Commentary on the Holy Bible

But the Hebrew d^^b;o meshalim, from Sbtd mashalyXjo rule or govern, signifies a set ot collection oi weighty, wise, and- therefofc duthoritaiiyeySayingSy whereby a man's whole- conduct, civil ^nd religious, is to be governed; sayings containing rules for-.the government of life. Or, as the Divine author himself expresses it in the beginning of the first chapter, the design is to ]ead men " to know^'wisdom and instruction, to perceive the W(^ds.of understanding; to receive the instruction of wisdom, justice, alid judgment, and equity; to give'subtilty to tite «implfe» and to the young man knowl^ge and discretion," ver. 2, 3. Thia was thfe de-. sign pf proverbs; and perhaps it would-be imipossible to find* out a better. definition of the' design and object' of. those of Solomon, than i& contained in the -two preceding verses. See my Dissertation oh Parabolical Writing, at the end of the notes on Matt. xiii.

Of the three thousand jproverbs which Solomon spoke, we have-only those contained in this. book and in Ecclesiastes; ai^d of the one thousand and Jive songs which he made,' only the Canticles have been presyervefd: or, in. other words-, 'of -all his numerous work? in divinity, philosophy, morality, and natiiral history, only the three above mentioned, bearing bis name,, hf^ve been admitted into the Sacred canon.. His natural Kiston/ of trees and plants, of beasts,. ' fowls, ^ndfshes, ((or on all these he wrote,) is totally last... Curiosity, which neveit says. It is enough, would give up the three we have for those on the animal ^xid vegetable kingdom, which. 9x6 lost. What God- judged -of importance tpt the. eternal interests of mankind, is preserved; and perhaps we know the vegetable and animal kingdoms now a^ well through JLtn- UiBH^ and Buffon, and ih&ii followers, as we: should hate known them, had "Solomon'a books on natural history come dbwn to our time. Others would investigate nature, and to them those researches were left. Solomon ^oke by inspiration j and therefore to him Divine doc* trines were.communicated, that he might teach them to qnan. Every man in his order*

I. A master is represented as instructing his scholar, giving him admohitioi^, directions, cautions, and excitements to th^ study of wisdom, chap. i. to ix.

IL This part is aiupposed to contain the Prpverb? of Solomon, properly so called; delivered in distinct, independent, general sentences. From chap. ix. to xxii» 17.

III. In this part t^ie tutor again addresses himself to- his pupil, and gives him fresh admonitions to the study of wisdom'; which is followed by a set of instructions^ delivered impe^ ratively to the pupil, who is. supposed all the while to be standing before him. From chap, xxii. 17 tochap xxy,

IV. This par,t is distinguished by being a selection of Solomon's 'Proverbs, made by the men of Hezekiah, ^conieciured to be Isajali, Hosea, and Micadi, who all flourished under that reign. This part, like the second, is comppsedof distinct, unconnected selitences, and extends from chap. XXV. to ixx. • '

V- The fifth part contains a set of wise expestulations and.instructions, which Agur, the son of JaMh, delivered to his -pupils Ithielnnd Ucal, chap. rijc. And the thirty-first chap-

^ ter contains the instructions whfch a mother, who is ndt named, gave to Lemuel her son, be-> ing earnestly desirous to guard him Against vice, to establisli h&n in the principles of justice,

' ' ■ Digitized by VriOOQlC and to faaye him mtrried to a Wife of the best qualities/. These two last chapters may be considered a kind of Appendix to the book of PrOTerbs: see Dr. Taylor; but others sup pose that the thirty-first chapteor contains JBhthsheba^s words to Solomon^ and his conunendation of his mother. '

There are many repetitions and some iransposiiiins in the book of Proverbs, from which il. is very probable that they were not all made at -the same. time; that they are the work of different authors, and haTS been coUectod by various hand?: but still the sum total is delivered to us by Divine inspiration; and whoever might have been the original authors of dis-. tinct parts, the Divine Spirit has made them all its own by handing thefti to us in this form. oSonie attribute the collection, i. e., the form?ition of this collection, to Isaiah; others, to HiU hiahy and Shebna the scribe; and others, to Ezra.,.

That Solbmon could have borrowed little from his predecessors is evident from this, consideration, that all uninspired ethic writers, who are famous iiKhistoiry, lived after his times.- Solomon.began to reign A. M. 2989, which was 239 years before the Jir^t Olympiad; 479 before Cynfs, in whose time flourished ihe-seven, wise men of Ghreece; 679 before Alexander, the Great, under whose reign flourished Soorates, Plato, and Aristotle; and 101 1 before the birth of Christ. Therefore to the GentHe^^he could be but'littje, if at all, indebted.

It is impossible for. any description of-perfOH§to read the book of Proverbs without profit. Kings' and courtiers, as well aa. those, engaged in trade, commerce, agriculture, and the humblest walks of life, may here read lessons oif instruction for the regulation of their conduct in their. respi^ctive circumstances. Fathers, mothers, wives, husbands^ sons, daughters, masters, and servants, niay here also learn their respective 'duties; and the Ihost e^^cellent rules are laid down, not only in reference to morality, but to civil pdlicymd economy. Many motives are employed by the wise man to accomplish the 'end ki which he aims; mo-* tives derived from honour, interest,.love, fear, natural affection, and piety towards God. -. The principal bbject:.he has in view is, to inspire a deep reverence iav God, fear of his judgments, and an ardent love, for wisdoih and^rirtue. He- exhibits injustice, impiety, profligacy, idle^ ness,. imprudence, drunkenness, and aihnest every vice^ in such lively colours as to reiuler every man ashamed of them' who has anytrud respect fpr his interest, honour, character, or health. And as there is nothing so directly calculated to ruin young men, ^ bad -company, debauch, and irregular connections, he labours to fortify his disciple with the most; convincing reasons -against all these vices, and especially against indolence, dissipation, and the company pf lewd women.

Maxims to regulate life in all the conditions iJready mentioned, and to prevent the dvik already described, are, laid down so. Copiously, clearly," impressively, and in such variefy, that every man who wishes tb be. instructod niay take what he chooses, and, among multitudes, those which be likes best.-..• * ^ ' - "

Besides the original /fe6reto, the^ book of Proverbii exists in the following ancient versions: tb^ Chaldee, Septuagint, Syriac, Vulgate, and Arabic. But the Septuagint takes greater liberty with the sacred toi^t than any Of the rest: it often transposes, changes, and adds; and aU these to a very considerable extent. ' This is the version which is quoted in - the New Testament. Several of these additions, as >well as the most important changes^ the reader will find noticed in the following notes; - but to.inark them all would require a translation of almost the whole Greek text. How bur forefathers understood several passages will be seeii by quotations from an ancient MS. in my possession, which begins with this book, and extends to the conclusion of the New Testanlenl. It is well written upon strong vellum, in very large folio, and highly illuminated in the beginning of each book, and first letter of each chapter^ The language is more antiquated than in the translation commonly attributed to Wiclif. It was once the property of TTiomc^ A Woodstock, youngest son of Edward III.,.and brother' to John of Gaunt and the Black Prinze. I %ave often quoted this MS. in my notes on. the New Testaments A. CLARKE.

Year from the Creation, 3004.— Yeiax before the birth of Christ, 996. — ^Year before the vulgar era of Christ • nativity, loioo.— 7 Year since the Dqloge, according to Archbishop Usher and the English Qible, 13481.'^— Year from the destruction of Troy, 165. — ^Year before the first Olympiad, 224.— Year before the building of Rome, 247.. ^ *

The design of the proverhst 1-6. An exhortation to feirGod^ and believe his tpordi because of the benefit io be derived from it, 7-9; to avouf the company of wicked men^ who invelve thems^es in wretchedness and

' ruin, 10-19. Wisdom, personified, cries in the streets, and eamplains, of the contempt with which she is treated, 20-23. The dreadful punishment thai awaits all those who refuse her counsels, 24-33.

;• T^HE » proverbs of Solomon the son of David, king of

Verse 1. The prouerbs of Solomon] For the meaning of Jhe word proverb, see tbe introduction; and the dissertation upon parabolical writing at the end of the notes on Matt. xiii. Solomon is the first -bf -the sacred writers whose name stands af the he^d of his works.

Verse 2. To know wisdom] That is, this is the design of parabolical writing in general; and the partijcu/ot aim of the present work.

This and the two following verses contain. the interpretation of the term parable, and tf^e aotho^'9 design in the whole book. The first verse is the ittle, and • the next three verses are an explanation of the nature and design of this very important tract.

Wisdom] no^n chochmah may mean here, ailid in every other part of. this book, not only that Divine science by which we are enabled to discover the best endt and pursue it By the n\osi proper mean^; but also the whole of that heavenly teaching that shows us both ourselves and God, directs ns into all truth, and forms tjie whole of true religion.

And instruction] *)D1D musar, the teaching, that dispovers all its parts; to understand, to comprehend.the vords or doctrines which should be comprehended,- in order that we may become wise to salvation.

the deliberately weighing of the points contained 10 the teaching, so as tg find out their importance.

Equity] Q^'WDmesharim, rectitude. The pupil is to receive wisdom and instructiorf, the words of wisdom and understanding, justice and judgment, so perfectly as to excel in.all. Wisdom iUxU^ perisbnified,. is his teacher; and when God's wisdom, teaches, there is.no delay in learning.

Vers^ 4. To give subtilty to the simple] The word simple, from simple^, compounded. of sine, mihout, and plica, a fold, properly signifies plain and honest,.one that has no by-ends in view, who is what he appears to be; And is opposed to complex, from complico, ^to fold togither, to make one jrop^ or cord out of many strands; but because honesty ^ and plaindealing are A» rate in the world, and none but the truly religious man will practise them, farther than the fear qf the, Idw oblijges him, hence simple has jBunk into a state of prog^ssivQ ieteriora|ipn. A^ first, it signified,, as above, without fold, unmixed, uncompounded: this was its radical meaning. Then, a& applied to men^ it signified innocent, harmless, without disguise; but, as such persons were rather an unfashionable son of people,' it sunk in its meaning io homely, homespun, meant ordinary. And, as worldly men, who were seeking dieir portion in ihia lifci and had little tb do with reli-

6 To understand a proverb, and / the inlctpretalion; the words of the wise^ and their **dark sayings.

gioii, sopposed that msdom^ wUt and undcrdtandingj were giyen to men thai they might make the best of Hein in leference to the things qf this life, the word sank vBlill lower in iis meanjng, and sij^nifi'ed j^//^, foolish; and there, to the dishonour of our bngiiage end morala, it stands 1 I have taken those acceputions wlijch I Have marked in Italics aul of the ^rsi dictionary that came to hand — Marlines; but if I had gone to Johntou^ I might have added to siLLf] not wis€t HQt cunning. Simpliciltf^ that meant at ^rst, a^ Martin defines it, opennesgf plnindetdrng^ downnght honesttft m now degraded to weakne^Sy jtlliness, fudishnest. And xhem terms will eontinae thus degraded, till diHtinngfd hQnesty and plmndeuling get again into vogue. There are two Hebrew words generally supposed to come from the sttmc root^ which in our com* ■ nson versioa are rendered the simple t O'KHD pethaim^ and a*n£J or UD^*i\B pethaj/im; the fortn'er cornea from tins patk&^ to be rash^ hmhj; the latter, from nns pa f hah J lo draw aside^ seduee^ tntice. It is the fitst of these worda which iani^cd here, and may be applied to youth; Ihe inconsiderate ^ the itnwarj/^ who, for want of k no wle dgc and cxpe rie nee, act precipitately. He uc e the Vulgate renders H parvuhs, little oncs; young children, or tittle ehiliren^ as my old MS; i or vtry habex^ as Coverdate. The Septuagint renders it QKaKoiCf those that arc wifftGttt et*it ^ and the tf crsions in-general understand it of those who are youngygidd^^ and mes'pcTtenced.

