Commentary on the Holy Bible

Verse 83. In all labour there is profit] If a man work at his trade, he gains by it; if he- t^nltivate the earth, it wjU yield an increase; and in proportion as he labours, so wUl be his profit: but he who talks much labours little. And a man of words is seldom -a man of deeds. Less talk and more work, is one of our ova ancient advices.

Verse 94. Bnt the foolishness of fools im folly.] Hm Targum reads, TAe honour of fools is folly, Hm fool, from his foolishness, produces acts of folly. This appears to be- the meaning.

Verse 26. In the fear of the Lord is strong confix denet] From this, and from genuine Christian expe* rience, we find that the fear of God is highly consistent with the strongest confidence in hia mercy and goodness.

Verse 87. Thefearof the Lord la a fountain of lift] 0'*^n *llpD mekor chaiyim, the vein of lives. Another allusion to the great aorta which carries the Mood from the heart to all the extremities of the body. Of this phrase, and the tree of lives, Solomon is pajticnlarly fond. See on chap. iv. 83; x. 18.

Verse 88. In the multitude of people] It is the interest of every state to promote marriage by every means that is just and prudent; and to discourage, disgrace, and debase celibacy; to render bachelors incapable, afVejr a given age, of all public employments: and to banish nunnaries and monasteries from aU parts of their dominions; — they have ever, from their uh vention, contributed more to vice than virtue; and ai« positively point bbnk •gumt the law of God,

He that oppresseih the poor

honour: but in ihc want of people is the destruction of tlie prince. 29 " He that is slow to wrath is of great understanding: but he that is ^ hasty of spirit oxalteth folly,

30 A sound heart is the life of the flesh: but "^ envy ^ the rottenness of the bones.

3 1 y He tliat oppresscth the poor reproacheth ■ his Maker: but he that honoureth him hath mercy on the poor.

32 The wicked is driven away in his wick-

Verse 29. That is hasty of spirit] nn nyp ketsar ruach, ' " the sliort of spirit;"^ one that is easily irritated; andf being ina passion, he is agitated so as to be literally short of breath. Here put in opposition to D'flX I'^K erech appayim, long of nostrils; see on ▼er. 17; and of the same import with St. Paul's fio- Kpodvfiia^ longsulTering, longmindedness. See on Eph. iv. 2.

Verse 30. -A sound heart is the life of (he flesh] A healthy state of the blood, and a proper circulation of that stream of life, is the grand cause, in the hand of God, of health and longevity. If the heart be diseased, life cannot be long continued.

A''erse 31. He that oppresseth the poor reproacheth his Maker] Because the poor^ or comparatively poor, are, in the order of God, a part of the inhabitants of the earth; and every man who loves God wiU show mercy to the poor, for with this God is peculiarly delighted. The poor have toe ever with us, for the excitement and exercise of those benevolent, compassionate, and merciful feelings, without which men had been but little better than brutes.

Verse 32. The wicked is driven away in his wickedness] He does not leave life cheerfully. Poor soul! Thou hast no hope in the other world, and thou leavest the present with the utmost regret! Thou wilt not go off; but God will drive thee.

But the righteous hath hope in his death.] He rejoiceth to depart and be with Christ: to him death is gain; he is not reluctant to ^o— he flies at the call of

Verse 34. But sin is a reproach to any people.]. I am satisfied this is not the sense of the original, IDTII JlKOn D*3xS vechesed leummim chattath; which would hope in his death. Ante I. oiymp.

33 Wisdom restclh in the heart AnS u. Coir, of him that hath understanding; ^^' but ^that which is in the midst of fools it made known.

34 Righteousness exalteth a nation: but sin is a reproach * to any people.

35 *^ Tlie king's -favour is toward a wise servant: but his wr^th is against him that causeth shame.

be better rendered^, And mercy is a sin-offering for tk€ people. The VulgatchtiSt Miseros autemfacitpopulos peccatum, " sin makes the people wretched.^* EXaaaovovai de ^hic afiapriai; ** But sins lessen the tribes." — Septuagint. So also the Syriac and Arabic. The plain meaning of the original seems to be, il national disposition to mercy appears in the sight of God as a cotUinual sin-offering. Not that it atones for the sin of the people; but, as a sin-offering is pleasing in the sight of the God of mercy, so is a merciful disposition in a nation. This riew of the verse is consistent with tho purest doctrines of free grace. And what is the true sense of the words, we should take at all hazards and consequences: we shall never trench upon a sound creed by a literal interpretation of God's words. No nation has more of this spirit than the British nation. It Is true, we have too many sanguinary laws; but the spirit of the people is widely different.

If any one will contend for the common version^ he lias my consent; and I readily agre6 in the saying, Sin is the reproach of any people. It is the curse and scandal of man. Though I think what I have givea is the true meaning of the text.

Verse 35. The king'' s favour is toward a wise ser^ vant] The king should have an intelligent roan for hia minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the/ormer will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers^ men of blood, who cannot be happy but in endeavouring to unchain the spirit of discord. Let every humane heart pray. Lord, scatter thou the people who delight in war! Amen — so be it. Selah!

The soft answer. Useful correction. Stability of the righteous. The contented mind. The slothful man. The fool. The covetous. The imffiaus. The wicked opposed to the righteous; to the diligent; and to the man who fears the Lord.

^^- 2 The tongue of the wise uscth

knowledge aright: ''but the mouth of fools ' pouzeth out foolishness.

S "The eyes of the Lord are in every place, beholditig the evil and the good.

4 'A wholesome tongue if a tree of life: ' but perverseness therein is a breach in the

5 ' A fool despiseth his father*s instruction: * but he that regardeth reproof is prudent.

6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.

7 The lips of llie wise disperse knowledge: but the heart of the foolish doeth not so.

8 ' The sacrifice of the wicked is an abomination unto the Lord: but the prayer of the upright is his delight.

9 The way of tlie wicked is an abomination unto the Lord: but he loveth liim

unto him that forsaketh the way; and ^ he that hateth reproof shall die.

11® Hell and destruction are before the Lord; how much more then ^ the hearts of the children of men?

12 4 A scomer loveth not one that reproveth him; neither vrill he go unto the wise.

13 'A merry heart maketh a cheerful coun tenance: but * by sorrow of the heart th« spirit is broken.

14 The heart of him that hath understanding seeketh knowledge: but the mouth d fools feedeth on foolishness.

15 All the days of the afflicted are evil: ^ but he tliat is of a merry heart hath a continual feast.

1 6 * Belter is little with the fear of the Lord, than great treasure and trouble therewith.

17 ^ Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.

Vene 1. A soft answer] Gentleness will ofle.n disarm the most furious, where positive derangement has not taken place; one angry word will alwajrs beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experisnee eonfirms this proverb.

Verse 9. Useth knowledge aright] This is very diflloult to know: — when to speaks and when to be 51- lent; what to speak, and what to leave unspoken; the manner that is best and most suitable to the occasion, the subject, the circumstances, and the persons. All these are difficulties, oflen even to the wisest men. Even wise counsel may be foolishly given.

Verse 3. The eyes of the Lord are in every piace] He not only sees all things, by his omnipresence, but his providence is everywhere. And if the consideration that his eye is in every place, have a tendency to appcH those whose hearts are not right hefort him, and who seek for privacy that they may commit iniquity; yet the other consideration, that his providence is everywhere, has a great tendency to encourage the upright, and all who may be in perilous or distressing circumstances.

Verse 4. A wholesome tongue is a tree of life] Here again is an allusion to the paradisiacal tree, D'^n y^ ets chaiyim, *' the tree of lives.'' nation] Even the most sedulous attendance on Ikt ordinances of God, and performance of the ceremomet of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord.

The prayer of the upright is his delight.] WTiat a motive to be upright; and what a motive to the op^ right to pray! But who is the upright f The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in ths next verse, '*He lovetli him that foUoweth after righteousness."

Verse 11. Hell and destruction] {n3K1 SlMBT sheei vaabaddon. Hades, the invisible world, the place of separate spirits till the resurrection; and Abaddon, the place of torment; are ever under the eye and control of the Lord.

Verse 13. By sorrow of the heart the spirit is broken.] Every kind of sorrow worketh death, bat that which is the offspring of true repentance. This alone is healthful to the soul. The indulgence of a disposition to sighing tends to destroy life. Every deep sigh throws off a portion of the vital energy.

Verse 1 6. Better is little with the fear of the Lord] Beoause where the fear of God is, there are moderation and contentment of spirit.

18 "^ A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.

19 *Thc way of the slothful man is ks a. hedge of tliorns: but the way of the righteous ^ is made plain.

20 » A wise son maketh a glad father: but a fooHsh man despiseth his mother.

2 1 * Folly is joy to him that is ^ destitute of wisdom: ^ but a man of understanding walketh uprightly.

22 ^ Witliout counsel purposes are disappointed: but in the multitude of counsellors they are established.

23 A manhath joy by the answer of hismouth: and * a word spoken^ indue season,how good is it!

24 «The way. of life is above to the wise, that he may depart from hell beneath.

25 ^ The Lord will destroy the house of the proud: but ' he will establish tlie border of the widow.

bezs of indigent Hindoos subsist wholly on herhs^ fried in OH, and mixed with their nee.

Verse 10. The way of the slothful man \b as a ^Mg^ of thorns^ Because he is slothful^ he imagines ttn thousand difficulties in the way which cannot be surmounted; but they are all the creatures of his own imagination^ and that imagination is formed by his Mloth,

Verse 22. Bat in the multitude of counsellors'] See note on chap. xi. 14. But WTj^V 3"\ roh yoatsim might be translated, chief or master of the council, the -prime minister.

Verse 24. The way of life is tibove to the wise"] There is a treble antithesis here: 1. The way of the wise, and that of the fool. 3. The one is above, the other below, 3. The one is of life, the other is of

Verse 25. The house of the proud] Families of this description are seldom continued long. The Lord Iiates pride; and those that will not be humble he will destroy.

Verse 27. He that is greedy of gain] He who will be rich; tronblcth his own house — he is a torment to himself and his family by his avariciousness and penury, and a curse to those with whom he deals.

Verse 28. The heart of the righteous studieth to answer] His tongue never runs before his wit; he never speaks rashly, and never unadvisedly; because he studies — ^ponders, his thoughts and his words.

Verse 29. The Lord is far from the wicked] He 18 neither near to hear, nor near to help. D

26 ^ The thoughts of the wicked are an abomination to the Lord: ^but the words of the pure are ■* pleasant words.

27 ■ He that is greedy of gain troubleth his own house: but he tliat hateth gifts shall live.

28 The heart of the righteous « studieth to answer: but the mouth of the wicked poureth out evil things.

29 P The Lord is far from the wicked: but ^ he. heareth the prayer of the righteous.

3(y The light of the eyes rcjoiceth tlie heart: and a good report maketh the bones fat.

32 He that refuseth "instruction despiseth his own soul: but he that * heareth reproof ^ getteth understanding.

33 ^ The fear of the Lord is the instruction of wisdom; and "^ before honour is humility.

Verse 30. The light of the eyes rejoiceth the heart'l Nature and art are continually placing before our view a multitude of the most resplendent images, each of which is calculated to give pleasure. The man who has a correct judgment, and an accurate eye, may not only amuse, but instruct himself endlessly, by the beauties of nature and art.

Verse 3 1. The ear that heareth the reproof] That receives it gratefully and obeys it. "Advice is for them that will take it;^' so says one of our own old proverbs; and the meaning here is nearly the same.

