. IV. — Chap, iv : 13. 13 Take fast hold of discipline. Do not let go. Keep watch over her : for she is herself thy|L'°" v'^'/'^-'' u°',?°- ''^^P , .'r ' ■'I her ; for she is thy life. life. •' V. — Chap, x : 22. ' 22 The blessing of Jehovah that itself makes wealth ; and He adds no sorrow with it. VI. — Chap, x : 24. 24 What the wicked man dreads comes of its!. 24 The fe.ir of the wicked, own nature upon him : lit shall come upon him: but __j „ j„„- r • u» i_ 11 J- the desire of the righteous and a desire of righteous men shall he gra- 1 shall be granted. tify. These cases are all alike. In the first of them our English Version makes wisdom a tree of life. The pronoun carries the idea further. She is " //rrj-c//"" a tree of life. The idea is more beautiful in tlie next case (4:13). Not, "she is thy life " (E. V.) ; but "she "is herself \\\y \\{q" ; that is, in the ages to come, wisdom " herself" is to be the life of the true believer. The next cases are personal, and refer to actual beings, and not to character : — VII. — Chap. v:23. 23 In his very self he dies for lack of discip- 18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 13 Take fast hold of instruc- 22 The blessing of the Lord, it maketh rich, and he addeth no sorrow with it. line ; 23 He shall die without in- ' struction ; and in the sireat- 1 , '1 . r !.• i- 11 ■ 1 1 ness of his folly he shall go and by the greatness of his folly is he made] astray. VIII.— Chap, x: 18. 18 He that hides hatred with lying lips but puts forth slander, is himself the fool. I 18 He that hideth hatred ivith lying lips, and he that uttereth a slander, is a fool. CLASS X. 57J IX.— Chap. xi:28. 28 He that trusts in his riches shall fall him- self; but like a leaf shall the righteous put forth. X. — Chap, xxiii : 3. 3 Long not after His dainty meats ; while He is Himself deceitful food. XI. — Chap, xxiii : 14. 14 Thyself beat him with a rod, and thou shalt snatch his soul from Sheol. XII. — Chap, xxvi : 4. 4 Answer not a fool according to his folly ; lest thou be like him, even thou thyself. 28 He that trusteth in his riches shall fall : but the right- eous shall flourish as a branch. I 3 Be not desirous of his dainties ; for they are deceit- ful meat. I 14 Thou shalt beat him with the rod, and shalt de- liver his soul from hell. I 4 Answer not a fool accord- ing to his folly, lest thou also ' be like unto him. The second of the above cases (10 : 18) will be a type of all of them. The man who has attempted to make a fool of others, is hivisclf ihe fool. He who hides hatred under Haltering lips, and goes about circulating slanders, need not laugh at his poor victim as the dupe. He is himself the dupe. So in another case (11: 28). He that is leaning on his wealth, may have a dependence that may never fail him. lie may die with his money in his pocket. The pronoun, therefore, is a very essential em- phasis. The money may stand up well enough, and has stood in Eng- lish families a thousand years. But himself ! there is the question. What becomes oi himself ? All that is solemn in the text is lost in the English Version. " He,that trusteth in his riches {liimself^ shall fall." In the next case (23 : 3) the Almighty is the one alluded to. It will be considered under another class (Class LVII.). Be not desirous of His dainties, for He is Himself ^QC&nlnX meat. The next cases are those in which himself is almost too brief a render- ing ; where the character, rather than the actual person of the subject, is referred to by the pronoun ; and where " as such," or " as so doing," or " as so being," are the heretofore unnoticed, and, in view of the character of the text, the very proper translation of the pronoun : — XIII. — Chap, xix : i. I Better is a poor man walking in his integrity, than he that is crooked in his speech, and as such a fool. I Better is the poor that walketh in his integrity, than ke that IS perverse in his lips, and is a fool. XIV. — Chap, xxi : 13. 13 He who shuts his ear from the cry of the weak ; even, because so doing, shall himself also call, and shall not be answered. XV. — Chap, xxii : 9. 9 The bountiful eye, in its very self, is blessed ; because it has given away its own food to the faint. XVI. — Chap, xxviii : 26. a6 He that trusts in his own heart, as so doing is a fool : 13 Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. 9 He that hath a bountiful eye shall be blessed ; for he giveth of his bread to the poor. 26 He that trusteth in his own heart is a fool : but whoso I walketh wisely, he shall be though h^ that walks in wisdom, as so doing i delivered, is del vercd. 572 ORIGINAL EXPOSITIONS. It is better to say (19:1), — "He that is perverse in his lips, and, as such, a fool," than, " he that is perverse in his lips, and himself a fool." So (22 : 9), " The bountiful eye, as such, shall be blessed," is better than, " The bountiful eye itself shall be blessed " : the meaning of the former being that it is blessed to have a bountiful eye in itself considered. This emphasis will be of special moment in unravelling other unnoticed Scriptures. One other case remains, not belonging to either of the previous groups : — XVII. — Chap, xxiv : 32. 32 And I looked for my own sake ; I applied] 32 Then I saw,a«(/consId- mv heirt ■ i ^'^^^ '^ ^^" ' ' 'ool'sd upon T T • . • ' '^1 "■"'^ received instruction. 1 saw; 1 received correction. " I, even I myself;" or " I, even I for myself" I was not gazing out of conceit or conscious impression of my own fidelity, but out of misgiv- ing, as though the vinej'ard were my own. The l^i^v* is most dexter- ously thrown in ; and it will be by a watchful observance of these smaller elements, that many of the confusions of the Hebrew vv'ill be ul- timately relieved. :lass XL OVERLOOKED PRONOMINAL SUFFIXES. The first case is palpable : — I. — Chap, viii : 35. 35 for he that finds me has found me life, I 35 For whoso findeth me and is bringing out favor from Jehovah. | fovour^f [he'^LoRD^''" °'"*'" Here, taking the textiis receptns, there has been a positive omission. Why the pronominal suffix has never been thought of, we cannot imagine. The sense is visibly improved. " Whoso findeth me, findeth nw life ;" i. e., as appeared under a recent head (4 : 13), Wisdom Herself \s the great life of the believer. Other instances under this class have been set right by other exposi- tors. See Maurer in Chap. 23:20. We have ourselves discovered an omitted suffix in Ps. 113. The yodh paragogic that has been talked of by grammarians, is here, we have small doubt, a most important suffix. That, however, in some future exposition. CLASS XII. OVERLOOKED INTENTION OF THE PRONOMINAL SUFFIX. The pronominal suffix has one constant ambiguity, — that we are not able, except by the sense, to determine whether it should be used re- flaxivelv. or otherwise. If the iilipahel were alwa3'S used for the re- CLASS XII. 573 flexive sense, we would have the pronominal suffix clear for the other reference. But the Hithpahel is rarely used at all ; and the Eng isli Version often regards the suffix as used in a reflexive sense. Ihe di ti- culty is, that there seems to be no rule for using it this way ; and the suffix is conceived either reflexively, or otherwise, without the evidence that existing versions have given fair thought to the other direction of the pronoun. This class, therefore, will divide into two groups ; one. where existing versions have understood reflexively what gives a better meaning when read otherwise ; and the other, just vice versa, where they have overlooked a reflexive sense, and taken for granted an aspect in the other direction. We will class all under these two groups :— I. — Chap, ix : 7. 7 He that disciplines a scorner brings down upon him shame; and he that reproves a wicked man his dis- grace. II. — Chap, xiv : 2. a He that walks in His level track fears Je- hovah ; but he that is turned out of His way despises Him. 7 He that reproveth a scorn- er getteth to himself shame ; and he that rebuketh a wick- ed »tan getteth himself a blot. 2 He that walketh in his uprightness feareth the LoRp : but he that is perverse in his ways despiseth him. III. — Chap, xiv : 14. 14 The backslider in heart shall be satisfied with his ways ; and the good man from him. IV. — Ch,\p. xvi; 26. 26 The laboring soul labors for it ; for its mouth imposes it upon him. 14 The backslider in heart shall be filled with his own ways ; and a good man shall be satisfied from himself. 26 He that laboureth, la- boureth for himself; for his mouth craveth it of him. The first (9 : 7), as read in our Bibles, has that most glaring deficiency, a want of truth. The rebuking of scorners is the common work of the most honored ministries. But that the rebuking of scorners makes them worse, and heaps upon them shame and infamy, is an important doctrine. So in the second case (14 : 2), it is not his own " uprightness " (E. v.), but Jehovah's uprightness, that a man is to walk in ; it is crook- edness'in Jehovah's ways that is marked in the second clause asmaking us despise Him. So, in the third case, it is not from " himself" (E. V.) that the good man is to be satisfied ; but from "him," that is, from the "backslider in heart." The good man is to be fed by the bad man in most important contributions of blessing. In the last case (16 ; 26), the reflexive is again a mischief. He that laboreth, laboreth for z// for z/j mouth craveth it of him. The suffix points back to " death" (v. 25). 'Ihis is in agreement with another Scripture (Ec. 6:6, 7V In that, as well as in this, the finer meaning is lost by the same error of the suffix. V. — Chap, xiv : 10. 10 A knowing heart is a bitterness to itself; but with its joy it does not hold intercourse as an enemy. VI. — Chap, xxi : 20. 20 Treasure to be desired, and oil, are in the lodging-place otthe wise man ; but a fool of a man devours himself. 10 The heart knoweth his own bitterness ; and a stran- ger doth not intermeddle with his joy. 20 There is treasure to be desired, and oil in the dwell- ing of the wise : but a foolish man spendeth it up. 574 ORIGINAL EXPOSITIONS. Here, as we explained above, the error is just the opposite. Transla- tors have seemed to lose the very thought of a reflexive bearing ; and yet, pardonably, perhaps, for the verses are very complex. "The heart knoweth his own bitterness" (E. V.) we have expounded above (see Commentary, 14 : 10) as meaning, — The " knowing heart is a bitterness to itself." Here, the reflexive is very properly selected. But in the second clause the " stranger " is not the nominative, but in apposition at the end (see Class XIV.); and the suffix is still in place as used reflexiveiy. So, in the remaining case (21 : 20), the grand strength of the text depends upon a reflexive suffix. Not, " Treasure is in the dwelling of the wise, but a foolish man spendeth it up" ; but crescendo, as is the role of Solomon. The wise man builds up eternal treasures ; the fool man devours even himself. CLASS XIII. OVERLOOKED CASES OF NOUNS ABSOLUTE. To this class belong the two very remarkable passages already'con- sidered (Class IV.):— I. — Chap, xvi : 2. 2 As to all the ways of a man, pure in His own 2 All the ways of a maa are clean in his own eyes . but the Lord weigheth the spirits. 2 Every way of a man ii right in his own eyes: but the Lord pondereth the hearts. eyes, while yet He weighs out spirits, is Jehovah, n. — Chap, xjti : 2. 2 As to the whole way of a man, right in His own eyes, and weighing out hearts, is Jehovah. The nouns absolute are " ways," in one case, and " way" in the other. The depth of these sentences has been utterly overlooked. The gram- matical recommendation is obvious ; as, in the first case (16 : 2), all other versions connect the plural " ways" with the singular " clean ;" and that, when the former does not come after the latter (see Green Gr. g 275, i). The common Proverb is not altogether true; this new one is profoundly and particularly so. in. — Chap, xxiv : 23. 23 Even as to These, for the wise 1 23 These M/?/^.o also ^°"«'^" plans. VII. — Chap, xvi : 31. 31 Grey hair, to be a crown of glory, I 31 The hoary head ;> a must be found in the way of righteousness. 1?--^ :^f,?V-(»,b,:„t""' CLASS XV. S11 VIII. — Chap, xviii : 17. 17 He who is righteous as first in his own I 17 f^e that is first in his quarrel own cause seemeth just ; but Shall have his neighbor come and search I I'iLcS^ him. '°'"'"' ''"'^ him. IX. — Ch.\p. xviii : 20. 20- From the gains of a man's mouth his belly is satisfied ; as it is the product of his own lips, he is satisfied himself. 20 A man's belly shall be satisfied with the fruit of his mouth ; a«(^with the increase of his lips shall he be filled. X. — Ch.^p. xxii : 11. , 1 1 The king, loving purity of heart, I n He that loveth pureness has graciousness of his lips as his near com- 8'^'^^^,'''' /??- the grace of his nan inn ''P* '^« •'"'S •''*«^^ be his P^"'°"- friend. CLASS XV. OVERLOOKED INSTANCES NOUNS USED ADVERBIALLY. I. — Chap, v: : 23. 23 For the commandment is a lamp, and vvhatl . =3 For the commandment is directed is a light • UV a lamp; and the law is and in the way of life is admonitory disci- Illlll'i^AtTafoftr^"'^- pane. The point^e wish to make is, that "way" was meant adverbially VV e say m English, ' Sunday,' for * on Sunday ;' ' home,' for ' at home ;' ' an hour or ' a day ' or ' a year,' for during these periods of time. We find in Hebrew plenty of substantives employed in this very manner. Other than as adverbial this noun would ruin the metaphor. " The command- ment is a lamp!" Very well. That is very good. It suggests at once a path, and a lamp to light it. But when in the second clause reproofs are called that path (E. V.), the figure fails. Allow us to suppose that by " way " IS meant, as in many another instance, " in the way " and all comes back into its place :— " The commandment is a lamp, and the law a light, and reproofs (like lanterns hung upon the trees) are in the way of life." I could not confirm this more strikingly than by showing, that m chap. 10:17 the mistake of the English Version is just reversed. I here, "way " stands without a preposition, and ought to stand so. It ruins everything to take it adverbially ; but then, fatally, the English Version puts the Italics in. The idea meant is, that a good man is a path ; that men travel him as they would a high-road ; i. e., that, as an avenue opens and leads on it people that travel through, so the good man is a conducting way to the Celestial City. This is made entirely com- plete by the closing clause; where the Hiphil also is unnoticed (E. V.) ; but where (that supplied) the bad man is represented as not being a path ; that is, as doing the contrary service, and leading people astray. We quote this opposite case, as showing that the adverbial use has not 25 578 ORIGINAL EXPOSITIONS. been unrecognized by scholars, and, even in this very word, has been suggested, and that on unwarranted occasions. But now, again. It would be a very mixed metaphor to say, " Her house is the way to hell ; " but if we make " house" adverbial, as it often is (Gen. 24 : 23 ; 38:11), the figure is complete. Moreover " ways" no longer puzzles us by being in the plural ; and the " house" is no longer unpoetically mixed by being pictured as " going down " (as a way) to Sheol : — II. — Chap, vii : 27. 27 The ways to Sheol are at her house l , =7 Her house is the way to d,. . .1 „u„.„i ., „f J i\, hell, eoing down to the cham- escending to the chambers of death. | ters of death. The next case is in the twin picture. It is intended, doubtless, as a corresponding illustration : — III. — Chap, viii : 2. 2 At high points in the road 1 = S^^ standeth in the top she stands ; at home among the paths. I "h^^fi^ee's' oTthe ^'hs."'' '" The thought is beautiful. Not vaguely and clumsily " in the places of the paths" (E. V.), but simpl}', as in the other picture, " at home." Where the paths are of human travel, there Wisdom is. She confronts the trav- eler on any wild mission. The simple adverbial form relieves the figure in both these beautiful descriptions. Very justly, too ; for the English Version elsewhere has been on the watch for adverbs, and has made them unduly at times, without noticing a more simple rendering : — CLASS XVI. OVERLOOKED CASES WHERE ADVERBIAL USE ■WAS NOT REALLY INTENDED. I. — Chap, viii : 22. 32 The Lord possessed me in the beginning of his way, before his works of old. 22 Jehovah got possession of me as the first of His way ; before His works of old. * " In the beginning," if one word by itself, would be to all intents an adverb. That, being a noun, it is a noun in the construct state, is not our responsibilitity, but is to be explained by those who give it the adverbial use. But make " beginning" to be in apposition (see Class XIV.) with " me," that is, with Wisdom, and it is easily constructed with the genitive. Then the meaning is beautiful. Jehovah possessed me, not " in the beginning of his way," but "as the beginning." And, making "possessed" more active, as the word really requires, we have this bright thought ;— " Jehotah got possession of me as the very beginning ofHisway." That is, — In Hiseverlasting journey, wisdom was His very first active life. He marched no stage without her. She goes back to the very opening of time ; and no motion of His thought occurred till He CLASS XVII. 579 got her in His possession. Here, then, is an instance of a noun, not adverbial, whose unadverbial character has not been noticed.* A kindred intrusion of the adverb occurs in the sixteenth chapter. It seemed not exactly an adverb either, but a preposition and pronoun with an adverbial effect. A certain expression was supposed to mean "for himself" (E. V.). A like expression, except for a little difference, does mean " for himself" in man}^ another passage. Our Versionists, there- fore, were easily misled. But that slight difference, consisting in the presence of an article, restores a noun in piiro ; and God is represented, not then as making everything for Himself (which has but a narrow truth), but as making everything for His Decree ; the noun meaning, that utterance of the voice (15 : 23) which makes answer, or commits a being to an exigent design. The case is important. Let us quote it: — II. — Chap, xvi : 4. 4 The Lord hath made all things for himself: yea, even the wicked for the day of evil. 4 Jehovah has made everything for His de- cree ; )'ea, even the wicked man for the day of evil. The noun is made much of in another connection (15 : 23 ; 16 : i). A man is said to be ruined by the decree of his mouth. God is pictured as having one great decree. Before all time He uttered plans that will never be added to (Ec. 3 : 14). God does everything for this decree. And as it is unspeakably wise, it is but another form of saying, that God's Wisdom is a unit like Himself; and that for that grand unitary scheme everything that He has made has been from the very first devoted. CLASS XVII. OVERLOOKED FORCE OF THE GENITIVE. The twenty-ninth chapter is one where a genitive occurs seven times, with every probability of the same bearing. The chance for a different bearing is that it might imply a passive ; as for example in the thirteenth verse, "men of oppressions," might mean "men oppressed;" or, in the twenty-seventh verse, " a man of wrong " might mean, "a man suffering wrongfull)'." The fact that five of the cases eschew this passive sense ; and that (i) " men of scorn" (v. 8), (2) " men of blood" (v. 10), (3) " a man of op- pressions " (v. 13), (4) " a man of anger" (v. 29), and (5) "a man of wrong" (v. 27), all mean, men who obtrude these attributes, rather than those who suffer under them from others, very justly may excite the wonder that the two remaining instances were not thought of under the same rela- tion : — I. — Chap. x.\Lx : i. ,1 A man given to reproving, who hardens the] i He that being often re- K. proved, hardeneth his neck, , ,, • , , , , , , ., shall suddenly be destroyed, Shall suddenly be broken, and that without I and that without remedy, remedy, * We discover that several scholars nearly translate as we do. The new volume of Zockler places the noun in apposition. But strangely enough ; with this right, about the noun ; he alters the whole sentence bodily ; giving anew meaning to the verb ; and making the whole sense to be, to create^ instead of to acquire or get possession. We see no reason why the noun cannot be confronted in its apposed or downright significance, and yet the idea oi possession be retained in the meaning of the verb. 4 The king by judgment establisheth the land : but he that receiveth gifts overthrow- eth it. 580 ORIGINAL EXPOSITIONS. II. — Chap, xxix : 4. 4 A king by judgment gives stability to a land ; but a man, free in his bestowals, pulls it down. Look first at tjie very first sentence. " He that being often reproved" is the English Version. " A man of reproofs " is the literal Hebrew. " A man of reproofs," if taken like those other genitives, would be "a re- proving man ;" just as, in verse thirteenth, " an oppressing man." That reproving others, when oneself a hypocrite, must be terribly hardening and fatal, is a strong, good doctrine. The sense, therefore, and the con- text, both favor the rendering as above presented. The fourth verse has the same arrangement ; "a man of gifts." Hence the translation, a man who takes gifts ; or, as our English has it, " he who receiveth gifts." As that would be passive, though, and against the usage of the chapter, why ought we not to think of the bestowing of gifts, or of a lax indul- gent ruler, as the more likely sense? The thought is altogether more in place (see the Commentary); and the form, if this seventh instance is allowed, will then be alike over all the chapter. The next instance is where a genitive is quite ignored. A certain Hiphil is turned into an accusative agreeing with a noun, instead of a genitive with which that noun is in the construct state : — III. — Chap, xvii : 2. 2 A wise servant shall have rule over the son 2 A wise servant shall have /• u I „ rule over a son that causeth Ofone.who causes shame, .. shame, and shall have part of the inheritance among the brethren. and in the very midst of the brethren shall share the inheritance. Here a personage of tlie verse is metamorphosed. In the English Ver- sion it is a son, in ours it is a father, that agrees with the Hipliil parti- ciple, and, as a hinging point in the verse, is represented as causing shame. Which is the more natural? If a son causes shame, the other brethren have no reason to call in a servant as a coheritor in a well-kept estate: but if a father causes shame, any possible chaos rnay arise; a servant, diligent to fill his place, may deserve a part, and may, from ob- vious causes, share, as Eliezer might, a portion of the heritage. IV. — Chap, xx: 29. 29 Glory with young men is their strength ; and beauty with old men is grey hair. 29 The glory of young men is their strength ; and the beauty of old men is the grey head. This case is not so serious. It is a genitive of thought or estimate, lost sight of in mere possession. The beauty of old men is not gray hair ; but they think it is ; that is the meaning. The good man of King Charles was a rascal like himself The point of the Proverb is, tliat glory with young men is strength, and beauty with old men is a gray head ; and, therefore, men are not able to appreciate those higher and other gifts' which they at the time do not happen to get hold of as their own. Tliere remain a class of instances whicii we have on)}' been aroused to consider as redeeming one or two of the Proverbs of Solomon from utter and unmanageable commonplace. We may as well quote all, that we may be looking at the whole family together, and may make them share their mutual lights. One is 12; 17. "A false witness shows forth deceit." What could have been meant by that? And still a yet balder truism : — " A faithful witness will not lie : but a false witness will utter lies " CLASS XVII. 581 f 14 • O If that were found in a book of uninspired philosophy ! think of t ' Really.are such things reverent ? Were a man to hack all to pieces the pages o the most honored version, could he be thought so profane as when he attached such a meaning to the thought of the Holy Ghost? But let us group cases as we said :— A false witness that v.— Chap, vi : 19. 19 a deceived witness whose breath is lies ; Lp'e^ke'th "lies, and him that and he that puts grounds of quarrel among Uoweth discord among breth- brethren. l"^^"- I 17 He that speaketh truth sheweth forth righteousness: I but a false witness deceit. 5 A faithful witness will not lie : but a false witness will utter lies. VI. — Chap, xii : 17. 17 He that breathes forth truth, publishes right- eousness: but the deceived witness, delusion. VII.— Chap, xiv : 5. 5 He who witnesses things correctly, does not lie ; , 1 • but, of a deceived witness, the very breath is lies. VIII.— Chap, xix : 5. . ,--,•. i, 11 „„f 1 11 1 ~« ,,«r^.,n;cl^f>l-^ •! ■; A false witness snail not 5 A deceived witness shall not go unpunished,! ^5^^^^^.^^^^ _^_^^^^^^^^^^ and he whose breath is lies shall not escape, j^pg^j^g^lj Ug^ shall not escape. 1 IX.— Chap, xix : 9. . r 1 • i, n „» . , . 1 • 1 11 „^t r,-^ .inrMinicliPfl -I Q A false witness shall not 9 A deceived Witness shall not go unpunishea, I J?^^p^^.^^^^. ^^^ j^^ ^^^^^ and he whose breath is lies shall be lost. I speaketh lies shall perish. X. — Chap, xxi : 28. 28 A deceived witness perishes ; but a man that hearkens speaks forever. I 28 A false witness shall per- ish : but the man that hear- ' eth speaketh constantly. XI.-Chap. XXV : 18. , , , .,rn nrrow I ^8 A man that beareth false 18 A club and a sword and a sharp arrow | ^^.^^^^^ ^^^.^^^ ^-^^ neighbour is a man making answer for his neighbor as ^^ ^ m^u\, and a sword, and a a deceived witness. I sharp arrow. There is scarce any word about which lexicographers seem so much at sea as the root of the verb to tvitness. Gesenius insists that it means ToZol'X^tn\o repeat; and hence, to say again and a gam, to Ust^Jy. Fuerst delTres, as though it were the burial of Moses, that no man know- eth where this root lies to this day. He conjectures, however, that it Seainto l%v« ; that the Pihel meant to ,nakc Jinn ; and that, hence, by ^asv sta°es we arrive at the idea of witnessing, or in our own minds hold- g'/n^tlf; Truth of any idea. Admitting this theory o^ F--^' °;-'- that 7«V/^"/^/- has (llebraice) a mere conjectural origin a witness of lies rnav be e the of two things /either a man who speaks lies ; or one who S Hes thatTs a man wh^ confirms things in his mind in a alse and mistak:.; relatio'n. Now all the indications of sense favor his la te meaning. Those gaunt truisms,-how quick ^hey he^^^^^^'^^l^.'