To the yfiUng rmin] *ijf 3 naar in freqaently useil to signlfj such aaare in the stale of adolescence ^ graicn up Itoys, very wel! Iranslaicd in my old MS. ^uriQt fultoajrtn; what we would now call the grmtm up lods. Th€se» as being giddy and inexperienced, stattd in especial need of lessons of wisdom and.discrttim^ The Hebrew for dmretion^ DDIO mc^tmmaA, la taken both in a good and had sense, as Ol zamf its root, sig* niiies to decise or imagim; for the device may be either mtschief, or the contrivanae of some good ptfrpose,

Verse 5. A wise man wilt hcar^ T shall not only give such instructions as may be suitable to the youth- [ ful and inexperienced, but alst) to tboBo who have mnch kuowledg-e and under standi og. So said St* Paul: We speak wisdom among them thai are perfect. This and the following verse are connected in the old MS. and in Covtrdole.' "By hearyinge^the wyso man shall cotne by more wysdome; and by experience he shall be more apte to undcrstonde a pahible and ihe interpre* tation thereof; the wordes of the wyse and the darke ■peaches of the same**'

Verse 6. Dark sayings.] m*n chidoth, enigmas or riddles, in which the Asiatics abounded, I believe 70S

8 ^ My son^ hear the inatructiori of thy father, and forsake not the law of thy mother.

parahhs^ such as those delivered by <dtt Lord^ nearly eipress the meaning of the ori^nal.

Verse 7. The fear of the. Lard] In the preceding verses Solium on shows ih& adt*antage of Ecfinf ifcCQrding to the dictates of wisdom; in the foDowing vpnses he shows the (/aii^fT of actmg contnoylo Ihem* Tki fear of the' Lord signifies that reUgtmis fevereme which every intelligent bCmg owes to ^m Creator; aod is often used to express the whole of religion^ as ire have frequently iiad ticcasion to remark in differeut places. Bui wh^ is religion? The love uf God^aod the love of man; the former pToducing all obedience lo the Divine wiU,* the latter, every act of benevolmct to etie^s fellows. The love of God shed abroad ih the heart by the Holy Spirit produces the deepest refigioos reverence, genuine picty^ and cheerfiil obedtenee. To love one's neighbour as himself is it»e second! gr^t command me nt; and as looe workelb no iU to oite's neighbour, therefore it is smd to be tjie fulfilling tf ihe law. Without Ihve, there b no obedience; without reMereftcet there is neither caution^ tonsisttni cimiucty nor perset^erance In righteousness.

This fear or religious revei^n&e is said to be the beginning of knowledge; n*0X^ rcshith, tlie prmcjpl^, th^^rst niotnng infincn^ey begotten in a lender eoa* science by the Spirit of God. No man can ev(?j- become truly wise, who does not begin with Ood, the fountain of knowledge; and he whose mind is influenced by the fear and love of God wUl Yearn more m a nionth than others will in a year.

Fools despise] CD^S^lK eeilim^ evil men. Men of bad hearts, had heads, and bad ways,

A'^erse 8. My son^ hrarj Father was the litfe of preceptor^ and son^ that of disciple or scMar^ among the JewSp But here the reference appears to be to the children of la. family; the father artd the mc^er have the principal charge, in 4he first instance* of tbek childfen's instruotiort. It is supposed that these parents have, themselves, the fear of the Lord, and that ihej are f apable of giving the best counsel to their children, and that they set before them a strict example of aH godly livincf. In vain do parents give gotid adric4 if their own conduct be not consistent* The father oc~ casit^nally gives instruction; but he is not always in the farp-ilj/t many of those occupations mhich are necessary for the family support being carried on abroad. The mother — she is constantly tmihin doors ^ and to her the regulation of the famrty belongs; therefore she has and gives laws. The wise man says in eflbct to every child, "Be obedient to thy niQt be r' within, and^ carefully attend to the indtruciions of thy ftuher, that thou may est the better see the reasons of obedience;

Antet. Olymp. mfftit 01 gfacc unto lay head, and iutfl IJ. c^ cir chains about thy neck.

^^- 10 My son, if smneTS entice

1 1 If they say, Come with us, let us ^ lay wait for blood, let us lurk privily for the winocenl without cailsc!

IS Let us swallow Uicm up aKve as the grave; and whole, ^ as those that go down into the pit:.

13 We shall fkid all precious substance^ we shall fill our houses witli spoil:

15 My son, ^walk not thou in theway%vith

IT Surely in vain the oet is spread ^ in the sight of any bird.

18 And they lay wait for their own blood j ihey lurk privily for their own lives.

19 ^ So are the ways of every one that It greedy of gain; which taketh away the life of the owners thereoT> «

20 ^Wisdom *crieth without; she uttereth her voice in the streets:

2 1 Siie criclh in the chief place of cottcouTae, in the openings of tlie gates; in the city she uttereth her words, $af/ingj

Verae 9* An ornament tf grace, unio thy head^ and c?iains\ That iSt ^li^ respect and obcsdience wiO be a0 ornamental to thee.aa crirwns, dtadeimi and golden ctiains and pearls are 10 ofherv^

PulitLcal dignitv has been disUngoisbed in m&ny nations by a chain of gold ahoui the neck^ Solomon sceme hero ta inuniatef if we follow the metaphor^ that the Barest w^j of cooain^ 10 distinguished eminence^ Id eiril matters, is to act according to the principles of true wMtrntf proceeding from the /ear of God.

Vera* -10* If smners enltce ihte, cons^t thou not^] 1*3n bn al tohct wiLir — not- They can do thee no harm unless thjr will jdin in with them. God*s eteinsi piir* poae with rCBpect to man is» that his mill shall he free; or, rather, that the wtll, which ia essentiaiiy PRe£, ahdl never he forced nor be forceabk by any power. Nol even the devil himself can lead a man into sin till he cansents. Were it not so^ how could God judge the world \

Verse lU If they wj^, Cmne mih im] From all accounLa, this is precisely the i^ay in which the w or Iters of iniquity furm their partisans, and constitute their iparaiiding societies to the present day, ^

" Vera© 12* Let ut ewttlhw them up alwe\ Give tbera aa hasty a death as if the earth wore suddenly to swallow them up* Thia seems to refer to the destTUCtion of ans'hole village. Let us destroy man, woman, and child I and then we m^y seize on and carry iiway the whole of their properly, and the booty will be great

Verse 14. Cast in ihyloi] Be ^f rater conjuraluii^ a awom brother, and thou abalt have an equal share of 9II ihe spoil* used are such ^s must be spoken when a gang nf outthroats, pickpockets, &c., are associated together.

Verse 16* For their feet run to evil] Tiie whole of this verse is wanting in the Sepluaginij and in the Arshic.

Ve^se 1 7. Sttrely in vain the net is spread in the sight of an^ bird.] This is a pro\>erl/'Gf which the wise man here makes a particular use; and the "meaning does not seem as difTicDlt ^^ some imagine. The wicked ore represented as lurking frrivil^ for the innocent* It is in this way alone that they c^n hope to destroy Ihem and take their substance; for if their de^ signs were ^1101^^^ proper precautions would be taken against them; fbr it would be tfaifi to spread the net in ihe^ight af ^wse birds which men wish to ensnare. Attend therefore to my counsels, and they shall never be able to ensnare thee.

Verse 18. They lay wait for their own Mood] I Believe it is the irnioc^nf who are spoken of here, for whose bhod and Iwes these lay watt and lurk privily; certainly not their ow% by any mode of constrnetion.

Verse 19. Which taketh away the life] A eovetous man is in effect, and in the sight of God, a murderer; he wishes to get all t bo gain thnt can accrue to any or all who are in the same business that he follows — ^no matter to him how many families starve in consequence. This is the very case with him who ^ts up shop after shop in different parts of the same town or neighbourhood, in which he carries on the same business, and endeavours to undersell others in the oame |rade, that he may get all into his own band.

Verse 20. WLtd&m crieth] Here wisdom is again pereonified^ as it is fre(|uently, throughout this book; where nothing is meant hut ijie teachings given to man, cither by Divine revelation or the voice of the Holy Spirit in the heart* And this voice of wisdom is opposad tu the SEdueing language of the wicked men* tioned ahove. This voice is erery^'here heard, in publie, m privatei in the streets, and in the hous^

Ante u. c. cir. the scomers delight m their scom- ^^' ing, and fools hate k|iowledge?

23 Turn you at nay reproof: beliold, y I will pour out my spirit unto you, I will make known my words unto you. ' "

24 * Because I hare- called, and ye refused; I have stretched out my hand, and no man regarded;

25 But ye * have set at naught all my counsel, and would none of my reproof:

26 ^ I also will laugh at your calamity; I will mock whep your, fear cometh;

27 When ® your fear cometh as desolation,, and your destruction cometh as a whirlwind,

Common sfense, uniy^rsal experience, and tha law of jastice written on* the heart, as well as the law of Grod,.testify against rapine and wrongs of every kind.

Verse 22, Yfi simple ones] O^nd pethaym^y^ who have been seduced and deceived. See on ver. 4. > - Verse 23. Turn you at my reproof ^ 'nnDin^ /e/Aochacktif at my convincing mode of arguing; attend to my demonstrations. This is properly the meaning of the original word.

Verse 24. Because I have cSlled] T^ese and the following words appear to be:spokeri of the persons, who are descpbed, ver. 11'— 19/ who have refused to return from their evil ways till aprested by the hand of justice; and here the wise man points out their deplorable state. «*.

• They are now about to suffer according to the demands of the law, for their depredations. They now wish they had been guided by wisdom, and had chosen the fear of the Lord; but it is too late: die they must,, ibr their crimes are proved against them, and justice kAows nothing of mercy,

-This, or something like this, must be th^ wise manls meaning; nor can any thing spoken here be considered as applying or applicable to the eternal state of the persons in question, much less to the case^of any man convinced of sin, who. is crying to God for mercy. Such persons as the above, condemned to die, may. dall npon justice for pardon, and they may do this early, earnestly; but they will call in vain. But no poor penitent sinner on this aidp of eternity can call upon God early, or seek him through Christ Jesus earnestly, for the pardon of his sins, without being heard. Life is the time of p^bation, and while it lasts the T4e8t of the vile is within the reach of mercy. - It is MJf^. in eterm/yithat the state is irreversiUy fixed, i^

28 ^ Then shall they call upon Aftte*u. a <«. me,- but I tirill not answer; they **^' shall seek me early, but they shidi not find me:

29 For that they- ^ hated luiowledgOy and did not ^ choose^ the fear of the Lord:

30 ^ They would none of my' counsel: they despised all my reproof.

• 3 1 Therefore ^shdltiieyeatof the fruit of their own way, and be filled with their own. devices.

32 For the * turning away of the simple «hall slay them, and the prosperity of fools shall destroy them.

33 But ^^ whoso hearkeneth unto me shall dweB safely, and ^ shall be qui^t from fear of evil.

wher6 that ivhieh was guilty must be guOty still. Bat let none handen his heart because of this longsafferii^ of God; for. if he die'in his sin, where God is be shall never come. And when once. «hut up in the unquenchable fire, he will not pray for mercy, as he shall clearly see and feel that the hope of his redemption is entirely cut off. - '

•Verse 37. Your destruction cometh as a loMHuiSidl TiQyo^ keshphah, as the all-prostrating blast. Sense and sound are here well- expressed. Stephah here b the gust o£ Wind.

Verse 39. They hated knowledge] Tfaie argues the deepest degree of intellectual and. moral de^ prayity.

Verse 33. For the 'turning away of the simple] This difficuh place seenis (o refer to such a case as wir term turning king*s evidence; where an aocoropUce saves his own life by impeaching the rest of his gang. This is called his hihiing or repentance^ 9l3)VD meshubah; and he was the most likely to turn,- because he was' of the D'DQ pethayifn, seduced or deceived persons. And this evidence was given against them when they were in their prosperity, 7}^^» sXalrah^' their security i enjoying the fruits of their depredations; and befng thus in' a state of fancied sepiirity, they were the more easily taken and brought to justice.

Verse 33. "J^u/ whoso hearken^k unto me shall dwell safely]- The man who hears the voice of wisdopn in preference to the enticements of the wicked.- He shall dwell in safety, nt33 {DV' yishcan betach^ he shall iiiihahit safety itself; he shall be completely safe and secure; and shall be quiet from the fear of evily having a full consciousness T>f his own innocence and God^s protection. Covcrdale translates, ^ And have ynough without eney feare of evell." What the just num has he got honestly; and he has the blessing of God upon it. It ii the reverse with the thief, the knare, the cheat, and the extortioner: Male {>&rta pejus dilabontnr; M]ll gottei^ worse spent.*'

The teacher promises his pupil the highest advantages^ if he wiUfoUow the dictates of wisdom^ l-9> Bt shall be happy in its enjoptnerUj 10, 1 1; skaU be sated frpm mcked meui 13-16; and from the snares of bad iffomen^ 16-19; be a companion of the good and upright i and be in stfety in the landt when the wkked shall be rooted out ofit, ^Q-33.

ear unto wisdom, and apply thine heart to understanding;

'3 Yea, if thou criest after knowledge, and ^ Uftest up thy yeice for understanfling;..