Verse 32. Despiseth his own soul] That is, constructively; for if the instruction lead to the preservation of life and soul, he that neglects pr despises it throws all as much in the way of danger as if he actually hated himself.

Verse 33. The feqx of the Lord] See note on chap. i. 7. Much is spoken concerning this /ear; 1. It is the beginning of wisdom, S. It is also the beginning of knowledge. And, 3. It is the instruction of wisdom. Wisdom derives its most important les;- sons from the fear of God. He who fears God much, is well taught.

And before honour is humility,] That is, few persons ever arrive at honour who are not humble; and those who from low life have risen to places of trust and ■ confidence, have been remarkable for humility. We may rest assured that the providence of God will never elevate a proud man; such God beholds afar off. He may get into places of trust and profit, but God will oust him, and the people will curse him, and curse his memory. So will it ever be with bad ministers and advisers of the crown.

Man prepartM, hU Ood governs. God has made all things for himself; he hates prtde. The judgments of God. The administration of kings; their justice j anger ^ and clemency, God has made all in weight, measure, and due proportion. Necessity produces industry. The patient man. The lot is under the direction of the Lord,

2 ^ All the ways of a man are clean in his

own eyes: but • the Lord weigheth the spirits.

Verse 1. The preparations of the heart in man] The Hebrew is 3^ OT^O DIkS leadam maarchey leb, which is, literally, " To man are the dispositions of the heart; but from the Lord is the answer of the tongue.'* Man proposes his wishes; but God answers as he tliinks proper. The former is the free offspring of the heart of man; the latter, the free volition of God. Man may think as he pleases, and ask as he lists; but God will give, or not give, as he thinks proper. This I believe to be the meaning of this shamefully tortured passage, so often vexed by critics, their doubts, and indecisions. God help them! for they sddom have the fiiculty of making any subject plainer! The text does not say that the ** preparations,*' rather di^ositions or aiTongements, O'^;?0 maarchey, " of the heart," as well as ** the answer of the tongue, is from the Lord;" though it is generally understood so; but it states that the dispositions or schemes of the heart (are) man's; but the answer of the tongue (is) the Lord's. And 80 the principal versions have understood it..

Hominis est animam preparare; et Domini gubemare linguam. — ^Vulgate. ** It is the part of man to prepare his soul: it is the prerogative of the Lord to govern the tongue." nhhoD ^^ |D1 «3*71 Hnym m '^2 p K3l9*Sl min bar nash taritha delihba; umin yeya mamlala delishana. — Chaldee. " From the son of roan is the counsel of the heart; and from the Lord is the word of the tongue." The Syriac is the same. Kapdta avdpoc ^y^eaOa 6iKata, Iva inro rov Qeov 6iopdJdy ra 6ial3rjfiaTa avry. — SEPTiiAOiNT. " The heart of man deviseth righteous things, that its goings may be directed by God."

The Arabic takes great latitude: *' All the works of an humble man are clean before the Lord; and the wicked shall perish in an evil day." ®f a man Is to malten retij; tt)e (ntoitt: anti of X^t 2,ottie to gobetne l|)e tunse — Old MS. Bible.

" A man maye well purpose a thinge in his harte.: but the answere of the tonge cometh of the Lorde."

Mattrews's Bible, 1540, and Beckk's Bible of the same date, and Cardmabdem's of 1566, follow Coverdale. The Bible printed by R. Barker, at Cambridge, 4to., 1615, commonly called the Breeches Bible, revids the text thus: — " The preparations of the hart are in

4 ^The Lord hath made all ^^- things for himself: ' yea, even the wicked fw the day of evil.

man; but the answere of the tongue is of the Lord." So that it appears that our first, and all oar andent versions, understood the text in the same way; and this, independently of critical torture, is the geniiiM meaning of the Hebrew text. That very valuable version published in Italian, at Geneva, fol. 1562, translates thns: Le dispositioni del cuore sodo de Phuomo; ma la risposta del la lingua ^ dal Signore. " The dispositions of the heart are of man; but the answer of the tongue is from thq Xjord.^

The modem European versions, as far as 1 have seen, are the same. And when the word dispositions, arrangements, schemes, is understood to be the proper meaning of the Hebrew term, as shown above, the sense is perfectly sound; for there may be a thousand schemes and arrangements made in the heart of mBB, which he may earnestly wish God. to bring to full ef* feet, that are neither for his good nor God^s glory; and therefore it is his interest that God has the answer in his own power. At the same time, there is no intimation here that man can prepare his own heart t§ wait upon, or pray unto, the Lord; or that from the human heart any thing good can come, without Divine influence; but simply that he may have ooany schemes and projects which he may beg God to accompiisb, that are not of God, but from himself. Hence our own proverb: ** Man proposes, but God disposes.'' I have entered the more particularly into the considemtion of this text; because some are very strenuous in the support of our vicious reading, from a supposition that the other defends the heterodox opinion of manCs sufficiency to think any thing as of himself. But vriiile they deserve due credit for their orthodox cantioii, they will see that no such imputation can ftirly lis against the plain grammatical translation of the Hebrew text.

Verse 3. Commit thy works unto the Lord] Set that what thou doest is commanded; and then begin, continue, and end all in his name. And ihy thoughts shall be established — these schemes or arrangements, though formed in the heart, are agreeable to the Divine will, and therefore shall be established. His thoughts — ^his meditations — are right; and he begins and ends his work in the Lord; and therefore all issues well.

6 ■ By mercy and truth iniquity is purged: and 'by the fear of the Lord men depart from evil.

self] He has so framed and executed every part of his creation, that it manifests his wisdomi power, goodness, and truth.

Even the wicked for the day of evil.] DrS;?Bn DJ1 ro^n vegam rasha leyom raah. The whole verse is ilranslated by the Chaldee thus: " All the works of the Lomo are for those who obey him; and the wicked is reserved for the eyil day."

As T\y^ raah literally signifies to feed, it has been conjectured that the clause might be read, yea, even the wicked he feeds by the day, or daily.

If we take the words as they stand in our present venion, they mean no more than what is expressed by the Chaldee and Syriac: and as far as we can learn from their present confused state, by the Septuagint and Arabic, that " the wicked are reserved for the day of punishment." Coverdale has given, as he generally does, a good sense: '* The Lorde doth all thinges for his owne sake; yea, and when he kepeth the ungodly for the daye of wrath." He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God his Maker.

Verse 5. Though?taHd join in hand, he shall not he unpunished.] The day of wrath shall come on the wicked, whatever means he may take to avoid it. See chap. xi. 21.

Verse 6. By mercy and truth iniquity is purged] This may be misunderstood, as if a man, by showing mercy and acting according to truth, could atone for his own iniquity. The Hebrew text is not ambiguous: n;^ '^siD^ n?DK1 lOna bechesed veemeth yechapper avon; •< fiy mercy and truth he shall atone for iniquity.'^ ITe— God, by his mercy, in sending his son Jesus into the world, — "shall make an atonement for iniquity" according to his truth — the word which he declared by his holy prophets since the world began. Or, if we retain the present version, and follow the points in TflJ' yecuppar, reading " iniquity is purged " or " atoned for," the sense is unexceptionable, as we refer the mercy and the truth to God. But what an awful comment is that of Dan Calmet, in which he expresses, not only his own opinion, but the staple doctrine of his own Church, the Romish! The reader shall have his own words: " ' LUniquit^ se rachete par la misericorde et la verit6.' On expie ses pech^z par dies oeuvres de misericorde envers le prochein; par la clemence, par la douceur, par compassion, par les auin6ae8: et par la veritS — par la fidelity, la bonne foi,

9 4 A man's heart deviseth his way: ' but the Lord directeth his steps.

10 • A divine sentence is in the lips of the

la droiture, Tequit^ dans le commerce. Voyez Prov. iii. 3, xiv. 22, xx. 28." " • Iniquity is redeemed by mercy and truth.' We expiate our sins by works of mercy towards our neighbour; by clemency, by kindness, by compassion, and by alms: and by truth — by fidelity, by trustworthiness, by uprightness, by equi^ in commerce." If this be so, why was Jesns incarnated? AVhy his agony and bloody sweat, his croes and passion, his death and burial, his resurrection and ascension? Was it only to supply a sufficient portion of merit for those who had neglected to make a fund for themselves? Is the guilt of sin so small in the sight of Divine justice, that a man can atone for it by manifesting good dispositions towards his neighs bours, by giving some alms, and not doing those things for which he might be hanged f Why then did God make such a mighty matter of the redemption of the world? Why send his Son at all t An angel would have been more than sufficient; yea, even a sinner, who had been converted by his own compassion, alpsdeeds, &c., would have been sufficient. And is not this the very doctrine of this most awfully fallen and corrupt Church? Has she not provided a fund of merit in her saints, of what was more than requisite for themselves, that it might be given, or sold out, to those who had not enough of their own 1 Now such is the doctrine of the Romish Church — grossly absurd, and destructively iniquitous! And because men cannot believe thb, cannot believe these monstrosities, that Church will bum them to ashes. Ruthless Church! degenerated, fallen, corrupt, and corrupting! once a praise, now a curse, in the earth. Thank the blessed God, whose blood alone can expiate sin, that he has a Church upon the earth; and that the Romish is not the Catholic Church; and that it has not that political power by which it would subdue all things to itself.

Verse 7. When a man's ways please the Lord] God is the guardian and defence of all that fear and love him; and it is truly astonishing to see how wondrously God works in their behalf, raising them up friends, and turning their enemies into friends.

Verse 9. A man's heart deviseth his way] This is precisely the same sentiment as that contained in the first verse, on the true meaning of which so much has been already said.

Verse 10. A divine sentence] ODD kesem, "divination," as the margin has it. Is the meaning as follows 1 Though divination were applied to a righteous king^s lips, to induce him to punish the innocent and spare the guilty, yet would not his lips transgress in judgment; so firmly attached is he to God, and so

12 It is an abomination to kin^s to commit wickedness: for ^ the throne is established by righteousness.

1 3 ^ Righteous lips « re the delight of kings; and they love him that apeaketh right.

1 4 * The wrath of a king is as messengers of death: but a wise man will pacify it.

15 In theiigluof rhe king's countenance is life; and ^ his favonr is * as a cloud of the latter rain.

1 6 ^ How much better is i^ to get wisdom tlmn gold 1 and to get understanding rather to be chosen than silver?

1 17 The highway of the upright i^ to depart from evil: he that keepeth his way preservetli hi^ souh

18 ^Pride gneth before destruction, and a haughty ipirit before a fall.

much is ha uRder the Divine care and influence, Whaterer judgment such a one pronounc^i it may be considered as a decision f^om God.

Verae 1 1. Ail the weights ^/ the bag are hi/\ Alludmg, proba.b!y, to tlie standard weights Wid U[t In a bag in the sanctuary^ and to which all iveights in common use in the land were to be referrf^dT in order to iiacerlain whether ibey were jnst: but some think the allnsiun i& to the t£ eights carried about by mcreharita in their girdles^ by which they weig^h the money, silver and gold^ that they take in exchaoge for their merchandise. As the Chinese lake no com but gald and silver by weight, they carry about with them a sort of small stf^elyard^ by which they weigh those metals ta^ien in exchange.

Verse 12. It is an abominntion to kings^ 4'^.] In all ibeae verses the wise man refers to monarchical government rightly sdminisiered. And the proverba on this subject are ail plain.

