perfections (Psalm 5. 11.). God is addressed as king, Ver. 1-10. An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust. PSALM CXLVII. Praise God. heavens (cf. Genesis, 1. 7.). 5. praise the name-as re- Ver. 1-9. This Psalm sustains a close connexion with the foregoing. The chosen people are exhorted to praise God, in view of past favours, and also future victories over enemies, of which they are impliedly Ver. 1-20. This and the remaining Psalms have been represented as specially designed to celebrate the re-assured. building of Jerusalem (cf. Nehemiah, 6. 16; 12. 27.). They all open and close with the stirring call for praise. This specially declares God's providential care towards all creatures, and particularly His people. 1. Cf. Psalm 92. 1; 135. 3.). 2. (Cf. Psalm 107. 3 ; Isaiah, 11. 12.). 3. Though applicable to the captive Israelites, this is a general and precious truth. wounds (cf. Margin.). 4, 5. God's power in nature (Isaiah, 40, 26-28, and often) is presented as a pledge of His power to help His people. telleth... stars-what no man can do (Genesis, 15. 6.). 6. That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (Psalm 146. 8. 9.). 7-9. His providence supplies bountifully the wild animals in their mountain homes. Sing... Lord-lit.. Answer the Lord, i.e., in grateful praise to His goodness, thus declared in His acts. 10, 11. The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favour any; but those who fear and, of course, trust Him, will obtain his approbation and aid. 12-14. Strengthened...gates-or, means of defence against invaders. maketh... borders-or, territories (Genesis, 23. 17; Isaiah, 54. 12.). filleth thee, &c. - (cf. Margin.). 15-18. God's word, as a swift messenger, executes His purpose, for with Him to command is to perform (Genesis, 1. 3; Psalm 33. 9.), and He brings about the wonders of providence as easily as men cast crumbs. morsels used as to food (Genesis, 18. 5.), perhaps here denotes hail. 19, 20. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone (Deuteronomy, 4. 32-34) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah. PSALM CXLVIII. 1. (Cf. Psalm 96. 1.). 2. God had signalised His relation as a sovereign, in restoring them to their land. 3. in the dance-(Psalm 30. 11.) The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered lute, to which the other instruments are joined. sing praises-or, sing and play. 4. taketh pleasure-lit., accepts, alluding to acceptance of propitiatory offerings (cf. Psalm 7. 18.). beautify, &c.-adorn the humble with faith, hope, joy, and peace. 5. in glory-the honourable condition to which they are raised. upon their beds-once a place of mourning (Psalm 6. 6.). 6. high (praises)-or, deeds. They shall go forth as religious warriors, as once religious labourers (Nehemiah, 4. 17.). 7. The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the gospel. 9. the judgment written-either in God's decrees, or perhaps as Deuteronomy, 32. 41-43. this honouri.e., to be thus employed, will be an honourable service, to be assigned his saints-or, godly ones (Psalm 16. 3.). PSALM CL. Ver. 1-6. This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise. 1. in his sanctuary-on earth. firmament, &c.—which illustrates His power. 2. mighty acts-(Psalm 145. 4.). excellent greatness-or, abundance of greatness. 3, 4. The trumpet was used to call religious assemblies; the organ, or pipe, a wind instrument, and the others were used in worship. 5. cymbals-suited to loud praise (Nehemiah, 12. 27.). 6. LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH Ver. 1-14. The scope of this Psalm is the same as of THE SOUND OF MIGHTY THUNDERS, WILL PROLONG the preceding. 1. heavens [and] heights-are synonymous. 2. hosts -(cf. Psalm 103. 21.). 4. heavens of heavens-the very highest. waters- clouds, resting above the visible ETERNALLY, THE PRAISE, SAYING: "ALLELUIA! SAL- THE BOOK OF PROVERBS. INTRODUCTION. 1. THE NATURE AND USE OF PROVERBS.-A proverb is a pithy sentence, concisely expressing some well established truth, susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse, ie., one expression for many. The Hebrew word for proverb (mashal) means a comparison. Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry, cf. Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed, (cf. ch. 12. 1-10; 25. 10-15; 26. 1-9.). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle” or “dark say. ing." (cf. ch. 30. 15-33; 1. 6; Psalm 49. 4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter, (cf. chs 1-9.). In Ezekiel, 17. 1; 24. 3, we find the same word properly translated parable, to designate an illustrative discourse. Then the Greek translators have used a word, parabola, (parable), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as Matthew, 19. 39; (cf. ch. 20. 1); or succeeds it, as Matthew, 22, 1-16; Luke, 15. 1-10. This style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions, (cf. Numbers, 23. 7; Micab, 2. 4; Habakkuk, 2. 6.). Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognise a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity, (cf. ch. 16. 25-29, Greek,), and even for his illustrative discourses, (ch. 10. 6.), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom, which extended into logical discourses might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East. In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow-men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honour, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy. II.-INSPIRATION AND AUTHORSHIP. With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived 500 years before the "seven wise men" of Greece, and 700 before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams, which continue to refresh mankind amidst the otherwise barren and parched deserts of profane literature. As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of chs. 30 and 31, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate ch. 30. 1: "The words of Agur, the son of her, who was obeyed, (ie. the Queen of) Massa;" and ch. 31. 1: "The words of Lemuel, king of Massa;" but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version, when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures. It is probable that out of the "three thousand proverbs” (1 Kings, 4. 32,), which Solomon spoke, he selected and edited chs. 1-24, during his life. Chs. 25-29, were also of his production, and copied out in the days of Hezekiah, by his "men." perhaps, the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavoured to establish the theory that Solomen himself was only a collector: or that the other parts of the book, as these chapters, were also selections by later hands, but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities. III-DIVISIONS OF THE BOOK.-Such a work is, of course, not susceptible of any logical analysis. There are Design of the Book PROVERBS, I. Complaint of Wisdom. however, some well-defined marks of division, so that very generally, the book is divided into five or six parts. 1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement, the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism; and generally of the synonymous species, only forty of the synthetic, and four (ch. 3. 32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended. 2. The antithetic and synthetic parallelism, to the exclusion of the synonymous, distinguish chs. 10-22 16, and the verses are entirely unconnected, each containing a complete sense in itself. 3. Chs. 22. 16,-24., present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses. 4. Chs, 25-29, are entitled to be regarded as a distinct portion, for the reason above given, as to its origin. The style is very much mixed; of the peculiarities, cf. parts 2 and 3. 5. Ch. 30. is peculiar, not only for its authorship, but as a specimen of the kind of proverb, which has been described as "dark sayings" or "riddles." 6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of feinale character. In both parts, 5 and 6, the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned, as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression, and permanent retention by the memory. CHAPTER I. Ver. 1-33. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions, and warns his readers against the enticements of the wicked. In a beautiful personification, Wisdom is then introduced, in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. 16. 33; Psalm 55, 15.). Abundant rewards of villany are promised as the fruits of this easy and safe course. 15. 16. The society of the wicked (way, or path is dangerous. Avoid the beginnings of sin (ch. 4. 14; Psalm 1. 1; 119. 101.). 17-19. Men warned ought to escape danger, as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (Psalm 9. 16,), and, greedy of gain, succeed in the very schemes which destroy them (1 Timothy, 6. 10.), not only failing to catch others, but procuring their own destruc1-4. Cf. Introduction, I.). To know.. instruction- tion. 20-33. Some interpreters regard this address as lit., For knowing, i.e., such is the design of these writ- the language of the Son of God under the name of Wisings. wisdom-or, the use of the best means for the dom cf. Luke, 11. 49.). Others think that wisdom, as best ends, is generally employed in this book for true the divine attribute specially employed in acts of piety. instruction - discipline, by which men are counsel and admonition, is here personified, and repretrained. to perceive [lit., for perceiving, the design (as sents God. In either case, the address is a most solemn above)]... understanding-i.e., words which enable one and divine admonition, whose matter and spirit is eniito discern good and evil. To receive... of wisdom-For nently evangelical and impressive cf. note on ch. 8.). receiving that discipline which discretion imparts. 20. Wisdom-lit., Wisdoms, the plural used either beThe Hebrew for wisdom differs from that of v. 2, and cause of the unusual sense, or as indicative of the great denotes rather discreet counsel. Cf. the opposite traits excellency of wisdom (cf. ch. 9. 1.). streets-or, most of the fool ch. 16. 22.). justice. equity-all the attri- public places, not secretly. 21. The publicity further butes of one upright in all his relations to God and man. indicated by terms designating places of most common simple--one easily led to good or evil; so the parallel resort. 22. simple ones-cf. v. 4.). simplicity-implyyoung man-one inexperienced. subtilty-or, prudence, ing ignorance, scorners-(Psalm 1. 1,), who despise, as (ch. 3. 21; 5. 2... discretion--lit., device, both qualities, well as reject, truth. fools-though a different word is either good or bad, according to their use. Here good, used from that of v. 7, yet it is of the same meaning. as they imply wariness by which to escape evil and find 23. reproof-implying conviction deserving it (cf. John, good. 5, 6. Such writings, the wise, who pursue right 16. 8, Margin.). pour out abundantly impart. ends by right means, will value. learning-not the act, Spirit-whether of Wisdom personified, or of Christ, a but matter of it. wise counseis-or, the art and prin- divine agent. 24. stretched hand earnestness, ciples of governing. To understand-so as to... such especially in beseeching, is denoted by the figure cf. will be the result. interpretation-(cf. Margin.). words Job. 11. 13; Psalm 68. 31; 88.9.) 25. set at nought-reof the wise-(cf. v. 2.). dark sayings-(cf. Psalm 49. 4; jected as of no value. would none of-lit., were not willJohn, 16. 25; and Introduction, I.). 7. The fear of the Lording or inclined to it. 26, 27. In their extreme distress, -The principle of true piety (cf, ch. 2. 5; 14. 26, 27; Job, He will not only refuse help, but aggravate it by 28. 23; Psalm 34. 11; 111. 10; Acts, 9. 31.). beginning- derision. fear the object of it. desolation-lit., a first part, foundation. fools-the stupid and indifferent tumultuous noise, denoting their utter confusion. deto God's character and government; hence the wicked. struction-or, calamity (v, 26,), compared to a whirlwind, 8. My son-This paternal form denotes a tender regard as to fatal rapidity. distress - Psalm 4. 1; 44. 11.). for the reader. Filial sentiments rank next to piety anguish-a state of inextricable oppression, the deepest towards God, and insures most distinguished rewards despair. 28. Now, no prayers or most diligent seeking (cf. ch. 6. 