4 « If thou seekest her as silver, and search-^ -est for her as /or hid treasures;

5 Then shak thou understand, the fear' of ^e Lord, and find the knowledge of God.

6. ** For tlie Lord giveth wisdgm: out of his* mouth Cometh knowledge and understanding.- 7 He layeth tip sound wisdom fcfr the right-

Verse 1. My son] Rem ^he 'tutor ftill eontinaes ' to instract his disciple,

■ Hide my commandments ioUh ihee\ IVeasdre them op m thy hearty and then^ftbt from them through the inediam of thy affections. He whcc has the rule of ffis-i^M/y only in ^W Bible and in his heAd^ is not likely t^ be a steady, consistent character; his heart is not engaged, and his obedience, 'in any case, can be only forced, or done from a sense of duty.* h is not the obedience of a loving, dutiful child, to an affectionate' father. But he who has the word of God in his heart, works from his heart; his heart goes with him in all things, and he delights to do the will of his heavenly Father, becaose hie law is in his 'heart. See chap. iii. 3. V

Verse 4. If thou seekest her as silvef\ How do; men seek money 1 WKil will they not do to fcet rich! Reader, seek the.salvation of thy sonl as earnestly as the covetous man seeks ^^alth'; and be ashamed of thyself if thou be less in earnest after the true riches than he is after perishing wealth.

Hid treasures'] The original- word' signifies property of any kind concealed in the earth, in caves or snch like; and may ^Iso mean treasures, such as the precious ^metals or precious stones, which are pre* soraptiyely kdown to exist in such and such mines. And how are these sought 1 Learn ftrom the fojjowing circumstance: In the Brazils slaves are employed to' scrape op the soil from the bed of the Rio Janeiro, and wash it carefully, iiv.order to find paCrticles of ^o^</ and diamonds; and it is a law of the state, that he who finds a diamond of so many carats shaD have his freeiom. This Causes th^? greatest ardour and dihgence in searching, washing out the soil, picking^ &c.,

9 Then-shalt thou understand righteousness, anjl judgment, and equity; yea, every good path. ', 10 'When wisdom entereth into thine heart, and ^knowledge is plieasant unto thy soul;

12 To deliyeKibee from tlie way of ihe evil. maur from the ihan that, speaketh froward things;

13 Who leave the paths^ of uprightness, to

IB order to fliidBach diamonds, and the grelitest abxi* ety fbr ■oceeas; so precious ib liberty to the human hearti This method of searching ibr gold and preoioiis' stones is alluded to in chap. iii. 19-16. In this way Solomon wishes men. to se^k for wisdom, knowled^, and nnderstanding; and he ^o succeeds fiidfi the Mierty of the children of God,. and is saved from 'the slavery j}£ sin and the empire of death.

Verse 7. He l/tyeth up sound wisdotn] 7\^)n iushiyah. We have met with this word in Job; see chap. V. 13; vi. 13; xi. 0; xii. 16. Ste especially the note on Job xi.'6, inhere the different acceptations of the word are given. Coverdftle translates, *• He jveserveth the ^nelfkre of the righteous." It is dlffi-^ cnlt to find, iir aiiy.'langnage, a term proper to express' the original meaning of the word; it seems to mean generally the essence or substance-ti( tL ihiag, the thing itsdf-*-that whidh iB chirfof its kind. He layeth up VfnjkT ja tBBEVTiAif for the righteous,,

Verse 9. Then shalfthou understand] pe who is taught of Grod understands the whole law of justice, mercy, righteousness, and Jruth; God has written this on hisiieart. He who* understands these thipgs 5y. books only is never likely to practise or ptofit by them.

Verse 11. Diicretion shall^ prejfrve thise] HDIO mezimmah. See 'on chap. i. 4! Here the word is taken in a good sense, a good device. The map invents purposes of good; and all hie schemes, plans, and devices, have fdr tjieir object God^s glory and the good of man: he deviseth liberal things, and ty liberal things he shall stand. Coverdale translates, " Then shall couNsCL preserve thee.'^ A very good translation, much better than the present.

Verse 12. The man that speaketh froward things.} TW^Sr^ tahpiichoth, ihitign of.subversion; from Ifllf*^

15 * Whose ways are crooked, and they froward in their paths:

16 To deliver thee from "the strange woman, » even from the stranger^ u7AicA fiattereth with her words;

17 ** Which forsaketh the guide of her youth, and forgetteth the covenant of hpr God.. ^. - Y.'

taphachi to turn or change th^s course of a thing. Men who wish to subvert the state of thiDg», whether cttn/. or reiigiotu; who are seditious themaelyes^ and wish to make'oUiets.so.' lliese ^peak mach of liberty kml eppressianf deal gready in broad assertions, iad endeavour especially to corrupt the minds of youth... Ver9e 16. The stranger which flalterefh with her ibords] np'*^nn hechelikaH) she that smooths with her 'Words. The original intimates the giib, oily speeches of 2l. prostitute. The English lick is supposed to be derived from, the original word.. v. *.

Verse 17. Which forsaketh the guide ofheryouthi Leaves her father^s house and instructions, and abandons hersejf to the public. •. ^

The covenant of her Go^.] Renoupces the true religion, and mixes with idolaters; for among th^m prostitution was enormous. Or by the covenant may be meant the matrim&mal contract, which is a covenant made in the presence of God between, the contracting parties, iiv which they bind themseryes to be.&ithfd* to each other.

Verse 18. For her house inclineth'unto death] It is generally in.^y and "Secret places that -such women establish themselves. They go out of the high rodd tb get a*Tesidenco;/and every step that is taken toward]^ their house is a step towards death. vThe path of<sin is the path of ru^n: the path of duty> tl^e way of safety. ' For her paths incline unto the dead, d'KDI. rephaim, the inhabitants of the invisible world. The woman who abandons herself to prostitution soon

• 18 For »her house inclineth ^*c eS low' unto death, and her paths unto Antei.oiyn^

19 None that go unto her re- ^^' ■ turn again^ neidfer take they hold of the patbi of life.

20 That thou mayi^t Walk in the way of good men, -and keep the pathft of the righteous.'

2 1 4 For the upright shall dwell in the land, and the perfect shall remain in it.

22 ' But the Wicked shall be cut.off from the earth, and thef transgressors shall be ' rooted out of-it.. • •

contracts, and generally communicate^, that^ ditease,.wbiph, above all othepB, signs the speediest and most effectual passport to the invisible world. Therefove it is said, • - ', "

' Verse. 19. None that -go unto her return agam] There are very few instances of prbstitutes ever returning to the paths of sobriety and truth; perhaps twt one of such -as become prostitutes through a natural propensity td debauchery. Among those who^Jiare been deceived, debauched, and aboAdoned, many hare been reclaimed \ and to ^uch ^one penitentiaries may be useful: to the others they may only be incentires fo farther sinning. Bakes and cfeiottcAeei* axe sometimes con?ertied: but most of them n^er. lay hold en the path of life; they hav^ had th^ir health desteoyed, and never recover it. The origina],. Q^TI ehaiyim, means' livef; -not only the liealth of the body is destroyed, i>ut the soul'ia ruined..Thus the unhappy man may be said to*be doubly slain.

Yer^ 20.. That thou mayest walk] Therefore thou shalt walk. ■ • ■ ^ '. Verse 32. Transgressors} unxy^bogedim..The garment men, tia hypocrites i those who act borrowed Qharacters, who go under z^ cloak; dissemblers. All such BhtMhe.rdoted put <^the land'; they shall not be blessed with posterity. In general it is so: and were it not so, one evil offspring succeeding another, adding ihfiit own to tbeir predfcessots^ vices, the earth, would become so exceemngly corrupt that a second flood, or d^fire, would be. necessary to purge it. _

An exhortation to obedience, 1*4; trust in God*s promdenee, 5, 6; to humility, 7, 8; to Jcharity, 9, 19; to submission to God's chdstenings, IL, 13. The profitableness of wisdom in all the concerns of life, 13-26. No act of duty should be deferred beyond the time in which^it should be done, 37, 3'^. Brotherly love and forbearance should be' exercised, 29, 30. We should not envy the wicked, 31, 33. The curse of God is in the house of the wicked; but the humble and wise shall prospet, 33-35. ""

^^- 2 For length of days, and

*Iong life, and • peace, shall they add to thee.

d Let not mercy and truth' forsake tbee: ^ bind them about thy neck; • write them upon the table of thine heart:

4^ So shah thoti find favour and » good understanding in the sight of.Ood and man.'

all thine heart; ^ and lean not AnteLOiymp. unto thine own understand^ Ante U- c/dr. ing. g^^'

6 ^ In all thy ways acknowledge him, and he shall ^direct thy paths.

7 ■ Be not wise in thine own eyes: ■ fear the Lord, and depart from eviL

Forget not'jny law]. Remember what thpu Hast. heard f and practise what thou doat. renM^er; and let all obedience be frdm the hearts *.' Let thy. heart keep my eommandmenta.^

' Verse 2. For length of days] Three eaunent bless*

Verse 3.^X»e/ not. mercy and truth forsake ikee] Let these be thy constant companions thrbagh life.

Bind them about thy neck] Keep them constantly in'vieuf* Write them upon the talie of thine heart — let them be thy moving pHnciples; feel them as well as see them.

Verse 4. So shall thou Jind favour] Thon-sliak be acceptable to God, and thou shak enjoy a sense of his approbation^ * ^.

And good understanding] Men shall weigh thy cha- Tacter apd conduct; and by this appreciate-^y mbti^jes, and give thee credit for sinqeri^y and uprightness. Though, religion is freqaently persecuted, and religious people suffer at (irst where they ^e not. fully known; 3Fet a truly religious and benevolent character will in general he prized wherever it is well known. The envy of men is a proof of the excellence of -that which they envy.

Verses. Trust in the Ldtrd w^hall thine heart]. Thia is a taost important precept: 1^ (^oA is the Fountain of all good. 2. He has made his inlelUgent creaturea dependent upon himself. 3. He requires them to he conscious of that dependence. 4. He has promised to communicate what they need. 5. He commands them to believe his promise, and~look for its fulfilment. 6. And to do this without ddubt, fear, or distrust; *' with their whole heart:"

Leah not unto thine own Understanding] \VSfT^ Sk al tishshaen^ do not prop thyself. H is. op Gop, not on thyself that thou art commanded to depend. He who trusts in his own heait is a fool.

Verse 6. In all thy ways acknowledge Mm] Begin, continue, and end every work, purpose, and device, with God. Earnestly pray for his direction at the commencement; look for his continual syipport in the progress; and so begin and oontinae that all may ter- mihate in his glory: and then it will certainly be to thy: good; for we never honour God without, serving outijthest This passage is well rendered hi. my oU MS. Bible i-rJQcbe trost fit t^t ftarti af «U t^fn^ette «iA ne lent tliiitt to tj^( iirutieiice i (n alle W ^tfvX^int^ivt^ aiiU |e 9W 5Wt tttlm ttH fio^iifles; tie be tlpon HtM snentfs tliteett Self-sufficiency and self-d^pesuleiM -faayje been the ruin of mankind ever since the (all of Adamw The grand sin of the human race is their pon-. tinoal endeavour to Hve independently of Oodt i. e., to be without God in the world. jVue reUgion consists in considering God th'e fountain of all good, and expecting all good, from him.