Verse 16. How much better^ — to get wisdom than gold?] Who belie?es this, ibengh spoken by th© wisest of men, tinder Divine inspiration?

Verse 17. The highufay of the upright] Tbe upright man is ever departing from evil; this is his common road; and by keepmg^ on in this way, his soul ts preserved.

Verse 18* Pnde g^eth be/ore destruction] Here pride b personified; it walks along, and has destniction in its train.

humble spirit witJi tlie lowly, than Am* t Oij»i>. to divide the Bpoil with the Ame U C. dr. proud, ^^

20 *^ He that handlelli a matter wisely shall find good: and whoso "^ trusteth in the Lorjj, happy is he.

21 The wise in heart shall be called pni- | dent: and tite sweetness of ilic lips increaseth f learning.

22 * Uanderstanding is a well-spring of Ufc tin to him that hath it: but the instruction of fools is folly*

23 ^ The hearl of the wise ^ teacheth Um inoijth, and addeth leannng to bis lips.

24 Pleasant words are as a honey-combj sweet to the son!, and health to the bones*

25 *• There is a way that seemeih right unio a man; but die end thereof are th<& ways of

26 * He '^ that lahoureth, laboureth for himself; for his mouth * crave th it of him.

And a haughty spirit before a ftdlJ\ Anotlier per* ton ideation. A haughty spirit inarches oil, and rutn couiea after.

In ihia verse we Bnd the follow rng Mas&rtiit note in moat Hebrew Bibles. IBDH *¥n chatst k&ssepher: " the middle of the book J' Thb irtr^e is tbe tmiMe verse; and the fust clause makes the middle of tkfl words of the Iwok of Proverbs.

Verge 23, Understanding m a leell^spring ef It/e] 0**n 'llpD tnekor chaiyim; another allusion to t!ie artery that carries Ihe blood from the heart to distribute it to all rlie extremities of ibe t^odj.

Verse 23. The heart of the ttise teacheth kis mouth] Ho h^ a wiae heart; he speaka as it cfioiales; aii4 therefore his speeches are all speeches of wisdooi^

Verse ^4. Pleasant words are as a h^mey-c^tui^ The honey of wjjich is sweeter thmi ihal which hw been expressed from it^ and has a much finer Jtar&vr before it has 00 me in contaei with the sUnospheric! aJr,

Ver«e 25. There is a wa}/ that s^emeth right] This whole verse is precisely the tame oa that chap xir. 1^, 11

Verse 36* He that laboureth] No thanks to * ruin I for his lahoar and industry; if he do riot work he must stame.

ElfodiuDtur opes irritaoieiita malorimu Wealllt, ihe incitement to all rvil^ is dtgged up ijQt of the earth /^

29 A violent man ^ enticelh his neighbour, and leadeth him in ihe way that is not good.

30 He shiittelh his eyes to devise fro ward things: moving his lips he bringeth evil lo pass^

A widkcd man labours aa much (o briog about &t] cvii purpose, as the quarr^ftmn does to dig up fitooes.

In his lips — ^ bitrmn^ fire^] His woitJs are as tV fiammahh^ m producing j^r{/c and conlcntion among hjs neigbboura, aa ^r« la m ignitiiig dry slubble.

Venae 30. He shuUtih his tyes lo devise^ 4^.] He meditates deeply uptm ways iin4 m&ans lo ciimmit sin. He simts his ejes that he may abut out all othef ideas, that bia wh<*le soul may be in this.

Verse 31. The hoary head ia a crown of ^ory\ The kitei part of the verse is very well added, f<if mmnj a sinner has a hottry head.

Verse 32. /fe lAof ndeth his spirit, than he that takelh a Citif.\ II is much easier to subdue an euemy %mtkoui than one withtn. There hare been tDany kings who had conquered nationa, and yet were slaves to their own.passions. Alexanderi who eouquerud Ihe world, was a slave to intemperate angcr^ and in a fit of it slew Clyiusy the beat and mosi intimate of all his friends, antf one whom he loved beyond all others.

The spirit of this majcim is so self-evidentj that inofit nations tiave formed similar proverbs. The classical reader will remember the following in Ht^n^i Odar. lib. ii., Od, 3:—

Latma regnea, aridum domando Spirit urn^ quam si Li by am re mot is Gadibus jutigas, et uterque Ptenua Serviat uni* ** Bj virtue*s precepts to control The furious passions of ihe soul,

of glory, if it be found in the way of righteousness.

32 * He that is slow to anger is better than the mighty; and he that niletli his spirit, Uian he tliat laketh a city,

33 The lot is cast into the lap: btit the whole disposing thereof is of the Lord*

Is over wider realms to reign, ^

Unenvied monarch, than if Spain. ^

You could to distant Ijibya join. And both the Carthages were thine."

And the following from Otid is not less striking:

Fortior eat qui se, quam qui fortissima rincit

Mitmaf nee virtus altius tre polesL

** He is more of & hero who has conquered Itimself, thaJi he who has taken the besl fortified city,"

Beyond this self-conquest 4he highest courage emi^ not e^^tend; nor did their philosophy teach any thing more sublime.

Verse 33. The hi is cast into the lap] On the tot^ see the note on Num. icxvt. 55, How far it may be proper n(?w to put difficult matters to tlie lot, after earnest prayer and suppUtiaiion, 1 cannot say. Formerlyt it was both lawful and efBeient; for after it was solemnly cast, the decision was taken as coming immediately from the Lord. It is still practised, and its use is allowed even by writers on civil law. But those who need most to have recourse to the lot are those who have not ptcty to pray nor fatth to trust to God for a positive decision. The lot should never be resorted to lo indifferent matters; they should L^J those of the greatest importance, in which it appears impossible for human prudence or foresight to determine. In such cases the lot is an appeal lo God^ and he disposes of It according to his goodneHs, mercy, and truth. The result, tliercfore, cannot he fortuitous.

Contentment. The wise servant. The Lord fries the heart. Children a crown to their parents. We should hide our neighbour'^s faidts. The poor should not be despised. lAtigatifms and quarreh to he avotded. Weaith ts meless to afoot. The good friend. A fool may pass for a. wise man when he holds his peace.

BETTER is a * dry morsel, and quietness therewith, than a house full of ^ sacrifices with strife.

NOTES ON CHAP. XVH. Verse 1. Better is a dry monel] Peace and eontentment, and especially domestic peace, are beyond all other btesaings,

2 A wise servant shall have rule over ' a son that causcth

A htottse full of iacrifices] A Hindoo priest, who officiates Eit a festival, someiinies receives so many offerings that Am htmse ts /tiled with them^ so that man^ of them are damaged before they cajij>e used. — Ward*

3 ^ The fitiing pot is for biIv er.

Ani* I. Oiymp. and the furnace for gold: but the Ant* IT. C. cir, LoRD tricih ihe hearts.

5 ' Whoso mockelh the poor rcproachcth his Maker: and ^ he thai is glad at cal&tmties shall not be ■ unpunished,

6 Children*s children are the crown of old men; and the glory of children are their fathers,

7 ' Excellent speech become th not a fool: much less do ^ lying lips a prince.

8 ^ A gift is as '*' a precious stone in the eyes of him that hath it: whithersoeTer it tumeth, it prosperelh.

9 * He that coverell* a transgress ion ^ seekctli love: but p he that repeatcth a matter aeparatelh very friends.

Verse %. Thgfimng pot hf&r silver] When mlv^r is fni^tedf or suspected to be mtitecit with &as€ metal^ il nmsi be suHjectod to such a test as the <up€i to parlfy it. Arid goH also must be purified by I he action af the Jtre. So God tries hearts. He sends afflictions whieh penetrate the souU and give a man to see his state, so tliat he may apply lo the spirit of jitdginrni and the Apint of burnin^i to destrny what cannot stand the fire, to separate and burn up all the dross.

Verse 4».4 wtckcd doer giveih heed] An evil heart 19 disposed attd ever ready to receive evil; arid liars delight in lies.

Verse 5. He that is glad at calamities] He who ts pleased to hear of the misfortune of another will, in ihe course of God's just government, have his o^vn multiplied.

Verse 7. Fi^tceUent speech becomeih not a fnol] This proverb is suitable to those who aflTeet^ in public speakingi One language, which neither comports with their ordinary converaationT nor with their eJucaimn. OAen fine words are injudiciously brought in, and are S3 unbecoming and irrelevant as a cart wheel among clockwork.

Verse S. A gift is as «? preeiuus stone] It both en* riclies and ornaments. In the latter clause there is an evident allusion to £Ut stonvs, \\'hiihereocver you turn themj they reflect tite l^ht, are brilliant and beautiful-

11 An evil man seeketh only 4ate V. cl «, rebellion: therefore a cruel rae«- ^^' sengcr silmll be sent agaiitst him*

1 2 Let ^ a bear robbed of her whelps meet a man, rather than a foo! in his folly,

13 Whoso * rewardelh eTil for good, tril shall not depart from his honse- -

14 The begitioing of strife is as when one lottelh.oitt water: therefore * leave <^ con* tern ion, before it he meddled with.

1 5 "^ He that justifieth the wicked, and be that condemneth the just, even they botli itff abomination to the Lord,

16 Wlierefore is there a price in the hand of a fool to get wisdom, * seeing he hath m heart to it ^

17 * A friend loveth at all liraes, and a brother is born for adversity,

Verse 12* Let a bear rMtd ^f her tthelps] At which times such animals are pecuiiarlj fierce. Se0 the note on 2 Sam. s:?ii. fl.

Verse 13, Whoso rewardith et*il far good] lletv ii a most awful warning. At many persi^ns art goijlf of the sin of ingratitude^ &ttd ef paying kindness wiifa unktndness, and good whh cvit, it is no wonder we Hijd so much wretchedness among men; for God*i word cannot fall; evil shall not depail from the botiflcs and families of such perse lis.

Verse 1 4. The beginning ef strife m » when ^ne ietteth out water] As soon as the amalleai breaeh is made in the dike or dam* the water begina to preu from all parl^ towards the breach; ihe resiKtance becomes too great to be successfully opposed ^ so that dikes and all are speedily swept awaiy. Such is tlit beginning of contentionSf {|uarrels, lawsujLii^ Sic.

Leaue off contmitt&n, btfare it be tntddled will.] As you see wliat art alter cation muat lead to, tliefeforv do net begin it. Before it be mingled togcfheff^^TX hithgalla^ before the spirits of tlie contend iii|T psif}^ come into conflieL-'^arc joined torrether in InitJe, and begin to deal out mutual rt^flections sjid ttproachea^ When you see that the dispute is Ijketjp to taire this turn, leave it off immediately.

VeTse 17. A friend loveth at all ttmes\ Equaltj m advtrsiitf as in prosperity. AfMi a bratker^ accerdinf to the ties and interests of eDnsan^initj, is hvm li support and comfort a hraihcr in distress.

1 9 He loveth tram^gressioa that love ill strife i and * he lliat exaheth his gftte seeketh destruction. 20 * He ill at hath a froward heart findeili no and he that hath ^

21 * He ihat begettelh a fool doEth it to his Borrow: and the father of a fool lialh no joy,

22 '' A merry heart doclh good * lihe a medicine: 'but a broken spirit drieth the bones.

23 A wicked maji laketh a gift out of the boBom * lo pervert the ways of judgment*

liBJidBt or shaking hunds, waa ancjeoily the form in COQcludiQg a contract. See notes on chap. vi. 1.