^us selves ! " A faithful witness will not he (14 5), '^J^'^s'^s to otl e s text, when the faithful witness is no longer o"«/hat witnesses to o hers, but one beholding and confirming for himse f. H^^^^^=^,'^f "°7?, '' „^^ really will not deceive. If a man deceives, it is a sign \h=^^^ ^J ' '^r "«' himself the deepest knowledge, t^^^^- ^^^^ ^,rs^^^^^^^ ledge, he certainly will deceive, ihese are an bpicim.va 5 82 ORIGINAL EXPOSITIONS. they go down to the v&xy bottom of the gospel. All sin is, at its root, delusion. If a man is not deluded, he cannot sin. If a man is spiritually deluded, he will lie, and wilfully deceive. Hence all these Proverbs require the light of a reflexive explanation. "^ false witness" (E. V.) stands literall)' as a witness of falsehood. A witness of falsehood may be either one who speaks it, or one who thinks it. It cannot be one who speaks it in this catalogue of texts, because it would amount to this, — He who speaks falsehood, speaks falsehood; and, therefore, over all this Book, we must weed out these truisms, and bring out this profoundest truth ; — that he who thinks falsehood, will necessarily speak it; and that no man can tell lies to others, who has not first of all been a con/trmer of lies for himself. Chap. 19 : 5 and chap. 19 : 9 might seem to stand differently ; but a little reflection will bring these in also. " He who speaketh lies " (E. V.) is, literally, " he who breatheth lies ;" the sentiment is still more complete. He who sees false, breathes out falsehood as his daily breath. As, for example, the impenitent ! He lives in the very atmosphere of de- ceit. And though it seems a hard thing to teach ; yet, he who is so ut- terly deceived, must utterly perish. (See Commentary 21 : 28 for a variety of the thought). Then (25 : 18), a man who, under this false light, speaks, as he must do (14 : 5), so as to deceive his neighbor, is a noxious pest. This is what is forbidden in the ninth commandment. All sinners trespass here most mortally. All sinners are deceived ; all, deceived, deceive others ; all that deceive others, are murderous pests ; or, as the Wise Man gives the language (25:18), "a maul and a sword and a sharp arrow." CLASS XVIIL UNNOTICED SIMPLICITY OF THE CONJUNCTION VAV. Hebrew is a more unfurnished language than ours; and, therefore, many parts of speech have to do more than like forms among ourselves. This is eminently the case with the Conjunction Vav. It is illative (Gen. 13:9), and contingent (Job 29: 12), and almost everything else. Hence, in that strange impulse to forget what is before us in our search beyond, we often lose sight of it as a plain conjunction, in our fancy of its more farfetched sense. For example ; the meaning has been lost by not noticing the simplicity oi vav in the following instances: — I. — Chap, iii : 12. 12 For whom Jehovah loves He corrects, and, as a father, does the son a favor. 12 For whom the Lord lov- eth he correcteth, even as a father the son in whom he delighteth. The Straightforward "and" of simple conjunction is the only word that gives the rendering as we have already displayed it (Class VI.); not, "whom the Lord loveth he correcteth, even as a Father the son in whom he delighteth ;" but, "whom the Lord loveth he chasteneth, and favoreth as a father does a son." CLASS XIX. 583 II. — Chap, ix : 16. 16 Whoso is simple let him turn in hither ; yea, he who lacks sense. And she says to him : — 16 Whoso is simple, let him turn in hither: and as for him that wan teth understand- ing, she saith to him, This may not be an important instance. Without it, the closing words would belong only to the second clause. With it, the whole united sen- tence arrives at a conclusion. It is an interesting case of the correctness of making every word count. "Whoso is simple let him turn in hither, and he that is destitute of heart." And, now, as though it were all one per- son, the conjunction vav comes in as the simple copulate, and tells us what was her whole address. Chap. 3 : 2S is another instance, but has been noticed by other commentators. We are ready, therefore, for a further class that shall consist of instances just the opposite :— CLASS XIX. UNNOTICED INSTANCES OF VAV AS NOT A SIMPLE COPULATE. ^^ Murthey no} err that devise evil, ^.- Do^they^not e^rr^that de- seeing that Mercy and Truth devise good ? t^mj, ^f^^n ^^ £„ them that devise good. " Do they not err that devise evil ?" What real force is there in such a question? Give vav, however, a causal force, and connect the first clause with the second, and there comes out a very satisfactory idea. "Do they not err that devise evil, seeing that, etc." The clause, which is very jejune taken by itself, has a chance for much more richness when leaning upon another. " Seeing that mercy and truth devise good ;" not God ; not Gabriel ; not any imperfect saint ; but unchallengeable impersonal excel- lence of character : seeing that mercy and truth, the two lights of the two tables of the law; seeing that these, devise good ; must they not ne- cessarily err, that undertake to devise evil? the doctrine of the passage being, the insanity of those that kick at intrinsic excellence. II. — Chap, xx : ii. II Even by his common doings a child shall make himself known. Is he pure? is just also this, — Is his work right ? This has been discussed under another class (Class VI.). The vay is a most pregnant one. To treat it merely as a copulate, makes a child's doings show whether his work is right ; which, in diiTerent speech, means that his work shows his work. To get out of this truism, the second clause must be independent of the first: and to be so, the vav must be ambidextrous ; it must mean a great deal more than can be translated into the simple copulate. II Even a child is known by his doings, whether his work be pure, and whether it be right. 584 ORIGINAL EXPOSITIONS. CLASS XX. OVERLOOKED BEARING OF THE ABSENCE OF THE CONJUNCTION VAV. If positively no reason appears for the absence or presence of a word, we may then innocently think of the liberty of supplying it, or taking it away; but with much the same reserve with which a man may criticise a plant, or think that that bone or this bone might be out, and make a better bod}'. Surely he has a strong position who has stood looking at the absent copulate till a most important and most intelligible reason for its absence begins to dawn upon his mind. I. — Chap, xxii : 5. 5 Thorns are snares in the way of the crooked (. 5 Thoms aW srrares arc •' ■" in the way of the froward ; he ^^•^^ that doth keep his soul shall He that guards his soul shall get far from i be far from them. them. Maurer, in enforcing the reading,— " Thorns and snares, etc." (E. V.), or, as he more deferentially reads it, — "Thorns, — snares are in the way of the froward " (as thongh there were some rhetorical beauty in omitting the " and " (E. V.), though retaining the copulate sense), finds, very pro- videntially, a like omitted "and" in the Proverb just before. These shall be our only cases. It is remarkable that they should be found to- gether. We claim that the admission of vav utterly mars and dissi- pates the sense. That thorns and snares beset the perverse man's path (E. v.), is a very common idea ; that thorns are snares is a very rich one. We are to plant thorns against the child (v. 6), to hedge him upon his duty. We are to employ humiliation to make us better (v. 4). But what is so happy for the good of the saint, is wretched in its effect upon the sinner. " Thorns are snares in the way of the froward ;" and his direst sorrows will tempt him away from spiritual good. So with Maurer's quotation : — II. — Ch.\p. xxii : 4. 4 The end of a humiliation which is the fear of I 4 By humility a«^ the fear T u u of the Lord are nches, and Jehovah I honour, and life. is wealth and honor and life. We seize, what all men seem to have shrunk from, an instance of sim- ple apposition. Not, " humility and the fear of the Lord " (E. V.) ; not, " humility is the fear of the Lord " (Umbreit) ; but " humility as the fear of the Lord." There is a humility which is mere dejection. There is a humility which is mere brute penance : nay, one that is merely "volun- tary " (Col. 2:18); that is, I take it, ritualistic, or mere asceticism. And, therefore, anything rather than ''and" (E. V.) was in the mind of Solo- mon, when he wished to characterize a humility answering to the fear of Jehovah ; a lowly piety, or, rather, a pious lowliness, which he could not belter describe than by these substantives apposed without the copulate. See, therefore, our reasoning: — The text is ours; and we have a right to CLASS XXI. 585 claim it. The sense is ours ; because it is a great deal richer than the other. And this ought to be our principle in all our comments : — to stand firmly to the text, and expect as our reward a deeper and more graphic meaning. CLASS XXI. OVERLOOKED PRETERITES. The usual tense of the Proverbs is the future. We translate it nearly alwa)'s as the present. The present is but a dot of time ; and it is, per- haps, philosophical in the East to moralize in a tense which is the pre- sent reaching on in to the future. But when the past is introduced ; that is, when there is employed a perfect ; unless it have 7'av eoiivcrsive, and thus become a certain peculiar future ; it is very like that it is intended as emphatic, and, in that case, to be a key to the whole intention of the text where it is found. An expressed pronoun (Class X.) is no more likely to have a peculiar force, than a preterite; especially in the writ- ings of this particular inspired man. I. — Chap, xi : 7. 7 By the death of a wicked man hope is lost ; I , 7 When a wicked man dieth, J ^. . ^. c • „ •„ 1 „t A/J' expectation shall perish; and the expectation of sorrowing ones is lostl nd the hope of unjust men already. Iperisheth. " The world passeth away, and the desires thereof" (i Jo. 2; 17). The ambitious man has no ambitions beyond the grave. " Shrouds have no pockets." The first clause, therefore, is very simple. But by a dexter- ous use of the preterite, the second clause goes further. Flushed hope may keep up heart till death ; but the sorrowing ; and with this in He- brew there is an idea of exhaustion (see Gesenius), as well as suffering, — die earlier. Scores of men in the -very middle of life are dead alread)'. All of earth fades at death ; but much of earth ; viz., that which belongs to the sorrowing, — has perished out and died beforehand. The preterite, therefore, can be as pregnant as any of the other idiosyncrasies of Solo- mon. II. — Chap, xiii : i. I A wise son has listened to a father's discip-l line : but a scorner to no rebuke. I A wise son heareth his father's instruction : but a scorner heareth not rebuke. "A wise son heareth his father's instruction" (E. V.), is a very hum- drum and obvious idea. " A wise son has heard a father's instruction," is a very pregnant one. As the Hebrew justifies the last, it gives us, as in other instances, both sense and grammar. ' A leper comes in contact with lepers.' ' A leper has come in contact with lepers.' This is but a change into the past ; and, yet, how totally different the force of the two passages when compared together. So, in directly contrasted clauses : — III.— Chap, xxi : 22. 22 A wise man has scaled the city of the mighty,! .22 A wise man scaleth the and is bringing down the strength of its place ^.IflwnTetr'eVh ofThc" of confidence 25^ I confidence thereof. 27 Prepare thy work with- out, and make it fit for thy- self in the field ; and after- wards build thine house. 586 ORIGINAL EXPOSITIONS. A wise man " Aas scaled." That is conversion. And " casis down." That is sanctification. He seizes the city at a rush. He fights down its citadel through his life-time afterward. There are many such discrepan- cies between Proverbial clauses. IV. — Chap, xxxi : 17. 17 She has girded her loins with strength, I .17 She girdeth her loins and strengthens her arms. I rn'eth'heTfrms.'""^ strength- She /las girded her loins. She did it in each saint as he first repented. She tied on " the girdle of truth " (Ephes. 6 : 14) ; but she was busy ever afterward in the strengthening of her arms. Then there are just opposite cases. In the two just explained a work once for all, began and continued another work. In that which follows, another work begun and continued, has effected a higher work once for all:— V. — Chap, xxiv : 27. a7 Do up thy work without ; and adjust it for thyself in the field. Then thou hast also already built thy house. Do certain careful drudging; toil, under certain horrid difficulties; work, afar off from what may seem thy rest ; and thou /ujst already achieved thy good. The passage is a very strong one ; and depends wholly upon this noticed preterite. "House" stands for all interests (see I Sam. 25 : 28). Do the hard work of the heart. Cut up the weeds of error. Work, a far distance away from anything that may seem rest or plenty ; and thou hast already achieved thy heritage. The house that thou wouldst build, thou wilt find to have been built before thee. Even when, as in the case above this, the form might partake of *.he nature of the vav conversive, it must be remembered that the vav conversive has this very effect ; not to make a dead perfect of the verb ; else why not the perfect a I' ordinaire? but to make a future starting from the perfect past ; that is, to make the strengthening of the arms (31 : 17) start, in the order of its sequence, from the girding of the loins with strength (see Green's Grammar, on the Vav Conversive). CLASS XXII. OVERLOOKED HIPHILS. There is reason to believe that the Holy Ghost never selects a Iliphil without a distinct causative design. We ought to stand long upon a text, before we read as Kal, what is distinctly written as a Iliphil form. There are cases where a word is only used in the Hiphil ; and, there, by long adoption into speech, it seems to wear into a word that has only a Kal significance. And yet, when we trace it back, we find it has not abated a jot of its causative idea. For example the word to reprove (t\~\'\). It is used so commonly that we lose all causative trace; and yet, its root, the moment that is disclosed to view, explains entirely how it came to be a Hiphil form. Reproi'e, may seem in-causative enough ; but when we trace back to a Kal, and find that that means to be right ; and, then, CLASS XXII. 587 make a Hiphil of that, and find that that would mean to cause to be right ; and then inspect the Hiphil (see Gesenius) which means to set 7-ight, to judge, io justify, and, finally, to admonish and reprove, — we see clearly how it became a Hiphil ; and now one secret of mistake has been, a not suf- ficient insisting upon a Hiphil use of all the distinctly written Hiphil expressions. For example ; chap. 10 : 17 has been already noticed under another class (Class XV.). Not, — " He is in the way of life that keepeth instruction ;" but, without the Italics, " He is a way of life ;" and then, as a balancing idea, — not, " He that refuseth reproof, erreth ;" but as it is found in the margin, (Hiphil) "causeth to err." A good man is a path in which others may follow ; a bad man is not a path; but, on the contrary, "causeth to err." Now for other cases of unnoticed Hiphil : — I. — Chap, xiv : 18. 18 The simple have inherited folly : | 18 The simple inherit folly : but the subtle make a crown of knowledge, j ^hh knowledge- ^""^ crowned Here the Hiphil has absolutely been turned into a passive (E. V.). To remed}' this, Maurer turns it into a reflexive. Hermeneutics will certain- ly be improved when such liberties with the text are positively forbidden. Underneath, all this time, lay a grand meaning of the proper Hiphil. And as a reward that we mav ahva3'S expect for this. honoring of the Holy Ghost, it is a meaning far in advance of other comments, and that could only be evolved from a proper causative formation. Men are lost. When they believe, they are that moment saved. When they are saved, it is the fruit of a faith that consists only in knowledge (Ps. 9:10). When they are kings, all things heavenlj^ and earthl)' are subject to them Know- ledge, therefore, is a crown. And the emblem is most rigid in its strict- ness. A crown does not buy a kingdom ; but is a sign of it. So know- ledge does not buy a kingdom. The glory of the saints is anything but the fruit of their imperfect knowledge. But knowledge is the sign of the kingdom. It is the badge, imperfect as it is, of our eternal kingship. Nay, it is more. The Christian seizes it as a crown. He that gets hold of faith, makes a crown of knowledge; and none but the Hiphil form could make the verb at all available to express the meaning. So, in the next case : — II. — Chap, xxi : 12. 12 He who gives wisdom to the righteous man 12 The righteous ;««« wise- by means of the house of the wicked, '^ cons.dereth the house of -' , . , J , r -1 f^he wicked : out God over- overturns the wicked by means of evil. throweth the wicked iox their wickedness. The two clauses of the verse have each a Hiphil. One means to make wise. The other means to make slide. Of course we do not subvert the Hiphil when we translate mofe neatly, to teach, and to overthro-w. Most strangely, however, the Hiphil is seized in the second clause, but all the commentators quite ignore it in the first. Maurer translates, rt/Ztv/a'j/ and sees the wisdom of understanding God in both the clauses ; but all the more strange is it, that he does not seize the Hiphil. The Kal, pri- marily, is to see ; the Hiphil, primarih', to cause to see. Right then before our face, is the naked reading that brings out all the beauty of the pas- sage. " He that causes a rigliteous man to see by a view of the house of the wicked, causes a wicked man to slide hy a view of evil." 1 he doc- trine is complete. The same evil that teaches a righteous man, subverts and corrupts the wicked. 7 Whoso keepeth the law IS a wise son : but he that is a companion of riotous men shameth his father. 588- ORIGINAL EXPOSITIONS. III. — Chap, xxviii : 7. 7 He that observes direction is a son that gives instruction ; but he that keeps company with the base does even his father harm. An utter commonplace must be an erroneous translation. The first clause in the English Version is an utter commonplace. Why may not this be enthroned as a ma.xim for the exegete? Solomon was naturally a wise man (2 Sam. 12:24). Solomon was supernaturally a wise man (i Ki. 3: 12). Solomon was positively inspired. Moreover, he dealt in Proverbs. It is impossible to believe that a Proverb (which is a terse form of speech); and a proverb ot a son of David ; and a proverb of one supernaturally wise ; and, moreover, of the Holy Ghost, as inspiring this naturally shrewd and supernaturally sagacious king ; should flatten out into an expression like this : — " Whoso keepeth the law is a wise son" (E. v.). We ought to think of this more in all the commonplaces of our versions. For now, when we come to rebel, and stand, and insist that there shall be some more sagacious utterance, we see anomalies of form, that at least lie clumsily under the common rendering. Among these is a Hiphil. The mere adhesion to it deepens and improves the sense. Not, " Whoso keepeth the law is a wise son ;" but, " Whoso keepeth, etc., is a son that makes wise." The meaning is, that even an inferior, if a Christian, is tiolens vokns an effective instructor of others ; but, if im- penitent, does even his superiors harm. Some of these Iliphils have been restored and illustrated by other commentators. CLASS XXIIL OVERLOOKED IMPERATIVES. We confess that the first case that we shall give has nothing to decide it but the sense. In fact, an ambidextrous significance, that includes both imperative and indicative, is one that one could not easily denounce. We are ready to translate imperatively, because the grammar yields it ; and because the imperative sense is altogether more gravid than the in- dicative. That a wise son will make a glad father, is stupid, except where it is notoriously untrue. But that a wise son should make a glad father is very important teaching. It meets a weakness of men. They rejoice in money, or in talent, or in promotion, for their sons, far more than they do in piety. The texts that follow seem to be arguing this fault. And it is a fine and a very timely counsel, that if parents catch sight of piety in those they love, they ought to rejoice in it more than in any other wealth • — nay, that they should welcoiric this as the only talent to be glad about at all. 'Ihis first case, therefore, is for the sense, rather than for the form, which might answer in either fashion : — I. — Chap, x : i. I Proverbs of Solomon. I ' The Proverbs of Solo- T , • 1 ^y„A r„.i,„, . mon. A wise son maketh a Let a wise son make a glad father , Li^j ^^^^^^. ^^^ ^ f^^u^^ ^^^ and let a foolish son be the grief of his n- the heaviness of his moth- mother. '«'■• CLASS XXIII. 589 The second case claims the form as well as the sense : — II. — Chap, xii :25. 2? Is there anxiety in the heart of a man, let I /5 Heaviness in the heart -" , . , J -^. of man maketh it stoop: but him subdue it: | a good word maketh it glad. and let a good word cheer it away. Umbreit came very near this rendering, but fails of it in the second clause. Both clauses have imperatives. As indicatives the sense is ;//// for who needs to be informed that heaviness in a heart makes a heart heavy? llow possibly could we have tolerated so long such inanities? Moreover, the grammar is awry. " Heaviness " is feminine ; " maketh stoop" (E. v.), is masculine, without the apology, for disagreement, of a verb before a noun (see Green, Gr. § 275, i ; also 20 : 18). Read impera- tively, the sense is strong. Heaviness in the heart of a man is a crime, as our Saviour taught us (Luke 24 : 38). If we find it there, we are to subdue it. And instead of lazily lying under it, as we usually do, we are to call up the good words of life, that are to scatter it totally awa)'. III.— Chap, xx : 18. 18 Do thou be fixed in plans by counsel ; 1. 18 ^i/^ry purpose is estab- 1 u u 1 u- 1 Iished by counsel: and with and by helmsmanship make war. )g„„d ^^4^ „^ke war. We quote this formally, not for any great importance of the case, but to multiply the proof, and to show how such a reading can pass entirely unnoticed. There are grammatical difficulties in the verse ; but no great- er under one form than the other, IV. — Chap, xxlii : 25. 2S Let thy father rejoice, and thy mother; I ,=5 Thy father and thymo- j,-;, ^\ ^ L »u uij ther shall be glad, and she and let her that bare thee be glad. | ^^at bare thee shall rejoice. The value of these imperatives is, inter alia, to prevent repetition. Read indicatively, this twenty-fifth verse is a mere repetition of the twen- ty-fourth. Such repetition will answer in anything better than in formal proverbs, V. — Chap, xxx : 31. 31 a grey-hound, or a he-goat, I 3^ A grey-hound; an he- J i^ • I T-» * .1 « , „*„„J „~„;„,-f Koat, also : and a king, against and a King! Do not thou stand ^g^^^^^,%^oh,there isx,or\S^nix,^. Him. The passage has been very much perplexed. The very look of the commentaries shows pause and doubt ; and that desperate resource, the knife, in this spiritual surgery, has been repeatedly proposed, to mend the difficulties of the expression. The imperative ought earlier to have been thought of, because this negative is that which belongs to it. The rule is a very rigid one. ^■^^(5>*) is not used with indicative verbs. And we have looked with much fear whether we were not forgetting some point ; it seemed so incomprehensible that an imperative which unlock- ed a riddle, and gave a most perfect sense to a most puzzled passage, was not detected by this very ^jj^^ which la}% like the tag of a merchant, distinctly to give the direction of the parable. 590 ORIGINAL EXPOSITIONS. CLASS XXIV. UNNOTICED FORCE OF THE PREPOSITION LAMEDH. I. — Chap, xiv : 33. 35 The kindness of a king is a wise servant ; but his wrath becomes one that brings shame. 35 The king's favour is to- ward a wise servant : but his wrath is agaittst him that causeth shame. We say in English, ' I take that for an ofTence ;' or, ' I ran for govern- or ;' or, ' I used that for a signal.' Such, unnoticed, is the force of this instance of lamedh. It is not, — " The king's favor is toward a wise ser- vant :" what, of a useful description, would that aphorism particularly teach? It is, — "The king's favor," in the sense of kindness ; the kind character and habits of a king, — are a wise servant (literally, are fo7\ or, serve for, such a servant) ; a king's kindness of heart is his best servant; but his anger ; that is, a morose and tyrannic life, — is a dangerous ser- vant ; and one, as the Proverb expresses it, that must sooner or later, be a " cause of shame." The very same unnoticed meaning occurs again in the nineteenth chapter: — II. — Chap, xix : 23. 23 The fear of Jehovah serves as a life ; 23 The fear of the Lord and he that is satisfied with it has a dwell- tS ,lrall'Uid"e'sadsfied1 ing ; he shall not be visited as an evil. he shall not be visited with evil. " The fear of the Lord tendeth to life," is a very worn idea. Little, fresh, can be made of it. The fear of the Lord is for a life, or answers for one ; the fear of the Lord is itself a life ; that meets all the necessities of our being ; " the fear of the Lord serves as a life ; and he that is satisfied with it has a dwelling ;" this is a truth that is worthy of the formal enun- ciation. But now a different case : — III. — Chap, xix : 27. 27 Cease, my son, to hear the instruction ikat causeth to err from the words of know- ledge. 27 Cease, my son, to hear admonition, with the result of wandering further from the words of knowledge. We say in English, — ' He worked just to kill himself.' We mean by this, — He worked, not in order to kill himself, but with that result. The Hebrew has the same idiomatic lanicdh. " Cease, my son, to hear instruc- tion with the result of wandering from the words of knowledge." Like many another proverb, it lies deep. It does not mean lying instruction, " which causeth to err " (E. V.) ; it does not mean flattering instruction, in order to wander away ; but it means pious instruction ; and points to the fact, that the very holiest truth hardens and stupifies the sinner. Do not hear instruction with the result of mischief. So versatile is lamedh^ that we must detect all that it intends. For example, this other case ; — CLASS XXV. 591 IV. — Chap, xxi : 31. 