Verse 8. // s1udl be health to" thy navel] We heed not puzile ourselves to find ^ out i^hat we- may Mj^stt M be a more delif ate meaning for the original w:6id '^V ' ^horih^n navel;^ f6r I. m satisified a more proper canr not be found/ It is weH knawn that it is by the umbihcai eord that ih»fetUs receivea its nourishment all the time it is in the womb of the mother. It receivee nothing by the maut A, not by any other means: by this alone all noorishment is received, and the cirpulation of the blood kept up. When, thereforot the wise man says, that *^ trbstiiig in the Lord with the whole heart, and acknowledging him ill all a man^s ways, &c., shall be health to the navel j and marrow to the bones.;-' he in effect say9, that this id asjessential to4he life of God in the sonl of man, and to the- continual growth in grace,* ais the umbilical cord is to the life and growth of ihfi fetyLs in the womb. * Withont tKe7a//er, nojiuxnan beibg.could ever exiM or be born; Without the /orm^r, no true religiofijk can' ever be found. ^ Trust or faitK in God is aa necessary to derive grace from nim to nourish the sotil, and cause it to grow up unto efemal life, |m the nanel string or umbilical cord is to the human being iq the first stage of its existence, t need not push this illustration farther: the good sense of the reader will supply, what he knows.. 1 mi^ht add much on the subject. ' ■ '

And marow to thy bones.] This metaphor is noflesa proper ihan the preceding. All the larger bones of the body have- either a large cavity ^ or they ure^ongioust and full of little cells: in Both the one and (he other the oleaginous substance, called marrow, is contained in proper vesicles, like the fat. In the large^ bones the fine oil, by the gentle heat of the body, is exhaled through the.ptnres of its small vesicles, and enters some uanrow *. 707 -

AnteLOiymp. BUDstance, and with the nrst- AntcU.^^ cir. fruits of all thine increase: ^ ^'^' 10 • So shall thyi)arns be filled

with plenty, and thy presses shall burst out with new wine..

.11 VMy son, despise not ihe chastening of the Lord: neither be weary of his correction: 1-2 For whom the Lord toveth heqorrecteth;.'even as a father the son tn whom he-deU^teth.

passages which lead to certain fine canals excavated in the substance of the bone, that the marrow may supply ihe fibres of the bones, and render them less liable to break. Blood-vessels also penetrate the bqnes'^o sapply this marrow and this blood; and consequently the •

"fnArrow is supplied in the infant by means of the urnhilical cord. From- the marrow diffused, as mentioned above, through the boner, they derive their solidify and strength, A simple experiment will cast considerable

- light on the use of ih&marrow to IheTHmes,-' — Calcine a bone, so as to destroy all the marrow from thecellk, you will find it exceedingly ^V/^. Immerse the-same bone in Of/ so that the cells ma^ be all replenished, which will be done in a few jminiites; and Jhe bone Reacquires a considerable measure of its solidity and strength; and would acquire the whole, if the marrow could be ex/foc^ec/ without otherwise injuring thetextinre of the bone. - After the calcination,;the\bone nay*be reduced to powder hy the hand; after Che impregnation with the oil, it becomes hard, eornpact-, and strongs What the marrow is to the siipport and strength of the hones, and the bones to the support arid strength of the body; thai, faith in God, is to the support,, strength,

^ energy, and salvation of the soul, BeMdf thdn, the force and elegance of the wis6 man's metaphor. Some have rendered the last clause, a lotion far the bones,

. What is this? How are t}i& bones washed f What a pitiful destruction of a most beautiful metaphor!, Verse 9. Honour the Lord with thy suhstttnee] ITie TlhJO MiNGUAR or gratitude-offering to God, conmianded under the law, is of endless obligation. It Would be well to give a portion of the produce of every articli by which we get pur support to God, or to tlie poor, the representatives of Christ.- Tftis nnight be done either in kind, or by the worth in money. Whatever God sends us-iuthe way of ^ular prosperity, there is a portion of it always ibr the poor, and for God^s cause. When that portion is thus disposed of, the rest in'sanctified; when it is withheld, God-s curse is upon the whole. Give to the poor, and God will give to thee. Verse It. Despise not the chastening of the Lord] The word ID)^ musar signifies correction, discipline, and instruction. Teaching is essentially necessary to show the man the way in which he is to go; discipline is necessary to render that teaching effectual; and, often, correction is requisite in order to bring the mind into submission, without which it cannot acquire know- Udge. Do not therefore reject this procedure of God,; 708 '

14 * For the merchandi8e>of it w better than the merchandise of silver, and the gain thereof thaa find gold.

15 She is more precious than rubies: and ^all the. things thoij^ canst desire are.not to be compared unto her. -

hymble thyself under his mighty hand, and open thy eyes tp thy own interest; and' then thoa wilt!eam speedily and effectually. It is of no use to rebel; if;thoo do, thou kickest against the pricks, and every act ^ rebeHiAi againM him is a wgund to thine own jofd. God will either end tliee or mer^ thee; wilt thou then ^1 on 1

Verse 12.. Whim the Ldrd loveth] To enootirage thee to bear correction, know that it is a ptoof of God> loTO to thee; and' thereby he shows that he - treats thee as a f&tfaer does his son,- even that one to whom he -bears 'the fondest affection.

The last clause the Septuagint translate fiaartym 6e travro vlov 6v irapadexerai, " and chasteneth every son whom he receiveth;^ and the apostle, He^. xii. 6, quotes thiB literatim. Both clauses cettaihlj amjoont to the same seiise. Every son whom he receweth, and the son in whom he delighteth, have yery liule difference oTmeaning.

• Verse 13. Happy is the man that findeth voisdinn\ This refers to the advicse given in chap. ii. 4; where see the note.

Verse' 14. For the merchandise] *\rO sacKar, 4Jt» ^traffic, the trade that is carried on by going through countries aiid provinces with' such articles as they could c/urry en the backs of camels, &o.; from ino smchar, to go about, traverse, C^afatsnfle^ Old MS. Bible. • And the gain thereof ] ^ nnWDn teiiuathak, its produce; what is giined by the acrticles after aH expenses ar^ paid. The slaves, as we have already seen, got their liberty if they were so lucky as to find a diamond of so many carats* weight; he who findjf wisdom — the knowledge and salvation of God — gets a greater prize; for he obtains the liberty of the Qospel, is adopted into the fcmtily of Godf and made an heir according to the hope of all eternal life.

Verse 15.. She Is more precious t%an rubies] tS^rJDD mippeninim. The* word principally meaiis pearls, bat may be taken for precious stones in general. The root is n^d panah, he looked, beheld; and as it gives the idea of the eye always being turned towards the observer, Mr.. Parkhurst thinks that it means ^e loadstone; see the note on Job xxviii. 18, where this subject is considered at large. If the oriental ruby, or any oth^ precious stone, be intended here, the word zaay refer to their being cut and polished^ so that t^ey preseol different /oce^, and reflect the light tojrou in whatever direction you may look at then).

Ante I. oi3niip. right hand; and in her left hand Aau V;. c." cir. richcs and honour.

18 She is *>a tree of life to them that layhold upon her: and happy is every one that retaineth her.

1*9 •* The LoRj> by wisdom hath founded the earth; by understanding hath he ^ estabUshed the heavens.

Verse 16. Length ef days is in her righl Aoni] A wic)^ man shortens his dajs^by excesses; a righteous man prolongs his by temperancff, ' ' •

In her left hand riches- and honour.] That iar, her hands are full of the choicsst benefits. There is nothing to.be. understood' here by the- n^iU hand in.preference to the left.

Verse 17. Her ways are Itrflyj of pleasantness] These blessings of true religion require little eommentl They are well expressed by the poet in the following elegant verses: —

" Wisdom Divine! Who tells the price. Of Wisdom's costly inerchandiBe?. Wisdom to silver we prefer. And geld is drpss compared to* her. Her hands areJUVd with length €f dftys. True riches, and tmrnprtal praise; — Richer of Christ, on all bestow'd,. ^

To purest joyjs she all invites, Chaste, holy, spiritual delights;' ifer ways are ways of pleasaMness^ And all her flowery paths are peach Happy the man tji9>t fihds th6 gmce. The blessing of God'k cl)os6n rape; The wisdom coming from abovCj The/aiM that Sweetly works hy loveP* '

Wbsliy. Verse 18. She is a tree of lifej U^ yp eis chdiyim, *^ the tree of Uves,"v aUnding most manifestly to the tree so called ^hich God in the. begioning planted in the garden of Paradise, by eating the fruit of which,aU the wastes of nature might have been continuaHy^ repaired, so as to prevent death for ever. This is an opinion which appears, probable enough. The Ueasings which wisdom— tnie.i;eligion — gives to men, preserve them tn life, comfort them through life, cause, them to triumph in deaths sgid ensure them a glorious immortality.

Verse 19. The Lord by wisdom hath founded the earth] Here wisdom is taken in its proper acceptation, for that infinite knowledge and skill which God has manifested in the creation and composition of the

21 My son/, let not theni de- ^^- part from thine eyes: keep sound wisdom and discretion:

22 So shall they be Ufe unto thy soul, and « grace to thy neck.

23 ^ Then shalt thou walk in thy way safdy, and thy foot shall not stumble.

24 * When thou liest down, thou shalt not

earth, and in the structure and economy of the heavens. He has establishled the order as freH as the essence of all things; so that thought' they vary in- iheix positions, dec, yet they never change either Uieirjp/aceK, or their properties. Composition and analysis are not essential changes; the oHginal particles, ^eir forms and propertied, remain the same.

Verse 30. By Ms knowledge the depths are broken up] He^ detehnmed in his wisdoin how to break up the fourdaihs of the great deep, so as to bring a flood of waters upon the etfrth; and by his knowfedge 'those fissures in the earth through which springs of water arise have been appointed and determined; and it is" by. his skill and influence that vapours are exhaledt suspended in the atmosphere, and afterwards precipitated on ^e earth in rain,' dews, &c. Thus the wisest of nien attributes tho^e effects which we suppose to spring from natural causes $o the Supreme Being himself.,

. Versip 31. Let not them depart from thine eyes'] Never -forget that Grod, vho is the author of nature, directs and governs, it in all things.; for it is no selfdetermining ilgent. '

Keep sound wisdom and discretion] HDIDI TV\9\t\ tushiyqh umezimmah. We have met tirith both these Wdrds before^ Tushiyah is the essence or substance of a thing; mezwnmafi \» the resolution or purpose formeil in reYerence to something gptfd or excellent. To acknowledge God as the author of all good, is the tushiyah, the essence, of a |0dly.man*8 creed; to r»- solveio act according io the directions of his wisdom, is the mezimmah, the religious purpose, that will bring good to ourselves TUid glory to God. These bring life to the soul, and are ornamental to the man who actr ui this way, vier. 22. ', verse 24. When thou liest doum] In th^se verses (93-26) the wise man describes the confidence, seeur rity, and safety, which proceed from a consciouisness of innocence. Most people are afraid of sleep, lest they should never awake, because they feel they are not prepared to appear before God. ' They are neither innocent nor pardoned. True believers know that God is their keeper night and day; they have strong confidence in him that he will be their director, and not suffer them to take ^ny false- step in life, ver. 23. They go to rest in perfect confidence that. God wiO 709 ^ T

26 For the Lord shall be thy confidence^ and shall keep thy foot frorn being taken.

27 V Withhold not goodiwnp "^ them ta whom it is due, when it is in the power of thine liand ^ do i/.

28 ■ Say not unto Ay neighbour, Go, and come again, and to-morrow J will give; when thou hast it by thee.

29 • Devise not evil against thy neighbour, seeing he dwellelh securely by thee.

30 ^ Strive not with a man without cause, if Ee have done thee ho harm.

31 « Envy Aotr not ^the oppressoT^ and choose none of his ways.

32 For the- frt>wani is abomination to^die Lord: 'but his secret^ is with the righteousk

SS * The curse- of the Lord is in the house of the wicked^ but ^ha blesseth the habitation of the just. V.

34 ^ Surely he Bcometh the scomers: but he giveth grace unto the lowly. * '

36 The wise shall inherit glory: btit shame

watok oTer tbem; hence* their j/eep, being undiatuibed with foreboding and evil dieams, is sweet and refreahug, ver. 94. They are not apjprehenaive. of any sudden destruetun^ beekose they know that all things aire under the eontrol of God; and they are eatis^ed that if suddin destruction shook! fall npoRtheir wicked neighbour, yet God knows well how to presei^e thenti ret. 95. Ao^ ^ thia naturally town from the Lord being their confidence, ver. 96.