20; Ephesians, 6. 2, 3.). On the figures of v. will avail (ch. 8. 17.). 29, 30. The sinner's infatuated 9. cf. Genesis, 41. 42; Song of Solomon, 1. 10; 4. 9. 10 rejection brings his ruin. 31. fruit... way-result of 19. A solemn warning against temptation. 10. entice-conduct (Isaiah, 3. 10; Ezekiel, 11. 21; Romans, 6, 21; lít., open the way. consent... not-sin is in consenting Galatians, 6. 7, 8.). be filled-even to repletion Psalm or yielding to temptation, not in being tempted. 11-14. 123. 4.). 32. turning away-i.e., from the call of v. 23. Murder and robbery are given as specific illustrations. simple-as v. 22. prosperity quiet, implying indifferlay wait... lurk privily express an effort and hope ence. 33. dwell safely-lit., in confidence Deuteronomy, for successful concealment. swallow... grave-utterly 12. 19.). be quiet-or, at ease, in real prosperity. from destroy the victim and traces of the crime (Numbers, fear-without fear. my Of the Excellency CHAPTER II. PROVERBS, II-IV. and Benefits of Wisdom. This is the centre and marrow of true wisdom (ch. Ver. 1-22. Men are invited to seek wisdom, because it 22. 19; 28. 25.). The positive duty has its corresponding teaches those principles by which they may obtain negation in the admonition against self-confidence. God's guidance, and avoid the society and influence of 6. ways-(Psalm 1. 1.). acknowledge-by seeking His the wicked, whose pernicious courses are described. wise aid (ch. 16. 3; Psalm 37. 5; Jeremiah, 9. 23, 24.). 1-5. Diligence in hearing and praying for instruction direct-lit., make plain (cf. Hebrews, 12. 13.). 7. (Cf. must be used to secure the great principle of godliness, ch. 27. 2; Romans, 12, 16.. fear... evil-reverentially the fear of God. 1. hide... with thee-lay up in store (cf. regarding His law. 8. It-This conduct. health-cf. ch. 7. 1.). 2. Listen attentively and reflect seriously (ch. Margin.). to thy navel-for all the organs of nourish1. 24; Psalm 130. 2.). understanding-right perception ment. marrow-(cf. Margin.). bones-frame of body. of truth. 3. Yea, if-lit., When if, i.e., in such a case. True piety promotes bodily health. 9, 10. (Cf. ch. 11. knowledge-or, discrimination. understanding-as v. 2. 25; Exodus, 23. 19; Deuteronomy, 18. 4; Isaiah, 32. 8; 4. There must be earnest prayer and effort. 5. under- 2 Corinthians, 9. 13.). presses or, wine fats (Joel, stand-or, perceive intelligently. find-obtain. 6. For 2. 24; 3. 13.). 11, 12. The true intent of afflictions con-God is ready (James, 1. 5; 4. 8.). out of his mouth sidered; they do not contradict the assertion of the --by revelation from Him. 7. sound wisdom-lit., sub- blessed state of the pious (Job, 5. 17; Hebrews, 12. 5, stance, opposed to what is fictitious. According to the 6.). he delighteth-or, receiveth as denoting reconciliacontext, this may be assistance, as here corresponding tion regarding the offence which produced chastisewith buckler, or safety, or wisdom, which procures it ment. 13. findeth-lit., reaches, or obtains by seeking. (cf. ch. 3. 21; 8. 14; 18. 1; Job, 6. 13; 12. 13.). layeth up-getteth-lit., draws out, as metals by digging. 14, 16. provides, ever ready. 8. keepeth... way-God defends The figure of v. 13 carried out. it-i.e., wisdom. merchanthe right way, and those in it. saints-objects of favour dise-acquisition by trading. fine gold-dug gold, solid (cf. Psalm 4. 3; &c.). He guides and guards them. 9. as a nugget. rubies-gems, or pearls. 16, 17. Wisdom Į Then-emphatic, in such a case. righteousness.... path personified as bringing the best blessings (cf. Matthew, -all parts of duty to God and man. 10, 11. Idea of 6. 33; 1 Timothy, 4. 8.). Her ways-Such as she directs v. 9, amplified; on terms cf. v. 4, and v. 2. 12-15. To us to take. 18. Wisdom allegorised as a tree of lifedeliver-as from great danger (ch. 6. 5.). way... man (Genesis, 2. 9; 3. 22,), whose fruit preserves life, gives -(Psalm 1. 1.). froward things- perversity (ch. 6. 14; all that makes living a blessing. 19, 20. The place of 23. 