2 As the bird by wander- ing, as the swallow by flying ; so the curse causeless shall 31 A horse is made ready against a day of bat-l 31 The horse is prepared •* I . J a J against the day of battle: but ''^ ' I safety zV of the Lord. and salvation against Jehovah. We say in English, ' Set that to the interest account.' Such would be a use oi lamed h very near the interpretation of the text. "The horse is prepared to the day of battle." The English version very properly changes it, and supplies "against" as much neater in our English idiom. But what right has it to say " against" in the first clause, and to translate it " ('/" (though it be the very same preposition), in the second. It ought to be a strong motive, that shall divert the same lamedh, in the same text, and in the same antithetical situation in the text, when the same verb, and the same general sense, would lead us most necessarily to look for the same signification. The Wise Man has been arguing that we can- not outwit the Almight}'; and then succeeds this very plain idea, — that a horse is prepared against a day of battle, but salvation against Jeiiovah. That the sa.me /anwd/i could mean "on an empty fisc ;' or, 'that blow struck me tipon a wearied condition of spirit." Make " heavy" (E. v.), " evil" (and that is the simple Hebrew), and how much better, " songs oti an evil heart," than songs to an evil heart." " Songs to a heavy heart" (E. V.)are about the best things we can employ ; but " songs on an evil heart" show a mad delusion. As "one tricking out a garment on a cold day," when the main thing is to have the garment on, and not to have it beautiful ; so is he that singeth songs upon an evil heart, that is, ivith one ; a man rejoicing in life, when, at the moment, he is at the gates of death. Now take two instances of "i^ ; — II. — Chap, xxvi : 12. 12 Seest thou a man wise in his own eyes? [ 12 Seest thou a manwisein Hope for a fool must be outside of him. ^'^ T" conceit? there is more hope 01 a fool than of TTT ^ ■ \nva.. 111. — Chap, xxix : 20. 20 Seest thou a man hasty in his words ? I 20 Seest thou a man that hope for a fool is outside of him. '? hasty in his words 1 there IS more hope of a fool than of I him. Each of these characters is the worst sort of " fool ;" and, therefore, as a comparison how awkward ! It is like saying, ' Seest thou a man knock another on the head ? there is more hope of a murderer than of him.' It would not be easy, either, to parse just this Hebrew, if it be made compara- tive. But the noun, and the lamedh before another noun, and the "j^ fixed just as this one is before a pronominal suffix, would hold with' a sense of T)3, which the Lexicons elsewhere have actually given. For example, Gescniiis, Prov. 20 : 3, — "To sit outside ('/strife." Num. 15 : 24, — " Aiuay from the eyes of the congregation." Imagining a character within a character, so to speak, hope for a fool is represented as outside ^V" either of two parts of him, or special characters. One of these is the self wise part (26 : 12) ; and the other the ready-tofromisc ; that is, the hasty speak- ing (29 : 20) ; or, well-intentioned ; and hence, as the result, the selfconfi- dent, part or character of the unbelieving sinner. A still more covert mistake has been in the instance of ^ ; IV. — Chap, xxix : 2. 2 By the righteous being made great, the peo- ple are made glad ; but by the wicked man bearing rule, a peo- ple are made to mourn. The preposition ^ in the great majority of cases means by rather than when. The Scriptures generally would be improved by weeding out the A-w/cra/ signification. We know it is a circumlocution, and intended to stand for in, and occurs only before the infinitive ; but in, in many cases, is not the force of it ; but it is distinctly a causal,—/';'. What we mean to affirm is, that the preposition ^l, in a vast majority of cases, means l>y means of, when our Version reads it " when." A case to sliow this is in the text that follows : — V. — Chap, xxix : 16. 16 By the wicked being made great sin is made| 16 When the wicked are gl-(;jl( . I multiplied, transgression* in- b„, ,K„ • 1 . I , \ ■ r ,, creaseth : but the riiihteous ut the righteous see clearer by their fall. | shall see their fall. 2 When the righteous are in authority, the people re- joice : but when the wicked beareth rule, the people mourn. CLASS XXV. 593 A safe venture, beyond a doubt, is the translation of the same word in the same way, except for very peculiar causes, in the same sentence. We have a right to suppose a similarity. It cannot but be intended ; and it may be the very thing rhetorically significant. To translate as the Eng- lish Version does, — "are 7)iultiplied /' which is but one meaning of the word ; and, — " increaseth ;" which is manifestly vnoiher ; and bj' that, I mean, in the same clauses and in the same aciive intransitive form ; ought, to say the least, to have the very strongest reasons for its excuse; for such things are the very likest to hide the very gem of an intended rela- tion. The verb means, in its naked significance, simply to grow grc-at. This fits each end of the clause. Translate, — "by," now, instead of " wht'ji " (E. v.), for the preposition ; and we have this thought ; — " By the wicked being made great sin is made great ;" which means that sin grows laii/i the sinner ; that the sin of a rustic is less than the sin of a sage ; that the sin of some poor child is less than the sin of Satan ; and that souls grow in trespass (being given up to it because they grow in guilt), as they exceed, one man or one angel the rest, in the breadth or in the strength of their soul's intelligence. All this is covered over in King James by the want of sameness in the verb, and by the feebler hand- ling of the preposition. But again ; the verb to see is sometimes thought to employ the preposition simply to express the act of seeing. We greatly doubt it ; and are inclined to the belief, that it always employs it to ex- press seeing brighter />y a thing ; i. e., being awaked to vision dy the thing that finds itself thus connected. When the Night, under the ex- ecration of Job, is not to see /'v the eyelids of the Morning (Job 3:9); or when the hypocrite is not to see dy the rivers, the brooks of honey and butter (Job 20 : 17); or when even God is said to see by the affliction of Leah (Gen. 29:31), who shall say that it does not mean more than seeing without the preposition ; that it does not interpose the idea of being made to see by, and that even God is poetically said to be waked up to see by the affliction of Leah, just as we apply to Him the passions and the acts, and even the jealousies and repentances that we ascribe to man? However that may be, this Proverb peremptorily requires such a treatment. By the wicked being made great sin is made great ; yet what matter ! When all seems to be hurrying to death, all is overruled. Stupendous sufferings are to result from stupendous sinnings ; but what then? All is to be a lesson to the universe; more definitively to the righteous part of the universe ; or, as the second clause expresses it, " the righteous shall see by their fall." Now once again : — VI. — Chap, xxx : 6. 6 Add tltou not unto His words ; 1 6 Add thou not unto his lest He use thee for purposes of reproof, and [-"f/jJ^^tfoirdTlL^^^^^^^^ thou be shown up as false. Gesenius treats ^ as merging in the verb to see, with some likelihood, for he can quote many examples ; but after the verb to reprove he has but one, and this instantly breeds suspicion. A good clue to discovery would be to mark those dicta in a lexicon which quote for themselves but a single passage. Why, if reprove never takes a preposition, should it be conceived as doing so in this single sentence? And why not probe the sentence, and find, just as we have been glad to do, that the meaning needs the preposition, without tacking it to the verb — that God reproves by a man, as well as reproves a man directly ; and that reproving by any one is a much more solemn thing than his being reproved himself, be- 594 ORIGINAL EXPOSITIONS cause it seems to .mply tliat the victim personally has passeJ the possi- biht}' of obtaining benefit? This will suffice tiien for peculiarities of beth (^), except as they occur in'a class that follows. CLASS XXVI. UNNOTICED CASES OF BETH (3) ESSENTL-E. We say in English,* — ' Pay in doubloons,' or, — ' They came in swarms,' or, — ' It was in the deep villain that he appeared on that stage.' In French* it is still more common. ^ Agir en honn'te /lomme,' means to play the part of an honest man. This is the b,'tk (^) essentite of the He- brews. (See for a confessed instance chap. 3 : 26). I. — Chap, xiii : 17. 17 A wicked messenger falls as being an evil ; 1 17 A wicked messenger fall- but a faithful errand-man is health. \f} '"\° mischief : but a faith- J ful ambassador ts health. II. — Chap, xvii ; 20. 20 The crooked in heart cannot find good ; f 20 He that hath a froward and he that is subversive in his tongue, must t'^T,' ^."l^T^ "° ^"""^ ' """^ r 11 , . ., o > he that hath a perverse ton- fall as being an evil. ) gue falleth into mischief. III. — Chap, xxiv : 16. 16 For the righteous man shall fall seven times, I 16 For a just ;«a« falleth and rise again ; I ^^^?" times, and riseth up 1 M .u • 1 J 1 11 1 1 I again : but the wicked sha I while the wicked shall be overthrown as an | fall into mischief. evil. IV. — Chap, xxviii : 14, 14 Blessed is the man who fears continually ; ( 14 Happy /s the man that but he that hardens his heart shall fall as If^'"!'^ ^^Z^y': ^"' ^^/!}=^' u„- „ „„ „,.;i hardeneth his heart shall fall being an evil. I i„to mischief. These four are all alike. The b't/i (^) cssrnfi\c has been quite unob- served. The translation "into" (E. V.), which has befallen all of them, has left them flattened wretchedly into such language as this,—" A wick- ed messenger falleth into mischief" (13 : 17). " A perverse tongue fall- eth into mischief " (17 : 20). "But the wicked shall fall into jnischief" (24: 16). "iJe that hardeneth his heart shall fall into mischief" (2S : 14). The noun in each of the four is ^J-j, or J-[3?"l, which mean simply ^'j'zY. But bring in the b'th f |r^) t-ssentiu^ as has been done in this version, and commonplace immediately disappears ; we have, then, one bold thought, viz., that these characters are rfn evil. If commonplace were more dis- tinctly tabooed in Scripture, men would go searching with more keen avidity after a fresher sense ; and, instead of such tritenesses as that bad men shall fall into mischief, we would have such deeper senses as this; — that the " wicked messenger," and the " perverse tongue," and the hardener of his own heart, are evils; i. e., are plague-spots'in the intelli- * And these very expressions,— ' in French,' and, 'in English,' are of a like character. ' Let us speak in French.' ' The book appeared first in English.' CLASS XXVI. 595 30 The bluenessof awound cleanseth away evil ; so do stripes the inward parts of the belly. gent universe ; and, as such, cannot complain of their fate ; because, as a necessity for the rest, they must fall as evils. A fifth text (19 : 23) might seem to be similar. It is without the bUh, however. The mistake has been the same ; and the reading has to be equivalent. "The fear of Je- hovah is a life " (see Class XXIV) ; and he that is satisfied with it shall have a dwelling. He shall not be visited as an evil!' V. — Chap, xx : 30. 30 The welts of a wound cleanse though as an evil ; so do stripes the very chambers of the belly, Here the same b'dh (^) and the same noun or adjective used substan- tively, viz., ^-|^ fall into the same state, though in a deeper and more varied Proverb. The value of chastisement is the thing to be consider- ed I in fact the gain, by suffering, to the whole intelligent creation. The world's sufferings are a monstrous " evil." Therefore, the texture of the Proverb. " The blueness of a wound " (E. V.) ; more literally, " the welts of a wound,'' — "cleanse in an evil ;" {b'th essentia: ; " (7j an evil") ; that is, the black swelling seems an unmitigated mischief, just like life's suffer- ings to the complaining sinner; but the swollen tumor is discharging the sore, just as stripes, the inner chamber of our corruption. Tliis b tk will play an important part with future expositors. We give a double case : — VI.— Chap, xxv : 8. 8 Go not forth hastily to strive ; 8 Go not forth hastily to lest what thou doest. in its after consequence, ^J^T'to'do in'the e'rdThe';:. be thy neighbor putting thee to shame. of, when thy neighbour hath put thee to shame. " What thou do in the end thereof." is here, " What thou do as the end thereof;" and then, not " ivhen thy neighbor" (E. V.), but " /« thy neigh- bor," or {l^th essentia;') " as thy neighbor ;" creating the idea, " lest what thou effectest as the end thereof be as thy neighbor," or (expressing the whole more neatly) "be thy neighbor putting thee to shame." Other newly-detected cases are sufficiently similar to be merely ap- pended in a list : — VII. — Chap, v : 14. 14 I soon became like any wicked man ]. 14 I was almost in all evil in the midst of the congregation and assem- [^^J^^^^-^'^^^'^VlJ' '°"^"^" bly. VIII. — Chap, xiii : 23. 23 Much to eat is the light of the poor ; but there is that is swept away as not judg- ment. 23 Much food is in the till- age of the poor: but there is that is destroyed for want of judgment. IX. — Chap, xiv : 3. 3 In the mouth of a fool is a sceptre of pride, but the lips of the wise shall guard them. j 3 In the mouth of the fool- ish is a rod of pride : but the lips of the wise shall presen'c I them. 596 ORIGINAL EXPOSITIONS. CLASS XXVII. UNNOTICED CASES OF VERBS REQUIRING A PREPOSITION. Singularly enough the only case we shall quote recognizes (E. V.) the need of a preposition under the first clause, and drops it off, though it stands all ready in its place, and devotes it to something else in the second. Let us explain. There are certain verbs that require a prepo- sition after them, either always or sometimes, as the case may be, to carry their meaning to the noun. For example in English ; I can sa)-, ' I watch ozer a post ;' and the preposition crvv- stands exactly related as the prep- osition now alluded to does in the Hebrew text. The unnoticed case I am to mention is, where this proper preposition is forgotten, and wan- ders ofl" from the verb, and gets into the wheels, so as to obstruct the sentence : — I. — Chap, xvii : 12. 12 Let a bear robbed of her cubs meet a man ; I '2 Let a bear robbed of her but not a fool his folly. whelps meet a m.-jn, rather -' ' than a fool in his folly. " Let a bear robbed of her cubs meet a man." Here was a start in every respect complete. The verb to tiicct takes with it in the first clause a preposition (^ (^(^M) which appears before the noun " ///«/•/, " just as it does after other verbs of like import. We say in English, meet zvith, and the force of the bkh is, therefore, in the first clause, undoubted. Wliy is it not to be retained in the second V The verb being understood in the second clause, and the preposition being there in place all ready for it, how strange to forget that it can have any such connection, and to ruin the sense by giving it an independent meaning. Read, — " Let a bear robbed of her cubs meet a man rather than a fool in his folly" (E. V.), and we have no very thoughtful picture. Read, — " Let a bear robbed of her cubs meet a man rather than a fool his folly," and we have most stirringly the remorse and gnashing of teeth and horrible self-accusation that he is to find hereafter. The difference is immense, considering the slender change that is all that is apparent. Now sometimes the mistake is just the opposite : — CLASS XXVIII. UNNOTICED CASES OF VERBS NOT REQUIRING A PREPOSITION. The verb see does not require a preposition : — I. — CiiAi'. xxix : 16. 16 By the wicked being made great sin is made 16 When the wicked ruo „j.g.,* . multiplied, transgression in- . ", ' ' 1^ 1 • r II crcaseth : but the righteous but the righteous see clearer by their fall. shall see their fall. CLASS XXIX. 597 The verb reprove does not require a preposition II.— Chap, xxx : 6. . , , , ■■ - . , . . • .„ Ti:c ,„^rrlo • 1 6 Add thou not unto his 6 Add thou not unto 1 1 is words , -Lords, lest he reprove thee, lest He use thee for purposes of reproot, ana l^^^j ti^o„be found a liar, thou be shown up as false. The verb io punish does not require one: — 26 Also to punish the just is not good, nor to strike princes for equity. III.— Chap, xvii : 26. 26 Even deserved punishment to the righteous does not seem good when designed to chasten the willing with a view to holiness. These cases have all been considered previously (Classes XXV., IV.). Two of the three (17 : 26 ; 3° ■ f*) are quoted by Gcsenius as his sole au- thorities. The last instance has been very carefully commented upon ; and we beg the reader to refer to its most recent exposition (Class iV.). IV. — Chap, xxi : 12. ,. He who gives wisdom to the righteous t^an] - The n.hteous,«.«^^^^^^^^ by means of the house of the wicked, ^^e wicked : but God over- overturns the wicked by means of evil. throweth the wicked iox their I wickedness. We do not intend to recapitulate here (see Class IV.), but glance hasti- ly at a former suggestion (17 : i^-)- When the same word, in the same shape and in the tame text, and standing similarly in each of the claiises, is capable, without any distortion of sense.^f the very same translation, it seems a marvel of mistake to equip it with any other. Such is pre- cisely the condition oi lamedh as the preposition in the casel)efore us. CLASS XXIX. UNNOTICED CASES OF RETURN TO A PRIMARY SENSE. Of course, to a Hebrew eye, when a verb to be level, or a verb to be strai'^ht or a verb to be whole, comes to mean something moral, and is rluslaLd to be just or upright, the primary meaning is "ot forgo, en bu^ i3 there gleaming out under the bottom of the heap. A Hebrew eye never loses it bu7 sees it whenever it comes upon the page, and is ready roldc" stand the author, whenever, with whatsoever -^d---', - -" <;nrts to it as a nrimarv again. Our own vigilance ought to be in this di- e" fo" Thc^LtTwe^ give are where we have --^^\^^^y :^^:^ ^^^ vernacular; because an un-l!ebrew eye, accustomed to an abstiac use, Tils to be ready when the writer sufldenly returns to an original signifi- cation. For example : — 598. ORIGINAL EXPOSITIONS. I. — Chap, xiii : 14. 14 The direction of a wise man is a burrovvingl '4 Thelawof the wise j> a ^ , ri-r fountain 01 lite, to depart irom out place of hie, | the snares of death. for getting away out of the snares of death. II. — Chap, xiv : 27. 27 The fear of Jehovah is where life burrows 1 27 The fear of the Lord zV •' a fountain of life, to depart ^^•^ I from the snares of death. in getting away out of the snares of death. " Fountain " (E. V.) is a very frequent word, and occurs so uniformly as almost to hide its old derivation. To a Hebrew eye its derivation is not lost, but is always visible, like a pebble at the bottom. A verb to dig and a substantive form of it, and a form preceded by y^, which means ground ox place, would all serve up before him the idea of a dug place, or a dug out place. And if at any time a writer returned to this original sig- nificance, the Jew would not be as helpless as we are, to understand his meaning. Now "a fountain of life"(E. V.) confounds both these sen- tences. '^ A fountain'' is no way to "depart ;" and, were it not^our fault to bow too much to unmeaning expressions, and to impute to the Holy Ghost what, in Uteris, we would have rebelled against in our fellow men, we would have battled long ago for some simile not so desperately mix- ed. This stopping would have brought out the key. The fear of the Lord is not a fountain of life (E. V.) ; for what sort of imagery is that, foi departing from the snares of death? But, radice revisitata, it is a place dugout. As the snare lies upon the ground, it is the hole whence we may burrow and escape. Such a hole is made by a "fountain." But such a hole is made by many other things. We get the clue b)' going back : and this instance will be of royal use in strengthening our convic- tions as to other innovating renderings that are yet to toUow. III. — Chap, xiii : 12. 12 Protracted delay enfeebles the heart ; but the desire arrived at is a tree of life. 12 Hope deferred maketh the heart sick : but ivhen the desire coraeth, it is a tree of A secondary meaning of |^^n '^' ^° ''''' ^^'^^- ^^ earlier meaning is, to he 7ueak. A secondary meaning of the Hiphil is, to i>ia/ce sick, and an earlier meaning, to 7)iake weak. A secondary meaning of Jl^m?! '^ hope ; a primary meaning is delay. The root out of which it comes means primarily, to 7uait, and secondaril}', or artificially, to hope or to expect. This all would naturally appear before a Hebrew eye. But to tlie Version- ists, accustomed to see the secondary senses, these take the eminence ; and hence the versions in their different Books. The inspired Solomon, however, is wielding a vernacular. The " heart " is that susceptibility of heart, which the Spirit uses in renewing it by grace. " Delay " is the delay of the sinner The dictum is that striking one, that all delay weak- ens the heart ; and then, to make the second clause more intense, in- stead of saying, — All promptness strengthens the heart, he brings for- ward a much more exhilarating idea. The desire accomplished ; that is, the wish to have religion ours, once attended to, and accomplished in our nature ; not only elevates, but saves us. It is a triumph once for all. It is " a tree of life." And as that mystic plant saved by one morsel of its fruit ; so, one act of attention to our longing saves for the unnumber- ed ages. There may be afterward $ most agonizing fight ; but that first obedience sealed our deliverance forever. The next instance is somewhat akin : — 24 A man that ftath^ricnAs must show himself friendly ; and there is a friend that sticketh closer than a brother. CLASS XXIX. 599 IV. — Chap, xiii : 15. IS Good intelligence gives grace; | eti^^ f2v°o°urrbtThf wf/ of but the way of the faithless is perpetual. 1^^^ transgressors is hard. Good intelligence ; that is, light ; and spintnal light, which is of course good,— yields grace. It promotes the grace of the Christian ; and pro- motes it steadily, and all the time. But the way of the sinner has not even a vicissitude of light. It is '' perpetual !' ''Hard" (E. V.), in this case, has not even the rights of a secondary usage. The great central thought of the root is a perennial state (Num. 24 : ^O- Light upon the Christian's mind is bringing him affluxes of more grace ; but the sinner, knowing no change for the better, is locked in upon a path in its own nature "-perpetual" V. — Chap, xviii : 24. 24 A man of friends is apt to be broken all to pieces ; but there is that loves cleaving closer than a brother. The time will come when a translation will be overthrown simply by the first glance at its commonplace. Men will become jealous for the pithiness of Scripture. Now for two reasons ; first, that it has no sense in the context ; and second, that it has but little in itself,— the first clause of this verse in other translations ought to be put upon a better base. This we can be helped to by the main root of the verb. Some of the commentators come near to that. But we see no reason why we should not adopt it squarely. The main root is to break. This is the llithpahel. We see no reason why we should not translate by the reflexive of break. " A man of friends is apt to break himself; but there is that loves, cleav- ing closer than a brother." This need of remembering what words primarily implied occurs some- times with the verb meaning to be open :— VI. — Chap, i : 10. 10 My son, if sinners would make a door of thy | ^^xo My^-, if -^^^^^^^ simplicity, afford thou no entrance. • To translate here simply to '' entice" {^. V.), would miss the beauty. There is a balancing with the verb rendered " consent" (E V ), which also on its part needs the rendering as from the root to enter. So in the next case, the word " taste;' must not drift away from its own original. To translate it " reason " (E. V.), which it does sometimes mean ruins everything. The Wise Man has been speaking of the dish. He has been representing the impenitent as too indolently benumbed to lift salvation, when his hand is in the very'*<&/^." And then follows this Proverb, which is not adequately understood unless the taste is the thing contemplated ; that is, the " tasted as reported back by some man who has actually partaken of salvation :— VII. — Chap, xxvi : 16. , j . • • 16 The sluggard is wiser in his own eyes |hi^'o?n%t?fu' "an^'^e"." than seven men who report back the taste. | j^^g^ th^t can render a reason. Again the verb in the following verse : — 6oo ORIGINAL EXPOSITIONS. VIII. — Chap, xxvii : 8. 8 As a bird Is shaken from its nest ; i 8 As a bird that wandereth so a man is shaken from his place. f'/"" ^"^""lv'° '^^ ,'"^" r ) that wandereth from his place. What is the emblem of a bird wandering from her nest ? What does a bird want with a nest ? and what relation has a nest to any human refuge ? or, at all, as an asylum or dwelling for the bird? It is only when the verb goes back to its original that we arrive at any exquisite sense. The verb means, to be shaken. All other meanings are derivative. The very sight of that sense flashes out at once the genuine significance. "As a bird is shaken from her nest." That is ; as the young fledgling loathes to get out from its support, and is afraid to take to the air, so a man has to be shaken from his place ; so the poor impenitent has to be driven from the spot where is all that he has ever stood upon, and whence he shrinks from setting forth. Quote the verb in its root, and the picture breaks upon our vision. Give it any of its secondary sense, and a thick haze is drawn at once over all that it intends. IX. — Chap, xx : 22. 22 Say not, I will make the evil good ; 22 Say not thou, I will re- wait on Jehovah, and let Him help thee. compense evil- ^wi' wait on •' K the Lord, and he shall save thee. Few words have established a more frequent secondary meaning than the Pihel in the first clause in the sense of " recompense " (E. V.). The Kal means, to 6e to hole ; but the Pihel has meant, to make -whole, in the sense o{ paying, in almost every instance ; suddenly, however, there may be returns to the primary (Ez. 33: 15), and this, as one of them, has con- founded everything by not being noticed. The Wise Man has been speaking of hasty gettings (v. 21) ; of grappling after wealth, and waiting for that to be gotten, to get leisure for salvation. He denounces plans like this ; and then says,—" Say not I will make whole the evil." That is, — Do not let religion drift for a while, under the intention of making good the wickedness. No counsel could be more graphic. Men grasp after competence with the very thought to get this episode over that they may go after Christ. The text has been lost in its significance. That natural thought of getting aside our cares, and thus preparing to be righteous, is here condemned as being an attempt to make good an evil. X. — Chap, xxvii : i. 1 Praise not thyself in the morrow ; 1 i Boast not thyself of to- for thou knowest not what a dav mav brine ™u"°'^J *^°''"^°'i-"*."',"°' r .1 -' ^ ° I what a day may bring forth. Instead of the more secondary "Boast thyself" (E. V.), translate here,— " Praise thyself," and we have two immediate results; first, we throw the verse into better relation with the next, in which the verb " praise " also occurs ; and second, we picture best the impenitent. He not only boasts cf the morrow, but \\c praises himself in it ; that is, he admires a wisdom which he has cherished, not for this day, but the next. Most signal of all is the next case : — XI. — Chap, xxviii : 12. 