Verse 97. WUhhold not good from them to whofii it is due] 1^30 mibbeaiaivj'from the lords' of it, Bu( who are they 1 The poor. And what art thou^ O rich man f Why, thou art a' steward^ to whom God lias given substance that- thou mi^est diTide with the poor. They are the right owners of every farthing thou hkstto spare from thy own support, and that. of thy family; and God has given the surplus for iheir takes. Dost thou, by hoarding up this treasure, dep^TO the right owners Of their. property! If this were a ctd/ ease, the law would tdce thee by the throat, and lay thee op in prison; but it is a oaMt m which GoD alone judges. And- wjiat will he do to the^l Hear! *< He shall have Judgment without mercy, who haih showed no ineroy;" James ii. is. Jteadtfeelf tremble, and act justly.

Verse 98. Say not unto thy 'heighhour] Do not refuiEe a kindness when it is in thy power toperform il. ' If thou have the means b^ thee^ and thy neighbour's necessities be pressing, do not put hhn off till the morrow. Death may take eit^ier him^ or thee before that time.

Verse 30. Strive not with a man] Do not be of a litigious, quarrelsome spirit. Be not under the influence of too mee a sense of honour.- If thou must appeal fo judicial authority to -bring him that Wrongs ihee to reason, aroid all enmity,, and do nothing in a. spirit of reTepge. But, if he have done thee no Aerm, why contend with.him? May not others in the i way contend with, and injure thee f

Verse 31; Envy Ihou not the oppressor] O 1 bewitching is power! Every man desires it; j^et all hate tyrant. But query, if all hi^ power, woldd not the major part be tyrants T

Verse 39. Put his secret] niO sodo, his secret tusem- %V godly people meet there, apd God dwells there.

Verse 39. The curse of the Lord] No godly people meet in such a house; nor is God ever ka inmate these.

IkU he blesseth the habitaHon of thejtat,] He considers it as t^ ou)n temple. There he is worshipped in Bpuit and in tilith-; and hence Qod makes it his iwelling-place.

Verse 34. Surely he scometh the sc^rmrs; but ha giveth grace im/o, the lowly,] The Septmagint has KVpioc bnepff^avotc avTiTaeaeraif Ttnretvotd^Se Sibuat xopiv. The Lord resisteih fhe proud; but giveA grace to the humble, ■ These wordd are quoted by St Peter, Ist Epist. t. 6, and by St. James, chap, if, 6» just as they stand in the Septuagint^ with the change of b Beoc, God, for Kvpioc, the Lord,

Verse 35. • The wise] The ^rson who fellows the dictates of wisdom, as mentioned aboye, shall inherit glory; because, being one of the heavenly familyy a child of God, he has thereby heaTon for his inheritance; but fools, such as those mentioned chap. L and ji., shaU have ignominy for their «»a/ta^t<m. Many such fools as Solomon speaks of are exalted to the gibbet and gallows. The way to prevent this and the liko evils, is to attend to the voice of wiisdom.

T^ke preceptor ctdU his -jmpiU^ and iells themr how himself was eductUed, 1-4; specifies the teachings ht received^ ^19; and exhorts his pupil to persevere in weU^oing^ ahd to aootd evil^ 20-37.

Ante^. c. cir. attend to Jtnow understanding. ^^',2 For I give you good doctrine,

TTEAR, • ye children, the instruction of a father, and

3 Po!r I was my father's son, ^ tender and only belaued in *^the sight of toy mother.

4 *^He taught me also, rfid said^unto Hue, Let thine heart TCtain my words: ^ keep my commandments, and live.. •

6l Forsake her npt, and she shall preserve thee:' ^.love. her, and she shall keep thee:

7 ' Wisdom is (he principal thing; therefore get vrisdom": and with all thy getting get understanding.

NOTES ON CHAP. IV.. • Yerse 1. Hear, ye children] Come, my pupils, and hear how a fatW instructed his child. S9cfa as / received from my father I gire to you; and they were the teachings of a wise and affectionate, parent.to his only son, a peculiar object of his regards, ahd al&o those oft a fond mother.

• He introduces the subject thus, io show that the teaching he receiyed, and y/ldch he. was about to give them, was the most excellent of its.kipd. By this he ensured their attention, and made hia> way to theif heartr Teaching by precept is good;. te^iching by ejpample is better; but teachiug^^o/A^y precept and example is best of all.

Verse 5. Get wisdom].True religion is essential to Ay happiness; never /or^et its teachings, nor go Uside from the path it prescribes. * *

Verse 6. Forsake her not] Wisdom personified is Tiere represented as a guardian and Qompanion, who, if not forsaken, will continue fait^ul; if lov^i will, continue a protector.

Verse 7. Wisdom ia the principal thing] t\^tttVO n?33n reshith chochmah, " wisdom is the.priQciple.*' It is the pur^tum saliens in all religiob to kqow the true God, and what he requires of man, and for what he has made man; and io jth|s must be added, under the Christian dispensation, to know JesUs Christ whom he hath sent, and for what end hk was sentj'the necessity of his being sent, and the nature of that salvation which he has bought by his oum hlood.

Get wisdom] Consider this as thy chieftain; ihdX in reference to which, all thy wisdom, knowledge, and endeavours should be directed.

And with all thy getting^ Let this be th;f chief property. While thou art passing through things temporal, do not Ipse those things which are eternal; and, while diligent in business^ be fervent in spirit, serving the Lord,

Get understanding.] Do not be contented with th^ lessons of wisdom merely; do not be satisfied with having a sc^und religious creed; devils believe and tremble;• bul see that thou properly comprehend all that thou hast learpt f and see that thou rightly apply. all that thou Jiasl beea taught...

Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to. the ways, times, places) tod opportunities of practising the lessons of wisdopo. Wisdom points out the thirig requisite; understanding s^oa to the accomplish^ rhent and attainment. Wisdom sees; but understand* ingfeels.^ One discovers^.the oihex possesses.

Cover dale translates this, whole, v.erse in a very r^ markable mani^er:." The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goedes to get the understsmdynge.'' This is paraphrase not translatipn. In this version, jyaro- ^^Aroj «. abooiids.

The tngislatioQ in my old MS. Bible is very simple • 3Seaj?ansnge.oC tDCsliam> U)elle tj^ou toMi^m: Cn al tW toCsliam, «iU)i Cn al t^( iMssfoun, putrid ^aOrencr. Ha is already wi^ who seeks wisdom; and he is wise who kQows its value, and seeks to^ possess it. Tha wbolff of this verse is w^ting in' the Arabict and io the. 1>est copies of the Septiipgint^.

, Instead 9f nopn rup keneh chochmah,^ get- wisdom^ th^ Complutensian Polyglot has ru*3 rtJp keneh Mnah^ get understanding;- to that' in it the verse stands^ "Wisdom is the prhicipld, get unilerstanding;,and in all thy gettingi^ get understandhig^" This is not aner^or either of the scribe, or of the press, for it is supj>orted by sev^ of the MSS. of.Kennicott aud Da Rossi.

The Complutensian, Antwerp^ and Paris Polyglots have the seventh verse in the Greek text; bm. the two latter, in general, copy the former.

Verse 8.,She shall bring thee to honour] There is nodilng, a strict life, of piety.and benevolence excepted,. that has such a direct tendency to reflect honour upon a man, as the careful cultivation of hie. mind. One of BacorCs aphorisms was, Knowledge is power; and It is truly astonishing to sea what influence

Ante I. oiyinp. when thou dost embrace her. Aiite^u.^'cir. 9 She shall give to thine head ^^- * an^ ornament of grace: ^ a

crown of glory shall she deliver to thee.

10 Hear, O ray son, and receive my sayings; 1 and the years of thy life shall be many.

12 When thou goest, ™ thy steps shall not be straitened; " and when thou runnest, thou shah not stumble. ^.

1 3 Take fast hold of instruction.; let her not

true learning has. Nothing i& ap uniyersally respected,- provided the learned man- he a consistent moral thardcteTi and be not proud^ and overbearing'; which is a disgrace to gennine liteni|iire« '

Verse 9. A crown, of glory] A tiara, diadem, or crown, sha]! not be more hoiiddrable to the princely wearer, than sound wisdom-i^-trciereligjion— coupled with deep learning, shall he to. the Christian and the ■eholar. ^ •

Verse lO. 'Pfte years of thy life shaH be many.] Vice and interapentnce impair Uie health and shorten &e days of the wick6d; while triid jreligioni sobriety, ^ and temperance, prolgng them.1 The principal part. ojT our diseases springs from ** indolence,, intemperance, ai|d disorderly passions.** Religion excites to indusiry^ promoMM sober Ao^Yx^ind destroys evt/ passions^ and Aarjwsrttftthe soul f and thus, by prerenting many diseasesi^ necessarily prolongs Ufe.

Verse 19. Thy sleps shall not be straitened] Tfae wisdom will teach thee to keep oat of embaitassments. A man under the influence of true religion ponders his paths, and carefully poises oeoarring' circumstances; And as the fear of Cfod wOl ever lead him to act an Upright and honest part, so his way in hysiness and life is bbth clear and large^ He has no by-ends to serve; he speculates npt; he^uses neither trick nor eunnihj^ to efihot any purpose. Such a man can never Im embarrassed. His steps are not ^straitened; he sees his way always plain; and when a favourable tide of Piovidened shows him the necessity of increased exertion^ hci runs, aftd is. in no danger cf sftonbling,.

Verse 13. Take fast hold].plTm hachdzek, seize ii strongly, and keepUie hold; and dp thisas/(?rir/«. Learn aJl thou canst, retain what thou hast leunt, and keep the reason continu^ly in^^iew — it is for thy life.

Verse 14. JSnter not into the path of the wicked] Never associate with those whose life is irregular and sinful; never accompany them in' any of their acts of timnsgression.

Verse 15. Avoid it] Let it he the serious purpose of thy soul to shun every appeiffance of evil. ^. Pass not by it] Never, for the sake of worldly gain, ffr through complaisance to others, approach the^ay 0ax thou wouldst not wish to be found id when Qod iiUs ^196 into the eternal worM. 7ld

14 "^ Enter not into the pathof the wicked, and go noi in the. way of evil men.

15 Ay.oid it, pass not by it, turn from it, and pass aw^y..,

16 P For they sleep not, except they haTc dona mischief; and th^ir sleep is taken away, unless they cause- f 0971^ to fall.

1 7 For they eat. the bread of wickedness, and drink the wine of violence.

Turn from' it] Jf,' through unwatchfulness or imfaithfiilness, thou at any time get near pr inlojtAe pay of sin, turn from it witn the utmost speed, and hiunbis thyself before. thy Maker.; *

And pass away.] Speed from it, run for thy lifii, and get to the utmost distance;.eternally diverging so as never to comer near "it whilst thou hast a being.. Verse 16. Except they hope done mischief]."flw night is their time for spoil and depredation. ^And they must gain some' booty before they go to^ rest. This I be)ieTe to be the n\eaning of the passage. I grant, also, that theto may be some-bf so malevolent a disposition, that they ctinnot be easy unless they can injure others, and. are put to excessive pain when they perceive any man ixr prospeHty, Mr receiving a kindness. The address in Virgil, to an ill-nafenred 4isp-, herd is well known:— r -. -

• ' £^UMK iiL 14..** When thou sawest the gifts-given to the Isd, then wast distresse^l; and hadtt thou not-found some means of doing him a mischief, thou hadst died."*

And drink the wine of violence.] By highway robbery. Verse ^8. But the path of the just] The path of the wicked is gloomy; dart, and diBOigerons; that of the righteous is open, luminous, «n4 instrucfive. This verse cohtains a fine metaphor; it refers to the sun rising above the horizon, and the^ increasing twOi^it, till his bean^ishine full upon the earths.The original, Drn ]D3 Ip '^^H^ ']hvr\ holech vaotad nechan haiyom^ may be translated, " going and illuminating unto the prepared day." This seems plainly to refer to the. progress of the rising sun while below the horizon; and the gradual increase of the light occasioned by the reflection of his rays hy means of \!tie atmosphere, till at last he is. completely elevated above the horizon, and then the prepared day has fully taken place, the sun having risen al the determined time. So, the truly wise man is hut in his twilight here below; but he'is in a state of glorious preparation for. the realms of everlasting light; till at last, emerging from daxknesi

4-!i- •?•?S1* slnninff light, that shinct^ more Abi« I. oiymp. and more unto the pertect day. jbrtJ'u^a'ek. 19 • The way of the wicked is?^^* as darkness: they know not at

20 My son, attend to my words; incline thine ear unto my sajrings. • v

21 *- Let them not depart from tiiine eyes^ « keep them in the midst of thine heart.