Verse 10. He that €^alteth hu gale] In different partA af Fiilestine they are obliged to have the doors of their coQrts and liouses rery low^ not more than three feet high| to prevent tlie Arabs, who scarcely aver leave the backs of their horses, from riding tnio the courts and houseif and apoiUng their goods. He» then, whoi through pride and ostentation^ mode a high gatct exp^^aed himself to destruction; and is said here to seeJi: it, hecan^^e he muat know that thia would be a necessary consequence of exalting hh gnte* Bus althotigh the above is a fact^ yet possibly gate is liere liiken for the mouth; and the exalting of the gate niay mean proud boasting and arrogant spealcingf «uch as has ^ tendency to kindle and maintain strife. And this interpretation aeema to agree better with the scJOpe of the context than the above.

Verse S2. j4 merry heart doeth good like a medieint;^ Instead of TlTM gehah^ a medicine, it appears that the Chaldee anil Striae had read m their copies ml gmahf the body, as they translate in thia wny. Thi» mftke« Ihe apposition here more complete: ** A merry heart doeth good to the l^d*/; byt a broken apirit drieih tlie tonnes" Nothing has such a direct tendencjr to ruin health and waate out life aa grief, anxiety, fretfulness, bad tempers, ^o, All Ihes^ work death.

24 ^ Wisdom is before him 4' ^' ^^'?SSi" that hath understanding: but the Ante i oiymp. eyes of a fool are in the ends Ante, u, C. cir. of the earth. ^^^

25 * A foolish son ^ a grief to his father^ and a bitlerness to her that bare him*

26 *^ Also to pnnislt the just is not good, nor lo strike princes for equiiy.

27 ^ He that hath knowledge spareth his words: and a man of understanding is of * an excellent spirit.

28 ^ Even a fool, when lie holdcth his peace, is counted wise: and he that shutteLh Ins lips is esteemed a man of understanding,

Verse 23* A gift &ut of ike hosom"] Out of his purse; aa in their huttmfj above their girdles^ the Asiatics carry their purses. I have otiea observed thia.

Verse 24. Are in the ends of ihe earth*} Wi&dom is within the sight and reach of every man: but he who«ie desires are scattered ahroadi who is always aiming at impossible thing?, or is of an unsteady dispoaitioni is not likely to lind it.

Verse 26* Nor tn strike princes frr eqmty^J To fall out with the ruler of the peoplci and to take off \m head under pretence of his not being a Just or equitaMe governor, is tinjuxt. To kill a king on the ground of Justice is a moat dreadful omen to any land. Where was it ever done^ thai it promoted llie public prosperity? Ni> experimeni of thia kind ha^ ever yet succeeded} howaoever worthier the king mtf^bt be.

Verse 28* Ei^tn a ftJot\ He is counted wise as to that parttcttlar. He may know that he cannot speak well, and he has sense enough to keep from apeaking. He iS| aa to that particular, a wise fool.

A mun may be gMcn-mmtthed and silver- ttrngtied in eloquence; but to know tch^n and where to speak and to be silent^ is better than diamonds. But who that thinks he can apeak well can lefrain froni apeak* ing? Hia tongue has no rest.

TA« m(24} %&ho separates himself and seeks wisdom. The fool and the ivicled man^ Deep wisdmi.. CVnlention of fooii 7*he tatcBcarer and the slothful. The name of the Lard. Pride and presumption because qf riches. Hastiness of spirit. The wounded spirit. The influence af gifts. The lot. The offended brother. Tht infiuence of the tongue. A mfu a gaodfrom God. The true friend. o 751

2 A fool hath no delight in understanding, but that his heart toay discover itself*

3 When tlie \yicked conqeth^ then comeih also contennpt, aod with ignominy reproach,

4 ^ The words of a man's mouth are as deep waters, and ^ the well-spring of wisdom as a flowing brook.

Yejne 1. Through desire a man, having separated himseif] Tbe otigmal is difficult and obscure. The Vuigatfy Septuagint^ and Arabk^ read as follows: '^ Hq wlio wishes to break with his friend, and seeks occastoBS or pretences, shall at all Limes be worthy of blame.**

My old MS, Bible translatest tf[>tcasfoun scctictfr tfrat M\ QD it^tf fra a ftttnti: at al tome tit fecial ben barl^' able^

C&verdale thus: *' Who so bath pleasure to so we dlacorde, pikeih a quarrel in every tliin^e/'

Bible by Barker, 1615; ** Fro the deeire ihereof lie will ficjiarate himself to fM3eke it, and cocnpift himself in all wiadome**' Which has in the margin tli« foUowifijT note: "■ Ho tlmt loveth wisdom will separate himself from all impediments, and gire himself whcdly tu ^cek it.^*

The jr^^hrew: yhlt\^ T\Xnn hD2 11B3 mi" niKnS iethatiiyah tf^hakkesh mphrad, Itechoi ittxhiyah i/tthgaUtt* The nearest t ran slu lion to the words is perhaps the fidl owing: " H<3 who is separated shall seek the desifi.^d thitJ^, (i, e., ihe object of his dcajrc^) and Bhall ititcrmeddle {mingle himself) with all realities, or all essential knowledge.'* He finds that he car* make Ultlw progresa in the inmsiigaiwn of Dwme anJ rm^ tnral things, if he have much to do with secular or trtfimg fnaitm's: he therefore separafef^ himself as well from unprofitable purstttts as from frivdous camptinyi and then entcrg ttito the spirit of bis pursuit; is not satiafied with superficial observances^ but examines the substance and essence ^ as far as possiblei of those things which have been the objects of his destrc. This appears to me the Iwst meaning: the reader may judge for himself

Verse 2. But that his hearl may discmer %tsdf.] It is a fact that most vain and foolish people are never satisfied in company, but in showing their own nmsense and emptiness. But this verse may be understood as confirming the view already given of the preceding, and inay be translated thus: *' But a fool doth not delight in understanding* though it should even manifest itself:" «o I understand ril^ann^ OK ""^ ki im behithgaUolh. The separated persim seekj^ umlerstanding in every hidden ibiog, and feels his toil well repaid when he floda itt even tiler the most painful and eicpensive

6 A foors lips enter into contention, atid his mouth calleth for strokes*

7 • A foora mouth is his des true lion, and hit lips are the snare of Ills aouL.

8 ^The words of a f lale-bcarer are ^ti wounds, and tliey go down into the ' tuner* most parts, of the beUjPi-.

search: the other regaids it not, though its jMrtl springs should be laid aptn to him withottt toil m

Verse 3, When the wicked cameth^ 4^€.} WodiJ ii not be better to read this Terse thus? " When tJw wieked cometh, contempt cometh: &nd with Ignamntf Cometh reproach.** A wieked man i^ desp^^ •?«! by the wicked. He who falls under Ignontinj Mk under repromth.

Verse 4. The word* 0/ a mofCs mfmthj Thai is, the wise sayings of a wise man are like deep mateni howso^T'or much you pump or draw off, yoft do not appear to lessen liiem.

The welhspring fif wisdom] Where there Is 1 M^uad understandings and a deep, w^ell-infomied Blind, ili wisdom and its counsels are an inea^sanl itr«Aai| HDJn ^^p^ mekor ehochmahj ** the vein of wisdom,'' ever throwing out its heaJihy streams: hut CX'n ^ipD mrkir ehaitfim, " the vein of livss," is the reading of etgJu gf Kvnnicotts and Be RtusVs MSS., and is eouoteiiJiiieai by the Septaagmt, frjjyn ^mu ** the fountain r/ life,*' And so the Arabic, |kb^ {*j^ This is ih* mof* likely to be the true reading, bec3.n*ie ihefigrire of lie heart propelling the blood through the great aoit^ 19 send il to all parts of the aniEoal system » is tt famtrili with Salomon, m it was with his father Dartd* See I the note on Psa* ixivi 9; Prov. at. II, Ste.

Verse 5. To accept the person of thtwiekt:d\ Ws I must nott in judicinl caaet, pay any aiiention to a maa^i riches, injluence, fnrmh, offiresr &t%, but judg^ the case according to its own merits. Bat when the ttidrd rich man opposes and oppresses the poor right^tms, then all those things should be utterly forgot teu.

The v^'ords of a deceiver, the fiur-«poken, dcfplj* malicious man, though they appear soft and graekms, are wounds deeply injurious.

The original wor*l is CD*DnSr»33 ktmtiM^thitmtm; they are as soft, or simple ^ or undesigning. But Sclfjdtens gives another meaning. He ohscrres thtt lahamah in Arabic stgniAes to *' sWli)ow down ijL oijEdp. his work is * brother to hira Uiat is a great waster* 10 ^ The nnmc of the Jjord

I) =The rich man's wealth is his strong city, and as a high wall ia his <ywn conceit

12 ■ Before destnictioa the heart of man is haughty, and before honour is humihty*

1 3 He that ^ answereth a matter ** before he heareth ilj it is folly and shame unto him,

14 The spirit of a man will sustain his iofirmity; but a wounded spirit who can bear?

quicltly or greedily." Sueh words are like daintiejj,.^Nkgerty swalbxi^'ed, because inviting to the i^te; like iger breads apparently gilded over, though with Dutch of, which is a pre? para t ion of t^opper^; or Jtcse^f/i^ijl* iwder^d oter with r?^ candied sccds^ which are thus formed by red Imd; both deeply minous to the tender bnwcU of the poor little initoeeDt^, haU because of their sweetness an J intuiting colour ^ greedily swailowed dmpft. This makes a gomt raadifig, and agrees with the latter clause of the versei " tbey go down intu the innetniost parts of the betly-*'

Verse 9« lie aUa thai iJ d&t.hfur\ A slothful man neglecta hia tcorij and ibe mutertals go to rain: Ihc waster^ be destroys the mdieri^ls. They are both destroyers.

Verse 10. Thf name of the Lord ia a Mtrong ioii)er^ The name (f the Lord may be taken for the Lord himself; Kb i$ a strong t&wer^ a refuge t and plac4 of cotnpiFte sgfcit/^ to all that trnst in him. What a strong fortress is xo the heaiegcdf ibe like it God to his per* oeouled, tem^ited, afflicted followers.

Ver^e 13. He that unswereth a matter] Thia is a common case; before a timn can tell ont his story, anoiher will begin ^u. Before a man has made his response^ the other wishes to conrnte piecemeal ^ thong b be has had bia own s[>eeGh already- This is foolish* iiess to them. They are ill-bred. There are many als(]i that gwe judgment before ihey hear ihe whole of the couse, and express an optnton before they hear she slate of tb© <rase. How absurd » stupjd, and foolish!

Verse 1 4. The.spirit of a man wUl siistam] A man ■uslains the ills of his body, and the trials of |]fe» by the strength and energy of bis mind. Bnt if the mind be wf/uitded, if this be cast dtntn^ if slow-consnming care and grief have shot the dagger into the souU what esir then atistain the man t Nothitig bnt ihe unseen God. Therefore, let the afflicted prat/. A man's mi*n spirit hasi in general, sujHcjent fortitude to l^car ap under the •uftanotdMe trials of life; hut wbett the consciena ia wounded by sin, and the soul is dying by

15 The heart of the prudent jj- q ''j,'; ^■ getieth knowledge; and the ear Ante I. oiymp. of the wise seeketh knowledge, Aate v\ c. cir-

16 'A man's gift maketh room ^^^ for him, and bringeili him before great men,

1 7 He that is first in his own cause seemeth just; but Jiis neighbour comet h and searcheth

19 A brother offended is harder to be won than a strong citj: and their contentions ars like the bars of a castle,.

20 ' A man's belly shall be satisfied with the

Verse 16. A man^* gift mahetk rw)m fifr him] It is, and ever has been^ a haee and degrading prmciiee in A sialic coon tries, to bring a gift or present to the ig[Teat man into whose presence you come. Without this there is no audience, no favour, no justice. This ^ose from the cirrnmsta^nce that men musi not ap* proach the altar of God without an offering. Poientates. Wishing to bo considered as pett^ ^^ds, demaitded a simile homage: —

Mnnera, credc mihij capiunt hominesque deoeque; Pbcaiur donis Jupiter ipse suis- Ovip.