12 In the exulting of the righteous there is great }-. When righteous men do beauty ; rejoice, there is jjreat nlory: b..* I ' ^1 . 1 1 . ,. but when the wicked rise, a ut, when the wicked rise, a man must dig man is hidden, deep to understand it. CLASS XXIX. 6oi 28 When the wicked rise, men hide themselves : but when they perish, the right- eous increase. XII. — Chap, xxvlii : 28. 28 By the wicked rising a man is puzzled ; but, by their perishing, the righteous are made great. Here the primaries have lain entirely hid. "What is literal, however, does not appear till we take the forms as furnished by the grammar. In the twelfth verse the verb in the second clause is peculiar. It is a Puhal. The Kal means to dig. The Puhal seems a kind of causative passive. No other form seems to give sense in Psalm sixty-fourth (v. 6). " When the wicked rise, a man is hidden " (E. V.), is a clause of no very settled sense. But, " When the wicked rise, a man is made to dig," — is very significant. The rising of the wicked is a great mystery. The rising of the righteous (first clause) is easily understood. So managed, the text becomes complete. " In the exulting of the righteous there is great beauty ; but by the rising of the wicked men are made to dig." Then, in the twenty-eighth verse, another verb is substituted, — viz., "men are veiled," meaning, — men are perplexed or puzzled ; the statement being that, when the righteous prosper, it is all clear and right ; but, when the wicked prosper, it is no doubt all right, too ; but men have to search and be perplexed. XIII.— Chap, xxix : 18. 18 Through there being no vision a people are! 18 Where ^/«?^^?V no vision, let free • the people perish : but he that * I l^ppnpfh thp law hannv ?_c }ip. but blessed is he who observes a direction. I keepeth the law, happy ij he. " Where there is no vision the people perish " (E. V.). That seems like an important Proverb. As meaning, that where the gospel is not distinctly preached, the people are children of perdition ; it is no doubt true and very important. But if we screw the whole sentence up, and make it rigid, as certainly we ought to do, its whole soundness would instantly disappear. " Vision," understood in its widest sense would in- clude all vision. All vision kept from the soul would leave it not only uncondemned, but absolutely free. This ^vould be the opposite idea to the English Version. When we trace the original verb, it does not mean to/mj-/; (E. V.) ; it does not mean, — " ?V is made naked" as appears in the margin (E. V) ; but it means to let go loose : in the Niphal to be let loose, or to be set free. Simply a primary, therefore, gives a sense that we can seize upon at once. It changes all the passage. It reverses the Eng- lish Version. And it gives a capital sense. " By there being no vision a people are set free ; but he that watches a direction, happy is he."* Now another primary ; — XIV. — Chap, xxx : 10. 10 Give not tongue service, as a servant to his master, lest He curse thee, and thou be held guilty. There is a common word "tongue" (Hebraice). There is a very un- common verb, which may be supposed to originate it. It means to lick or, more nakedlj^ to tongiie. It occurs but twice in the Bible. In the Psalms it is translated " slandereth " (Ps. loi : 5, E. V.). Therein a fine * This does not mean that such case is ever realized. It were impossible. An intelli- gence with no intelligence, — what would that be? But, ^r/raa? hoc light makes our only responsibility. No light, no sin ; and no sin, no punishment. And yet Solomon teaches that if such a thing were possible, still having the light, and patiently observing it, is to be preferred as infinitely better. 26 10 Accuse not a servant un- to his master, lest he curse thee, and thou be found guil- ty. 6o2 ORIGINAL EXPOSITIONS. sentence is spoiled. Trying our fertile expedient of supposing a more germinal sense to be retained, we have, — " he that tongues," that is, " he that uses his tongue ;" and not necessarily slanderousl}', or flatteringly, or in any other single way at all. There has been averred a yodh para- gogic. We descry instead a suffix. And thus equipped, we come to this sense : — " He that tongues me ;" that is, " He that does me a mere tongue service." The Psalm is Messianic. " He that tongues me, in secret, as his friend, him will I cut off:" the meaning being, that that light-appear- ing crime, a mere tongue service, — is one that the Messiah will fore- doom as of the head-tide of all that is corrupt ; and as an inception for every wickedness. Such precisely is the repetition here. "Tongue not, as a servant his master." The implication is, that it is at the head of a decline. A family begins by tonguing God. It is a terrible text. It is so graphic as a commencement of degeneracy. A family falls into tongue-offerings of prayer and piety. The Wise Man wishes to mark it as at the inception of decay. In one generation (v. ii) the children are loose from such control. In two generations (v. 12) they are loose from any. In three (v. 13) they are utterly proud and worldly. In four (v. 14) they are utterly malicious. The whole gives a terrible warning of that commonest of all mistakes, a habit of mere tongue or babbling devotion. ,, In another text, a word often connected with barrenness (Gen. 16:2) occurs suddenly in its mere primary sense, and furnishes us another in- stance : — XV. — Chap, xxx : 16. 16 Sheol ; and the enclosure of the womb ; 16 The grave ; and thebar- the earth, which has never filled with water; "" ^n"".^'-'!?^ earth //^«/ is ,£,.,, .,„ , not nlled with water ; and the and nre, which has never said, — Enough. fire that saith not It is enough. Again, in the same chapter, the locusts (v. 16) require a primary meaning in the verb, and, failing of it (E. V.), make no show as an emblem : — XVI.— Chap, xxx : 27. 27 There is no king for the locust, ] 27 The locusts have no yet he goes forth making fair division of all. IJ^^^^^ ^^'^^^^ey forth all of The point is their harmony. The verb means to divide. The wondef is, that such rapacious things divide. They sweep into a line like a mowing machine, and cut, each one before him. They illustrate the har- mony of the saints when they be such sinners. The more artificial sense (E. V.) states a false thing in nature, and, moreover, no true thing in grace By its baldest germ the verb satisfies the emblem, while all the scholars are wandering off" after some distant sense. So in one more case : — ^ XVII. — Chap, xxxi : 8. 8 Open thy mouth for the dumb man, 1 8 Open thy mouth for the to plead the cause of all the children of al'^"'"'' '" '''*^-""f^ ^'"i" ^"'='^ ^ , as are appointed to destruc- change. | tion. " Open thy mouth for the dumb !" This is a direct appeal to Christ to work as our Mediator. ^ e are dumb. Let Him speak. But for whom is He to speak? Undoubtedly for all; but, in a much more special sense, for His peculiar people. Who ^re His peculiar people? Not, " All the sons of affliction " (E. V., margin); nor, all "such as are ap- pointed to destruction " (E. V.) ; but, from this stumbling search, those CLASS XXX. 603 that would be uncovered by coming simply to the root. The root means to chan^-e. The infinitive would be, a changing or " a change. __ Chil- dren " in such a connection, would mean, 'Children of a change. And " children of a change " is of all other Hebraisms a term for samts. By simply descending toward the root we arrive gmdatim at a gospel ex- planation. . . -n 1 » xu-.. Our cases multiply, however; and, to give variety, we will let this stand for the miscellaneous group, and class together words that occur more than once as unnoticed primaries. GLASS XXX. UNNOTICED CASES OF fi^t:n (TO MISS) T T IN ITS PRIMARY MEANING. The commonest word for .fm«/;;^^ means originally, to w/xj (either a mark, or a step in walking). The Inspired Writers sometimes suddenly return, and intend this original sense ; and their intention has passed unnoticed. A fine instance of this return, one or two scholars have found in Prov 8-36 " Whoso findeth me " (E. V.) has been the expression of the previous verse. " Whoso misses me " would neatly balance it. " He that sinneth against me" (E. V.) has, therefore, been condemned. De Wette and other scholars have detected the more obsolete sense, bo in Prov ig- 2 See Maurer. The thought is not, " He that hasteth with his foot sinneth" (E. V.) ; but. He that is hasty with his foot nnsses, or t7ips. In other cases the concealment has continued :— I. — CuAr. XX : 2. a The roar as of a young lion is the terrible- ness of a king. lie that throws himself upon him, loses his life. 2 TJie fear of a king is as the roaring of a lion ; ivhoso provoketh him to anger sin- eth against his own soul. Not " whoso provoketh him to anger sinneth against his own soul rE V ) • but " whoso provokes (or pushes himself upon) him, misses his own soul," or loses it. The other translation is not only less express, but the English " against " is not very well supplied by the nature of the He- brew. II.— Chap. xiv:2i. ... . j • .1, t,- 21 He who despises his neighbor, blunders ; , „,^^hb"o:r":inne'hrbu'j ho but he who pities the poor, blessed is he 1 (j,^^ i,ath mercy on the poor, I happy is he. If " misses " were a forced translation, we would not think this render- ing probable; but recollect,-" /^^m.'^ " is the original sense; misses was before the eye of the Jew as the word's real meaning. Moreover, the translation sins could hardly have been at all exclusive in Solomons 6o4 ORIGINAL EXPOSITIONS. time; for, as translated " sinueth" in the English Version, it occurs but four times in this Book, and those four cases have all now been noticed in the few preceding sentences (8 : 36 ; 14:21; 19:2; 20:2). "He that despises his neighbor misses;" i. e., makes a mistake, or defeats his whole aim in life ; a meaning in itself more rich than the other, and more in accordance with the second clause ; which does not say, — He that hath mercy on the poor, does right ; but (more the reverse of i?iissing); — "He that hath mercy on the poor, /iaj)j>y is he." CLASS XXXI. UNNOTICED CASES Of ^i3? (TO MOVE UP) - T IK ITS PRIMARY MEANING. The better comment, perhaps, would be, that this word never does mean/aj-j- by, with the directness in which it so often appears in our Eng- lish Version. It means to pass up, or rush up, as waves, or as soldiers storming a garrison. If a " way " is mentioned, it is not so much a pass- ing by it, quoad a dweller at its side, as a passing over or through it, quoad 3. man one would overtake. Cases that we quote, will not only be where the whole primarj' idea has been overlaid by what is secondary, but where this idea oi icp to, instead oi by, will make a discriminate and important difference. I. — Chap, xxvi : 17. 17 He that passeth by, and meddletli with strife belong- ing not to him, is lilce one that taketh a dog hy the ears. 17 He takes a dog by the ears, who, going up, gets himself roused about a quarrel not his own. Not " he that passeth by" (E. V.), but "he that passes up;" he who sees the commotion and pushes in. So in Ps. 48 : 4. Not, — "The .Kings passed b}' together;" but " passed up -"passing by would have been no- thing formidable. Isaiah says, — "He shall overflow and go over" (Is. 8:8); not meaning by this last \sox<}k, passing, hvkX rushing up, as the waters of a " river strong and many " (v. 7). This thought of rushing up is often neglected for some weak derivative. For example : — II. — Chap, xxi : 24. 24 Proud, haught}', scornful is his name, I 24 Proud and haughty who acts with the headlong gait of pride. | Xin^^oud wrath."''' ''^- " Wrath" is but a rare occurrence. A rushing along heedlessly is the very essence of impenitency. It is this that the Wise Man marks as "proud " and "scornful." A sinner could not rush on to judgment, un- less he had contempt of God, and confidence in self, that may be set down as proud and scornful. So our remaining case :— ^ CLASS XXXII. 6ox III. — Chap, xxii : 8. 8 He that sows iniquity, reaps worthlessness ; [ 8 He that soweth iniquity and the rod of his career shall fail. j S/hTunger'slklUaU. '"^ A bold push is an element of worldly success. The " tvd" of such' boldness is its sceptre, or the control it gets over worldl)^ affairs. The ^' rod of \one' &\ anger" (E. V.) is nearly meaningless. The "?-(?(/ o/ [one's] career'' means, the sceptre of his energy, the kingship of his headlong zeal. The Proverb means that success must be righteous ; and, how- ever grandly the impenitent may rush-along his work, yet its sceptre must necessarily be broken, and the sower of iniquity reap what shall be utterly in vain. CLASS XXXII. UNNOTICED CASES ObS (TO LEVEL) PRIMARY MEANING There is another word that has the idea of levelness. In its Kal it means to be level ; in its derivatives, level and levelness. As a metaphor it came to be applied' to virtue ; as ive begin to speak of level as applied to the head, and meaning intelligence. It grew to mean to be upright so com- monly, that it lost, except to Hebrews, the idea of being level, and our many versions suffer for lack of that balanced emblem which verses show if the original is retained. For example : (4 : 11), " I have directed thee in the way of wisdom ; I have guided thee in level paths," is more metaphor- ically a unit than, — " I have taught thee in the way of wisdom ; I have led thee in right paths" (E. V.) ; a superiority which is the more striking, be- cause the levelness answers in the next verse (v. 12) to the idea of never stumbling. Of course the beauty is robbed when any version hazes over all the edges of the figure. The eighth verse of the eighth chapter, speak- ing of there being nothing " twisted or crooked " in the words of wis- dom, makes it more expressive in the ninth to sa)', — " They are all plain to him that can give a meaning, and level to them that find knowledge." Chap. 21, verse 8, quite turns round, and ruins its meaning (E. V.), by not noticing the primary ideas. " The way of man is froward and strange ; but as for the pure his work is right " (E. V.). Think how inconceivable the jumble ! The first clause is untrue. The second clause is a truism. Both clauses are dead to any connection, and blind to any unitary type. Go back simply to the Hebrew primaries. Twisting about is said always to put a man further off, and piety to cause him not to twist, but to go on straight or level. " A level walker beats his path ;" i. e., makes it firm or hard. It would seem almost impossible to bury all semblance of this in the twenty-ninth verse. In other books of inspiration a vigil- ant watch -of this word as meaning to be level before it was so univers- ally used for uprightness, will give freshness and point to many an intima- 6 Lest thou shouldest pon- der the path of life, her ways are moveable, that thou canst not know them. 606 ORIGINAL EXPOSITIONS. Aon. To level, Q^tt, however, a transitive and very different word, has been the subject of graver error ; for mistake here, not only hides a fig- ure, but substitutes another, which quite upsets the text. To level, 53*r)> •has been thought to mean, to weigh (Ps. 58 : 2),* as balances are levelled in order to effect their use. But this secondary meaning has strangely tripped up the original, and in many Scriptures quite destroyed the sense. How incongruous io fonder a way I How natural to level owq. And yet the bad figure has stolen the place of the good ; and the secondary, quite hid the primary : — I. — Chap, v : 6. 6 Lest she should lay smooth the path of life, her tracks are shifting. She does not get to know. The false idiom has stolen into our very English ; though, as an eye fits itself to a stereoscope, and gets the picture straight, even though the glass is crooked, we seize upon the word \.o ponder, and make English of it, even though weighing a path is quite out of the reach of being con- ceived. II. — Chap, v : 21. 21 For directly in God's sight are the ways of al 2/ For the ways of man arc •^ before the eyes of the Lord, '^^'^ ' TT 1 1 1 land he pondereth all his go- and all his paths He levels down. lings. Gesenius straightens a third case (4 : 26). So does De Wette. But the two cases above, no one seems to have set right. If this (4 : 26), as given by De Wette, means, " Make level the path of thy feet," how possibly can we deny it to the other? That God ponders (5 : 21) the path of our feet sounds well, but is a very queer emblem. That he Azv/j- our path is very familiar in case of the saints ; but in case of the wicked, as the next verse explains it, is a very fresh thought. He does not hedge a man wlien he begins to sin ; but helps him in all those un-moral ways in which he gives him life and energy (see 29 : 13). He gives taste to the drunkard, and rapture to the debauchee ; talent to the victim of ambition, and sharpness to the avaricious soul ; and in all these ways levels their path of life, and that often with special Providences beside, tiiat facilitate their greedy labors. This word to ponder, therefore, should have been kept, in these two cases at least, to its original significance. * We very much doubt whether it ever does. It occurs but half-a-dozen times in the Bible. Ps. 58 : 2 is not really conclusive. And though the noun — >«] ft certainly means a balance (16 : 11), we doubt whether the verb ever means, to weigh. Let the reader search svery case : — Ps. 58 : 2 ; 78 : so ; Prov. 4 : 26 ; 5 : 6, 21 ; Is. 26 : 7. These are all of them. CLASS XXXIII. 607 CLASS XXXIII. UNNOTICED CASES OF t3)pT (TO DEVISE) IN ITS • PRIMARY MEANING. Here the more artificial usage is more imagined than real. When Gesenius says that to sin or to devise in a bad sense is the more frequent significance, he does indeed agree with all the versions, but not with the abounding evidence of use, as in previous expressions. There are one or two cases where bad device seems to be implied (Ps. 37 : 12) ; but it is exceedingly rare that the badness may not be left to be inferred, and the bare designing, as the meaning of the verb, may not be sufficient in the passage. I. — Chap, x : 23. ^ Z3 As a jest to a fool is the execution of a Pur-Lj=3^^^'^^--,P-^;„°^-/°^^^^^^ pose ; I derstanding hath wisdom. but it is wisdom to a discerning man. The text is a fine instance of the headlong cliaracter of these presump- tions. All scholars have been deceived. The verb certainly means origin- ally to plan. It perhaps may mean sometimes io plan evil (Lev. i8 : 17). With a proclivity to the less original sense these cases have been multi- plied, till they have become the preferred understanding of the expres- sion.' Men a're then prepared to seize it as the more likely use, and not to have, strongly suggested, anything else even in the more difficult texts. Hence, though wisdom's being sport to a man is but a poor expres- sion for its being pleasant, this has been the thought conceived (see Maurer, ZOckler, etc.). " The doing of mischief is as sport to a fool ; and wisdom (is as sport) to the discerning man." Displace now the secon dary idea, and, instead of a bad plan or mischief, let the main word re- turn to its bare sense as a plan or a purpose, and a better order and a much better sense at once supervene :—" As laughter to a fool, is the carrying out of a purpose ; but, wisdom to a discerning man." That is ; Life work is a jest to the impenitent, but all that is wise, to a believer. To one, life plans are trifles ; to the other, eternal blessednesses. II. — Chap, xxiv : 8, 0. 8 Though he thinks to do evil, f 8 He that devjseth to do men might call him a very master of devices. eviUhaU be called a m.schiev- 9 The design of folly is the Sm-Offermg ; .9 The thought of foolish- and the abomination, in the case of man, is ness is sin ; and the scorner the scorner. ' " ^" abomination to men. This is a grand unriddling. If it is right, it is a most pregnant case ; for it not only takes two cases of this misunderstood word, and transfers them from the wrong side to the right (making the difference of foiir) ; but it greatly signalizes the importance of so domg. Under the head ot the Sin-Offering (Class XLIII.) we will say most in respect to these texts; 6o8 ORIGINAL EXPOSITIONS. but we will view them here under the light of these primaries. If de- signiiii^, in Hebrew, means sinister designing about as often as it does in English; and if also it has transitive and intransitive use, subjected to the plaj' of the same liberty to judge, — then there can be no doubt about either of these texts. Verse seventh means, — " Wisdoms that concern the fool are perfect jewels, though he opens not his mouth in the gate." Then, further, verse eighth ; — " Planning to do evil, he shall be called a perfect master of plans:" meaning, — The fool, viz., an impenitent man, though he opens not his mouth in the gate ; that is, though he is incon- testibly a fool, — has a wisdom concerned about him, meaning the gospel, which is a perfect jewel in its forth-issuing light. Though he thinks to do evil, he shall be made the instrument of splendid benefit ; like Judas, thinking to do evil, but made a perfect master of devices, because filling a part, and with wicked hands acting in the Lord's atonement. With the primary meaning of the words no other sense can come out. Now finish with the ninth verse, — " The design or purpose of foolishness is the Sin- Offering ;" making "design " this time intransitive ; and we have a grand entry of some of the profoundest doctrines of Christ, and in the midst of Proverbs where we have looked for no such revelations. III. — Chap, xxi : 27. 27 The sacrifice of the wick- ed z> abomination : how much more, luhen he bringeth it with^ wicked mind ? 27 The sacrifice of the wicked is an abomina- tion ; because, also, he brings it for a calculated purpose. " Wickedness" (E. V., tnarg.), if ever meant by this word, might seem to be its meaning here ; and yet, logically, it cannot be ; as we learn when we reflect closely. A certain thing is a sin ; how much more when we bring it with a wicked mind. Now, pray, — how can it be a sin at all, unless we bring it with a wicked mind ? Throw out that extreme word "wickedness ;" and just say " piiipose" as the primary sense ; and, instead of " how much more " (E. V)., say, — " because also " (see Class XLI V. ), — and the whole settles toward its natural sense. " The sacrifice of the wicked is abomination ;" this, on general principles, because he is wick- ed ; and because, out of Christ, nothing is acceptable ; but then, " because also" he brings it with a purpose j that is, not out of service to God, but out of scheming guard for his own salvation. CLASS XXXIV. UNNOTICED CASES OF lj^5p (TO BE EXCITED) PRIMARY MEANING. This verb means, to be red, in its absolute sense. Its first straying off into the abstract would naturally be toward that which makes a man red, or excitement of any kind. The word often seemed to \m^\y Jea/ottsy ; and, therefore, far too often was XQndiQXGd Jealousy, from this tendency to a se- CLASS XXXV. 609 condary sense. Most legitimately it means, to be excited ; and the cases we shall mention are those that have lost sight of that, and where we have been robbed of the Scripture by burying it under this secondary signification : — I. — Chap, xxiii : 17. 17 Let not thine heart be aglow in sins, | . 17 Let not thine heart envy 1 i ■ .1 ( c T„u„ u „n .Un A„„ sinners: but be thou in the but in the fear of Jehovah all the day. L^^^ ^^^^^ Lord all the day 'long. In the first place, the words, " Be thou" (in Italics, E. V.), are not in the text. In the second place, there is a preposition before " sinners." In the third place, " sinners " answers to a Hebrew not impossibly translated "sins." In the fourth place, the first clause, English Version, has no bold aggressive meaning; and in the fifth place, the second clause has less. Now, put " be excited " instead of " envy " (E. V.) ; give a sense to the preposition ; and put " sins " instead of " sinners ;" and we have this very significant advice : — " Let not thine heart be excited in sins;" i. e., let not that warm glow which is natural to the human heart; which red- dens the face in our pursuits; and which is such an element of success and power : let not that red excitement be on fire in sins ; but in the fear of Jehovah all the day. II. — Chap, xxiv : i. I Do not thou get excited about evil men ; I i. Be not thou envious J , . . . u -.u .1 aerainst evil men, neither de- and desire not to be with them. I ^^^ ^^ ^e with them : We may be envious of evil men, or jealous of them, or emulous, or all three combined. Or we may <^t' (rx«V<.'(z' about them in all possible ways. What conceivable genius can direct us which to say? The word says all. Is it not safe to see the word as the Hebrews saw it? " Do not thou ^ww n'^/ about the wicked." Do not desire to be with them. Do not excite your thoughts about their success, or blazon your unbelief. For, as the next verse expresses it, — Their heart mutters destruction. Their very thoughts tell where they are going. Their very souls are set for ruin. And to grow excited about their wealth, is to deny {he revelation of Heaven, and to doubt all the facts that are fixed by the Almighty. III. — Chap, xxiv : 19. IQ Be not angry against evil doers ; 1 19 .Fret not thyself because L . -.J L » »u„ •^\,„A . of evil men. neither be thou be not excited about the wicked ; | g^^i^^^ ^^ ^^^ ^-^^^.^^ . CLASS XXXV. UNNOTICED CASES OF -Iffi'j^ (TO BE STRAIGHT) T IN ITS PRIMARY SENSE. This is a word which has lost its primary meaning very improperly. It was a free enough translation to render it, to £-0 straight : but in the 26* 6io ORIGINAL EXPOSITIONS. English Version the tendency has been to cast off the idea of straightness altogether, and in this way to miss, in important cases, the whole point of the passage : — I. — Chap, ix : 6. 6 Forsake the simple and live ; i 6 Forsake the foolish, and and go straight in the way of discernment. | lir.S^.^.la^^g'" '^^ ^^^^ °^ Why commentators have not been more rigid with the word, we can- not understand, '^o pack a Proverb is a great point. And, certainly, that going in the way of wisdom is, ipso facto, going straight, is too seriously an intentional thought to be dropped from the meaning of the Spirit. In the fifteenth verse this has been observed. The English Version reads, — " that go right ;" and Zockler, — " that go straight ;" the implica- tion being, that man, let alone by " Folly," would find it simplest to go straight ; and, therefore, may be counted on as having been aiming to do so, when he was assailed by her seduction. This thought is turned skilfully in another passage : — II. — Chap, iv : 14, 15. 