22* For they are life unto those that find them,, cmd ▼ health ^ to all their flesh.

23 Keep thy heart <mth -all diligence; for out of it are the issues of life.

24 Put away from thee ^ a froward mouth, and perverse lipsput far froni thee.

25 Let thine eyes look right on, and let thine eyelids look straight before Ibee. -^

26 Ponder the path of thy feet, and * let all thy ways be established.

27 •• Turn not to the right hand nor to the left: ^ remove thy foot from' evil.

-mad the shadows of death) he. ia ushered, into the fidl blaze* of endless felicity. Yet prevledsly to. his enjoyment of this glory, whiqh is preipared fer him, he i^ gi^ng' — ^walking in the cominandmenta of hia God Mameless; and illuminaiing- — reflecting the light of IIm salvation which he has reoeiTed on all those who form the circle of his aoquaintatfee. ^!

Verse 21. Keep them in the -midst of thine heartJ] Let them be wrapped up in the yeiy cet^re of thy af-. feeiions; that they may give spring and energy ta every desire, word, a^d wish*.

Verse 23. Keejithy heart with all diligenceil ^^^ AhoYe 411 Iceeping,'' guard thy heart. He who knows any thing of himself, knows how apt his affec(i6us a^ to* go astray.

For out of it 9ie the issues of life,\ D^'H nildfin iaiseoth chaiyim, *< the goings out of Oves.".Is not this « plain allusion to the arteries which cany the blood from the heart through the. whole body, and to tfie utmost extremities t As long as the heart is Capable of receiving and propelling the blood, ao long iife is continued. Now as the heart is the fouptainwhence all the streams of life proceed, care must he taken that the fountain be not stopped up nor ii\jured. A double watch for its safety must be Jkept up. l§o in spiritual, thinjgs: the heart is the se^t of the Lord of life and glory; and the streams of spiritual Jife 'proceed from him to all the powers and faculties of the •oul. Watch with all diligent^, that this fountain 'be not sealed up, nor these streama of life be cut iiff. Therefore <*put away from thee a froward mouth. ^d perverse lips — and let thy eyes look straight On.'' Or^ ih. other words, look inward — ^look' onward — ^look upward, * ^

I khew that the twenty-third rene. is unddrstood as pirihcipally referring to the evils which proceed from the heart, and which must be guuded against; and the good purposes that must b6 formed in it, from which lifh takes its. colouring. The former shouhl be opp6sed; -the latter should be encouraged apd strength^ ened. If the heart be pure and iioly, ^ll'its purposes will be jusit and ^od.- If it be impure and defiled^ nothing will proceed from it but abomination. But though aU this be true, I lUve preferrlsd following what I believe to be the metaphor in the- text.

And. perverse lips] Do not. delight in nor acquire the haitifot contradicting '^A. gainsay ing; and beirare of calumniaCing and backbiting your neighbour. '. '

Verse ^26. Ponder the path of thy fe^] Weigh well the part thou ^ouldst act in life.- See that thou contract no bad habits.

i{etae~27. Turn not to the right hand mr to t^ left].Avoid all crooked ways.. Be an npright, downright, and atraight-forward man. Avoij tricks, wiles, BXid deceptions of this kind.

To this, the Septuagint and' Vulgate ^addttie following verse: Avrog.6e op'&ac Koifjoei rtic Tpoxiac oov, to^ 6e. iropetag oov tv eipifv^ npoa^ei. Ipse autem rectos faciet cursus.tuos; itinera a:utem tua in pace produbetl " For himae\f will make ihy paths straight,. and Ihy journeyings will he conduct in prosperity." The Arabic has also a clauso ta the sanie effect But nothing like thiii is found in the^ Hebrew^ Chaldee, djt Syriac;.not in th& Vulgate, as. printed in the Complutensian. t'olyglpt;v nor in that' of Antwerp or of "Paris; but it is in the Greek text of those editions, in the editio princeps. oC the Vulljate, in five of iny pwn MSS., and in |he old MS. Bible. De Lyra rejects the clause as a gloss that stands on no authority. ' If an addition, it is certainly very ancient; and the promise it contains-^is true, whether the clause be authentic or. not.

Fmiher exhortations to aequin wisdom, 1, 9, The character of a loose woman, and the ruinous consequences of attachment to such, 3»-l4. Eshattatians to chastity and moderation, 16-21. The miserable end of tke wiekedi 22, 23.

2*7. 2 That thou mayest regard

discretion, and that thy lips may ^ keep knowledge.

4 But her end is 5 bitter as wormwood,^ sharp as a two-edged swpr^

6 Lest thou "shouldest ponder the path of life, her ways lare movable, thai thou canst not know ihem.

7 Hear me now therefore, O ye children.

Verse 3. The tips of a strange woman] ^Ooe 4faat IB not My own, whether Jewess or heathen.

Drop as a hon^y-conUf] Sh/B uses'tl^e most deceitful, flattering, and alluring spee6hes:. as the droppings of the honey out of the comh are the sweetest of all^ • Verse 4. Bitter as wotmwood] T\}ph^kelaanahj like the detestable herb worrtwfood, or something analogous to it: something as ezcessiye in its bitterness, na'honey is in its sweetnesi. '

YeT9e b. Her feet go -down to death] SAie first, like a berpent^Jinfases her poison, by which the whole constitution of her paramQur is infected, which soon or late bringa^on death.

' Hh- steps take hM'onkell.] First, the death qjT the'hody; and then the damnation of the soi^. These' are the tendencies of connection^ with such women.

Verse 6r. ' Lest thot{ shouldesft ponder] To pi<6Tent thee from reflepting on thy present conduct, and its consequ'en'Ces, htr ways are moveable — ihe continually" rarjes her allurements. • "•.;

Th&u canst not know them.] It is impossible to conceive all her -tiricks and wiles: to learn these in all their varieties, is a f>art.of the science first tan]g;ht in that infernal trade. -.

Verse 7. Hear me— ^0 ye children] D'lD hanim, sons, young men in general: for ^ese are the most likely to be deceived! and led asiray. '

Verse 8. Come not nigh the door of her house] Where there are generally such' exhi()itions.as havd a natural tendency to excite impure thoughts, and irregular passions.

Verse 9. Lest thou give thine honour] The character of a debauchee is universally detested': ' by this, even those of noble blood lose their honour and respect.

.8 Remove thy way. far from jkauv. Cm, her,- and come jiot nigh the door ^^'

9 J(jest Jthou give thine iionour unto others, and thy years unto the cruel:.

1 0 Lest strangers be filled* with ^ thy wealth; and thy labours be in Uie house of a stranger;

1 1 And thou mourn at the last, when th6y flesh and thy body are consumed,

1 3 -Aiid have not obeyed the voice. of my teachers, nor inclined mine ear to. them that instructed me! •

dishiQents of Idyei dwell on the tbngne, and the i of fondness appear in the whole demeimour of the hqrlot and the prostitute^} yet cruelty has its throne in their hearts; and they will fib and mmrder (when it appears to answer their ends) those' who gire tkeic strength, ibeir ti;ea/M,and their years to them. TIm unfaithful wife h]i8 often murdered her own huabaml for.the sake of her paramour, and has given kim over to justice in- order to save herself.' Morders have oflen taken pla6e m br6thel8, as well as robberies; tot the Tice o£-prdstitution is one of the parents of crudty.

Verse 41* When thy flesh and thy body are co«- swinei] The word Skbt shear, which we render body^ signifies properly the remains, residua^ or remsyaU ci a thing; and is applied here to denote the breathing carcass, putrid with the concomitant disease of debasr chery: a public reproach which the justice of God entails on this. species of iniquity.. The ^nM^vnitiy he^e spoken of is of the most. excessiye kind: the 'Word Dns naham is oden applied to the growling of a lion, and the hoarse incessant murmuring of the sea. In the line of my duty, I have been ofien called to attend the death-bed of such persons, where groans and ihrieks were.incessant through— the jaculaling pains in their bones and flesh. Whoever has witnessed a closing scene like this will at once perceive with what force and propriety the wise man speaks. And, Hem have I. hated instruction, and despised the voice of f^y teackiBrs! is the unavailing cry in Uiat terri^c time. Reader, whosoever 4hou art, lay these things to heart. Do not enter into their sin *, once entered, thy return is nearly hopeless.

Verse 14. / was almost in all evil] This vice, like a whirlpool, sweeps all others into its vortex.

In the midst of the congregation and assembly.] Xn f1|e msDrel of X^t Cutdie an)i sf tlpe Aj^nagsac-l-Old MS. Bible. Such persons, however sacred the place, carry about with them eyes full of aduUery^ which cannot cease from sin.

Ante u. c'cir. 1 5 Drink Waters out of thine -^' own cisteniy and, ninning waters

. 16 Let thy fountains be dispersed abroad, tmi rivers of wsaers in the streets.

-18 Let' thy.fountaiii be blessed: and rejoice with ^ the wife of thy yqnth.

19" Let her be (is the- loving hind and pleasant roe; let her 4)reasts '^'satisfy thee at aQ'

~ Verse 15. Drink waters <mt vf thine own- cislezn] Be satisfied wkh thy own wife; ind let th'e wife pee that she reverence her busband \ and not tempt him by inattention or Bi|1(indne8» to seek * dsewhera what he has a right to expect, hot cannot -fhul, at hame^

Verse 16. Let thy fountains be dispersed abroad] Let thy children lawfully begotten be nameroas.

Verse 17. Let them be only thine ownl The offsirring of a legitimate connection; a bastard brot>df howeyer numerous, is no credit to any man.

Verse 18. Let thy fountain be Jdesspdl "p-p iniprtt^n" yehi mekorecha baruch, SU vena tua benedieta..Thy vein; that which carries off streams from the fountaio of ammo/ life^ in order to disperse them abroad^ and through the streets. How delicate and Correct is the allusion here! But anatomical allusions inast not be j^fessed into detail in a conmientar/ on Scripture.

20 And why wilt thou, my son, Ante u. c.cir. be« ravished with 'a strange wo- ^^', man, and embrace the bosom of a stranger % *

21 '•For the ways of man are before the eyes of the Lord, and-he pondereth all hi» goings.

22 '*His 6wD iniquities shall take tbe wicked himself, and he shall, be holderi with the cords of his •sins.

23 * He shall die without instruction; and in the greatness of his fpUy he shall go astray;

rfS'K aiyeleth, tEe deer; by rh}^ yaalah, the ibex or mountain ^ba<, may be meant I

Let her breasts satitfy thee] As th6 infant is satisfied with.the breasts of its mother; 'so shouldst thoa be with the wife of t^^y yotfth.*

Verse 21. For the ways of- a man] "Whether they are public or ^vate^ God sees ^ the steps thou takest in life. ^ •

Vdrae S^2'. ile shall ie holden toith the cor^sofhis itny.] Most people who follow unlawful pleasures, thioik they eon give them up whenever, ihey please; but sin rjepeated becomes customary;~ ewiiom soon engenders hd^t; and habit in the end assumes' the form of n«- cessity; the man becomes Inmnd with his own cordsj and so is M captive by the devil at his wiU,,

Verse 33. He shall, die without instruction] Thfs iamost lihely, and |ris a general case; but even these may jiepent and live.'

Exhortations against becoming surety for others^ 1-6; agiidrut idleness, frtm the eximple of the mt, 6-11; description of a worthless person, 13-15; seven things hateful tg Odd, 16-19; the benefits Of instruction, ^0-23; farther exhortations against bad women, and especially against adult^^ 34-33; what may be, £xpected from jealousy, Z4, 35. •. •

TV/TY son,. *if thou be surety for thy friend;.t/'thou hast strickeji thy hand with^a stranger^ 2 Thou art snared with the words

NOTES ON CHAP. VI. Verse 1. 7f thou be surety for thy friend] ^piS lereacha, for thy neighbour; i. e., any person. If. thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thin& own shoulders; and when he knows he has got one to stand be-, tween him aiid the demands of law and justice, he will feeMittle responsibility; his spirit of-^tutvm will^ bor

^3 Do this now, my son, and deliver ' thyself when thou art

come crippled, and listlessness as to.the eyentrwill be the consequence. His own character will suffer little; his property nothing, for his friend bears all the burden: and perhapa the very person for whom he bore this burden treats him with neglect; and, lest the restoration of the pledge should be re<iuiredi will avoid both the sight and presence of his friend. Chve what thou canst; but, exoept in extreme, cases, be. suretjf eyes, nor sliintber to thine eyelids.