23,), what is opposed to truth. paths of uprightness wisdom in the economy of creation and providence -or, plainness. walk- habitually act; 14. and that commends it to men, who, in proportion to their finite with pleasure, in ignorance of good and pursuit of powers, may possess this invaluable attribute, and are evil. frowardness--not only their own perversity, but thus encouraged by the divine example of its use, to that of others is their delight. They love most the seek its possession. 21. sound wisdom-(cf. ch. 2. 7.). worst things. 15. crooked-tortuous, unprincipled. fro- let... eyes-i.c., these words of instruction. 22-24. ward-lit., (they) are going back, not only aside from assign reasons in their value for happiness and ornaright, but opposite to it. 16-19. Deliverance from an- ment, guidance and support in dangers, both when other danger. the strange woman- this term is often waking and sleeping. 25. Be not-or, You shall not be. used for hariot, or loose woman (Judges, 11. 1, 2,), mar- sudden fear-what causes it (ch. 1. 27,), any unlooked ried (ch. 7. 5, 19,), or not (1 Kings, 11. 1,), so called, be- for evil (Psalm 46. 3; 91. 12; 1 Peter, 3. 14.). desolation cause such were, perhaps at first, foreigners, though (ch, 1. 27.1. 26. The reason; such are objects of God's strange may also denote whatever is opposed to right favour. be thy confidence-lit., in thy confidence, in the or proper, as strange fire (Numbers, 3. 4;; strange in-source of thy strength (cf. Nahum, 3. 9, for same concense (Exodus, 30. 9.). flattereth-lit., smooths. her struction, Hebrew.). 27, 28. Promptly fulfil all obligawords-(Psalm 5.9.). 17. guide... youth lawful hus- tions both of justice and charity (cf. James, 2. 15, 16.). band (Jeremiah, 3. 4.). covenant... God-of marriage 29, 30. Do not abuse confidence, and avoid litigation. made in God's name. 18. inclineth-sinks down (cf. 31. oppressor-or, man of mischief. The destiny of sucNumbers, 13. 31.). the dead-or, shades of the departed cessful evil-doers warns against desiring their lot (Psalm 88. 10.). 19. i.e., such as remain impenitent (cf. (Psalm 37. 1, 2, 35, 36.). 32-35. Reasons for the warning. Ecclesiastes, 7. 26.). paths of life-(Psalm 16. 11,), op- froward - (ch. 2. 15.) secret righteous-in their posed to paths unto the dead. 20. That... way of good communion (Amos, 3. 7.). 33. curse... wicked-it abides -.e., Such is the object of these warnings. 21, 22. (Cf. with them, and will be manifested. 34. The retribution Psalm 37. 3, 9, 22, 27.). transgressors-or, impious rebels of sinners, as Psalm 18. 26. 35. inherit-as a portion, (cf. Jeremiah, 9. 2.). rooted out-utterly destroyed, as shame-or, disgrace, as opposed to honour, promotion— trees plucked up by the roots. (cf. Margin,), as honour for well doing makes men conspicuous, so fools are signalised by disgrace. CHAPTER III. Ver. 1-35. The study of truth commended. God must be feared, honoured, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. 1. law and commandments- all divine instructions (cf. Psalm 119.). let thine heart keep-or, sincerely observe (ch. 4. 13; 5. 2.). 2. length... life-often promised as blessings Psalm 21. 4;91. 16.). peace-includes prosperity (Psalm 125. 5.). add abound to thee. 3. mercy and truth-God's faithfulness to His promises is often expressed by these terms (Psalm 25. 10; 57. 3.). As attributes of men, they-express integrity in a wide sense (ch. 16. 6; 20. 28.). bind... write... heart-outwardly adorn and inwardly govern motives. 4. favour -grace, amiability (ch. 22. 11; Psalm 45. 2;); united with this, a good understanding-(cf. Margin,), a discrimination, which secures success. in the sight... mansuch as God and man approve. 5. Trust... heart CHAPTER IV. Ver. 1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom. preceded and enforced by the counsels of his father and teacher. To this he adds a caution against the devices of the wicked, and a series of exhortations to docility, integrity, and uprightness. 1, 2. (Cf. ch. 1. 8.). to know in order to know. doctrine-the matter of learning (ch. 1.5,), such as he had received, (Lamentations, 3. 1.). 3. father's sonemphatic, a son specially regarded, and so called tender, as an object of special care (cf. 1 Chronicles, 22. 