14 Enter not into the path of the wicked, and go not in the way of evil me7i. 15 Avoid it, pass not by it, turn from it, and pass away. 14 Enter not by the path of the wicked ; and do not attempt straight guidance by the way of evil men. 15 Let that go ; do not get on by that ; turn off of it; and pass on. All men are professing to go straight. No man dreams of walking crooked purposelj' ; not even a drunkard. So, religiously, we are warn- ed not io go straight in the waj^ of evil men. That is, not to attempt to. Even in the Pihel, the translations do not insist upon this idea of straight- ness : — III. — Chap, xxiii : 19. 19 Hear for thyself, my son, and be wise ; I 19 Hear thou, my son, and and direct thine own heart into the ^vay. I |'„%^'|tjay.'' ^uide thme heart They do indeed say, " guide " (E. V.) ; and Zockler speaks of " a right wa}'." But the picturesqueness of all versions would be beautifully in- creased, if the first meanings were availed of, and the sentences wore that clean-cut look that the original trope would immediately give them. CLASS XXXVI. . UNNOTICED CASES OF n^ir^n (SOMETHING STABLE) T • IN ITS PRIMARY SENSE. Here the original seems to be given nowhere. The lexicographers state the primary thought, but translations have quite forsaken it. The result is, a dazing of the sense. Interpreting with a much commoner CLASS XXXVI. 6ii term, — " sound wisdom " (E. V.) for example, they crowd the Proverbs with words like that, and the}' work a double mischief; — (i) they weary the reader with commoner thoughts, or with ideas already often enough expressed ; and (2) they impair the writing by smothering a sense need- ful for a full-orbed revelation. These are unconscious acts, culpable, if careless, and terribly guilty if they could be impeached as being willul. They are wilful thus' far :— We have not )'et studied the solemnities of ex- egesis, lie who unburies a Scripture, does the work over again of the writer who was inspired, in that he gives for the first time to his church, what is to them an additional revelation. I. — Chap, ii : 7. 7 and he stores up something stable for thej 7 Helayeth up sound wis- ' . , '^ ° dom for the righteous: he is upngnt, Lj buckler to them that walk a buckler to them of sound behavior. I uprightly. The root means, to stand. Fuerst makes it, to be, to exist. A special derivative is "jjj-i^ which means, there is. We find hardly the first spark of a meaning like " wisdom " (E. .V.), or " counsel " {Gese/iius). Nor do we need it. Sc>»u-t/ii;r^'- to stand, '' something slable," is what the soul hun- gers for. The Proverbs would hardly be complete without it. This text is like one that was revealed to Abraham (Gen. 15:1),"! am thy shield ;" that, here, is the " buckler" of the second clause ; and then, " something stable ;" " I am thy shield, and thy exceeding great reward." No passage, however, but supplants all this in the English Version by the more in- different idea of " counsel " or " wisdom " : — II. — Chap, iii : 21. 21 My son, sufTer not to pass from thine eyes, 1 21 My son let themnotde- •' , , . . , 1 J II -J .„j . part from thine eyes: keep watch, what is stable and well-considered , j^^^^^ wisdom and discretion. III. — Chap, viii : 14. 14 Counsel is mine, and something stable. I 14 Counsel is mine, and ^T J- .Ti ...1 sound Wisdom : 1 am under- I am discernment. I have strength. | standing; 1 have strength. IV. — Chap, xviii : i. I The aims of a man left to himself are at thel i Through desire a man j..^ rj- having separated himsell, mere dictate of desire ; seeketh and intermeddleth against everything stable he lets himself roll | with all wisdom, along. This last we attack more summarily. Every part of it must be made new. The supremeness of the change might shock the reader, were it not for the plainness of the Hebrew. " According to desire ;" that is, at the beck of mere taste ; " a separated man ;" that is, a selfish one ; " pursues;" or " has his pursuit ;" " against everything stable, he pushes himself;" that is, he rolls himself along. This is quite faithful to the Hebrew; and quite awakening and vitalizing to the thought, thus suggested, through all the context. Primary meanings that are to be revived, give place now to instances that are just the opposite : — 6i2 ORIGINAL EXPOSITIONS. CLASS XXXVII. UNNOTICED CASES SECONDARY MEANING. The tendency on the whole is, to forget the primary ; but there are cases where everybody has overlooked a secondary ; — I. — Chap, xv ; 7. 7 The lips of the wise winnow knowledge ; I 7 The lips of the wise dis- X, » .1 I, 1 f »u » A ■„ » c„„i perse knowledge: but the but the heart of the stupid is not fixed. \l^^^^ „f ^^e foolish docth not I so. The verb to scatter or disperse (E. V.) grew to mean to luiniioiv or sift, from the scattering to which "they subjected grain. This secondary mean- ing has been lost sight of where it would have unravelled everything. " The lips of the wise scatter knowledge " (E. V.). What does that mean other than that they are wise lips ? " The lips of the wise ivinnow know- ledge " would be a much more advanced and superior idea. Not only does the heart do so, but the very lips. They have the habit of letting the wheat pass through, and of letting the chaff of folly stay behind, and be denied an utterance. And then (most striking thought !) the incapacity for all this of the "foolish man" appears in the second clause ; in that the heart, aback of this winnowing power, is not even " Jixed ;" and there- fore, is in no state conceivable to decide between what is chaff and what is wheat. This wimioiving idea is grander still in another Scripture: — II. — Chap, xx : 8. 8 The king that sits upon the throne of iudg-f ,8 A king that sitteth in the throne of judgment scattereth I away all evil with his eyes. winnows all evil with his eyes. Maurer and Zockler have both come very near the right thought ; and Z<)ckler has quite embraced it, in chap. 20 : 26 ; but all the more behaves strangely by failing of it as it occurs in the present te.xt. Zockler trans- lates, " jfart"//f.f /" and Maurer, " z'f«///(7A'j- " (which he expounds by the word secernit) ; and it is only in the twenty-sixth verse ; and there, only Ziickler, — that we are helped directly to the sense ol sift or ■zci/i/wzo. The word ca// will give us another case : — III. — Chap, xviii : 6. 6 The lips of a stupid man come into a quar- rel ; and it is his mouth that gives a name to blows. 6 A fool's lips enter into contention, and his mouth calleth for strokes. Fiom the idea that a man ca//s out a name when he bestows it, calling grew to mean naming ; just as it does among ourselves. Calling, there- fore, was the primary, and na/ziing the secivulary. Now there are two cases, at least, where the secondary* is not thought of, but yet where it would quite unfold the sense. Men name that malice often which was jeally not so intended. Fools, the Wise Man tells us, are very apt to enter into CLASS XXXVII. 613 quarrels ; and it is their mouth that gives a name to blows. We can never be 'sure that blows were meant as blows, when fools say so. They are apt to misconstrue injuries ; or to say those were blows, which were dealt with quite another idea. The Proverb is aiming evidently at our treatment of the Almighty. The other is a more perplexed case :— jy Chap xx ■ 6 6 Much of the mere man one calls his goo^-\J,^'lt'^^,:^'^:i1:iZ. ness ; but a faithful man who can but a faithful man, who can find ? Ifind? We doubt whether ^a// (Hebraice) ever me^ns promnlge, in our English sense. It certainly does mean [o name. " Much that is merely human a man will call his goodness " (see treatment under Class VII.). 1 his is a grand meaning. " Much of man ;" that is, much of the mere man,— a man will self-righteously applaud, and give the name to as of his real goodness ; but a faithful man ; that is, a man of genuine real worth,— Solomon inquires, — who can find ? , . , There are two more cases ; and they are to be found in the twenty- fourth chapter : — V —Chap xxiv * 7 7 The wi;doms attaching to a fool are perfect J,f f,t'"„;:rh'^'^^t'"his jewels ; « mouth in the gate. though he opens not his mouth in the gate. A most artificial sense of " high " (E. V.), and, that, as a plural adjec- tive, came io he, '' jewels:' The Versionists translate "rW (Job 2.8: 18) • we are not sure for what reason. A man might speak of his high thino-s" and, finally, the name settle upon "jewels," as, in that nomadic region the highest. There can be no doubt about the use. In just one case and that this Proverb, all versions return to the primary idea. How unhappy ! It destroys a Messianic text. Of all high things, Christ, as the cream of revelation, is, of course, the highest. The cross is, above all other things, the jewel of the Divinest ray. Though it be ' wisdoms that concern the fool ;" yet not on that account is it a whit the less beau- tiful " Wisdom is too high for a fool," which is the form of the English Version, is the starkest truism. " The wisdoms that concern a ool are jewels," becomes a grand speech; for really, the Songs of Light (Rev. 7-12) will be loaded down with this very paradox of triumph. Sometimes the secondary is the out-birth of the form Thellithpahel turns the simple Kal, to walk, into the reflexive, to 7valk ones selj, or to go sauntering for pleasure. This is often not noticed in the Proverbs :— VI.— Chap, xxiv : 34. c . n u \ 34 and thy poverty, sauntering along, has en- ,,3^^, ^o ^shall^^thy j-.^^^^ tered ; and thy want as an armed and thy want, as a bucklered man. man. The two clauses are not meant to be alike. The first clause makes ruin come saunteringly, like a boat playing upon the rapids ; not with the front of one bent on coming, but strolling nearer, as if for pleasure The other intends another form of stealing up ; viz., of the army behmd the hill ; or the array not yet come within our vision. Both mean to im- ply that, doom like, they will be here ; and, though perpetually coming, they will, spring at last as though in wild surprise. 6i4 ORIGINAL EXPOSITIONS. CLASS XXXVIII. OVERLOOKED FORCE yii) DS5 (IF NOT). As a form of oath, " ?y" 7iot" was not originally a beginning. It re- quired a preface. " God do so to me (2 Sam. 19 : 13) if I return not, etc." " God destroy me, if I give thee not." In the haste of speech, the known beginning came to be left off; and "if not" thus erected itself into a form of imprecation. We get angry at a man, and have a faint blush of this, even in English. We start from our seat, and say, ' If I don't think the fellow means to kill me !' Or we go at him with a club, and sa}', — ' If I won't knock you down !' Such undoubted Hebraism has been unnoticed where it would be a key to everything : — I. — Chap, iii : 30. 30 Strive not with a man without cause, if he have done thee no harm. 30 Thou shalt not quarrel with a man to no purpose ; verily, he has already done thee mischfef. With a plain " if not" the sentence is most insipid. As King James' people translate it, it is tautology. What is the difference between " with- out cause," and, " if he has done thee no harm ?" Or translating, — " with- out purpose ;" which is the unquestionable sense; it breeds something worse than tautologous ; for it seems to imp!)', that if a man has done us harm, we may go for him whether to no good purpose or no. The sen- tence is never relieved, till the first clause is shut in upon itself, and the second clause is read as that form of oath which betokens a grand as- surance. " Strive not with a man to no purpose." That is a precept by itself. Whether he have injured thee or no, attempt no law suit, and ut- ter no damaging complaints, except for good. Unless a high purpose lead thee, keep away from strife. Break out into even a just dispute, if there be no need for it, and rest assured (as the "■if not" idiomatically would say) the man has a second time worked thee most serious mis- chief. Again a harder case : — II. — Chap. 4 : 16. 16 For the mere reason that they sleep not, rest I '^ For they sleep not, ex- assured they do mischief, icept they have done mis- , , 1 • 1 , , I chiel ; and their sleep IS taken and that their sleep is stolen, rest assured away, unless they cause ji^w^ they occasion stumbling. I to fall. "They sleep not except they have done mischief" (E. V.) would be the character of men desperately evil. But the Inspired Solomon has been speaking of men in whose way we might think we were going straight (see v. 14 and Class XXXV.) Then they are not desperate characters, but, on the contrary, are merely graceless. Solomon is teach- ing that they must travel downward, lie says,— Their growth is in that direction. " They feed on food of wickedness, and drink wine of wrongs." They cannot live without declension. They cannot act without depraving. And so, the more they act, that is, the more " they sleep not, rest assured CLASS XXXIX. 615 (literally, "if not") "they do mischief;" and the more " theirsleep is stolen, rest assured (literally, " if not") they occasion stumbling. 1 here are two instances, it will be noticed, in the same verse. And these pe- culiarities of unobserved significance will answer, not simply for unrid- dling the Proverbs, but for several other darker puzzles to be found in other Scriptures. CLASS XXXIX. OVERLOOKED FORCE OF ^ AS A PREFIX TO NOUNS. * The general influence of ^-j is to indicate J^hue in the meaning of nouns From n-i^, to feed, comes Orin5S5)2,^ /''"'■'' ^^^ ^°°^' ^^ i^'''!'''":''" l''''^ nnV //"I/ -l-ij^T-l a cause or place for light; i. e., a luminary. From Zir^ to //. mS, comes ^-.^y:,, a //... for lying in wait; i. e_., an aM>. So, unnumbered substantives. Now the overlooking of this in certain puzzling texts, has, to this very date in exegesis, hid their mean- ing. For example : — .S^Morelhln any guard-post keep watch over l.;=.| Keep thy W^^^^^^^^^ thine heart ; | the issues of life. for out of it are the outgoings of life. This text has been seen to be important, but has been wonderfully dragged about. The older meaning ^vas,-;• Keep thy heart with all keeping •" like " dying thou shalt die." This led to the English Version, -"Keep thy heart with all diligence." The preposition p, however, moved many into a thought of a comparative.-" Keep thy' heart more E any [other] keeping ;" when really, the^, as denoting place, would have given the true hint, and would have relieved every question Ihe verb is ny^tlJ, 'o g^^rd. The noun is -,^^)3, a place of guard or a ^uard-fla 'mnm. 15: 34)- Strange, therefore, that this never should £ve den suggested. "Words" had been spoken of in the twenty-se- co^^ verse fifd it had been said that they would be " health to all [the] Sesh " This picture of life as reigning in the body, and as traceable through the blood to the heart, seems to point out '^f',^^'%'^\''lf''^: If the heart is kept right, all other diseases are warded off. A grand way to keep the outposts is to keep the heart. Hence the e^'-^ct figure ; -^-^^Guard fhy heart more than any (other) guard-post ; for out of it are the outgoings of life." 26 Make smooth the planting-place of thy foot ■,\f^ l°lill 'aU%hy w^ys^be and all thy ways shall be established firmly. Ig^jatiished. Vn^5 means, to revolve; X^^-y^ means, a wagon, whose wheels ;vr..V.r y and i^V> a place to revolve ir., as a track or rut. By recollecting tins, we get a Seaning for several passages, among the rest for this ; which 6i6 ORIGINAL EXPOSITIONS. we are to read, not, — " Level (see Class XXXII.) Xkxo. path of thy feet " but something more definite. We are not to send our minds over a whole journey-way; but we are to read thus, — "Level the planting-place of thy foot ;" i. e., each track or foot-fall, — and all thy way shall be estab- lished firmly." Each act guarded, guards beforehand the whole charac- ter. It is a plea for each step ; and so the whole journey will be gradu- ally assured. Ground is, perhaps, a better word, where the thought becomes more abstract. We say, not a " place of quarrel," but a "ground for quarrel." Hence these substantives with ^ prefixed, mean " cause" often, instead of place : — in. — Chap, vi : 19. 19 a deceived witness whose breath is lies ; 1 19 -'^ false witness that and he that puts grounds of quarrel among r'^^^'^P'!;. '''^^ ='"'^ ^'"l ^^?:^ , . ^ ° ^ s> soweth discord among breth- brethren. |ren. Stirring a quarrel and stirring a cause of quarrel may seem the one idea. So they are in a great majority of cases. The lexicons, therefore, have not noticed any difference. These filaments of language are dangerous things to be cut out, however; for sometimes they assert the discrepance. Stirring a quarrel and stirring the cause of one are different in this, — that the cause may have existed already, and the fault of the man may be only that he stirs it. This fault may be brought home, therefore, when the oth^r contradicts his consciousness. It gives finer renderings when these delicate edges of thought are noticed and preserved. CLASS XL. OVERLOOKED MEANINGS tS&5 (SOUL). This particular word in Hebrew has many meanings. It means lnvath (Job 41 -.21). It means ///<• (i Ki. 19:3). It means ^^'^/(i Sam. 1:15). It means appetite (Prov. 23 : 2). Hence it means also throat (Is. 5 : 14). A want of alertness to detect it in its change spoils everything in certain Scriptures (Job 9 : 21). I. — Chap, vii : 23. 23 till a dart strike through his liver; as a bird hastens to the net, and knows not that he is in its very throat " For his life " is a bad use of the preposition, and not a very good ex- pression. Should it not s.ay, — " For his death ?" However, the reading is so superior where we take the preposition in its natural sense as "in," and keep down to the letter of the emblem, that our translation seems to stamp itself on its very face. The sinner is the poor bird that is liasten- ing into the snare, and is perfectly unconscious that, at the time, he is already in its very throat. The translation oi soul ^s appetite h:\s been sufficiently observed, espe- 23 Till a dart strike through his liver ; as a bird h.isteth to the snare, and knoweth not that it is for his life. CLASS XLI. 617 cially by modern commentators. The following are signal instances (6:30; 10:3; 13:2; 23:2). The last was detected under King James. It is in the Feast with the Ruler : — " Put a knife to thy throat if thou be a man given to appetite " (E. V.). Two cases we will mention, howevei, where no one has noticed such a possibility ; and where availing of it unriddles the passage : — II. — Chap, xxvii : 9. 9 Oil and incense delight the heart, 1 9 Ointment and perfume and sweetness its friend, from the dictate ofk^--J,';%^/f ^-.f J4\'^| appetite. I by hearty counsel. III. — Chap, xxviii : 25. 25 A large appetite stirs up quarrel ; 25 He that is of a proud but he that trusts in Jehovah is made fat. l:^tL?pu^\' trhistust'^n the Lord shall be made fat. Sou/, or h'/e, or Aeart (E. V.), or anything ps)'chological, quite buries up this first Proverb. Its meaning has been quite smothered in. The idea meant to be expressed was, the appetite for piety. It was to resem- ble oil and incense. This whole passage represents sweetness as the bond of piety. It was to tie the brotherhood together as a common chain. As oil delights the taste, so will this sweetness the race of its possessors. The sensuous man and the pious man are distinctly similar. A feast to the one is like faith to the other, both dainties, and both made so by the dictates of appetite. Searching the books leads us to find Umbreit almost with us in the second case (28 : 25). Hitzig is almost as much so. They seem to argue it, however, from the attributes oi soul, rather than by coming to the dis- tinct sense of appetite. The reader will examine those exegetes. Their testimony helps us, as showing how slow it seems for these plain im- provements to be unearthed. The Scripture is full of such ; and we have no doubt that after our own work is done, we shall have left the ground still burying up most of the beautiful, and strangely unnoticed, and per- fectly grammatical, revelations. This last case needs but little comment. The "/ro«(/ //d'«r/" (E. V.) is changed into " a wide appetite." And the " wide appetite " is said to stir up the ground of strife (see Class XXXIX) : the lean Cassius being antipodes of the wise man ; who is not perpetually greedy ; but who, with quiet peace, trusts in Jehovah, and, on that very account of confidence, flourishes and is made fat. CLASS XLI. UNNOTICED MEANING ^5 (MOUTH). The first case that we would have put upon our list many moderns have already discovered. It is chap. 8 : 29. The English Version reads, — " When he gave to the sea his decree, that the waters should not pass his commandment." " His commandment" is " his (or its) mouth." Modern scholars have not been slow to make the change. They read it, 6i8 ORIGINAL EXPOSITIONS. — " that the waters should not pass over its mouth." It is important to quote the passage, because it supports other unnoticed instances : — I.— Chap, xvi : 26. 26 The laboring soul labors for it ; 1 , ^^ He that laboureth, la- , . f . . , . boureth for himseli : lor his for Its mouth imposes it upon him. 1 ^aM\.\i. craveth it of him. The sense of this passage is largely cleared up by another. We find it in Eccles. (6 : 7). There the thought is brightened by an expression immediately before : — "Do not all goto one place?" And, therefore, when the sentence follows, — " All the labor of a man is for his mouth" (E- v.), it is easier to think of the meaning " /// mouth" which is the clear significance. The two sentences are perfectly parallel. " Do not all go to one place ? All the labor of a man is for its mouth, yet its maw (see Class XL.) is not filled." In Proverbs the "place" is not so distinctly mentioned ; but "death," a masculine, occurs just before (v. 25); and, agreeing with this, comes the pronominal suffix. "He that laboureth, laboureth for //," that is, for "-death;" and ''its mouth," that is, death's mouth, just as in the former instance (Eccles.), imposeth it, as a great grim appetite, upon him. II. — Chap, xxii : 6. 6 Hedge in a child upon the mouth of his I 6 Train up a child in the .y„y . way he should go ; and when / ■ , , , , , I he is old, he will not depart even for the very reason that he grows old | from it. he shall not depart from it. This is a nobler and, yet, much simpler sentence, ift is a word of many idioms. But if we suddenly call it back to what is primary, we therein have the superior right. The sentence is expressive. C'est le premier pas qui coute. " Hedge in a child upon the invuth of his way." Get him well in there ; and he will drive comfortably afterward. " Hedge in a child upon the mouth of his way. Even because he grows old, ho shall not depart from it." . CLASS XLII. UNNOTICED MEANING 5S5 (BEFORE). Instead of what is literal, like " mouth " (22 : 6), we wish to reject what is literal, and to claim, now, certain unnoticed idioms. The word before, under this particular Hebrew, may mean in the opinion of, or in anyone's sii^ltt ox estimation. "Other Gods before me " (Ex. 20:3) mean other Gods in my estimation. The Hebraism is copied into the Greek. Zacliarias and Elizabeth were " righteous before God ;" that is, — God thought them righteous. Now certain overlooked cases of this will clear up a multitude of Scriptures. For example : — I. — Chap, viii : 30. 30 And I became a builder at Ilis side. I 3° Then I w.as by him, /u And I became a deep pleasure day by day-; ""^ broiight up WM him: ,,. ., f» , .'.' -'' and I was daily his delight, a joy in His sight all the time ; I rejoicing always before him ; CLASS XLIII. 619 Translate " before him" (E. V.), simply " m His sight" ox by Vis esfi- mate, and the whole passage falls in place. Wisdom " became a builder at His side " (8 : 30) ; that is, holiness, in the highest sense, set God to building. Then it became a deep pleasure ; not to God ; for nothing could become, or come to be in Him. But it became a deep pleasure ; and a deep pleasure in His sight ; and a deep pleasure all the time : and then it tells whom it became a deep pleasure to :— (v. 31) " a joy m the habit- able part of His earth ; and my deep pleasures were for the sons of man. " Wisdom," therefore, was not Christ. It was not a being that could re. joice. It was not a Person disporting Himself " bejore" the Father ; but simply a pleasant thing, in His opinion ; a holiness by which all things had been builded ; and a quality, which, when imparted to man, became to him, even in God's estimate, the very noblest pleasure. We adduce no other case from Solomon ; but this will be a fruitful source of light, when we trace it through other revelations. CLASS XLIII. OVERLOOKED SENSE OF THE WORD ni^itsn (SIN-OFFERING). T - We come now to, perhaps, the most important instance of unnoticed sig- nification. The wonder is, that it should have been so long unnoticed. The sense of " sin " as " Sin Offering " was familiar to the Jews and was read in the synagogue as a familiar interpretation. It is, perhaps not generally known that this very word is translated " sin-offenng (h V.) all through Leviticus. The prevailing thought, therefore, that bin-Ottering is a sort of forced translation is the very opposite of wise ; inasmuch as the translation " sin," is the rare one in all the Pentateuch And though the English Version never translates, " Sin-Offering, in all the Proverbs ; and though no translator ever does; yet, why not? The usage other wheres makes no such meaning improbable. And, if the passages, under the rendering " sin," are hazy and obscure, why not experiment upon the other sense? and why not boldly introduce it in nearly all the occasions of the Hebrew? There are but seven ; and five of them are ab ictu un- earthed by the change : — I. — Chap, xiii : 6. ,1, 6 Righteousness keeps guard over him that is ^^^^ ^il^'^ruprilht'fn'^he of integrity in his way : but wickedness subverts the Sin-Oflfering. way : but wickedness over- throweth the sinner. Translated " sin," the prominent word in this verse throws everything into common-place. " Wickedness overtliroweth the sinner. What right have we to palm anything so vapid upon the Inspired Man? liesidcs, sin is not ''sinner" (E V.); and the comment that makes it so though not impossible, is more forced than many a bolder treatment ol the pass- age. Translate it '' Sin-Off'ering," and it gives edge to all the rest. Righteousness, then, becomes legal. This legal righteousness guards the man upright in his way. But the opposite of this uprightness just reverses the Result. While redemption guards the upright man, the 620 ORIGINAL EXPOSITIONS. wicked man subverts and repels redcmplion. There is a tendency tc think that Solomon had no such light- But why not? If we quench it where it appears, of course we may be left to think so. Did not Balaam show light? Or at any rate did he not utter truth? Which, though in his heart it might be an empty formular}', was yet a beacon-torch, lighted in that early period of time. II. — Chap, xiv : 34. 