'* Believe me, gifla prevail much with both gods and men: even Jupiter himself is ple&sed with hia own offerings-"

Verse 17, He that m^rst in hts men cause] Any man may^ in the first insLauL^e, m^ke out a fair tale, because he has the choice of circnmstauoe^ and ar^- mcnts. But when the nei^hbuur comeUi and s^avchelh hiHH He eicaminea alt, dissrets iLtl, swears and cro&^^ questions every witness^ and brings out truth and fact.

Verse 10. A brother offended is harder to be won than a strong ci/^j AJiriosL all ihe i <?r.tf</iu ag^ree in the foJbwing reading-: ** A brother assisted bj abrothcrt is tike a forttfted city; and their decisioim are like the bars of a city.*' Coverdah is both plaio and trrso: "The anitie of brethren is stronger then a castell, and they that hohle toge titer are like the barre of a palace**" The fable of the dying father, his sons, and the bundle of faggot«, ilhistrat^s xhin proverb. Unity among brethren makes theni invincible \ small things grow great hy concord. If we lake the words according 10 the €ommim verswn, we see them express wbntj alas! we know to be too generally true: that when brothers fall outt it is with extreme difficulty that they can be reconciled^ And fraternal enmities are i^enerally strong and ioveieTaie,

Verse 20. With the fruit of his mmUh] Our own words frequently shape our good or evil fortune in Ufe*

^ ^ """'?SS- frait of his mouth; and with the AateLOiymp. increase of his hps snail he b^ power of the tongue: and they tliat love it shall eat the fruit thereof. 22 ^ Wfioso findeth a wife findetfa a good'

24 A man that ha(k friends must'show himself friendly: "^ and there is a friend that sticketh closer than a brother.

Verse 21. Death and life are in the power of the tongue] This may apply to all men. Many tikve lost their lives by their tongue, and some have eaved their lives by it: but it applies incfst forcibly to public pleaders; on many oif their tongues hangs life or death.

Verse 22. Whoso findeth a ioife findeth a good thing] Marriage^ vrith all its troubles and erobairassments, is a blessing from God; and there are few cases where a wife of any sort is not better than none, because celibacy is an evil; for God himself hath said, " It is not good for man to be alone.'* None of the versions, except the Chaldee, are pleased with 'the naked simplicity of the Hebrew text, hence they all add good: ** He that findeth a good wife ^ndeth a good thing;^' and most people, who have not deeply considered the subject, think the assertion, without this qualification, is absurd.' Some copies of the Targum, and apparently one of KennicotVs MSS., have the additioanjiD tobah^ good; but this would be an authority too slender to justify changing the Hebrew text; yet Houbigant, Kennicott^ and other able critics, argue for it. The Septuagint is not satisfied without an addition: " But he who puts away a good wife, puts away a good thing: and he tliat retains an adulteress, is a fool and wicked." In this addition the Vulgate, Syriac, and ArahiCf agree with the Septuagint. The Hebrew text, as it stands, teaches a general doctrine by a simple but general proposition: <* He that findeth a wife findeth a good thing." So St. Paul: '* Marriage is honourable in alL" Had the world been left, in this respect, to the unbridled propensities of man, in what a horrible state woald society have been — if indeed society could have existed, or civilization have taken place — if marriage had not obtained among men! As to goad wives and bad wives, they are relatively so, in general; and most of them that have been bad afterwards, have been good at first; and we well know the best things may deteriorate, and the world generally allows that where there are matrimonial contentions, there are faults on both sides.

Verse 24. A man that YiBXh friends must show hinself friendly] Love begets love; and love requires love as its recompense. If a man do not maintain a friendly carriage, he cannot expect to reitain his friends. Friendship is a good plant; but it requires cultiration to make it grow.

There,ifl a kind of factitious friendship in the wsiU, that, to show one's self friendly in it, is reiy expessiye, abd in every way utterly unprofitable: it is maintained by expensive parties, feasts, &c., where the table groans with dainties, and where the eonv^ictioa is either jejune and insipid, or ealumniaus; backbiting, talebearing, and scandal, being the general topics' of the different ^uads in company..

There is a friend that sficketh closer than a brother,] In many cases the genuine friend has shown more tttachment, and rendered greater benefits, than the natmal brother.. Some apply this to God; others to Christ; bn^ the text has no such meaning.

But critics aqd commentators are not agreed on the translation of this Verse. The original is condensed and obscure. J^lVtn^ D'jn VTH ish reim lehUhroea, or lehithYoeang, as some would read, who translate: A man of friends may ring again; i. e., he may bout and mightily exult-: but there is a friend, 3nK oh^, a lover, that sticketh closer, p31 dabek, is glued or cemented, HKO meach, beyond^ or more than, a brother. The former will continue during prosperity, bat the latter continues closely united to his friend, even in the most disastrous circumstances.

^ut there is a friend that sticketh closer than a brother. Holdkn.

'* A frende that deljrteth in lore, doth a man more frendship, and sticketh faster unto him, than a brother.*' -^Coverdale.

"A man that bath friends ought to show himself friendly, for a friend is nearer than a brother.** — Barker's Bible, 1615.

** a man xmsatle to Ulo\amt^tp, more a frten^ 9t%A ben tlianne a brotter."— Old MS. BiUe. The two lut verses in this chapter^ and the two first of the next, are wanting in the Septuagint and Arabic.

These are the principal varieties; out of them the reader may choose. I have already given my opinioD.

The worth of a pooi- upright man. Riches preserve friends. False ^ witnemes* Fake friends, A king's wrath. The foolish son. The prudent wife, Slothfulness. Pity for the pot>r. The fear of the Lord, Tk§ spendthrift son. Obedience to parents.

2 ^so, that the soul be without knowledge, it is not good; and her that hasteth with his feet sinneth../-..

8 ^Tfae foolishness of man pervertetfa his way; "^ and his heart fretteth against the

6. * A false witness shall not be ^ unfnlnishedi and he that speaketh lieq shall not escape.

.6 « Many will, entreat the favour of the prince I and ^ evf ry roihii is a friend to * hiiii tbatgiveth gif(s.

7 ^ All the bifethsen of the p(K7r de hat^ him:

Verse. 1.' JBeUer in (he poot'} The upriglit poor maD is always to be preferred to the rich or selfsufficient fool. ' -

Verse 2. Also, that ihe soul be without knowledge, it Iq not good\ Would it not be plainer, as it ia uUtit literal, to say, " Also, to. be without knoWledge, is not' gbdd fbr the soul T* The soul 4iiras made for God; and to be without -his knotoledge, to be unacquainted with him, is not only not good, but the greatest evil the sool ean suffer, for it involves all other evile. The ChiUdee and Syriac have: " He who knows not his own noul, it is not good to -him." " Where no dihcretion is, there the soul is not weW^-^^Coverdale.

And he that hasteth with his feet sinneth.] And this Will be the Oase with him who is not Divinely' instructed. A child does nothing cautiouslp^ because it is uninstructed; a savage is also* rash and precipitate, till experience instructs him. « A man who has not the knowledge of Qud vi incautiousf rash, headstrong, and precipitate: and hence he sinneth'^he is continukUy hissing the mark, and wounding his own soul.

Verse 3. The foolishness cf man] Most men compl^ain of cross providences, because they get Into straits and difficulties through the perverseness of their ways; and thus they fret against God; whereas, in eyery instance, they are the causes of their own qalamitie«. O how inconsistent is man!

Verse 4. The poor is separated from his neighbour.] Because he has the " disease of all-shunned poterty."

Verse 7. Do hate him] They shun him as they do* ihe person they hate. Thejs neither hate him positively, nor love him: they disregard him; they.will have nothing to do with him. k^9 sana signifies not only to liate, but to show a less degree >f love to on»

8 He that getteth " wisdom loyeth his own soul 1 he that keepeth understanding ^ shall find gbod<.,

9 <* A false witness shall not be unpunished) 9tid'hethht speaketh lies shall perish.

10 -Delight is iiot su^mly fot a fool^ much less i^for a servant to hav^ rule over princes.

12 * The king's wrath is as the roaring of a lion: but his favour is ^ as dew upon the grass.

1 3 ^ A foolish Son is the calamity of bis father I ^ and the contentions of a wife are A continual dropping.

than (mother. So Jscdb loved Rachel, but hated Leah — >«howed her leas affection than he did to Rachel.

Verse 10* Delight is not seemly for a fool] Jiuyn /oofiti^, splendid or loxurions living, rank, eqnipage,&c. These sit ill on B,fool, though he be by birth a hrd.

For a servant to have ride over princes,] I pity the king who delivery himself into the hands of his own midijBterSi Such a one loses his character, and can^ not be respecteid by his subjects, or rather their subjects. But it is still Worse when a person of mean extraction is raised to the throne, or to any place of power; he is generally cruel and tjrrannical.

Verse 11. It is Am glory to pass over a transgression,] ** Not" says what is termed a man of honour i **.he most meet me as a gentleman; I must have his blood, let God say what he will<" O poor, dastardly coward! thou canst not bear the reproach of poor, flimsy, paltry fellows who ridicule thee, because thou hast refused to conomit murde^. Such laws should be put down by law; and the man that gives a challenge should be hanged, because ho intends to commit murder*

Verse 12. The hinges wrath is as the roaring of a Han] There is nothing more dreadful than the roaring of this tyrant of the forest. At the sound of it all other animals tremble; flee aWay, and 'hide themselTCs. The king who is above law, and rules without law, and whose will is his own law, is like the lion. This is strongly descriptive of the character of Asiatic sovereigns. '

Verse 13. The contentions of a'wife vie a continual dropping.] The man who has got such a wife is like a tenant who has got a cottage with a bad roof, through every part of which the rain either: drops or He can neither sit^ stand, worky ilar sleeff

deep sleep; and an idle soul shall * suffer hunger.

17 ^^ He that hath pity uj)on the poor^endeth unto the Lord; and,^ diat which he hath given will he pay him again.

18 ® Chasten thy son while there is hope, and let not thy soul spare * for his crying.

19 A man of great wrath sliall suffer punishment: for if thou deliver himj yet thou must ' do it again.

20 Hear counsel, and receive instruction, that thou mayest be wise ^ in the latter end.

21 » There are many devices in a- man's heart.; nevertheless the counsel of the Lorq, that shall stand.

22 The desire of a maq ia his kindness;

being exposed to these droppings. God help the man xvho is in such a case, ^ith house or wife!

Verse 14. A pmdent wife is from the Lord.] One who has a good understanding, rhonflii rWH ishshah mascaleth; who avoids complaining, though she may often have cause for it.

Verse 15. Into a deep sleep] nDl*in tdrdemah, the same into which Adam was thrown, before Eve was taken from his side. Sloth renderis a man utterly pnconscious of all his interests. Though he has frequently felt hunger, yet he is regardless that his continual slothfulness must necessarily plunge him into, more sufferings.