7; 29. 1;); an idea further expressed by only beloved (or, as an only son, (Genesis, 22. 2,), though he had brothers (1 Chronicles, 3. 5.). 4. He taught-or, directed me. retain-as well as receive. keep... and live-observe, that you may live (ch. 7. 2.). 5. Get-As a possession, not to be given up. neither decline-i.e. from obeying my word. 6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee. 7. (Cf. 1 Mischiefs of Whoredom. PROVERBS, V, VI. | its punishment. without instruction-lit., in want of instruction, having refused it (cf. Job, 13. 18; Hebrews, 11. 24.). go astray-lit., be drunken. The word is ravished (v. 19) here denotes fulness of punishment. CHAPTER VI. Ver. 1-35. After admonitions against suretiship and sloth (cf. v. 6-8,, the character and fate of the wicked generally are set forth, and the writer (v. 20-35) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices. Against Suretiship, &c. Job, 28. 28.). getting-or, possession, a desire for lit., what is from a spring, and corresponds with rivers wisdom is wise. 8. As you highly esteem her, she will of waters. only thine own-harlots' children have no raise you to honour, embrace her-with fond affection. known father. wife youth-married in youth. 9. ornament-such as the chaplet or wreath of con- loving... roe-other figures for a wife from the well querors, deliver- (cf. Genesis, 14. 20.). The allusion known beauty of these animals. breasts - cf. Song to a shield, contained in the Hebrew, suggests protec- of Solomon, 1. 13; Ezekiel, 23. 3, 8.. ravished-lit., tion as well as honour (cf. v. 6.). 10. (Cf. ch. 2. 1; 3. 2.). intoxicated, i.e., fully satisfied. 21. The reason, God's 11, 12. way of wisdom-which it prescribes. led thee-eye is on you; 22, 23., and He will cause sin to bring lit., caused thee to tread, as a path (Psalm 107. 7.). not be straitened—have ample room (Psalm 18. 36.). 13. (Cf. ch. 3. 18.). The figure of laying hold with the hand suggests earnest effort. 14. (Cf. Psalm 1. 1.. Avoid all temptations to the beginning of evil. 16, 17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (ch. 6. 4; Psalın 36. 6.). They live by flagrant vices (ch. 1. 13.). Some prefer to render, "Their bread is wickedness, their drink violence" (cf. Job, 15. 16; 34. 7.). 18, 19. As shining light increases from twilight to noon-day splendour, so the course of the just increases in purity, 1,2. if the condition extends through both verses. but that of the wicked is as thickest darkness, in be surety-art pledged. stricken ... hand-bargained which one knows not on what he stumbles. 20-22. (Cf. (cf. Job, 17. 3.). with a stranger-i.e., for a friend (cf. v. 10, 13; ch. 3. 8, &c.). 22. health... flesh-by pre- ch. 11. 15; 17. 18.). 3. come . . . friend-in his power. serving from vices destructive of health. 23. with all humble . sure thy friend-urge as a suppliant, i.e., diligence-or, above, or more than all custody (cf. induce the friend to provide otherwise for his debt, or Margin,), all that is kept (cf. Ezekiel, 38. 7,), because secure the surety. 4, 5. The danger requires promptthe heart is the depository of all wisdom and the ness. 6-8. The improvident sluggards usually want source of whatever affects life and character (Matthew, sureties. Hence such are advised to industry by the 12. 35; 15. 19.). 24. a froward mouth-i.e., a mouth, or ant's example. 9, 10. Their conduct graphically dewords of ill nature. The Hebrew word differs from scribed; 11., and the fruits of their self-indulgence and that used (ch. 2. 15; 3. 32.). perverse-or, quarrelling. | indolence presented. as . . . travelleth-lit., one who lips-or, words. 25. Let ... before thee-i.e., Pursue a walks backwards and forwards, i.e., a highway man. sincere and direct purpose, avoiding temptations. 26. armed man-i.e., one prepared to destroy. 12. A Ponder-Well consider; a wise course results from naughty person-lit., A man of Belial, or of worthlesswise forethought. 27.( Cf. v. 25.). Avoid all byepaths ness, i.e., for good, and so depraved, or wicked (cf. of evil (Deuteronomy, 2. 27; 17. 11.). A life of integrity 1 Samuel, 25. 25; 30. 