34 Righteousness lifts up a people ; 1 34 Righteousness exalteth and the mercy for nations is the Sin-Offerinsy.h "'"'°"- '''^"'""^'^P''"'"^^ ■' a I to any people. We are quite bold to proceed upon the supposition that such a text as the second clause (E. V.) is an impossibility. We would not arrogate rights to judge. We would not set people to smoking out common- place. But we do aver, that there has been an idolatry of sounds, which would respect a sentence as having sense, when it woiald not be tolerat- ed in human writings. In other words, there has been a lack of vigor- ous faith that a Proverb, from lips like these, should be remorselessly searched, before we rest satisfied with anything but the richest meaning. "Righteousness exalteth a nation " (E, V.) is a true but very common thought. Redemption lifts a whole nation up, is a very precious one. " Sin is a reproach to any people " (E. V.) is not worth saying. More- over " reproach " is a very rare, or, as we prevailingly believe.raistaken use of the word it answers to. U hile on the other hand,—" The mercy for nations is the Sin-OfTering," not only restores that word, but gives a sense, the great fault of which, as we have seen, is that it is too intelli- gent ! III. — Chap, xxi : 4. 4 Elation of eyes and dilation of heart, I 4 An high look, and a proud the very light of the wicked, is the Sin-Offer- r|^j^'g'/^/^^^P'°'''"S of the ing. The last clause of the English Version is true and striking; but how odd to unite it with " a high look and a proud heart"! The striking averment is, that so innocent an act should be wicked. Make " sin " mean " Sin-OfTering :" make " ploughing" mean " light," which it more of- ten does : make the earlier expressions, which are not staple ones, expres- sions for high elation, rather than for pride ; and we have a splendid gospel ! Why should not we expect it in a son like Solomon (2 Sam. 12 : 24)? — " Elation of eyes and dilation of heart ; the very light of the wicked, — is the Sin-Offering." IV. — Chap, xxiv : 9. 9 The design of folly is the Sin-OfTering ; I 9 The thought of foolish- and the abomination, in the case of man. is °"^'V'"' ^""^ ''^'^ scorner ., ' Uf an abomination to men. the scorner. The English Version, if wrong, is of course of chance. If it make sense, it is accidental. In other words, the Versionists, failing of what was meant, warp into it some imagined signification. Now this could hardly but appear, if not in each clause, yet in the two. If the clauses have a racy sense, then the accident would be almost miraculous, that made them both racy and both logical. This happy miracle has certain- ly not befallen. " 'J"he thought of foolishness is siii " (E. V.). That is a good accident. But—" the scorner is an abomination to men ;" that is a most hapless match to it. Men prejudice their piety when they treat reverently such a jumble (see 24:23, 24). But "sin" in the sense of CLASS XLIV. 621 " Sin-Offering" flashes light at once; and lifts the passage into the very Towers of Meaning. "The wisdoms in respect to a fool are jewels; though he open not his mouth in the gate (see Class LV.). He that de- vises to do evil shall be called the very master of devisings. The de- sign of foolishness is the Sin-Offering, and the scorner (only; that is, the man who scoffs this redemption away) is the abomination in the instance of man." This is a grand connection ; and redeems into one a Babel of discordant sentences. V. — Chap, x : 16. 16 The labor of a righteous man serves as life ; I 16 The laW of the right- e ■ , 1 • „a- ,• eous /f«i«<'2^ ral meaning of it. If seems to be a more frequent meaning ol it than ex- positors, as a class, have been willing to suppose. To this fact, as un noticed, we attribute some of the oversights that have occurred in ex- position. The least distinctive instances we will quote in a body: — I. — Chap, ii : lo. ID Because wisdom enters thy heart, and knowledge is pleasant to thy soul. lo When wisdom entereth into thine heart, and know- ledge is pleasant unto thy soul. II. — Chap, iii : 25. 25 Be not afraid of sudden fear, nor ol the destruction of the wicked, because it is actually coming in. III.— Chap, iv : 8. 8 Exalt her, and she shall promote thee. She shall load thee with honor because thou dost embrace her. 25 Ce not afraid of sudden fear, neither of the desolation of the wicked, when it com eth. 8 Exalt her, and she shall promote thee; she shall bring thee to honour, when thoii dost embrace her. IV.— Chap, xix : 18. 18 Discipline thy son because there is now hope ; but to kill him lift not up thy soul. V. — Chap, xxii : 18. 18 Because it is pleasant because thou dost watch over them within thj'self ; therefore the}' shall get fixed together upon thy lips. VI. — Chap, xxiii : 9. 9 In the ears of a fool thou shalt not speak ; . if there be the reason that he despise the | J^^jj^^^^^/^^f/j^'^/jf P'"* '^^ wisdom of thy words. 18 Chasten thy son while there is hope, and let not thy soul spare for his crying. 18 For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. 9 Speak not in the ears of a There are cases where the distinction is vital : — VII.— Chap, ii : 18, 19. 18 Because she has sunk down to death as to her house, and to the shades as to her paths, 19 none that go in to her return again, or overtake the paths of life ; 18 For her house inclineth unto death, and her paths unto the dead. 19 None that go unto her return again, neither take they hold of the paths of life. Not, — "She forsaketh the guide of her youth ; for her house inclin- eth unto death" (E. V.): for, pause a moment, and you will see no sequence. But (forward, instead of backward), — " Because she has sunk down to death as to her house, none that go in to her shall return, etc." 13 Withhold not correction from the child : for i/ thou beatest him with the rod, he shall not die. VIII. — Chap, xxiii : 13. 13 Withhold not from a child correction. That thou beatest him with a rod shall be the reason that he shall not die. Not,—" If thou beatest him with the rod, he shall not die " (E. V.). That would be a poor pay for discipline. But "because" thou beatest him; that is, because thou bringest him under salutary discipline,— he shall not die spiritually. That is ;— Children, faithfully raised, shall at- 624 ORIGINAL EXPOSITIONS. tain to everlasting life. Oddly enough, Maurer and Umbreit conceived of this meaning, and were led to reject it. IX. — Chap, xxiii : 22. 22 Listen to thy father, as the one that begat I 22 Hearken unto thy fath- • Ugg . er that begat thee, and ders- , c \ 1 1.111 pise not thy mother when she and for the very reason that she is old, des-iisold. pise not thy mother. A peculiar pronoun in the first clause, and the word "because" in the last, give the relation of the parent, and the mother being old, as the ac- tual reasons for the reverence. Why has not this been thought of? The most noticeable fact among the exegetes is, that a usage, seems to grow over a word, like a crust, which cannot be broken even to try an earlier, and more simple, meaning. It would require studj^ ; but cer- tainly it would be worth finding out, — whether the varieties of sense are not too great in our Hebrew lexicons. Will not a higher scholarship, like a truss, hold up the viscera of sense, and make more compact the speech of revelation ? CLASS XLVI. OVERLOOKED SENSE tSn (TO NO PURPOSE). T * This word occurs twent)'-nine times in the Bible. We are not sure it ever means "for 710 cause" (E. V.). It means gratuitously, sometimes; i. e., of g)-ace, as its derivation indicates ; but it means usually that form of gratuitousness which consists in a thing's being" to no purpose." It oc- curs six times in Proverbs. Only once it is translated " in vain " (i : 17, E. V.) which is equivalent to this last meaning of " to >io purpose." Once, it is translated " unthout cause" when the meaning comes near to justify it : — " Who hath wounds 'withoui came ?" (23 : 29) ; and even here, gratui- tous or useless wounds ; that is, in a certain sense, wounds " to no pur- pose"— might possibly be imagined as sufficiently explaining the passage. Once, it is translated " mit/iout cause" (i : 11, E. V.) where Maurer cor- rects it, and with abundant reason renders it, " to no purpose." Three other cases remain ; and here all commentators agree with the English Version ; and all comments, on this account, perplex and obscure the meaning : — I. — Chap, iii : 30. 30 Thou shalt not quarrel with a man to noi 3° Strive not with a man Duroose • withoutcause, ifhehave done • 1 1 1 ' 1 11 1 . 1 . .- thee no harm. venly, he has already done thee a mischief. " IVitliout cause " (E. V.) destroys the sense. Striving, for ever so good a cause, may be wicked. We are to have a "purpose" {or striving., A man is never to quarrel till he can do it usefully. So exactly the next case ; — CLASS XLVII. 625 11. — Chap, xxiv : 28. 28 Be not a witness to no purpose against thyl ^28 Be not a witness against . , , '^ thy neighbor without cause; neigriDOr, | ^mj deceive not with thy lips. and, mayhap, deceive with thy lips. " To no purpose" gives a perfect meaning ; " without cause" a false one. We have no right to blacken a neighbor for ever so good a "cause." The thing needed is a "/«r/i7j-^." To tell the truth, if it be bitter truth, and we have no \vholesome design, is wicked scandal ; and, therefore, the Proverb is a very noble one, if we take the rendering which beyond a doubt suits best in nearly every Scripture. III. — Chap, xxvi : 2. 2 As the bird by wander- ing, as the swallow by flying ; so the curse causeless shall not come. 2 Like a bird, as to roaming, like a swallow as to flight, so a curse to no purpose does not come. A curse without cause (E. V.) Maurer expounds as an tiiuiierited curse {" exsecratio immerita "). It is not so profound a meaning ; nor indeed is it always true ; for curses do come unmerited, as on brutes for example, and on idiots. There are, then, internal evidences that this is not the sense. But a curse ''to no purpose" would disgrace the Deity. "He doth not afflict willingly." The skim of a swallow means something in the mind of the bird ; and so the slenderest grief is not sent needlessly by the Almighty. CLASS XLVII. OVERLOOKED SENSE EXPRESSION, HAND TO HAND. This expression occurs but twice in the Bible, and both times in this book of Proverbs. We are left to the mere vocables and their connec- tion to divine the meaning. I. — Chap, xi : 21. 21 When hand to hand the wicked shall not go . 21. Tho2ig:h^ hand Joi,i m. unpunished : but the seed of the righteous shall be let off. hand, the wicked shall not be unpunished : but the seed of the righteous shall be deliv- ered. ^Laurer translates, " from hand to hand ;" i. e., through all generations. Zockler translates, "assuredly," as though it were a plighted thing, hand grasping hand: our English Version, "Though hand join in hand." Never one of them remembers that we have the idiom in the West. How remarkable it is, that these texts should be discussed, and great difficulties and differences be manifested, and our own idiom never be thought of as the very best solution. Let us add the other passage : — II. — Chap, xvi : 5. 5 Every one that is proud of heart is an abom- ination to Jehovah. 6 When hand to hand, he shall not go un- punished. 27 5 Every one that is proud in heart is an abomination to the Lord: though \v3.r\AJoin in hand, he shall not be im- punished. 626 ORIGINAL EXPOSITIONS. Both answer perfectly to what we say in English. At present, God is fighting shyly, never grappling with iniquity ; but the figlit will change. The parties will be confronted finall}' ; and, " hand to hand," the wicked shall not go unpunished. CLASS XLVIII. OVERLOOKED FORCE OF THE WORD, JUDGMENT. It is rare that this word fits into easy English ; and it is rare that we prosper when we attempt to change it. It means a verdict, or, let us say more widelj', one's legal dues. Texts alwaj'S suffer where we forget this fact : — I. — Chap, xii : 5. 5 The plans of the righteous are a judgment : 1 .5 The thouRlits of the the helmsmanships of the wicked are a de- ^^t^XoTX^w^'e'^ ::'^. ceit. [deceit. "We count the first clause (E. V.) as a sort of fetich of Scripture ; a translation for translation's sake ; an honoring of the word in that most dishonoring of waj's, the honoring of a pointless exhibition. Who knows any value of the Proverb, — "The thoughts of the righteous are right (E. V.)?" But now, make the whole stricter. Make the " thoughts" (E. V.) what they really are (Hebraice), schemes or plans. Conceive the " righteous " as the gospel righteous ; that is, as, properly considered, the redeemed. Translate, " right," just as the word stands, — " a judg- ?nc)!t ;" and we have a grand and sustaining contemplation. The schemes of the righteous are not ventures ; neither are they accidents. They are not designs to work other independent purposes of Heaven. They are engendered for the conceiver's good. If they fail, thej' will fail usetullj'. If they blight, it will be for good. There is a '■'judgment" for the right- eous ; and in its round and perfect blessedness all his schemes are in- cluded, so as to minister to his good. The counsels of the wicked are the reverse. They may succeed, but never prosper. Tluy may enrich, but will be certain to impoverish. They maj' be realized, but are sure to deceive. This is the teaching of the sentence. The schemes of the righteous are his " Jiidgnieiit," that is, a part of it ; are to be woven in as blessings, taking part under his splendid reckoning. The expertnesses of the wicked are deceits. 'Ihey may lift him ever so high. They will cast him inconceivably lower for all that the)' may achieve. Precisely in point is the teaching of the ne.xt case : — II. — Chap, xiii : 23. 23 Much to eat is the light of the poor; but there is that is swept away as not judg- ment. 23 Much food is in the til- lage of the poor : but there is t/tat is destroyed for want of judgment. " Plenty to eat," may answer to all that is earthly. " Plenty to cat, is the light of the poor." The poor, as is here meant, are the lost. If there be light for the lost, it is on earth ; it is in creature good ; and in forms CLASS XL VIII, 621 Who dreams that to eat" is a mere so perishable as to be justly called, " much to eat." it will keep him from destruction? But if "much "lamp," and is a provision that it is mad to trust to, the great truth re- mains, that our real property is above ; our interests are in court; our all depends upon a verdict ; wealth, to be wealth at all, must come as part of it ; and coming otherwise, it will certainly be a curse ; for, as our text expresses it,—" there is that is destroyed as not a juJgmenl." So the next : — III.— Chap, xvi : 8. 8 Better is a little by means of righteousness. ,8^ Betjer^^^^a^^^^^^^ ■ than great revenues by that which is not a | ^^^^3 ^ij^out right, judgment. Better is a little that comes to us by righteousness : that is, better is the slenderest earthly provision that comes to us as ours, meaning, as part of our covenant right, than great revenues, not adjudged. ^ essnt- ti(V (see Class XXVI.) would set these terms still nearer. There may be room to doubt whether this be not the real purpose of the words select- ed. But as, or hv means of, either, would imply this :-;-that a little le- gally ours, is better than loads of wealth when not " a jiidgiiient." These terms are somewhat awkward, but grate only in the expression. The lot is said to \\2i\e a jtidsrnient. Maurer detects this. See 16 : 33, Not the whole disposiinr of it (E. V.), but its '' 7v/io/e jiidgmenf." A case coming to be decided 'is left to the lot. The lot becomes a judge. The lot then, gives a verdict. In no Scripture that we know of does ''jndg- moit" mean mere justice without the thought of a set decision. Less important cases are as follows : — IV. — Chap, xix : 28. 28 A worthless witness scorns judgment ; I =8 An ungodly witness za i\ \vuiuin-33 vviiiiv. . , ,■' 1 j' ..^ scorneth judgment ; and the and the mouth of the wicked eagerly devours i^^^h ^^^^^ wicked devour- worthlessness. I eth iniquity. V. — Chap, xxi : 7. . 7 The rapacity of the wicked snatches away themselves ; because it was they that refused to carry out judgment. VI. — Chap, xxix : 26. 26 Many seek the ruler's favor ; 1 . ^6 Many seek the ruler's ■*" ^'^^'■J' -^"^ , . J ^ • f t^x, u favour: but t'Z'fo' man s J udg- but a man s judgment is from Jehovah. | ^^^^ cometh from the Lord. A case already discussed (Class I), belongs also under this class: — VII.— Chap, ii : 8. 8 To keep watch over the paths of judgment, ) . « ^e keepeth the paths of .r. ^ r /-Ti- • .„ I ludjrment, and preserveth the He must also guard the way of His saints. (;;,ay of his saints. All creatures require " a judgment." Good or bad, all obtain it. Each "■judgment" \\?iS\.o be followed out. Each following requires a path; and each path is the path of the Almight3\ Every "judgment" then, for every saint, is an eternal path ; and, to keep the path, God must also watch the path of the believer. " Judgtnent" already having been given in the believer's favor, there must be never a step in which he does not enjoy the benefit. 7 The robbery of the wick- ed shall destroy them ; be- cause they refuse to do judg- ment. 628 ORIGINAL EXPOSITIONS. CLASS XLIX. OVERLOOKED DIFFERENCES FOUR WORDS FOR MAN. There are four words for man. "^"^y^ means a mortal : ")^5, « strong man ; "jjins^ a man of the belter sort ; and ]nT>^, man, proper, or, where a distinction is made, a ?nan of the more cotnmon rank. This distinction is sometimes made (E. V.), see Is. 2 : 9 ; az : 17, but it is often overlooked ; and not unfrequently so as to hide the meaning : — I. — Chap, xii : 14. 14 With the earnings of the mouth of a man of the better sort, the good man will be sat- isfied : and the reward of the hands of a laboring man he will render to him. 14 A man shall be satisfied with good by the fruit of his mouth ; and the recompence of a man's hands shall be ren- dered unto him. Nothing could be more completely disinterred than this fine moral is from its previous concealment. The world groans with this very ques- tion to-day. It is the difficulty as between capital and labor. Solomon favors neither. He teaches that we be just to both. Agrarian folly, that would deny brain labor as having the superior claim, he dispatches at a. word. But then he pleads for fairness. " With the earnings of the mouth of a man of the better sort" (for he admits that mouth-earnings (see Com- mentary) are higher than hand-earnings, and that one man is higher than another : he only pleads for fairness) — " With the earnings of the mouth of a man of the better sort the good man will be satisfied ; and the re- ward of the hands of a laboring man he will render to him." II. — Chap, xviii : 16. 16 The gift of a plain man makes room for him, I 16 A man's gift maketh and brings him before the great. | Lrbete'reat^'men'""^"' The sense sharpens by distinguishing the sort of man. Again, as noticeable cases : — III. — Chap, xix : 11. 1 1 The intelligence of the commonest man gives slowness to his anger ; and it is his honor to pass over an offence. IV. — Chap, xix : 21, 22. ai Many are the schemes in the heart of a man of the better sort ; but the counsel of Jehovah as such stands, aa The pleasure of the commonest sort of man is his kindness ; and better off is a poor man than a false man of the better sort. II The discretion of a man deferreth his anger ; and it is his glory to pass over a trans- gression. 21 There are many devices in a man's heart ; neverthe- less the counsel of the LoKU, that shall stand. 22 The desire of a man is his kindness ; and apoormaa is better than a liar. CLASS L. 629 v.— Chae. XX : 17. ^ 17 Bread of deceit ?> sweet 17 Sweet to the most intelligent man is tne ^^ ^^ ^3„ . but aftenvards his • - • ■ mouth shall be filled with gravel. bread of deceit ; but afterward his mouth shall be filled with gravel stones. VI. — Chap, xxviii : 2, 3. 2 In the sin of a land many are its leaders ; but by the plainest man who imparts discern- ment, getting knowledge, it makes itself endure. 3 A strong man, who is poor, and oppresses the weak, is a shower that comes sweeping, so that there is no food. More signally: — VII.-Chap. XX : 24. r t u^ 1 i± Man's eoings are of the 24 The steps of a powerful man are from Jeno-1^^4^. how can a man then yah • understand his own way ? then a 'common man, how shall he discern | his way ? Read with the English Version, it is ^|'^°^^ /f^i^j^^^'j^^ ^l'^;^;!^! guishing the nouns, the meaning is complete. If the fJ^P^ ° /^^ ^' Jf Itan are from Jehovah ; then what of a common man? How ,dle lor the weak and helpless to be sure of any lot before the Almighty. 2 For the transgression of aland many a r^ the princes thereof: but by a man of un- derstanding and knowledge the state t hereof sh^W be pro- longed. 3 A poor man that oppress- eth the poor is like a sweep- ing rain, which leaveth no food. VIII.— Chap, xxix : 5. 5 A man of influence, speaking flatteringly about his neighbor, spreads a net for his feet. Flattery by a strong man is, of course, the more dangerous IX.— Chap, xxx : 2. 2 Forasmuch as I am more brutish, as to my- self than a man of the better sort, and ha've not the intelligence of a common man, qpp Class LVIII The traits are Messianic. Not only of less know- ledge San -I/./ rank; but ruder and more ignorant than many a (ommon man. 5 A man that flattereth his neighbour spreadeth a net for his feet. 2 Surely 1 a;« more brutish than any man, and have not the understanding of a man. CLASS L. OVERLOOKED MEANING OF "WOMAN." , • wV,f. Fnst to nersonify in female forms concrete 630 ORIGINAL EXPOSITIONS. (Jo. 3:29), and the "Daughter of Zion " (Matt. 21 : 5), both standing for the Church ; and, as an example of the abstract, we have the Scarlet Woman (Rev. 17 :4), or Harlot (Rev. 17 : 5), as standing for Impenitence, or the powers of evil. Solomon has examples of both : — of the concrete, in the last chapter, where the Church is spoken of as the " Capable Wo- tnaii ;" and of the abstract, in two special forms, and these constantly re- peated ; one of" U'Luhvit," retaining her own abstract name as showing that she is lovely on her own account ; and the other of ''Folly" rarely retaining her own abstract name, but called the '■'Foolish IVoiiian," (Prov. 9:13), or the " Strange IVoman " (Prov. 2 : 16), or the " Brawling IVoinaii" to show that "Folly" is not loved on her own account, but only in those concrete shapes in which adulter}', or some positive lust, stands ar- rayed against the pursuits of piety. The " Slrange IVoman" therefore, is Impenitence. It is fit to be warned by her against adulter)' ; just as, in the Book of Revelation, the Harlot might warn a man 'against that spe- cial sin. But we are not to stop there. The female figures of the Pro- verbs are just as wide in their intent as the Woman Fleeing into the Wilderness (Rev. 12:6), or the Woman on a Scarlet-colored Beast (Rev. ^7:3). which are Cartoons of John on Patmos. The Contentious Woman is spoken of too often, and the Harlot portrayed too much, and too often associated with higher things; the lineaments are too complete, and the assertions too strong, and too unqualified (5:6; 6 : 35), — to be regarded as just, if applied simply to the vicious. In fact, in the older books, this our understanding has been more than surmised. We will not, there- fore, class the cases as now for the first time advanced, but content our- selves with one or two of the less obvious, which we never before con- sidered : — I. — Chap, xi : 16. 16 Grace gets hold of glory; 1 16 A gracious woman re- and the violent get hold of riches. '=''""'' ^°"°"/: : ^"'^ "'•°"g ° • })ie>i retain riches. Literally, the " Woman of Grace" Our reading would make " -woman" superfluous. It ministers to the picturesque. It personifies. It does not add to the meaning. When we speak of the " Woman of Evil" (6:24), we mean "Evil;" 'woman simply painting a picture. V\ hen we speak of the " Woman of Folly" we mean " Folly l' When we speak of \h&" 'wisdoms of women" {i^: 1), vfQ mean ultimately "wisdoms," — (plu- ralis excellentire) " Wisdom" in its highest sense. No one can canvass these Proverbs without being persuaded that " Woman " is a signal for an abstract sense. II. — Chap, xi : 22. 22 A gold ring in a swine's snout; a fair and tasteless woman. 22 As .1 jewel of gold in a swine's snout, so is a fair wo- man which is without discre- tion. A quality, not a sex, is here to be considered. The "'woman" like Caryatides, supports, and gives grace. She is not of the essence of the sentence, but only of its rlietoric. \ fair -wo/nan may be all that is here asserted, but is thought of as a type, and with no intent, therefore, to exhaust or confine the signific.ition. So of all those Proverbs which speak of a termagant : — III. — Chap, xxi : g. 9 It is better to dwell upon a pinnacle o) the roof, I 9 /^ ?V better to dwell in a than that there should be a brawling woman r'-''!I"K'^'^r^°"^^''°''' ^^^ ... ' a " with a brawling woman in a and a house in common. wide house. CLASS LI. 631 IV. — Chap. xxI : 19. ig It is better to dwell in the wilderness, than with a contentious and an angry wo- man. 24 It is better to dwell in a corner of the house-top, than with a brawling woman, and in a wide house. 19 Better is life in a desert land, than a contentious^and fretful woman. V. — Chap, xxv : 24. 24 Better is dwelling upon a pinnacle of the roof, than a contentious woman and a house in common. • VI. — Chap, xxvii : 15. 15 A continual dropping in a very rainy day, I ^5 A continual dropping in J ^ . r IT a i-T„ a very rainy day and a con- and a contentious woman, are alike. j tentious woman are alike. Instead of the secular meaning being true, and the spiritual meaning being vague and mystic, the fact is the reverse. It may be better to dwell with the Tcnnagant than in the desert. But it is better to dwell in Hell, than with sin in Heaven. These texts are not so often repeated simply to denounce quarrelsomeness, but like Caryatides of truth, just as the '^Harlot" is, or the " Woman of Evil!' The only concrete case, we have explained at large in the body of the Commentarj' : — VII.— Chap, xxxi : 10, etc. 10 Who can find a capable woman ? I 'o Who can find a virtuous 01, ■ ■ .c V i„ woman? for her price is lar So that her price is far above pearls. | ^^^^ rubies. CLASS LI. OVERLOOKED EMBLEMS. I. — Chap, vil : 9. q in the cool ; in the evening of the day ; 19 1" the twilight, in the V 1" >■">- ^ -"-" > f , . . , J J evening, in the black and dark in the very bosom of the night and deep] jjjgj^^^^' darkness. In rhetoric haste the whole progress of the night is pictured. The lameness of other comments is, that these terms are set in apposition. In fact Zockler claims that " twilight" (E. V.) is the translation of a word that may reach into the deepest " night." How useless this is ! The en- snared is gliding to his fate as the gloaming glides on into the darkness. II. — Chap, vii : 22. 