5 Deliver thyself as a roe from the hand of the hunter^ ^d as a bird frbm the h^ of the fowler.

6'.^ Go to the ant, thou sluggard; consider her ways, and be wise:

8 Provideth h^r m6at in the summer, and gathereth her. food in the harvest. -..

Tot no iQan. Striking or shaking. Handy when the mouth had on^e made the promise^ was considered as the ratificatioh of the engageme|;it; and JLhas the man became ensnared with the wordf of his mouth.. Verse 3. Do this — deliver thyself] Continue to press him for whom thou art become surety, to pay his creditor; give him no rest till he do it, else ihou mayest fully expect V> be left to pay the debt.

Verse 5. Deliver thyself cu a rx>€] ^3]f ^/eW, the antelope. If, thou, art got into- the snare, get out if thou possibly canst; make eT.eiy struggle and exertion, as the. anteloptf taken in the'nM, and the bird taken in the snare would, in order' to get free from tl^ c^tivily.

VerSe 6. Go to the. ant^ thou sluggatd] nS^^nemalahf the ant, is a remarkable creature foiforesight, industry, and economy. At ther proper seasons thoy collect, their food^— not in the summer to lay up for the ioinier; for.they sleep during the.winter^ and eat not;' and therefore such hoards wodld be to tU^em useless; but when the food necessary for them is most plentiful,, then they collect it for their consumption iii the proper seasons. No insect^ is lAore' Motiot/^, not even the bee itself; and none is more fondly attached to or more careful of its young, thim the anf. When the young are in- their aurelxa state, in which they appear like a small grain of- rice, they will bring them out of their nests, and lay them near their holes, for the benefit of the sun; and on the approat h of rain, carefully remove them, and deposit them in the nest, the hole or* entrance to which they will cover with a piecB of thin stone or tile, ta prevent the wet from getting in. It is a fact that they do not lay up any meat for winter; nor does Solomon, either herepr in chap. XXX. 25, assert it. He simply says that th^y provide their food in summer, and gather it in harvest; these are the most proper times for a stock to be laid in for their consumption; not in winter; for no such thing appears in any of their nests, nor do they need it, as they sleep during that season; but for autumn, during which they wakd'and work. Spring, summer, and autumn, they are incessant in their labour; and tfteir conduct afibrds a bright example to men.

Verse 10. Yet a little steep, a little shtmher] This, if not the language, is the feeling of the sluggard, i The ant gathers its food in sonmier and in harvest,! Tie

10 Yet a:Uttle sleep, a Kttle. ^^' slumben a little folding of the iiands to sleep:

1 1 ' So shall thy- poverty come ss. one ib^t travelleth, and thy Want as ah armed jium.

13 ^ He winketh with his eyes, fae speaketh with his feet, he teaqheth with his fingers-;

and Gl&cp« in. winter when it has no work to do. If the slugged would work in the. day,, and sleep at ugfat, it would be all proper. The ant yields him a letfsoa of reproach.. ■.. ^

Ver^e M. ^o shedf thy poverty copie ms one that iramUeth} That is, with slow, but surely ajpproscbiiig steps... • •

Thjf want as an, afmed man.] That is, with inesisuhli? fury; and thou art not prepared to oppose it The Vuigate, Septuagint, doad-ArMc add the foSkm^ Ing ckiis€ to this verse:—

*^ But if thou wilt be diligent, thy harvest shall be as a foaotaln; and poverty shall flee far awaj tfOB^ thee.*^..

It is also thus in the Old MS. BiUe: Xf tas^tlt utTisiotD tt^ott still bnt; sliul comen as s teclle (|f cfs; artH mM tft s|i«l fleeli fro tfiee..

Axtjicked man] pK CTH ish oo^.. He soon became a general transgressor after having departed from his God. All his posterity, unless restored by Dirioa grace, are men of Belial, and sinners by trade; and mo^t of ihem, in one form or other, answer the eluiraeter here given. They yield their -membeiB.iBfllniments oi^ unrighteousness unto sin.

Verse IZ^ He winketh with hiseyeSjhe sfntaUik with his feet, he teacheth with his fingers] The^e thisgs see [a to be spoken of debauchees; and the following quotation from Ovid, Amor. lib. i., EKiv.,ver. 15, shgws the whole process of the villany. spoken of by Solomon':

Cunt-preinit ille tdrum, vultu comes ipsa modesto

Ibis, at accumbas: clam mihi tange pedem. > Me epecta, nutusque meos, vultum que loquacem

Excipc furtivas, et refer ipsa, notas. Verba supercUiis sine voce loquentia dicam

Verbij leges digitis, verba notata mero. Gum tibi succurrit Veneris, lascivia nostre.

Purpureas tenero poUice tange genoM, &c., &c.

The whole ehgy is in the same strain; it is tranalated in Garih'ii Ovid, but cannot be introduoed here.

Verse 14. He deviseth mischief] He plots sefaeoMS and plaJis to bring it to pass.

16 These six ^Amj'^ doth the Lord hat6^: yea, seven are an abomination ° unto him.

-18 ■Aheart^hat deviseth wicked imaginations^ * feet. that be swift in running to mischief, ^

19 * A false witness that speaketh Ifes, and he ^ that soweth discord among brethren.

20 "^ My son, keep thy father's. commandment, and forsake not the law of thy mother:

He soweth discord.] B^tweren men and their wivee, by seducing the latter from their fidelitj^. See Ha preceding quotation.

Ver^e 15* Suddenly shall he be,bivken] Projbably Alluding to some punishment of the Adulterer, suoh as being stoned' to death. A multitude shall join fegether, and so overwhelm him with stdnes, that he shall have his flesh and bones broken to pieces; anfl«. there ahall. be no remedy — ^none to deliver or pity him.^

Verse 16. These six^—doth the Lord hate] 1. A proud /ooA— -exalted eyes.; those who will not condescend to look on the rest of mankind. 2. A lying iongne- — he who neither loves nor tells truth, 3. Hands that shed innocent bloody whether by murder or by battery. 4. A heart that deviseth wicked imagini^(Ufns—4he heart that fabricates such, Ia3r8 the foundation, builds upon it, and completes the superstructyre of iniquity, 6. Feet that be swtft in running to mischief — he who works iniquity with greecKness.. 6. it false witness Jhat speaketh lies — one who, even. on his oath before a court' of justice, tells any thing but the truth.

, Seven are an abomination unto him] WB2 naphshe, "to his soul." The seventh i^, he that soweth discord among brethren — he who troubles the peace Of a family, of a village, of the state; all who, by lies and Inisrepresentations, strive to make men's minds e^vil^ affected towards their brethren. ' ^/

Verse 21. Bind them continualty upon thine heart] See on. chap. iii. 3. And see a -similar conimand, to which this is an allusion, Deut. vi. 6-8.

VeiDse 22. When thou goest, it shall lead thee] Here the law is personified; and is represented as anurse, teacher, and guardfan, by night and day. An upright man never goes but as directed by God^s word, and led by God's Spirit.

23 * For the commandment w a ^ lamp', and the law is light; and reproofs of instruction ore fl^e way of life:.

24 * 3P0 keep thee from the evil woman, from the flattering ^ of the tongue of a strange woman. -.. •

»26 • Lust not after her beauty in thine heart; neither let her take thee with her eye-lids.

26 For ' by means of a whorish woman u man is hrougKt to a piece of bread:. ^ and ^ thi

soul to the protection of his Maker when he lies down; and sleeps, in peace. And when he awakes in the morning, tbe^Miomises and n^ercies of God are the first thingis thai.prpsj^nt thenoseives to his recollection. /Verse 2^. For the commandment is a lamp] It illuminates' our pathi. It shows us how we should walk and praise God, • *. • " And the hw^is light] Kgenertd, light, showing the net^ ture and will ofGoD, and the interest and duty otukv.

And reproofs of instructtqn] Or, that instruction which, reproves us for our sins and errors leads as into the ^y of life.

Verse 24. To keep thee from the evil woman] Solomon had suffered sorelj^ front 'this quarter; and hence his repeated ^rautions and warnings; to others. The strange woman alwajjB means one (hat is not a man's own; and sometimes it may also imply sl foreign harlot, one who is also 41 stranger to tBe God of Israel.

Verse 25. Neither let her take the^with her eyelids.] It is a very general opstoiii in the East to paint the eye-lids. 1 have inany Asiatic drawings in which this is expressed. They hkve a method of polishing the eyes with a preparation of ^nfimoray, -so that they appear*With an indescrihable lustre; or, as one who mentions the fact from observation, <* Their eyes appear to be swimmii\g ih bliss."

Verse 26. ^ means of a whorish wormian] In following lewd women, a man is soon reduced to poverty and diilease. The Septuagint gives this a strange turn: Ti/ijf yap nopvtfc, bai^ Ka^ hoQ aprov, " For the price X)T hire of a whore is ^iboot one loaf.?' So many were they in the land, that they^ hired.themselves out for a bare subsistence. The- Vulgate, Syriac, and Arabic; give the same sense. -The old MS. Bible has it thus: S|)e prfce torsothe of a strumiiet In unnetf) obn lof: tjlje bwman torsotlje tattetj the jnrecfous Utf of a man. The sense of which is, and probably the sense of the Hebrew too. While the man hires the whore for a single

27 Cbok a man take fire in his l^osom,.and his clothes not be burned?

> 29 So* he that goeth in to his neighbour's wife; whosoever toucheth her shall not- be innocent.. -.

3P Men do not despise a t^ief,.if he stead. to satisfy his soul when he is hungry; ' 31 But t/" he bfe. found, * he shalLTCstore'se- loaf of hr^zd; the woman thus hired.taketh Yd^^preeious life. ^ Sfae^ extracts his energy, and poisons his cons.titatloii. Iq the ihst clause T\y\\ TXtii uhshah zahah is plainly -i prostitute; but should we render* rWH'eshethj in the second clause, an ad%dteress t I think not. The yenions in gi^neral join.V^K n'tB^K esheth ishy together, which, thus connected, sfgnify no more than the wife of a man.; and out of this «ye have tmA% adulteress, tmd Cov'erdale a marned woman. - I da not think that the old MS. Bible gives a good sen^; and it requires a good de^l of paraphrase to extract tfie common meaning from Uie-tezt. Though the following verses seeita %6 countenance, the coiti^ m6n interpretation, yet they may cont&in a' coniplete sense of th^m^ves; *but, taken- in either way, the 'sense is %fio^j though the- consthictioii is. a little violent. ■ ' ^ • ^

Verse 29. So he that go^th irt to his neighbour's wife] As -sure as he vrio/lakei jite into his bosom, or who walks upon* live coals { is burnt thereby; so 'sure he that seduces his neighbour's wife shall be guilty: That Is,, he shall be. punished. *

Verse 30. Men do not despise (i thief if he ste€d] Every man pities the poor ctdprit who waft perishing for lack of food, and stole td sajtisfy his hunger; yet DO law clears him: he is bpund to make restitution; in some cases double-, in others quadruple and quin^ tuple; imd if he ha^e^not property enough to make

32 But whoso committeth adultery with a woman ^ lacketh ^ understanding: he that doetb it destioyeth his own soul. /

3d A wound and dishonour • shall lie get; and his reproach shall not be Wiped away.

34 For jealoiifsy is the rage of a niaR-: therefore he will Qot spare in the day of yengeasoe.

35 * He.will not regard any ransom: neither win he rest content, though thou giv^t mai^ gifts.... •...;

Yerse 33. But whoso coniputteth adultery] Tlie casQ un^etstoodv is-, thiXQf v^'married man z he hai a wife; and therefore is not in the ctreamstaiice^ of the poor thief, Who stole to appease his hunger^ htmimg nothing to eat,. In this alone the opposiHaA.heiweeM the two cases is found: the thief had^-no food^ and be stole some.; th6 married man had a tot/e, and yet went in to the wife of his neighbour.. ~ \

Terse 33. A wound and dishonour ^haH he gti] Among the l?(mUmi, when a man was caught in tk^ fact; the injured husband took the law into his ovir hand; and a Isrge radish was thrust up into the anos of the tnuisgresebr, which not oirly ovepKrhelmed him witli infamy and disgrace, ^bnt generally csosed hft

Verse 34. Jealousy is the rage of a man: therefort he -will not spare] He will not, when he has detected the adulterer iti the fact, wait for the slow progress of the law: it is theiito him the day of vengeance; and, in general, he avenges himself on the spot, as we see above. '.