22, &c.). Idleness and vice are allied. requires attention to heart, speech, eyes, and conduct. Though indolent in acts, he actively and habitually CHAPTER V. (walketh) is ill-natured in speech (ch. 4. 24.). 13, 14. If, for fear of detection, he does not speak, he uses signs to carry on his intrigues. These signs are still so used in the East. deviseth-lit., constructs, as an artisan. 1. This connection of wisdom and understanding is mischief-evil to others. Frowardness -As ch. 2. 14. frequent (ch. 2. 2; 3. 7;; the first denotes the use of discord-especially litigation. Cunning is the talent of wise means for wise ends; the other, the exercise of a the weak and lazy. 15. Suddenness aggravates evil (cf. proper discrimination in their discovery. 2. regard. 11; ch. 29. 1.. calamity-lit., a crushing weight. or, observe. keep preserve constantly. 3. (Cf. ch. broken-shivered as a potter's vessel; utterly destroyed 2. 16.). Her enticing promises are deceitful. 4. her end (Psalm 2. 9.). 16-19. six... seven-a mode of speaking -lit., her future, in sense of reward, what follows cf. to arrest attention (ch. 30. 15, 18; Job, 5. 19.). proud look Psalm 37. 37; 73. 17.).Its nature is evinced by the uselit., eyes of loftiness (Psalm 131. 1.). Eyes, tongue, &c., of figures, opposite those of v. 3. The physical and for persons. speaketh - lit., breathes out, habitually moral suffering of the deluded profligate are notoriously speaks (Psalm 27. 12; Acts, 9. 1.). 20-23. (Cf. ch. 1. 8; 3. terrible. 5. feet,... steps-i.e., course of life ends in 3, &c.). it- (cf. v. 25,), denotes the instruction of death. 6. her ways... know-Some prefer," that she parents (v. 20.), to which all the qualities of a safe may not ponder the path of life," &c.; but perhaps a guide and guard and ready teacher are ascribed. It better sense is, "her ways are varied, so as to pre- prevents the ingress of evil by supplying good thoughts, vent your knowledge of her true character, and so of even in dreams (ch. 3. 21-23; Psalm 19. 9; 2 Peter, 1. true happiness." 8, 9. Avoid the slightest temptation. 19.). reproofs-ch. 1. 23,), the convictions of error prothine honour in whatever consisting, strength (ch. duced by instruction. 24. A specimen of its benefit. 3. 13,), or wealth. thy years-by cutting them off in By appreciating truth, men are not affected by lying dissipation. to the cruel-for such the sensual are apt flattery. 25. One of the cautions of this instruction, to become. 10. wealth-lit., strength, or the result of avoid alluring beauty, take [or, ensnare]... eyelids→ it. labours-the fruit of thy painful exertions (Psalm by painting the lashes, females enhanced beauty. 26, 127. 2.). There may be a reference to slavery, a com- The supplied words give a better sense than the old muted punishment for death due the adulterer version: "The price of a whore is a piece of bread." (Deuteronomy, 22. 22.). 11. at the last-the end, or adulteress-(cf. Margin,), which the parallel and context reward (cf. ". 4.). mourn-roar in pain. flesh and (29-35) sustains. Of similar results of this sin, cf. ch. body-the whole person under incurable disease. 12-14. 5. 9-12. will hunt alluding to the snares spread by The ruined sinner vainly laments his neglect of warn- harlots (cf. ch. 7. 6-8.). precious life- more valuable ing and his sad fate in being brought to public dis- than all else. 27-29. The guilt and danger most obgrace. evil - for affliction, as Genesis, 19. 20; 49. 15. vious. 30, 31. Such a thief is pitied, though heavily 15-20. By figures, in which well, cistern, and fountain punished. sevenfold-cf. Exodus, 22. 1-4,), for many, represent the wife, and rivers of waters, the children, ample (cf. Genesis, 4. 24; Matthew, 18. 21,), even if all men are exhorted to constancy and satisfaction in law-his wealth is taken. 32. lacketh understanding - or, ful conjugal enjoyments. In v. 16, fountains (in the plural) rather denote the produce or waters of a spring, Ver. 1-23. A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked. heart; destitute of moral principle and prudence. 33. dishonour-or, shame, as well as hurt of body (ch, 3, 35.). |