22 Starting after her suddenly as an ox enters to I 22 He gocth after her ^ , s> , , ■' straightway, as an ox goeth the slaughter, _ to the slaughter, or as a fool and as a chain for the punishment of a fool ; I to the correction of the stocks; A bull is drawn to his fate by a chain, which, while he may resist its being drawn in, resists, on its part, his drawing out. It holds all that he yields. In this way the victim of Impenitence is a chain to himself. His own nature holds him to the measure of depravity he has reached ; and lakes all the additional corruption he is willing to concede. The Eng- lish Version reverses the Hebrew and modern philologists seem all to 632 ORIGINAL EXPOSITIONS. reject it. The sense, possibh', must needs be somewhat conjectural. The word " chain" occurs but twice ; and may mean something less long than that which confines the bullock. Still the image seems correct. The lost move in like the ox ; and, more artistic still, like the chain. They are a fetter to themselves; and, as the chain winds in with the bull, so the soul holds fast to all that is conceded by its own corruption. III.— Chap, x : 6. 6 Blessings are for the head of the righteous man ; but wrong covers the mouth of the wicked. 6 Blessings are upon the head of the just : but violence covereth the mouth of the wicked. IV. — Chap, x : 11. II A fountain of life is the mouth of a righteous] 11 The mouth of a right- . eous man is a well of life; ' ,/., .,,P"' violence covereth the but wrong covers the mouth of the wicked. | mouth of the wicked. The overlooking here has been entire. The texts are opposites. The mouth, when covered, cannot utter speech, and cannot take in nourish- ment. Such are the intended emblems. The sinner's is closed in both particulars. He cannot get good (v. 6), and he cannot do good (v. 11). Blessings are upon the head of the just ; but the mouth of the wicked is closed, that he cannot receive them. The mouth of a righteous man is a well of life ; but the mouth of the wicked is closed that it can utter nothing for the good of others. The distinct recognition of these neigh- boring meanings is of course essential to the beauty- of the passage. V. — Chap, x : 20. ao Choice silver is the tongue of a righteous' 20 The tongue of the just ■ Uj aj choice silver : the heart rnan. j of the wicked zV little worth. The heart of the wicked is as a scrap. This term for Utile comes from a verb meaning to scrape or shave. The noun primarily means a scrapiiii^, or something scraped. Ordinarilj', the term "little" (E. V.) is the very best translation. But here. the antithesis oi" choice silver" would kindle up the primarj- idea, and wake to a He- brew eye the verj' spirit of the trope. VI. — Chap, xvii : ig. 19 He loves sin that loves contention ; I ^9 Heloveth transgression and he that sets high his gate, seeks ruin. {{^^ '^^^.^ his'Jateleleth I destruction. A " high gate" was for letting troops pass out, with spears and banners. It was not an emblem of pride, therefore, but of belligerence. " Lift up j'our heads, O ye gates!" (Ps. 24:7), means, — for the entrance of our Deliverer. The mention oi" strife" in the earlier clause ought to have suggested this in the present Proverb. VII. — Chap, xviii : 19. IQ When a brother is revolted awav, it is from a '9 A brother offended is „•. „<■ „. .u . ' harder to be wen than a City of strength ; , , , ^ _ strong city ; and their con- and contentions are like the bar of a citadel, tentions ar^like the barsofa castle. The emblem is a "citadel." The " citadel" is a man's "brother'' The thought is,— the strength that one brother can be to another. The doc- trine is, — that strife destroys this strength. A brother, " revolted away" or whose peace is broken with a brother, is revolted away from "a city of strength." The moment they quarrel, each loses a city of strength. Vni.-CHAP. xxn : 5,6. _ ^^^ _^^ ^^ ^^^^ ^^^^^^^ ^ Thorns .«^ snares ...in the way of the froward ; he that doth keep his soul shall be far from them. 6 Tr.-iin up a child in the way he should 50 ; and when he is old, he will not depart from it. CLASS LI. 633 Their contentions, therefore, are a bar to a castle "g^ ;^°'^P^^\^'j;/t^ emblem has been missed. The picture is P'^^^^'^'- ^ ^r^thers m.gt be shelters to each other. Either, breakmg away, breaks from a city ot strength ; and the quarrel is a bar to a citadel. VIII.— Chap, xxii : 5, 6. 5 Thorns are snares in the way of the crooked man. , ,, r e ^ lie that guards his soul shall get far from them. , ... 6 Hedge in a child upon the mouth of his way . even for the very reason that he grows old he shall not depart from it. " Thorns are snares in the way of the perverse ;" that if—Troubles are . T;-^rr= To the s-ood thev are a chastisement ; to the bad, they are aTane Still ll are I0 use them with children. Hedge in a child on a bane. ^';^" J^^^^ and his getting old will take the labor out of thy £nd"°and fiid hir^ure"fy settS fof his purney. It is by completeness . of figures that texts are made to weld and settle expressively together. IX.— Chap, xxii : 15. , ^( ^ ^•umH iq Foolishness is bound In 15 Folly is fettered in the heart of a child. the heart of a child; ha the The rod of correction removes it from nim. ^od of correction shall dnve it far from him. Not bound up, but bound; not innn-ought, but V^'^''-^-' J^e eri.blem h-isbeen quite inverted. Impenitence is not strong in t^e heart of a child bu?weak. Comparatively, it is easily managed. In the sense m w Ich it" compared in old age, wickedness is under awe !" childhood. Td singularly bound. The rod of correction can drive it out then if ana smg"'^ > treating the truth,— that we are helpless always; but :;:aking of instrumemf. Means are strong with childhood, that are ut- terly weak with old age. sS^'^^tsLTerself, like loot, lies temptingly; \^:^ ^^^^^fX^'^tcZ.Z^T. and increases the robbers among men. | transgressors among men. Here of course, the whole emblem is changed. A robber lies in ^vait ; Jd a Ueasu°e lies temptingly. The thought is very different. Suppose we we e to"e? the secoSd clause be umpire. Which makes most thieves. The Jchemh'g of the robber, or the loose lying about of everythmg pre- cious ? XL-Chap. XXV : 23. „ The north wind driveth 11 A north wind breeds rain, away rain ; so doth an angry and angry countenances a secret tongue. countenance a backbiting I tongue. Scholars have discovered the emblem in the former clause (see Maurer Zorkler etc ^but ruined everything by inverting the latter. Ihe old 27* 634 ORIGINAL EXPOSITIONS. unfortunately, they have still spoiled the emblem. " The North Wind produces rain, and a secret tongue an angry countenance." So Maurer. This sentence is true enough ; especially if the tongue ceases to be se- cret, and the victim hears of it ; but where is the value of such a Pro- verb ? Moreover, where is the right to invert the language ? Is there any such value in the idea that slandering anybody maddens him, as to make it a good occasion for reversing a Hebrew sentence ? But now, keep all in place, and the emblem immediately appears. The cold wind in Palestine brought up clouds, and covered the heavens witli tempest; so an angry avenger, forgetting the very last text (vs. 21, 22), — " If thine enem)' hunger feed him," and, bearing down on men with' wrath and vengeance, — does what? why, withdraw malice, perhaps, into holes; but, all the more, wake up a secret and more poisonous malignity. XII. — Ch.jvp. XXV : 26. 26 A trampled fountain and ruined spring 1 26 A righteous man falling is a righteous man thought tottering by the f— wfrfountarandV^o'^ wicked. I rupt spring. A righteous man, failing or tottering before a wicked man, means, as we have seen alread}' (see Class XLII), tottering as the wicked tnan sup- poses, or failing as he esteems it or in his opinion. Such a seeming fail- ure is like " a trampled fountain!' The figure could hardly be more com- plete. You turn cattle in upon a spring, and in a year they have ruined it. They break down its wall, and tramp up its bed ; and by Spring it will be swamp and tussock. But ii is spoiled only as you think. The farmer meant it to be trampled just as you see ; and can mend it in two hours' labor. So a saint may be ruined in the eyes of men, but all right with the Almighty. The stream is still flowing under the hill ; and the " trampled foH>itain " lives, and is perpetual, and has added to the record of its usefulness all through these troubled years. How singular that such a perfect emblem should lie so long hid ; and should have to be dug out now, as though for the tirst time any part of revelation ! XIII.— Chap, x.xv : 28. •28 A broken down city without a wall is a man who has no enclosure around his spirit. 28 He that kaf/i no rule over his own spirit is like a city that is broken down, and without walls. The walls of a city are to keep out an enemy. The " rule" (E. V.) of a man's spirit is over an enemy within. The trope does not tall}', there- fore. There must be some mistake. The verb -1^3? means, to enclose. The noun ~)23J72 means, an "i'«IS 10 An arrow wounding everybody is iie, alsci, tliat rewards the fool, and rewards transgressors. lo The great God that formed all things^ both rc- wardeth the fool and reward- eth transgressors. These emblems have been wonderfully discussed, and almost every significance suggested. They have but one key. They never can be unriddled till that is supplied to them. This seminal thought is, that truth hardens the unbeliever. The unbeliever, in Solomon's language, is the "fool." Truth, in Solomon's language, is "« Proverb" {sz& Ec. 12 : 9). The emblems are all distinct ; and yet they all imply the stages of the one great idea. In the first place, truth is an actual load to him who is persistently impenitent. "The legs drag after the lame; so a parable in the mouth of fools" (v. 7). But now, worse than mere stifT- ness, which clogs and encumbers, is a sling stone, which actually kills. "As one fixes a stone in a sling, so is he that gives honor to a fool" (v. 8). "Honor" may include all blessing. We cannot help a sinner without making him more dangerous. Send him to College; establish him in State schools ; load him, with ''honor " give him any degrees ot wealth : we not only tie a thing in "« sling" which he will cast utterly away, but we make him more dangerous ; we give him more weapons to hurl' mischief upon his fellow men. Not only so, we make him a party injured. He may not know it. It is like";? ihorn that goes up uito the hand of a drunkard" (v. 9). He may be too drunk. to let it make him feel any the less glorious. But it wounds him none the less. iJe will wake up some day to its pains. A"iid then, last of all, our very commerce with the lost, in ways, too, that we can hardly alter, makes them more dangerous : — " An arrow, wounding everybody, is he, also, that rewards the fool, and rewaids transgressors " (v. 10). XV.— Chap, xxvii : 8. 8 As a bird is shaken from its nest; I f.o'm^^^e^, t's t?"oTf .In so a man is shaken irom his place. I that wandereth from his place. This has already been considered (see Class XXIX.). The emblem is patent. A man loathes a change, just as the fledgling has to be shaken from the nest. XVI. — Chaf. xxvii : 17. T"7 Iron is welded bv iron ; 1 '7 Iron sharpeneth iron ; so 17 iron is weiueu uy iiuu , r , • f • 1 a man sharpeneth the coun- so, for a man, the tie is the face of his iHend.| jg„^„j,gof his friend. XVII.— Chap, xxvii : 19. Tr. AcvvTtpr fTTP to fire • I 19 Asinwaterface^Kj-iy^r- ig AS water, lace to lace , ^^^^ ^^ ^^^^ . ^^ ^^^ ^^^^^ ^j. so heart, man to man. I ^an to man. We know of no emblems more beautiful. The subject is fellowship. The tie of fellow^iip is said to be taste Ointment and perfume^rejoice the heart; so does sweetness its fellow by the dictate of appetite" (v. 9). Men like perfume from appetite. So men like piety from appetite ; and like piety in others from the same appetite ; and this appetite is the pre- vailing bond which ties all good Christians into one. Saints, therefore, to like other saints, must be like them; and the assimilating likeness must be their communion in piety. Now the emblems of this are "iron" (v. 17! and " water" (v. 19). Iron can only be united by iron To weld a piece of iron, we must bring it face to face with other iron ; and this con- genial nature is the best condition of their being firmly knit. So " 7oater. One type is an advance upon the last Iron sticks to iron ; but water perfectly mingles as it blends. Iron, therefore, is the first type : water, 6ze ORIGINAL EXPOSITIONS. the better one. Iron is united by iron ; so, for a man, the tie is what? why, piety. And how is piet}' to be seen ? wh}', in a friend. And how are we to see it in a friend ? not, as God does, in his spirit, but as man must, in his face, and fellowship. So much for the ruder emblem. " Iron is united by iron ; so, for a man, the tie is the face of his friend." But now the more advanced emblem, — " As water, face' to face ;" that is, as one face of water, touching another face of water, loses itself indiscrim- inatel}' in it, — so " heart," from happy similarity of grace, blends, ''man with man" Iron sharpening \xox\. (E. V.), and water reflecting back a face (E. v.), are conjurings of an image, which has smothered for ages one of Solomon's most divine ideas. CLASS LII. OVERLOOKED SENSE SURETYSHIPS. I. — Chap, vi : 1-5. . 1 My son, if thou art under surety to thy friend, i My son, if thou be surety thou hast stricken thy hand lor a stranger. 2 Thou art snared by the speeches of thy mouth. Thou hast been caught by the speeches of thy mouth. 3 Do this now, my son, and deliver th3-self ; for thou hast come into the hand of thy friend : — Go cast thyself under foot, and importune thy friend. 4 Give not sleep to thine eyes, or drowsy heaviness to thine eyelids. 5 Get snatched as a roe from the hand ; yea, as a bird from the hand of the ensnarer. for thy friend, if thou hast stricken thy hand with a stranger, 2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. 3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend ; go, humble thyself, and make sure thy friend. 4 Give not sleep to thine eyes, nor slumber to thine eyelids. 5 Deliver thyself as a roe from the hand of the hunter^ and as a bird from the hand of the fowler. No one can look at this passage in detail without agreeing that there has been a distressing oversight. Not only is our whole canon true (see In- trod. § VI.), that no Proverb in this book is for a secular use; but there are machineries about these particular ones, that perfectly identifj' them as intended for religion. Wiio is the " FrienJ" / Who is the " stranger" ? What is the snare? Sureties may be at times a risk ; but sometimes the very opposite. Why " de/iTer" ourselves? Why ''humble" ourselves? Why, so strongly, about a " roe " and " a foiv/er' ? Why "give [no] sleep to [our] eyes" '/ and why speak of the subject again ? for, six mortal times is it brought among the Proverbs. The " Friend " is God. The " strang- er " is our fallen Adam. The suretiship is our bond for sin. The snare has its fetters in the law. The deliverance is by application to the Friend. And the diligence is the unsl umbering heat witli which we should hum- ble ourselves, and pursue the Saviour. All these things are clear. Tho terms are too formal for a mere worldly code. And a mere maxim about risk would be heaven-wide from being so often repeated. We enumer- CLASS LIII. 637 ate the remaining list for the usual end of getting light on each case from the others : — II. — Chap, xi : 15. 15 The evil man does ill because he is surety for a stranger : but a hater of sureties is the believer. 15 He that is surety for a stranger shall smart for it / and he that hateth suretiship is Sure. III. — Chap, xvii : 18. 18 A man without sense strikes hands, assuming over again a suretiship in the very presence of his Friend. IV. — Chap, xx : 16. 16 Take his garment because he has gone se- curity for a stranger ; and .on account of strange people make him give a pledge. V. — Chap, xxii : 26, 27. 26 Be not among those that strike hands, and among those that are surety for debts. 27 If thou hast nothing to pay, wherefore should one take th}' bed from un- der thee ? VI. — Chap, xxvii : 13. 13 Take a man's garment because he has be- come surety for a stranger ; — and, on account of a strange woman, make him give a pledge. 18 A man void of under- standing striketh hands, and becometh surety in the pres- ence of his friend. 16 Take his garment that is surety /or a stranger ; and take a pledge of him for a strange woman. 26 Be not thou one of them that strike hands, or of them that are sureties for debts. 27 If thou hast nothing to pay, why should he take away thy bed from under thee? 13 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. CLASS LIII. OVERLOOKED PECULIARITIES OF THE PASSAGES LONG LIFE, WEALTH, AND HONOR, SEEM TO BE PROMISED TO THE PIOUS. Christians are not known to be more long-lived, or richer, or more honored, than the worldly. On the contrar}', most of these things, par- ticularly wealth, are unduly imagined as belonging to the impenitent. In the same breath * religion is spoken of as most often with the poor; and, at the same time, as promising directly to enrich! The probability is that Solomon is right, that all things come alike to all (Eccles. 9:2); and we have been startled to find some specialty of grammar turning aside all the Proverbs which men seemed to have felt sure were to be made worldly promises : — ♦ The writer recently heard it in the same sermon. 638 ORIGINAL EXPOSITIONS. I. — Chap, iii : i, 2. 1 My son, forget not what I direct, ( i My son, forget not my and let thy heart watch my commandments; '^''': ^ut let thine heart keep „/•, iri 1 <-i-r my commandments : 2 for length of days and years of life 2 For length of days, and and prosperity shall make thee greater. longlife, and peace, shall they I add to thee. Here the genders set us right. The first genders are feminine. The nouns in the second verse are masculines. The verb is masculine. Then why not refer it to these nouns? If we do, then piety does not promise long life ; but it promises that " length of days and years of life and pros- perity," if, in God's Providence, possessed, shall increase us or make us greater. So another passage : — II. — Chap, iii : 16. 16 Length of days is in her right hand, 1 16 Length of d.i)rs is in her in her lelt, riches and honor. f.'^''' '?\"'^; "li, '" ^er left I hand riches and honour. The " liand" in Scripture is an emblem of activity (Deut. 32 : 36) ; the "right hand" of a main activity (Ex. 15:6). To be "in \the\ right hand" means, to be a most efficient instrument (Rev i : 16). That length of days are in Wisdom's right hand, means that they are her potent instru- ment ; and, "in her lelt, riches and honor," means, not certainly that she possesses them, but that, if she possess them, the}' are scarcely less ef- ficient than protracted years. III. — Chap, iv : 10. 10 Hear, O ni}' son, and take my words, 1 1° Hear, O my son, and re- and they shall grow greater to thee through "'''^ fy. ^T"P;,u''"'^ '^^ ^ c\c 1 years of thy lite shall be many. )-ears of life. ' Here again the gender, if left to decide, will make " 7vords" and not "years " {E. V.), the nominative. If " words " be the nominative, it is the " words," and not " years," that are to grow great. " Years," then, falls into the absolute. There emerges in this way the same idea. Obey and be blessed. Be blessed, not by living long, but by these very "coords" enriching and growing great. " Hear, O my son, and take my sayings, and they shall grow great to thee through years of life." IV.— Chap, viii : 18. 18 Riches and honor are with me ; I 18 Riches and honour are durable ease and righteousness. r'",^ '^U y""^ '^'^''^'^'^ "<'^" ° 'and righteousness. Even old Bridges is not deterred b}' this passage from misunderstand- ing others. And, misunderstanding others, he makes no point of this. But the next verse ought to set it right ; for it says, — " My fruit is better than gold " And this verse itself is a corrective ; for it defines its wealth, and calls it (E. V.), "yea, durable liches and righteousness." But now, more difiicult looking cases : — V. — Chap, ix : n. 11 For by me thy days shall become great; | " For by me thy days shall and they shall make thee greater through |be-;l|.pl.edi,an/^_^^^^^^^^^^ years of life. " Mtilliplic-d" {Y..Y .) \?, not so often tlie translation :\s " tinidf great." The first clause, therefore, gives us no difficulty. The second clause has a ^ instead of an s-;. It is less likely, on this account, to mean, add to ; CLASS LTV. 639 that is, " add to thee years ;" as would be what is literal under the Eng- lish Version. We have good right to a reading,—" make increase for thee for years:" and these gramniaiical parts, all put together, bring out the one new thought :— " For by me thy days shall be made great ; and they shall make increase for thee for years of life." VI.— Chap, x : a,-. 27 The fear of Jehovah makes great da>^ ; p/J J^^eth''^ day- ''^t ^°h e but the years of the wicked shall be made ^^^^ ^f f^g kicked shall be little. shortened. Here, at length, our theory might seem to break down; the English Version seems so positive. But the Lexicon, and the Grammar, again convert the meaning, and change it from, multiplying days, to, making them great or weighty. The word '' proloiigeth " (E. V.) better answers to the root as, "increases" or, "adds to," in the sense oi making great ; and the expression "shall be s/iortened" (E. V.) we despaired of at first, as seeming to be too palpable ; but mark an evidence that springs up in the very version of King James. Not only do we hear of the Lord's hand being shortened (Is. 50 : 2) ; and of a man's spirit being shortened (Num. 21 : 4, E. v., maro-,) ; but, most meetly at hand, the very idea of days' being shortened ; that is, enfeebled. David is speaking ; and that not in view of death :— " He weakened my strength in the way. He shortened my days " (i's. 102 : 23). One more instance: the same idea; not of worldly good; but of a " life " and of a " ivealth " that is from above : — VII.— Chap, xxii : 4. 4 The end of a humiliation which is the fear oi\^^:^y^^^^y;-f^^l'l^^ Jehovah I honour, and life. 13 wealth and honor and life. CLASS LIV. OVERLOOKED PREFACE TO NUMBERED LISTS OR STATEMENTS. In the Apocalypse, visions before the e3'e of John are preceded by audible voices. The voice is the key, or meaning rather, of the image. He hears a voice saying unto him, " I am Alpha and Omega" (Rev. I : 11) ; and, when he turned, he saw One like unto the Son of Man. As the Alpha, he saw Him white with age, — " His head and His hairs white like wool,'as white as snow ;" and, as the Omega, he saw Him endless in foreknowledge, and strong to travel through the depths of time : " His eyes were as a flame of fire ; and His feet like unto fine brass as if they burned in a furnace " (vs 14, 15). The picture was the translation of the voice. So in a chapter afterward ; he heard a voice, saying,—" Blessed are the dead which die in the Lord ;" giving a reason, too ; for " their works do follow them " (Rev. 14 : »3. '4) : and he looked this time again, and lo, a like translation !— Christ, with the Sickle; the blessed dead ready to be harvested ;— " Thrust in thy sickle, and reap 1" and the golden 640 ORIGINAL EXPOSITIONS. grain of the covenant gathered in ; as answering to the blessed dead. So, now, in this book o'f Solomon ; there are quaint and half-unmeaning lists; but, when we look close, there is always a ''■■voice" or a something prefa- tory to every one of them : — 1. — Chap, vi : 9-19. 9 How long wilt thou lie, O sluggard ? Wiien wilt thou arise out of thy sleep ? 10 A little sleep! A little drowsing ! A little folding of the hands to rest ! 11 So comes thy poverty like one that travels ; and thy want like an armed man 12 A worthless man ; a man utterly in vain ; walking in crookedness of mouth ; 13 talking with his eyes; speaking with his feet ; motioning with his fingers ; 14 with upturnings in his heart ; fabricating evil ; will be putting forth grounds of quarrel all the time. 15 Wherefore his crushing shall come suddenl}' ; at a stroke shall he be broken, and there be no remedy. 16 These six things Jehovah hates ; Yea, seven are an abomination to His very soul : — 17 Lofty eyes ; a lying tongue ; and hands that shed innocent blood ; 18 a heart fabricating empty devices ; feet that run swift to evil ; 19 a deceived witness whose breath is lies ; and he that puts grounds of quarrel among brethren. g How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep ? 10 Yet a little sleep, a little slumber, a little folding of the hands to sleep : 11 So shall thy poverty come as one that travelleth, and thy want as an armed man. 12 A naughty person, a wicked man, walketh- with a froward mouth. 13 He wiiiketh with his eyes, he speaketh with his feet, he teacheth with his fingers ; 14 Frowardness is in his heart, he deviseth mischief continually; he soweth dis- cord. 15 Therefore shall his ca- lamity come suddenly ; sud- denly shall he be broken with- out remedy. 16 These six things doth the LoKD hate ; yea, seven are an abomination unto him ; 17 A proud look, a lying tongue, and hands that shed innocent blood ; 18 An heart that deviseth wicked imaginations, feet that be swift in running to mis- chief ; 19 A false witness that speaketh lies, and him that soweth discord among breth- ren. The grand beginning is with the Sluggard (and the Sluggard is the man that will not flee as a roe from the hunter, in getting rid of his sure- tiship to guilt : see Class LII. 6 : 1-8). Instead of the Sluggard being merely worthless (v. 12), i. e., a man of Belial, a man utterly in vain (v. 12), and, therefore, only detrimental to himself, — this passage labors with him as one utterly noxious ; teaching with his very fingers ; beck- oning away others from their allegiance to Heaven. And, therefore, after having painted this in the very strongest light, it goes back over it in a summed-up list ; changed a little, to be sure, because intensified; but all a list of the horrors of the Sluggard-surety (v. 9). A more novel instance of such a preface to a list is the tenth verse of the thirtieth chapter. There, it is not sluggardism, but something like it, — a mere tongue service : — II. — Chap, xxx : 10-33. 10 Give not tongue service, as a servant to hisi 10 Accuse not a servant un- ° to his master, lest he curse master, thee, and thou be found lest He curse thee, and thou be held guilty, guilty. 11 A generation after will curse its father, ," There is a generation -„?„„. Ki^^,. -.f^ ^^.v,^,. Ma/ curseth their father, and and not bless its mother. doth not bless their mother. CLASS LIV. 641 12 There is a generation that are pure in their own eyes, and yet is not washed from their filth iness. 