Verse 35. He will not regard any rtfiifom] This is ah injury that admits of ho compensalitfi^ No gifts can satisfy a man for the injury his hoDOur lias sostain^; and to ^e a bribe or 'a tansom^ woold be 'actting up chastity at a'price.

A farther exhortation to acquire wisd(fm» in order to be preserved from impure c&nneetions, 1-5. The cha^ racier of a harlot^ and her conduct towards a youth who fell into her snare, 6-23. Solemn exhortatiam to avoid tTiis evil,2i-^i. -.

6 • That they may keep thee- from the strange woman, from the stranger u^AicAflattereth With her words^ * ^

6 For at the window of my hftuse I looked through my casement,.

Verse 2. As the apple of thins ^eJ] As the pupil.of the eye j which is of such essential necessity to nght, jmd' so easily injured.. *' ■

■ 'Verse 4. Thqu art my sister] Thou art my deadest fiiend, and I will treat thee as such.

Verse 6. / looked through my casement] The casement is a smad aperture in a large window, ox a window opening on hinges. Here it means the latticct for they had no glass windows in the East. And the latticed windows produced a double advantage: I. Making the apartments sufficiently private; and S. Admitting fresh air to keep fhem cool. - ><

A young man void of understanding] aS "lOn chasar leb, " destitute of a heart." He had not wisdom to discern the evil intended; nor courage to resist th^ flatteries of the seducer.

Verse 8. He went the way to her hottS€.] She appears to have had a comer house sufficiently remarkable; and a way from the main street to it.

Verse'9. In the twilight, in the evening] Some time after sun-setting; before it was quite dark.

Verse 10. A woman with the attire of a harlot] It appears that sitting in some open place^ and covering the face, or having a veil of a peculiar kind, on, was the evidence of a harlot; Gen* •xxxviii. 1 4,. 15-19. No doubt, in Solomon's time, they had other distinctioiuK In all other eoubtries, and in all times. th€

8 Passing thit)ugh the street 5. c.ci*^; near the comer j and he 'went the Ante i. diymp.

10 And, behold, there met him a woman with the attire of a harlot, and subtle of heart.

11 (^ She is loud and stubborn; ^ her feet abide not in her house-:

12 Now is she without, now in the streets,, arid lieth'in wait ^t every comer.)

1*3 8*0 she caught him, and kissed. him, arid '^ with an impudent face isaid unto him,

14 «* IJiave peacc-offeringis with me; this day have I payed my vows.

show of their Countenance did testtfy against them; Ihey declared their Sin as Sodom; *they hid it not,.Hovevelfi tRis -does' not seem t6 hare been a mere prostitute; for she Was, according to her own declaffLtfon, ti married- woman, and kept house, ver. 19; if her assertions rekttiTe tq this were not falsehoods, and calculated' the better t6 render him secure, apd prevent the suspicion of endahgering himself by cohabiting with' a common woman; which I am rather iilqlined to think was the case,, for she was subtle of 'heart.

Verse 11. She is loud ttnd stubborn] ri'DH homiyah, she iff netr^r at rest, always agitated; busily employed to giiin \iet end,^ and this is lo go into the path of error: tYMO Sorereth, " tujming aside;" preferring any wa^ to the right wa>^ And, tl\ereibre, it is added, her feet abide not in her house; sha gads abroad; and this disposition probably first led her to this vice.

Verse 12. Now is idie without}. She is continually eitpoBmg herself, and showing by. her gait, and gestures what she' is, apd what she wants. These two ▼erses are a parenthesis, intended to ahow the character' of the woman.

Verse 13,' So she caught him] Laid fast hold on him, uid kissed' him, to show that she was affectionately attached fb him.

And with an impudent face]' ffifi riT^n heexzah paneyha, ''she strengthened 'her countenance," assumed the most confident look she could; dndeaTOured to appear friendly and sincere. *

'. Versift 14. I have peace-offerings with me]. More literally, " the sacrifices of the peace-o^eringsare with me.*' Peace-offerings D^oSbt shelamim, were offerings the spiritual design of which was to make peace be* tween God arid* man, to make up the breach between them which sin had occasioned; see the notes an Lev. vii., where every kind of sacrifiee oflRnred nnder the

18 Come, let us take our fill of tove until the morning i let us solace ourselyes,with loves*.X '. ■

19 For the good man is not at home,^ he i^ gone a long journey;,.

20 He hath taken abag of money> with him, and will come home at ^ the day appointed.

21 Willi 'her.much fair speech she caused him, to yield, "iwith the flattering of her lips *she forced him... •

law^is explained. When ihe'hlqod of these was poufed out at the altar, an4 the/af burpt there, tjie breast and right shoujtder were the priest^s portion; but the rdst of the carckss belonged to the sacri^o^, who might carry it home, and make a feast to his frietkls. 'See Ley. iii. 1-11. Much light is cast on this place by the fact that the gods in many parts of- (he East are actually worshipped in irothels, and tragment^ of the

-offerings arQ divided among the'wreteheawho fall into the snare of the prostittitss. — ^Waro^b Customs.

' Have I payed my vows] She seems to insinuate that she had made a vow-for iheMalth and Safety of this young,m€m; and having, done so, and prepared the sacrificial banquet, came actually 'out to ise^k him, that he might partake of it with her, yjef. 15. But, as she intended, to proceed farther than mere friendship, she was obliged to avail herself of the night season^ and the absence cf her husband:. Verse 16. / have decked my bed] ^»ljr itrsi, " my pouch or sofa;''* distinguished from ^^DSEfO mishccAi^ "my bed;" ver. 17, the place to sleep on,* as the other was the place io recline on at meals, 'Tbe tapestry, ii"^yx^ mar6aJ</mi,*mentioned here seems to refer to the covering of the sofa; exquisitely woven and figured cloth. [.IDK npon chatuboth etun^ the Targwn translates painted carpets^ such as were mapufkoe tured in Egypt; some kind of embroidered or embossed stuff is apparently meant.. • i

Verse 17. / have perfumed my bed. with myrrh]: "^0 mor, " aloes," D'^Hk ahalim^ and " cinnamon," pajp lannamon. We have taken our names from the original words; but probably the ahalim may n^t mean aloes, which is no perfume: hnl. sandal u;<Muf, which is Tery much used in the East. She had used every mean^ to excite th6 passions she wished to bring into action. Verse 1&. Com^, let us take our fill cf love] nnj Om nirveh dodim, " Let us revel in the breasts,*" and then it is added, " Let us solace ourselves with loves," D'3nK3 riDSjrni mthaUesah boohabim; «* let us

^gratify each other with loves, with the utmost delights." This does not half express the original; but I forbear. The speech shows the brazen face of this wonuui, well translated by the VuLgate^ " Veal, iae-

23 Till a dart.strike through bis liver; * u a bird hasteth to the snare, and knoweth ^ot that it.i« for his life... •

24 Hearken unto me now, therefore, O ye children^ and attend.tb the words of my mouth.

25 Let not thine heart decUne to her ways, go not astray in her patha..

26 For she hath cast down many wounded: yea, ^ many strong men have been slain by her.

27 "^ Her house is\h€ way^ to bell, going dbwn ta the chambers of death.

b'riemur uberibus; et firuamur cupidinia amplezibat.'* And the Septuagiht has expressed - the spirit tif it: £7.i9r, KOI a9ro^t;ffij/i<v ^tXioi^—devpOj Km eyKvXto$vfU9 tfHjTt, ' ^< Ve'ni) e^ fruamor amiditia-^Veni, et eoHiictemuf cupidine.'*'' Though yaried in the words, all the versions have expressed the -saipe ibing. In the oU MS. Bible, the speech of this woman is a& foDows:^.X W^z arra^H Mtii corM« m$ Uta be^,' «n^ 8|r<^^^ jpesntfti XnptMB otlffgtirts ft ])«be i^ttx^fiUmj^ Uagfnp))Iace \^{i^ wttte anH aloes anil canelcttw^aat |f kR Inbiariils trrunfun bi(t^ Setts, asU use toe t|ie cstef tre]i^{l(4ipriia(s to ttt ts«e t^at tlirtMif toajr l^f^.. Tbe original itself is too gross to be" literally banalated; but quite in 'character as coming from tlie moiit^ of an abandoned woman.

Verse 10. For the good mani] Literally, " For the man is not in his house.'*

Verse 20. He hath tdken] Literally, " The AMoej bag he hath taken in his hand." He is gone a joonej of 'itinerant merchandising. This seems to be whet is intended. *. ^

And vfUl come home at the day appointed^] wh lODn leyom hakkase, the time fixed for a retara. ftom such a journey. The Vulgate says, ''at the ftill moon.** The T/ir^m, " the day of the assembly.** Id other words. He will return by the appnmcking festwoL

Verse 21.. With her much fair speech] Wiih ber blandishments and laSbivious talk, she overcame all his scruples^ and constrained him to yield.

Verse 22. As an ox goeth to the sldtighter] The original of this and the following Terse has beea variously translated. Dr. Xjrr£y corrects and tnmdatee thus: " He goeth after her straightway/ as an ox goeth to the SLAUoHTsn; as a ooo to the chaui; and as a DEEK till the part strike through his Hver; as a Bian hasteneth to the sNABs/and knoweth. not tlict it is for its life.*' Very slight alterations in the Hebrew text produce these dilibrences; but it ie not necessary to pursue them;-all serve, to mark the stopidtty and folty of thb-man who is led away by enticing woneo, or who lives a life of intemperaooe.

Vorse 24. Hearken unto me noao, tkerefort^ O ye children] Ye thai are yoon^ and iiMjqme«oed» ssri-

Softly oonstder the example aet before jo\a ejree^ ftUd take warning at another's expense^

Verse 96. For she hath cast down many wounded t y«a, many strong men hatfe been-^lain by her,] That 18* BQch like women have been the ruin of.<many. D'^^n ckalalimi which we render wounded^ also signifies soldiers or men of war; and U^p'Sp atsumim^ which we render strong men, maj be translated heroes. Many of those who have distinguished tbemseWes in

Ibo field And iA ^ cabinet hsTe' been orercome and, destroyed by tlieir mistresses. Hbtmy is foil of such ezamplea.

Verse 97. Her house is the way to hell] S*1KV sheoii the jnit the gravet the pidce of the dead, the etemd and infernal world. And* they who, through suohi fall into the grave, descend lower, into thp, chambtrt of death; the place where^ pleasure- is at an end| and t//fin<m 'mocks no rnore^

Thefitme and excellence of wisdom, and. its manner of tedchrngt 1-4; th9 matter af Us etthartaUonsi 5-19 j its influence among men, 13-91; its antiquity, 99-^3^1; the blessidness of attending to its counselsj 39^36/ the misery of those who do not, 3&. *- * ' *•. ' - city, at the coming in at the b^*^,i2JS! doors.' AnUf L (Hrmp.

5 O ye simple; uadetstand wisdom: and ye fools, be ye of an wid^rst^nding hearL

places, by the way in the places of the paths.

3 She crieth at the gates, at the ^ntry of the

Verse 1. Doth not wisdom cry f] Here Visdom is again personified i but the prosopopaia is carried on to a greater length than before, and with much more* ▼ariety.' It is represented in this ehapter In a twofold point of Yiew: 1. Wisdom, (he power of judging rightly, implying the knowledge of Divine and human ^^ings. 9. As ui attrilmte of God, particnlarly displayed in the yarious and astonishing works of crea^ Hon. Ndr has it any other meaning in this whole ehapter, whateter some of the fathers may haye ^ dreamed, who find allegorical meanings every whei^. The wise man seems as if suddenly awakened from the distressful contemplation which be had before hkn,— of the ruin of young persons in both worlds by neans of debauchery, — by the voice of wisdom, who has lifted up her voice in the most public places', where was the greatest concourse of the people, to warn the yet nnsnared, that they might ayoid the way ^ seduction and sin; and cause those who ]o?e her io inherit substance, and to have their treasuries" fitted with durable riches. ' '