Verse 17. Lendeth unto the Lord] O what a word is this! God makes himself debtor for erery thing that is given to theT^oor/ Who would not: advance much upon such credit i God will pay it t^ain. And in no case has he ever forfeited his ^ord.

Verse 18. Let not thy soul spare for his crying.] This is a hard precept for a parent Nothing affects the heart of a parent so much^as a child's cries and tears. But it is better that the child may be caused ^ to ory, when the correction may be healthful to his soul, than that the parent should cry aflerwards, when the child is grown to man's estate, and his evil habits ai'e sealed for life\

Verse 19. A man of great xorath] He who is of an irritable^, fiery disposition, will necessarily get himself vff> maojr broils ^^ and he that is surety for him once is 75e

23. ^ The fear of the Lord AatTu. c' m. tendeth to life: and /le that hath ^^'

24 ^ A slothful iHan. hideth his.hand in his bosom, and will not so much as bring it to his mouth ^gain. '

26 He that wasteth A» father, and chiteeth away his mother, is ^ a son that causeth shame, and bringeth reproach.

27 Cease, ray son, to hear the instruction that causeth to err from* the- words of knowledge.

29 Judgments are prepared fot scomeis^ ^ and stripes for the back of fools.

Verse 21. There ai^ many devieesy 4tC.] The same sentiment as in chap. xvi. 1, where see the note.

Verse 24. A slothful man hideth his hand in his bosom] Is too lazy to feed himself. If he dip his hand once in the "dish, he is too lazy to put it in a second time. It ie a strange case that a man, through his ex* cessive slothfulness, would rather starre than pat him* self to the trouble to eat.

Verse 26. He that wasteth his father).Destroys his substance by riotous on extravagant nriftg, so as to embitter his latter end ^y pov^ty and affliction; and adds to this wickedqeas the expulsion pf his aged widowed mother frpm the paternd house; is a son of shame — ^a most shameful man; and a son of reproach -—one whose conduct cannot be sufficiently execrated. W^ tsrmentftt) V^z fatiet, xnti lleetli t|^ ino^rt» wHn^ ew scHal ben, xnti unbltofiiL— Old MS. Bible. The common reading of ihi^' Vulgate is, et fugat mairem, and expels his mother; but the Old Bible was takes from ^ copy that had fugit matrem^ shuns his mother^ flees' Bwzy from her, leaves her to affliction and penury. It is prostitution of the term to caH such, man.

Verse 27. Cease^my son] Hear noihingtfaat would lead thee away from God and his truth.

Vers^ 29. Stripes fqr the back of fools.] ProfsM ziA.'ioicked men' expose themselves to the punishments denounced against such by just laws. Avoid, thereforet both their company and their end.

Against wine and strong drink. We should avoid eontentitms. The sluggard. The righteous /Han, ' Weights and measures, Tale-hearers, The wicked son, *' The wise king. The glory cf young. men. The beauty of old men,- Thi benefit of correetum. • •.

2 *» The fear 6f a king is as the roarifig of a lion: T(?Ao5o provokelh him to* atiger ® sinrieth against ka^ own soul.'.

3 ^ /rw an honour' for a man to cease froidi strife: but every fpol will be meddling;

4 • The sluggard Ayill not plough by reason of the ^cold; ^ ^Aere/brc' shall he beg in harvest, and 'Aat;e nothing.

^ ^ Counsel' in the heart of man is like deep water: but a man of understanding will draw it out.

Verse 1. Wine is-a mocker] It deceives by its/rograncct intoxicates by its strength, and renders^the inuyxicated ridiculous.

Strong drink] *Ol7 shechar, any strong fennented liqnor, whether of the vine, date, or palm species.

Verse 3. It is an honour for a man] The same sentiment as chap. xix. 11.

Verse 4. The sluggard will not phugh] For other parts of this character, see the preceding; chapter. It is seldom that there is a season of very cdd weather in Palestine; very cold days sometimes occur, with wind, rain, and sleet. • They begin their ploughing. in the latter end of September, and sow their early wheat by the middle of October, And this is oflten the case in England itself. The meaning of the proyerb is: the dothful man, under the pretence o( unfavoorable weather, neglects cultivating his land tUl the proper lime is elapsed.

Verse 5. Counsel in the heart ofmOn] Men of the deepest and most comprehensive minds are rarely apt, unsolicited, to join in any discomrse, in which they might appear even to the greatest advantage; but a man of understanding will elicit (his, by qnestions framed for the purpose, and thus pump up thtf sainbrious waters from the deep, and capacious welL ' The metaphor is fine and expretoive.

7 "The just man walkelji h\ AnteU. his integrity: "' bis children are blessed after him. ' *

8 ® A king that sitteth in the throne of judgment scatt^retli away air evil with his eyes.

9 PWho can say, I have made my heart clean, I am jpure from my sin?

10 '*i Divers ' weights, anei ' divers measures^ both of theoi are alike aboniination to the

11 Even a child. is * known by his doings, whether his work be pure, and whether it be right.. ': ' '

Verse 8. A king that sitteth in the ihrone ofjudg^ ment] Kings shonld see to the administration of the taws,^ as well as of the state transactions, of their kingdom.. In the British constitntion there ia a court Hn the kii^, called tho' King^s ' Bench, where he should sit, and where he is always supposed to be sitting. The eyej'— the prBsence,o( the monaroh in such a place, scatter evU — ^he sees into the case himself, and gives right judgment,- for he can ha^e no self-interest. Corrupt judges, and falsifying coonsellors, cannot stand before him; and the villain is too deeply struck withthe majesty and state of the monarch, to face out iniquity before him.

Verse 9. Who can say, I have made my heart clean} No man. But thousands can testify thait the blood of Jesus Christ has cleansed them from all unrighteousness. • And he is pure from his sin, who is justified freely through the redemption that is in Jesus.

Verse 10: Divers weights and divers measures} 0 peCse anH a yetse; — Old MS. Bible: from the French pois, weight. Hebrew: ** A ^tone and a stone; an ephah and an ephah.*' One the standard, the other below it; one to buy with,, the x>ther to sell by.

Verse 11. Even a child is known by his doings} That is, in general terms, the effect shows th^ nature of thcr cause. ' ^ A childe is known by his ooBTersation," aayn Corerdale, A child is easily detected^ when he has done evil; he immediately begins to excuse and Tindicate himself, and profess his innocence, ahnost before accusation Ukcs- place, l^ome think the words should be understood, ev«ry child will dissemr bte i thifli amoQBts nearly to the meamg giV«Mitove* jUtA v.c, cir. eve^ both ot them* __^!I3l__. 13 ^Love not sleep, lest thou come to "poverty; open, thine eyes, and thoii shalt be. satisfied with bread.

l^ It is naught, it is naught, saiih the buyer: but when he is gone his way, then he boastethi

16 *Take his garment that is surety for a

Bot probably the principal thing intemted by the vrlae man is, that we may easily learn from the chtld what the man will be. In general, they give indicatianti of those trades and callings for which they are adapted by nature. And, on the whole, we cannot go by a surer goide in preparing our children for future life, than by obsenring their early ptopensities. The future engineer is seen in the little handicraftsman of two years old. Many children are creased iu these early propensities 16 a particular calling, to th^ir great prejudice, and the loss of their parents, as they HeHom settle at, or succeed in, the business to which they are tied, and to which nature has given them no tendency. These infantine jwedilections to particular callinga, we should consider as indications of Difine'Pro^idencei and its calling of them to that work for which they are peculiarly fitted.

Verse Id. The hearing ear and the seeing eye] Every good we possess comes from God; and we should neither use our eye«, ^or our ears^ nor anif thing we ' possess, but in strict subserriency to his will.

Verse 13. Love not sleep, lest th&u come to poverty] Sleep, indesoribable in its nature, is an indeaeribable blessing; but how often is it turned into a curse I It is hkefood; a certain measure of it restore»aiid invtforaies exhausted nature; more than that opprcsaefl and destroys life. A lover of sleep is a paltry, tnaignificant eharacter.

Verse 1 4. It is naugliy it is naught, saith the buytr] How apt are men to deciy. the goods they wi&h to purchase, in order that they may get them at a cheajter rate; and, when they have made their bargain and earned it off, boost to others at how much Uu than its value they have obtained it! Are such honest metiJ Is sueh knavery actionable t Can such be punished. only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank pub^. lished, in the full theatre, that at the next entertaiikment he Would show to every man present u^hst wm in his heart. The time came, and the conconree \v^^ immense; all waited, with deathlike silence, to hear what he would say to each. He stood up, and in a inyki sentonce redeemed his pledge:—

to a man; but afterwards his mouth shall be filled with gravel.

IS • Every purpose is established by counsel: ^ and with good advice make war.

19 " He that goeth about. cw a. tale-bearer revealeth secrets: therefore meddle nof with him ^ that * flattereth with hi» lips.

20 ^.WhosQcurseth his father or his mother, ' his '^ lamp- shall be put out in obsbiire da^rk-

He was applauded; for every one felt it to be a description of his own heart, and was satisfied that all others were siniilar. ^ In-quo dicto leviasimi stenici omnes'tamen conscientias invenertint susls.** — ^Ps Tu- NiTATi, lib. xiii., c. 3; Oper. vol. vii., col. 030.

Verse 16. There is gold] Gol4 is valoable, sHver is valuable, and so ve jewels; but the taackiMgs of sound knowledge are more valuable than all.

Verse 161 Take his garment that is surety for c stranger] I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and.«uch seenrity taken from this stranger as would prevent hfan firom ronning^away from his engagements.

Verse 17. Bread of deceit is sweet] Properly acquired Hj falsehood, speculation, &c*., without lalMNir, is pleasant to the unprincipled, slothful man; but there is a curse in it, and the issue will prove it.

Verse 18., With good advice make loor.J Perhaps there is not a pr^ept in this whole book so littie regarded as this. Mtet of the wars that are undertaken are wars of injustice, ambition, aggrand^Mment, and caprice, which can have had no previous good cetmsel. A minister, who is perhaps neither a good nov a great man, counsels his king to make war; the cekisut must be brought into it, and a sufficient number, out of the states of the kingdom gained over to, support it. By and by, what was begun through. caprice mnat be maintained through n€ce#f»<y. Places must be cie-, ated, and offices lAust be filled with needy dependentii whose interest it may be to protract the war, tyi they get enough to pSy their debts, and secure independence for life. Aiid for these most important ends the blood of the country is spilled, and the treasures of the people exhausted i I have met with a fact precisely of this kind under, the reign of Louis XIV.

Verse 20lWhosa curseth his father] Such persons were put to death under the law; see Exod. xxi. 17; Lev. xx« 9; and here it is said, Theiz lamp shall be put out — they ^all t^«ive no posterity; God shall cut tl^em off boUi root and Wanc%.

Ante I. oiynap. gotten hastily at the beginning; AxiuVJjIcii, ^ but the end thereof shall not ^ ^^ be blessed.

23 "^ Divers weights ore an abomination unto the Lord; and P a fals^ balance is not-gepd.

27. 'The spirit of mim is the ^^-. * candle of the Lord, searching all the inward parts of the belly..

28 ^ Mercy and truth preserve the king: and his throne is^upholden by mercy.. 29 The glory of young men is their strength: and ^the beauty of old- n>en is the gr^y head.