13 T'A^r^ ?> a generation, O how lofty are their eyes ! and their eyelids are lifted up. 14 There is a generation whose teeth are as swords, and their jaw-teeth ai- knives, to devour the poor from ott' 12 A generation after that will be clean in its own ej'es, and }'et not washed from its filthiness. 13 A generation still after, O how lofty have be- come its ej'es, and its ej'elids lifted up. 14 A generatioi>further yet will have swords for its teeth, and knives for its fangs, to devour the troubled from the earth, and [the earth, and the needy from the needy from among men. 15 The horse leech has two daughters, Give, Give. These three things are never satisfied ; four have never said, — Enough : — 16 Sheol ; and the enclosure of the womb ; the earth, which has never filled with water ; and fire, which has never said, — Enough. 17 The eye that mocks a father, and has a contempt for obeying a mother, the ravens of the brook shall bore it through, and tne children of the eagle shall eat it. iS These three things are quite beyond me : yea, four I cannot mark : — 19 the way of the eagle in the heavens ; the way of a serpent over a rock ; the way of a ship in the open sea ; and the way of a man in a girl. 20 In such a way has the adulterous woman eaten, and wiped her mouth, and said, — I have committed no naughtiness. 21 Under three things the world has been dis- quieted ; and under four she will never be able to bear up : — 22 under a servant, because he becomes king ; and a vile fellow, because he is sated with food ; 23 under a hateful woman, because she is mar- ried ; and a handmaid, because she dispossesses her mistress. 24 fhese four are little things of earth ; and it is such, that are wise, being made wise. 25 The ants are a people of no strength, yet they make sure their food in the summer. 26 Conies are a people not strong, yet they fix their dwelling in a rock. 27 There is no king for the locust, yet he goes forth making fair division of all. 28 The spotted lizard takes hold with his hands, and such as he is in king's palaces. 29 These three make each step good, yea, four make good their going : — among men. 15 The horse-leech hath two daughters, crying, Give, give. There are three things that a.re never satisfied, ^fa, four things say not. It is enough : 16 The grave ; and the bar- ren womb ; the earth thai is not filled with water ; and the fire that saith not. It is enough. 17 The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. 18 There be three things which are too wonderful for me, yea, four which I know not : 19 The way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man with a maid. 20 Such is the way of an adulterous woman ; she eat- eth, and wipeth her mouth, and saith, I have done no wickedness. 21 For three things the earth is disquieted, and for four whicli it cannot bear : 22 For a servant when he reigneth, and a fool when he is filled with meat : 23 For an odious woman when she is married, and an handmaid that is heir to her mistress. 24 There be four things which are little upon the earth, but they ar^ exceeding wise : 25 The ants are a people not strong^ yet they prepare their meat in the summer ; 26 The conies are tut a feeble folk, yet make they their houses in the rocks ; 27 The locusts have n o king, yet go they forth all of them by bands ; 28 The spider taketh hold with her hands, and is in kings' palaces. 29 There be three things which go well, yea, four arc , comely in going : 642 ORIGINAL EXPOSITIONS. 30 a lion, mighty among beasts, and that turns not back for any ; 31 a grey-hound, or a he goat, and a King! Do not thou stand against Him. 32 If thou hast been withered down, by lifting thyself up, and if thou hast been meditating with a hand upon the mouth, 33 forasmucli as pressing milk presses out whey, and pressing the nose presses out blood, so pressing down passion presses away strife. 30 A lion, which is strong- est among beasts, and turneth not away for any ; 31 A grey-hound ; an he- goat, also ; and a king, against whom there is no rising up. 32 If thou hast done fool- ishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. 33 Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood ; so the forcing of wrath bringeth forth strife. That trivial thing apparently, a mere pattering of prayer; a serving God emptil)' by mere working of the lips, — is set up at the start, and the most horrid consequences permitted to appear. First ; four stages of degeneracy ; four generations ; the parents beginning with a tongue service, and their posterity having four stages of decline (vs. 11-14I: then the insatiablcncss of this decline, under four images (vs. 15-17) ; and how, declension begun, the soul is as good as slain (v. 17) ; then uiicouscious- ness , as another trait, and that under four particulars (vs. 18-20) ; then, the intolcrabkness of the state, under four particulars more (vs. 21-23) ; then the remedy, and a list again (vs. 24-28) ; then the urging of that re- medy, with another list (vs. 29-33). Of course, the reader must judge how very vastly he unrolls the Book, when, instead of a jumble of lists, he gets a preface to the whole, and inspires with a connected spirit the whole pictured catalogue in its quaintness to the very end (see the more extended Commentary). How much better this than the conclusion of Stuart, — that " in some we can find no moral, but have mere similitudes, adapted more to surprise or please than to impart ethical instruction " 1 ! (Stuart on Proverbs ; note ; p. 421). CLASS LV. OVERLOOKED GOSPEL. A real difficulty in the mind of many scholars in seeing the gospel anywhere in Proverbs has been a deference to the times, and an idea that the age had not reached that measure of spiritual illumination. .But then, Balaam ; nay, still earlier, Adam, — must be glossed over in their instance, too, and as to much of most precious gospel. How are we to know how much the age knew, except by what the age wrote ? and if, eviscerating successive texts, we are actually excluding Christ on grounds that we are ourselves creating? We claim, therefore, that un- noticed gospel is one source of obscured translation. I. — Chai>. X : 8. He of the wise heart shall lift away the com- mandments ; and he of the foolish lips shall be the one entangled. 8 The wise in heart will re- ceive commandments ; but a prating fool shall fall. The verb to take means often to take away (Gen. 40 : ig). The noun '^' cotnmandment" means laio more judicially than that word direction (see CLASS LV. 643 3 : i), which is usually so translated. The English Version is the most profitless common-place. The reader must judge whether a meaning that sounds like Paul, may not be as consistent with Solomon as one that would prostitute a Proverb to talk like this, — that a wise man will accept what is commanded ! Other gospel texts are these : — II. — Chap, xiii : 14. 14 The direction of a wise man is a burrowing I out place of life, for getting away out of the snares of death. III. — Chap, xiv :27. 27 The fear of Jehovah is where life burrows out in getting away out of the snares of death. 14 The law of the wise is a fountain of life, to depart from the snares of death. 27 The fear of the Lord is a fountain of life, to depart from the snares of death. IV. — Chap, xvi : 6. 6 By mercy and truth iniquity is covered ; I 6 By mercy and truth in- and through the fear of Jehovah is the turnlf^-'y/.^P^^Ro^ ^^L dV'rt ing from evil. I from evil. V. — Chap, xxiv : 7-12. 7 The wisdoms attaching to a fool are perfect jewels ; though he opens not his mouth in the gate. 8 Though he thinks to do evil, men might call him a very master of devices. 9 The design of folly is the Sin-OfTering; and the abomination, in the case of man, is the scorner. 10 If thou hast been remiss in the day of nar- row trial, still narrower has become thy strength. , 11 If thou forbearest to snatch them that are laid hold of for death, and them that are tottering to the slaughter ; 12 because thou sayest, — Behold we have not the knowledge : as to this, is there not One weighing out hearts? He has the discernment : and One watching thy soul ? He has the knowledge ; and He has rendered to men according to His o\vn works. 7 Wisdom is too high for a fool; he openeth not his mouth in the gate. 8 He that deviseth to do evil shall be called a mis- chievous person. 9 The thought of foolish- ness is sin ; and the scorner is an abomination to men. 10 //"thou faint in the day of adversity, thy strength is small. 11 If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain : 12 If thou sayest. Behold, we knew it not ; doth not he that pondereth the heart con- sider it? and he that keep- eth thy soul, doth not he know it? and shall not he render to every man accord- ing to his works ? VI. — Chap, xxix : 26. 26 Many seek the ruler's favor ; but a man's judgment is from Jehovah. I 26 Many seek the ruler's favour: but fr'e'r)' man's judg- ment Cometh from the Lord. Of course we might add all that relates to the Sin-Offering (Class XLIII.); in fact, much that is in other classes (see Classes LVI. and LVIII). We add a special text, which seems to admit a sense not usually thought of in the teachings of theolog}- : — 644 ORIGINAL EXPOSITIONS. VII. — Chap, xix : 19. 19 Roughness of anger lifts away penalty; but if it delivers, it must do so continually. 19 A man of great wrath shall suffer punishment ; for if thou deliver him^ yet thou must do it again. Punishment is meant to e.xpiate. The punishment of Christ does ex- piate. The punishment of man would expiate, if it could continue long enough and the victim cease from sin. Sin is never infinite, for it is more or less ; it can be measured now or when greater, or in me or in some greater sinner. Sin, to be infinite, must be all alike. If sin be finite, it could be expiated. Sin, to be expiated, must hold still. Here seems the burden of the Proverb. " Roughness of anger lifts away pun- ishment." Doubtless this is the very gist of the Atonement. Why not Hell, therefore, save? The Proverb explains. Each pang answers to a weight of guilt. Did I keep guilt from getting greater, Hell might overtake and pay my debt. But alas ! Hell is wicked ! Sin goes on. Guilt really accelerates, so that its mountain rises faster than pain pares it down. My curse is Death ; and, on tnis account, " roughness of anger lifts away penalty ;" — but cui bono ^ We are Sysiphus, and our shoulder is under the stone. Punishment pays continually; but continual sin piles more than pain can expiate. CLASS LVI. UNNOTICED DOCTRINE. An 63-6 to the very highest truth clears up many Proverbs. In Ec- clesiastes (5 :9, E. V.) there is a farming sentence. It has grown fam- iliar. It is as follows : — " Moreover the profit of the earth is for all : the king himself is served by the field." We inspect it closer, however, and the bucolic oracle disappears, as it ought. Where is the good of such sentences ? And why do we tolerate them, as a patch on a beautiful face ? Ecclesiastes has been working in the very profoundest realms. He has brought out whole revenues of thought. This is in the very midst. Therelore, we inspect it most deeply. And there turns out at length this Hebrew : " Moreover the profit of the earth is by everything ;" that is, — Advantage (taking that in the very highest shape, holiness as well as happiness) is to be the result of all existences ; and the king himself, i. e., some prince of creatures who might seem to be most above being subjected to use,— but helps the story. "Advantage to the earth is by everything. The king himself is ploughed like a field." Thus now our first case : — I. — Ch.\p. xvi : 10. 10 There is a divination on the lips of a king ; his mouth is not treacherous in judgment. 10 A divine sentence is in the lips of the king ; his mouth transgresseth not in judgment. If " the king himself is ploughed like a field " (Eccles. 5 : 9), every or- der of a king must be decreed. He may be Nero ; or he may be George the Third. He may be a knave; or a fool. Yet, as immensities hang upon his lips, they must not transgress a handbreadth. This is just our passage. There is a divination on the lips of kings. 'Ihe king's heart is in the hand of the Lord. And when empires are hanging on his CLASS LVI. 645 breath, badness or weakness or changefulness may reign in him as much as you please ; his final judgments are as fixed as they are wicked. Instantaneous conversion is the next teaching : — II. — Chap, xvi : 20. 20 He that is wise, may, for one act, find good ; 2° He that handleth a mat- so he that casts himself on Jehovah, blessed ^^LTot'„:l':,'it„'t?e°lo^^' IS he ! happy IS he. Shrewdness in a single barter may make a man rich for life ; so faith, by a single act, may redeem for ever. Redemption as offered, though, is not enough. This begins a whole catalogue of cavils ! Where is the mercy of merely providing Christ, and no heart that I may accept him ? — III. — Chap, xvii : 16. 16 Why is this ? — a price in the hand of a stupid man to get wisdom ; and no heart ? But, Once in grace always in grace. Saints persevere. Na}% their path is upward : — IV. — Chap, xv : 24. 24 The path of life is upward for the wise man ;| 24 The way of life is above because of the turning from Sheol beneath. | 'pVt'frorheu'bene^th!'' ^^' And yet so sluggish is our earliest life, that our bargain seems a poor one. We grumble at the very prize we purchased. Our property grows upon us. Like a child's purchase we are shy about it at first; but shall shout and boast when in our Father's Dwelling : — 16 Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it ? V. — Chap, xx : 14. 14 Bad, bad, says the buyer ; but as he takes himself away, then he boasts. 14 // is naught, it is naught, saith the buyer : but when he is gone his way, then he boast- eth. Strength is not strength without piety. Piety seizes upon wealth, and makes it a blessing : — VI. — Chap, xxiv : 5. 5 A strong man, if wise, is as a power indeed ;f s A wise man is strong; and a man of knowledge makes strength | y--/^,™-°fg''--'^'^g= - really strong. Impiety turns everything into a curse. "A stone is weighty ;" and place it where you will, it is pressing downward. So impenitence in- creases in depravity. Painful or joyous, it has no emotion that does not sink it; — VII. — Chap, xxvii : 3. 3 A Stone is heavy, and the sand is weighty ; 3 A. stone zVheavy, and the and the trouble of a fool is heavier than they rath^rheaVier'lan S both both. 646 ORIGINAL EXPOSITIONS CLASS LVII. OVERLOOKED ALLUSIONS TO THE DEITY. We merely quote these. If our Commentary (which see) is correct, it will help that to appear if we look at them as they are arranged to- gether : — I.— Chap, xxiii : 1-8. 1 Forasmuch as thou sittest to eat with a Ruler, discern well Who is before thee ; 2 and thou hast put a knife to thy throat, if thou be a man given to appetite. 3 Long not after His dainty meats ; while He is Himself deceitful food. 4 Labor not to create wealth. Cease from thine own discernment. 5 Wilt thou fly after Him with thine eyes, and He not there ? For He is certain to make to Himself wings as an eagle, and fly away to heaven. 6 Feed not on the food of Him that has an evil eye ; and long not after His dainty meats. 7 For as He has made an estimate in His soul, so is He. Eat and drink, He says to thee ; but His heart is not with thee. 8 Thy morsel, that thou hast eaten, thou shalt vomit up ; and lose thy sweet words. II. — Chap, xxiv : 21-26. 21 Fear Jehovah, my son, and the King. With tliem given to change have thou no- thing to do. 22 For Their heavy inflictions shall come sud- denly ; and the destruction by the Two, who is there that knows ? 23 Even as to These, for the wise to be partial in judgment is not good. 24 Him that says to the wicked, — Thou art rigtiteous, nations shall curse, peoples shall treat with indignation. 25 And to them that set the thing right it shall be pleasant ; and upon them shall come the blessing of the good man. 26 He kisses lips, who returns straightforward words. 1 When thou sittest to eat with a ruler, consider diligent- ly what is before thee ; 2 And put a knife to thy throat, if thou be a man given to appetite. 3 Be not desirous of his dainties ; for they are deceit ful meat. 4 Labour not to be rich ; cease from thine own wisdom. 5 Wilt thou set thine eyes upon that which is not? for nches certainly make them- selves wings ; they fly away, as an eagle toward heaven. 6 Eat thou not the bread o{ hint that hat/i an evil eye, neither desire thou his dainty meats ; 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 The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words. 21 My son, fear thou the Lord and the king ; andmeA- dle not with them that are given to change : 22 For their calamity shall rise suddenly ; and who know- eth the ruin of them both ? 23 These things ^Xso belong to the wise. It is not good to have respect of persons in judgment. 24 He that saith unto the wicked, Thou art righteous ; him shall the people curse, nations shall abhor him : 25 But to them that rebuke him shall be delight, and a good blessing shall come ifpon them. 26 Every man shall kiss his lips that giveth a right, answer. CLASS LVIII. 647 III.— Chap, xxv : 2-7. 2 It is the glory of Gods to cover over a thing, but the glory of Kings to search a thing out. 3 The heavens, as to height, and the earth, as to depth, and the heart of Kings there is no searching. 4 Try dross from silver, and there comes forth a vessel for the finer. 5 Try the wicked before the King, and His throne is set firm in righteousness. 6 Trick not thyself out before the King; and in the place of the great stand not thou up. 7 For it is better to say to thee, — Come up hither; than to put thee down before the Prince whom thine eyes have seen. 2 It is the glory of God to conceal a thing : but the hon- our of kings is to search out a matter. 3 The heaven for height, and the earth for depth, and the heart of kings is unsearch- able. 4 Take away the dross from the silver, and there shall come forth a vessel for the finer. 5 Take away the wicked front before the king, and his throne shall be established in righteousness. 6 Put not forth thyself in the presence of the king, and stand not in the place ofgreat 7iien : ■7 For better /;" is that it be said unto thee. Come up hith- er, than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen. CLASS LVIII. OVERLOOKED MESSIANIC PROPHECIES. Here also, as they are long, we will simply transcribe the passages:— I. — Chap, xxx : 1-4 1 Words of I-Fear, Son of the Godly ; The Prophecy : — The Strong Man speaks to God-with-me, to God-with-me and to I-am-able. 2 Forasmuch as I am more brutish as to my- self, than a man of the better sort, and have not the intelligence of a common man, 3 and have not been taught wisdom, and yet know the knowledge of holy things ; 4 who has gone up to heaven and come down? who has gathered the winds in his fists? who has bound the waters in a garment ? who has set firm all the extremities of the earth ? what is his name, and what is his son's name ? Because, Thou knowest , wl,XinTe'speTt to the Seed-of-God, a King : 1 , \Kr:pheW°Sb^o: • a prophecy in agreement with which Wis Lj^^j. ^^^gj^j him. mother disciplined Him. j u . 2 What is my son? And what is the son of! ^=^Wh^a';,p^-J -^wh^t^ m J' womb? ■ ■ and what the son of my vows ? 1 The words of Agur, the son of Jakeh, even the pro- phecy: the man spake unto Ithiel, even unto Ithiel and Ucal. 2 Surely I am more brutish than any man. and have not the understanaing of a man. 3 I neither learned wisdom, nor have the knowledge of the holy. 4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth ? what is his name, and what is his son's name, if thou canst tell ? me soil VI my wumw ; ou I what, the son of my vows ? ^48 ORIGINAL EXPOSITIONS. 3 Give not thy strength unto women, nor thy ways to that which destroyeth kings. 4 It is not for kings, O Le- muel, it is not for kings to drink wine, nor for princes strong drink : 5 Lest they drink and for- get the law, and pervert the judgment of any of the af- flicted. 6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more. 8 Open thy mouth for the dumb in the cause of all such as are appointed to destruc- tion. 9 Open thy mouth, judge righteously, and plead the cause of the poor and needy. 3 Give not thy strength to women ; or thy ways so as to destroy kings. 4 Let it not be for kings, for the seed of God ; let it not be for kings to drink wine ; nor for princes ; or strong drink : 5 lest one drink, and forget what is command- ed, and set wrong the cause of any of the sons of misery. 6 Give ye strong drink to him that is being lost; and wine to the embittered in soul. 7 Let him drink, and forget his wretchedness, and remember his trouble no more. 8 Open thy mouth for the dumb man, to plead the cause of all the children of a change. 9 Open thy mouth; judge righteousness ; and plead the cause of the afflicted and needy. jvjQtice ; — Two people are expressing wonder. One is an Incarnate ; the other,'depraved and human. They are similar, however. One is a Strange Offspring, and He is wondering at Himself; and the other is His mother, and she is wondering at her Strange Offspring. Both are hu- man ; though One is also divine. Learn this, therefore ;— that the Divine- Human was so much like the mere human, as to grow in knowledge. Growing in knowledge, He was of course ignorant (Matt. 24: 36); and, being ignorant, we are to treat more practically than we usually do, much oflhe history. He was very man. Merely as very man, of course Ue was finite. Being finite, of course He was ignorant. Being ignorant. He is so still. Orthodoxy is strangely damaged by suffering any of its lines to be defaced. He has either ceased to be very man, or He is still erowint^ in knowledge. And if He still grows in knowledge, we must ex- pect to*ee a man like ourselves. He is infinite in His nature as God ; but He must continue to be finite for the God to be incarnate. That He chose Tudas, then (Matt. 10 : 4), knowing that he had a devil ; that He rebuffed His mother (Jo. 2:4). knowing that His hour had come ; and that He knew everything all through His apprenticeship with His father,— is true of His knowledge as God (Jo. 2 : 25), but neither exemplary or possible in His conduct as a Creature. INDEX TO CLASSIFIED TEXTS. Chap. I : 2, 3. " : 4, 5-- : 6, 7. Class. .1 .... Page. " : 22 X. " : 26.. 549 • "•••• 550 ■ " 550 .XXIX 599 569 570 II:i-S in 554 " .-7 XXXVI 611 " : 8 1 , XLVI II 550, 627 " : 10 XLV 623 " : 12-15 1 •• 551 ": 16-17 1 55' " : 18, 19 XLV 623 " : 18-20 Ill 554 III: 1,2 LIII 638 " : 12 VI, XVIII. ...561, 582 16 LIII... , 18 X 21. XXXVI 25 XLV.... 30 XXXVIII... 638 570 611 623 614 '• :3o XLVI 624 IV:7 XIV 575 " : 8 XLV...... 623 " : 10 LIII 638 " : 13 X 570 " :14,1s XXXV 610 " :i6 XXXVIII 614 " :23 XXXIX 615 " :26 " 615 V : 2 1 550 " :6 XXXII 606 ":i4 XXVI 595 " :2i XXXII 606 ":22 XIV 575 " :23 X 570 VI: 1-5... " : 9-19- • " : 12-15. " : 19.... : 19.... : 23 " :26.... ..LII 636 ..LIV 640 ..II 551 .•.XVII 581 .XXXIX 616 ..XV 577 ..IV 555 VII; : 23- : 27. ■ HI 554 .LI 631 .VIII, LI 563,631 .XL 616 .XV 578 VIII :2 XV 578 " : 14 XXXVI 611 " : 18 LIII 638 " : 22 XIV, XVI 576, 578 " -.30 XLII 618 Chap. VIII: 35.. Cl.\ss. .XI 6 XXXV. 7 XII... II LIII... 16 XVIII.. Page. •••572 610 573 638 583 X: I XXIII 588 : 6 LI 632 :8 LV 642 : II LI 632 :i3 Y 558 : 14 559 : 16 XLIII 621 : 18 X 570 : 20 LI 632 : 22 X 570 :23 V, XXXIII. .559,607 : 24 X 570 : 27 LIII 639 XI 7 15.... 16.... 17 18, 19. .XXI. .LII.. .L.... .VIII. .11... 58s 637 630 564 552 XII XIII XLVII 625 22 L 630 28 X 571 31 XLIV 621 5 XLVIII 626 14 XLIX 628 16 IV 555 17 XVII 581 25 XXIII 589 27 XIV 576 I XXI 5 V, VIII 6 XLIII... 8 VIII.... 12 XXIX.. .... 585 ■559i 564 619 564 598 5,643 • 599 • 594 . 566 14 XXIX, LV.. 15 17 XXVI 19 IX 23 XXVI 595 23 XLVIII 626 2 XII 573 3 XXVI 595 5 XVII 581 7 V 558 9 VII 562 10 XII, XIV 573, 576 14 XII 573 18 XXII 587 21 XXX 603 22 V, XIX 560,583 (649) 650 XIV CLASSIFIED Chap. Class. Page. 24 vin 565 27 XXIX, LV... 598, 643 34 XLIII 620 35 XXIV 590 XV : 5 V 560 7 XXXVII 612 10 II 552 II xLiv ; 622 24 LVI 645 XVI: 2 IV, XIII 556,574 3 ...V, XIV 560, 576 4 XVI 579 5 XLVII 625 r, LV 643 7 VIII 565 8 XLVIII 627 10 LV I . 644 II,.. VII! 565 20 LVI 645 26 XII, XLI ....573, 618 27, 29 II 552 31 IX 567 31 XIV 576 XVII :2 XVII 580 7 XLIV 622 12 XXVII 596 16 LVI 645 18 Lll 637 19 LI 632 20 XXVI 594 26 IV 555 26 XXVIII 597 XVIII : I XXXVI 611 " :6 XXXVII 612 " : 16 XLIX 628 " : 17 XIV 577 " : 19 LI 632 " : 20 XIV 577 " : 21 11 553 " :24 XXIX 599 XIX: I X 571 " :5 XVII 581 " :9 " 581 " : 10 XLIV 622 " : n XLIX 628 " : 18 XLV 623 " : ig LV 644 " : 21, 22 XLIX 628 " =23.; XXIV 590 " : 27 " 590 " :28 XLVIII 627 XX :2 XXX " :6 VII .. ... " :6 XXXVII " : 7 VIII " : 8 XXXVII. " :ii VI " :n XIX " : 14 LVI " : 15 IV " : 16 1.II . . 603 •• 563 •• 613 •■ 565 . . 612 .. 561 .. 583 ■■ 645 •• 556 •• 637 : 17 XLIX 629 : 18 XXIII 589 : 22 XXIX 600 : 24 XLIX 620 : 25 IV 556 :29 XVII 580 TEXTS. Chap. Cl.'vss. Page. XX : 30 ..XXVI .... 593 XXI :2 IV, XIII 556, 574 :4 XLIII 620 : 7 XLVIII 627 : 9 L 630 : 12 IV 557 : 12 VIII 5b6 ... XXII 587 ' ■■-■ 597 19. 12 XXVIII 13 X... 15 V ... ..L ... ..XII . : 22...' XXI : 24 XXXI 604 : 27 XXXIII 608 :27 XLIV 622 : 28 XVII 581 .•31 V,XXIV 557,591 571 558 631 573 585 XXII :4 XX, LIII. : s XX :5, 6 LI :6 XLI : 8 XXXI.... :9 X : II II, XIV.. : 15 LI : 17 Ill .584, 639 .... 584 ... . 633 .... 618 60s 57^ •553, 577 633 554 .XLV : 18 V,XLV 560, 623 : 26, 27 LII 637 .. 646 , . 571 . . 623 . . 623 • ■ 571 . 609 .. 610 . . 624 562 XXIII :i-8 LVII " =3 X • :9... " ;:t::::::::x.-:..:;. " : 17 XXXIV " : i9 XXXV. " :22 XLV .. " :23 VI ...XXIII 589 ...IX, LI 567,633 XXIV : I XXXIV 609 " : 5 LVI 64s " •.^ XXXVII 613 " : 7-12 LV 643 " :8.9 XXXIII 607 " :9 XLIII 62c " : 16 XXVI 594 " : 19 XXXIV 609 "• : 21-26 LVII 646 " :23 XIII 574 " : 27 XXI 586 " : 28 V, XLVI 561, 625 " =31 XIII 574 " : 32 X 572 " :34 XXXVII 613 XXV : 2-7. : 26. : 28. .LVII 647 .XXVI 505 .XVII 581 .XXV 591 .II 553 .LI 633 .1 . 631 LI. 634 .LI 634 XXVI :2 XXIV 591 " -.I XLVI 625 CLASSIFIED TEXTS. 651 Chap. XXVI : 4 Class. 4 X 7-10 LI ... 12 XXV 16 XXIX. 571 .... 634 592 .... 599 .XXXI 604 .IX 567 XXVII : I XXIX. XXVII : 9.. : 13. : 15. : 17. : 19. :2s 26 28 2XIX .... 600 .LVI 645 .XXIX, LI.... 600,635 .IX, XL 568,617 .LII 637 .L 631 •LI 635 LI- ••■■ 63s .XIII 575 .II 553 .XLIX 629 .XXII 5S8 .VIII.. 566 .XXIX 600 .XXVI .VII .XL .X .XXIX 594 563 617 571 601 XVII 579 XXV 592 Chap. Class. page. XXIX:4 XVII 580 : 5 XLIX 629 .II. .IX. .II. 16 XXV.... 16 XXVIII. 18 XXIX... 20 XXV ..., 26 XLVIII. 26 LV 553 568 568 553 592 596 601 592 627 643 XXX : 1-4 ..LVIII 647 ..XLIX f^Q :6 XXV 593 :6 XXVIII 597 : 10 XXIX 601 • '°~33 LIV 640 : 16 XXIX 602 127 XXIX 602 :3i XXIII 589 : 32 IX 569 XXXI: 1-9 LVIII. " :3 IX.... " :8... .XXIX. " : 10, etc L " : 17 XXI.., " :3° IX.... 647 569 602 631 5£6 569 Princeton Theological Semmary-Speer Library 1 1012 01115 6561 DATE DUE Demco, Inc. 38-293