30 The bliieness of a Wound "^cleanseth away evil: so do stripes, the inward parts of the belly.

Verse 21. An inheritance — gotten hastily] Gbtten by tpectUation; by lucky hits; not in tl^ fair progressive way of traffic^ in wliich money has its natural increase. All such inheritances are short-liTed; God*8. blessing is not ia them, because they are not the.produce of industry; and they lead to idleness^ pride,. Jraud, and knavery. A speculation in trade is a public nuisance and curse. Hbw many, honest men hare 'been ruined by such!

Verse 22. / toill recompense evil] Wait on the Lord; judgment is liis, and his judgments are sure. In the mean time pray for the conversion of your enemy.

Verse 24. Man's goings are of the Lord] He, by his providence, governs idl the great concerus of the world. Man often traverses these operations; l{ut hedoes it to his own damage. An old writer quaintly oays: "They who will carve for them^lves shall cut their fingers."

Verse 25. Who devoureth that which is hciy] It is a sin to take that which belongs to God, his worship, or his work, and devote it to one s own -bae.

And after vows to make inquiry.] That is, if a nian be inwardly making a tfish vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered, fiut > bow foqiish to make the vow first, and aAerwards to inquire whether it was right in the sight of God to do* it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, J'alHnfl (s of wen often to boloen tosej^ntfs, anti after, ^z boutp X% S0en*liratDen. Is it possible that Wiclif owM have translated this verse thus! as it strongly countenances vows to and invocations of saints.

Verse 2%.' Bringeth the wheel over them.] He threshes them in his anger, as the wheel does the grain on the threshing-floof. Every 'oiie knows that grain was separated fVoro its husks, in Palestine,. by the feet of the oxen trampling among the sheaves, or bringing a rough-shod wheel over them. Asiatic kings often threshed their people, to bring out their property; but this is not what is intended here..

Vewe 27. The spirit df man is the candle of the Lori\. God^ has given to erery man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish * good 'from evil; and conscience f which springs front this, searches the inmost recesses of the soul.

Verse 28. Mercy and truth preserve the king] These are the brightest jewels in the royal crown; and those kings who are most governed by them have the stablest government.

Verse 29. T%e glory of young men is th^r strength] Scarcely any yqnng man affects to be wise, learned, dec..; but all delight to show their strength and to be repiUed strong. Agility, one evidence of strength, they particularly effect; and hence their various trials of strength and fleetness in public exercises.

And the beauty of old men is the gray head.] They no longer affect strength and agility, but they affect wisdom, experience, prudent counsels, &c., and are fond of bemg reputed wise, and of having respect paid to their understanding and experience.

Verse 30. The blueness of a Ufound^ nnDH chabburoth, from "Un chabar, to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healings the two lips are brought together t By this iMiion the wound.ia healed; and by. the previous discharge the lacerated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of. correcting and die* charging the moral evil of the inmost soul, the vice of the heart, the easily^besetting sin.. In this chapter, verses fourteen to- nineteen^ inclo^ sive, are wanting in the Septuagint and Arabic ^ and the tenth, eleventh, twelfth, and thirteenth^ come in after the twenty-second. It is difiSctJt to account for these variations, unless they were occasioned by the change of leaves in MSS.

T%e Ung^a heart is m the hand of Gqd, We should practise Mercy and justice. The tying tongue, T%e quarrelsome woman, 7^ punishment of the meked, The -uncharitable. The prwate gift,- -. ne h^ pinessofthe righteous. The wickei a ransom for the 'righteous. The treasures of the wise. He who guards his tongue. Desire of the sluggard. The false witness. jSal»aiipn is of the Lord^

7 The robbery of the wicked Ante u. c. or. shall » destroy theoi; because' ^'^' they refuse to do judgment. -

8 The way of man is froward and strange: but as for the pure, his work is right.

9 ^ It is better to dwell in a comer of the housetop, than with ^ a brawling woman in * a wide house.

10 "The soul of the wicked desireth evil: his neighbour ® findeth no favour in his eyes.

1 1 <*' When the scorner is punished, the simple is m^de' wise: and when the wise is

2 * Every way of a n^ian is right in his own eyes:, ^ but the Lord pohdereth th^ hearts.

3 « Tp do -justice and judgment is more acceptable to the Lord than sacrifiee.

5 ' The thoughts of the diligent tend only to plenteousness; but of every one* that is hasty only to want.

6 ''The getting of treastu-es by a lying

Verse 1. The king*s heart is in the hand of the Lord] The Lord is the only ruler of princes. He alone can govern and direct their coansels. But there is an allusion here to the Eastern method €f watering their lands, SeireraL canals are dug from one stream; and bj opening a particular sluice, the husbandman can direct a streiim to whatever part he please: so the king's heart, where ver« it turns; i. e^, to whomsoeyer he is disposed to show favour. As the land is enriphed with the st^reams employed in irrigation; so is the fiiYOurite of the king, by the royal bounty: and God ean induce the king to give that botinty to whomsoever he will. See Harmer,

Verse 9. The Lord pondereth the hearts,] Every man feels strongly attached to his own opinions, modes of acting, dtc; and though he will not easily give op any thing to the judgment of a neighbour, whom he will naturally consider at least as fallible as himself, yet he should consider that the unerring eye of God is upon him; and he should endeavour to see that what he does is acceptable in the eye of his Maker snd Judge.

Verse 3. To do justice and judgment] The words of Samuel to Saul. See note on 1 Sam*, xv. 23.

Verse 4. A high look] The evidence of pride, selfconceit, and vanity.' A proud hearty from which the high lookf &c., com6.

And the ploughing] *}} ner, lucema, the lamp, the prosperity and posterity of the wicked; is sin — it is evil in the seed, and evil in the root, evil in the branch, and evil in the fruit. They are full of sin themselves, and what they do is sinful.

mehakshey, '*them that seek,*' several MSS.^ some ancient editions, with Symmachus, the Sq^iuagintf Vulgate, and Arabic, have ^D mokeshey, the snaru. He who gets treasures by a lying tongue, porsnes vanity' into the snares of deaUi. Our conmion transUtioh may he as good. But he who, bj the snares at his tongue, endeavoyrs to buy and sell to the best advantage, is pursuing what is empty in itself; and he is ensnared by death, while he is uttempting to «nsnare others.

Verse 7. The robbery of the wicked] The wicked shall be terrified and ruined by the means they use to aggrandize themselves.. And as they refuse to do judgment, they shall have judgment without mercy.

Verse 9. In a comer of the hotisetop] A shed raised oo the flat roof: — a wide house; '\y(\ n'3 Aei/A chaber, " a house of fellowship;'' what we should call 41 lodging-house, or a house occupied by severed families. This was usual in the East, as well as in ^ West, Some think a hffuse of festivity vs meant: hence my old MS. Bible has, X^t |>tns anti ftste.

Verse 11. TVA^ the scorner is punished].y^hen* those who mock at religion, blaspheme against its Aa*' thor, and endeavour to poison society, and disturb the peace of the community by their false doctrine, meet with that degree of punishment which their crimes, as far as they aflec^the public peace, deserve;* then the simple, who were either led away, or in danger of being led away, by their pernicious doctrines, art made wise. And when those thus made wise are instructed in the important truths which have been decried by thoEie unpripcipled men>, then they receive knowlisdge; and one such public example is made a blessing to thousands. But only blasphemy against God and tho

ledge. 12 The righteous man wisely

.13 *» Whoso stoppeth his ears fit the cry of the poor, he also shall cry himself, but shall not be heard.

14 -^ A gift in secret pacifieth finger: and a reward in the bosom strong wrath.

15 It is joy to the just to do judgment: ' but destruction shall be to the workers of iniquity.

16 The man that wandereth out of- the way of understanding shall remain in the congre—* gallon of the dead.

17 He that loreTth/* pleasure shall be a poor man: he that loveth wine and oil shall not be rich.

18 ^The wicked shall be a iransom for the righteous, apd a transgression for the upright.

19 "^ It is better to dwell "^ in the wilderness,

Verse 19. The righte<m$ man wisely canndereth] This Terse is understood as implying the pious concern of a righteous man, for a wicked family, whom he ehdeavonrs hy his instructions to bring into the way of knowledge and peace.

Verse 13. Whoso stoppeth his ears] See the conduct of the priest and Levite to the man who fell mmong thieves; and let OTcry man learn from Uiis, that he who shuts his ear against the cry of the poor, •hall hare the ear of God shut against his cry. The words are quite plain; there is no difficulty here.

Verse 16. The man once enlightened, thdt wanderath out of the way of understanding, in which he had walked, shall remain — hare a permanent residence— tn ihe congregation of the dead; O^Kfin rephatm, the lost; either separate spirits in general, or rather the assemhly of separate spirits, which had fallen Jrom primitite rectitude; and shall not be restored to the Disrine favour; particularly those. sinners who were destroyed by the deluge. This passage intimatea that tiioie called rephaim are in a state of conscious ezisteoce. It is difficult to assign the true meaning of the word in several places where it occurs: hot it seems to mean the state of separate spirito, i. e., of thoee separated from their bodies, and awaiting the Judgment of the great day: but the congregation may also include the fallin angels. My old MS. Bible translates, B^t man t^t etrft^ tro t^ iseC.of ^octrtne, f» 9? I^Msc^tp of neantls sc^l toeimttL Q

?0 * TTiere is treaaure to be Ante u. c.cir. desired arid oil in the dwelling ^^' df'the wise; but a foolish man spendeth it up.

^1 y He that foUoweth after righteousness and mercy findeth life, lightepusness, and honour.

22. 'A wise frian scaleth the city of the mighty, and casteth down the strengUi of the confidence thereof.

23 •Whoso keepeth his mouth and his tongue keepeth his seul frbih troubles.

24 Proud and haughty scorner is his name, who dealeth ^ in proud wrath., \

25 *" The desire of the slo'thful killeth him; for his hands refuse to labour.

26 He coveteth greedily all the day long •' but the ^ righteous givcth and spare th not.

27 • The sacrifice of the wicked is abomination: how much more, when he bringeth ^ it with a wicked mind?

Verse 17. He that loveth pleasure] That follows gaming, fowluig, hunting, coursing, &c., when he should be attending to the culture, of ihe fields, shall be a poor man; znd, I may safely add, shall be so deservedly poor, as to have none to pity him.

Verse 18. The wicked shall be a ransom for the righteotu]* God often in his judgments cuts off the wicked, in order to pre? ent them from destroying the righteous. Apd in general, we find that the wicked fall into the traps and piu they have digged for the righteous.

Verse S2. A wise man scaleth the city of the mighty] Wisdom is in many respects preferable to strength^ eren in the case of defence. See what skill does in the fortification and reduction of strong places.

Verse 25. The desire of the slothful kUlelh him] He desires to eat, drink, and be clothed: but as he does not labour, hence he dies with this desire in his heart, euTying those who possess plenty through their labour and industry. Hence he is said to covet greedily all the day long, yer. S6, while the righteous^ who hiMi beeb laborious and diligent, has enough to eat, and seme to spare.

Verse 37. When* A* bringeth it with a wicked mindf] If such a person even bring the sacrifices and offerings which God requires, they are an abomination to him, because the man is wicked; ' and if such offerings be imperfect in themselves, or of gw}6B' ill-gotten, or offered by: constraint of custom, &c., they are doubly abominable. '

Ante i. oiymp. perisQ: Dut the man oiat heareth Ant^*u. c! cir. spcakcth Constantly.- but as for the upright, hq * directeth

Verse 29. He directeth his way] ' Instead of yy yachin, he directeth^ upwards ot.fifty of KennicotCs and De JtossVs MSS., several ancient editions^ with some of the versions^ read yy yabin, he understands; and because he understands his way, he is able to direct himself in walking m it.

Verse 3 \. The horse is prepared against the day of battle] - Horses were no( used among the Jews before the time of Sotomon, There was a. Divine command against them, Deut. x?ii. 16; but Solomon transgress-

31 I The JbOrse is prepardb ^^- against the di^ of battle: of the Lord.,

ed it; seb 1. Kings x. 39. But he herd allows that a horse is a vain thing 'for safety; and that howeTer strong and well appointed caoalry may be, still sqfety^ escape t and victory^ are of the Lord. Among the ancient Asiatics, the horse was used only for seat; csen laboured in the plough.tjkd cart;.the ass and the cmmd carried backlaads; and smdes and asses sarred fiv riding. We ofteft give the cxedjt of a victory to msm, when they wHo consider the circumstances see that it came from God,

A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice ^nd its effects. The providence of Qod. The lewd woman. The necessity of timely eoiyection. Exhart^tism to wisdom, Rob. not the poor: Be iiot the cojnpanion of the froward, - Avoid suretyship. Be ksmesL The industrious shall be favoured.

A.• GOOZ)* name is rather to be chosen than great riches, and ^ lovinjg favour rather^ than silver and gold.

Verse 1. A good name] DV shem^ a name, put for reputation, credit, fame. Used nearly in the tame way that we nse it: " He has got a name;*' '* his name stands high;*' for " He is k man 6f credit and reputation.** K3C9 toba, «caXov, ayl«^* hamood, and bonum, are added by the Chaldee, Septuagint, Arabic^ and Vulgate, all signifying good or excellent.

Is rather to be chosen than great riches] Because character will support a man in many circumstances; and there are many rich men that have no name: but ihe word of the man of character will go farther than all their riches.

Verse S. The rich and poor meet together] TWj; ashir, the opulent^ whether in money, land, or property; Sn rash, the man that is destitute of these, and lives by hia. labour, whether a handicraftsman, or one that tills the ground. In the order of God, th^ rich and the poor live together, and are mutually iielpful to each other. Without the poor^ the. rich could not be supplied with the articles which they consume; for the poor include all the' labouring classes of society: and without the VicA, the poor could get no veni for the produce of their /<iJowr,nor, in many cases, labour itself. The poor have more time to- labour than the n^ere necessaries of lifiS require; their extra time is employed 769 ' ^ in providing a multitude of things which are eaUed the superfluities of life, and which the rich eapeeially eonsume. AU the poor man's time is thus employed; tad he is paid for his extra labour by the noli. The rick should not despise the poor, withoet whom ha eaa neither have hb comforts, nor maintatn Im stale. The poor should not envy the rich, without whom he could neither get employment, nor the necessaries 9fUfe.

The Lord is th^ Maker of th^m all,] Both the states are in the order of God*s providence, and both are equally important in his sight. Merely considered as men, God loves the suhfde artificer or labawer as much as he does the king; though the ofice o( the latter, because 4)f its entering into the pl^n of his giK vemment of thie world, is of infinitely greater consequence than the trade of the poor ^artificer. Neither should despise the other; neither should envy the other. Both kte useful; both important; both absolutely necessary to each other^s welfare a^ support; and both are accountable to God for the maimer in which they acquit themselves in those duties of life which God has respectively assigned them. The abject f>opr^-rthose who are destitute of health and the means of life — God in effect lays at the rich man^s door, that by hid superfluities they may be supported. How wise is that ordinance yrhicb has made the rick * c

4 f By ff humility and the fear of the Lord are riches, honour, and life,

5 ^ "Thorns and snares are in the way of the froWard: ' he that doih keep his soul shall be far from them. ^

6 ^ Train ^ up a child " io the way he should go: and when he is old, he will not depart from it,

7 * The rich ruleih over the poor, and the

Versa 3. A pruHeiU m^n foresee th the evU} God in mercy haa detiied niLin the knowledge of futurity; but in lis place he has giveu him fiQpe and pntdence. By hope he \s continually expecting and anUcipatin^ ^ood; by pnnience he derives and employ a means to secure it. His experience shows him that there are many natural ^vUs tti a cunent sute» the course of ifrhich he can neither stem nor divert: prudence shows him beforehand the means he may use to step oat of their way^ and hide himself^ The simple — the inexperienced, headstrong* giddy » and foolish^ — rush on in the career of hope, wiiliout prudence it> regfulate, chaatise, and gtiide it \ thus they commit many faulte, make many miBcarrjagesi and suffer often in CDnaequence; and the commission of crimes leads to punish menL

Verse Q. Train up a child in ihe way he should go\ The Hebrew of this ctause is curious: ^pyJ ^3n Om *3 Ijf chan&ch lannaar aX p% darco, *^ Initiate tiie child at the opening (the mouth) of his path.^^ Whfen hfi comes to the opcnm^ &f the way of life, beiikg able to walk alone, and to choose; stop at this entrance, and begin a series of instruct tons, bow he is to condnct himself in every stt^p he takes. Show him the duties f the dangers t and the blesstngs of the path; give him directions how to perform the duties^ how to escape the dangers^ and how to secure the &lcssings^ which all lie before him. Fix these on his mind by daily ineulcationj till their impression is become indelible; then lead him to practice by slow and almost im* perceptible degrees, tjU each indelibU impression becomes a strongly radical td habit. Beg Incessanily the blessing of God on all this teaching and discipline; and then you have obeyed Ihe injnnciion of the wisest of men. Nor is there any likelihood that such im* pressions shall ever be eSkced, or that such hahits shall ever be destroyed.

iJn chetnac, which we translate train up or miVta/e, signifiea also dedicate; and is often used for the consecrating any thing, house, or person, to the service of God. Dedicate^ therefore, in the first inHtance, your child to God; and nurse, temh^ and discipline him aa o

8 ^ He lliat soweth iniquity ehall Ant» u, 0.' eir. reap vanity: "i and the rod of his ^^* anger shall fail.

9 'He * that haih a bountiful eye shall be blessed; for he givelh of his bread to tlie poor

1 0 * Cast out the scomer, and conlenlion shall go out; yea, strife and reproach shall cease.

1 1 ■* He lliat loveth pureness of heart, ^for the grace of his lips the king shall be his friend*

12 The eyes of the Lord preserve know-

God's child, whom he has intrusted to your care. These things observed, and illustrated by your own conduct, the child (yoti have God's word for it) will never depart from ibe path of life. C&verdale trans^ lates the passage thus: ** Yf thou tcachest a child© what waye ht shoulde go, he sh&ll not leave it when he is olde.*' CoverdalcA Bible, for generally giving the true sense of a passage, and in elegant tartguage for the time^ has no equal in any of the transliitions which have followed since. IIorxck^s maxim h nearly like that of Solomon:^

Fingii equum tenera docilem eerv ice ^agister Ire viam, quam monstrat eques; Vcnaticus, ex <pio Tempore cervinatn pellem latravit in aula, Militat in sylvis catulos. Nunc adbibe puro Pec to re verba, puer; nunc te melioribus offer. Quo semel est imbula recens, servabit odorem Testa din. Hon Ep/lib. i., ep. 2, ver. 64,

** The docile colt i& formM with gentle skill To moue obedient to his rider^s ttJtZJ. In the loud hall the hound is taught to bay The hue is km truirdf then challenges bis prey Through the wild woods. Thus, in your hour of youth From pure tns traction guaff the words if truth; The odours of th© Wine that first shall stain The virgin vessel ^ it shall long retmn.^^ FnAircJJs*

Verse 7, The rich ruleth m^er the poor] So it is in the order of God, and njsy he a blessing to both.

Verse 8. He that soweth inipnty] The cr^/j must bo according to ibe seed. If a man sow thistle seed^ is it likely he shall reap unheal f If he sow to the Jlesh^ shall he not of the flesh reap destruction f

Verse 9. A bovntiful eye] One that disposes him to help all that he sees to 1^ in want ■ the bountiful eye means the bountiful heart; for the hettrt looks through the eye. The merciful hearty even when the hand has little or nothing to give, shall be blessed of the Lord.

Verse IL He that loveth pureness of heart] Who aims to be what God would have him to be — the King of kings skull be his Friend. There is no class Qf men that value uprightness more than kings; as none stand so much in need of it in their servants.

13 * The slothful man sailh, There is a lion without, I shall be slain in the streets.

14 ' The mouth of strange women is a deep pit: ^. he that is abhorred of the Lord shall fall thereiu,

15 Foolishness is bound in tlie heart of a child 1 bwi *the rod of coicrcGtioii shall drtve it far from him, *

vidence) pm^^rve knmaledge.] Tliis providence liaa been wonderfully manife&ted in preserving the sacred orocU*^ and in prtitmmg many ancimi auth&rs, which have been of fjreat use lo the cinl micrests af man.

Verse IS, The slothfid man AQith^ There it a lion uHthout\ Jtut «if% dues he ^ay so t Because he is ' a sl&ihfui mnn. IlemoYe his sl^thfiilnc^, and ihese iui!ig[iiKary t!ifficu]tio& and dangers will he no more. He will not gif ahit^nd to w&rk in tha delds^ bet^n^^^a^ he thinks there h a /fort io Lhe i^^cry; Jie will not go vut iiita ttie /^u'?i for cmployfoeDt, as he fi^ara to be assassinati^d in the streets! From both these oircuiii* stanees he seeks total ceiisttion from aciivity.

Verse 14* The motdh of strange women is a deep jnf] In chap, xxiii. 27, he sajs, A whore is a die? DJTCHi aad a strange woman is a narkow pit* The nlluaions In those three pittrcs are too plain to be tnia* underslood. Virgil*s heU has been adduced itt iUtia- Iralion;-!—

Tros AneAisiadei facilta decenius Arerni; N(/ct£s atqut dies pate I atri jaaoa Ditis: Sed revocare gradum^ aupOTasQue evadere ad avras^ Hoc optrs; hie labor ^st. Puiici qiws tequus umavtt Jupiter^ aul ardens evejti ad mthera f ir^uj, Dls ij^etilti potuere.

" O glorious phnoo of braro Anchises* line t Great godlike hero I sprung from seed di?inei Smooih tks the road to Ptuia^s glootntf shade; And helPs black gates fur ever stand displai/^d; But His a long uncouquerable pain, To climb to the&e ethereal realtns again, TKe choiee-«elected few* whom favouring loYOf Or their own virtvie^ rjus'd to heaven above, Prom these dar^ realms emerged again to day j The mighty sons of guds^ and only they. Pitt.

Verse 16* He that oppreiseth the po&r] He who, -ID order to obtain the favour of the rkh and greai, ^either robs or cheats the poor, to make thoae men presents; or gives tn presents to Ihenif for the s&ke of hi>Jiour and reputation^ what he sliould ha.Te glren to the pooTf shall surely come to ymnt^

Averse 1 7. Bow down thine tar] From this to the end of Tcr. 91 arc contained, oot proverbs, but direc* Hans bow to pri^fit by that which wisdom bms already

17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.

18 For U is a pleasant thing if thou keep them ^ within thee; tliey sliail withal be fitted in thy lips*

1 9 That thy trust may be ia the Lord, I

I* Sotomoi] addreasei his pop Lis on the use of his past teachings. See on ver* 6>

1* The wise man speaks; and ail his t^orjj, mt merely hia sint§mentSj are to be carefully heard.

S. He speaks knomledgc — gives doetnnes true in themselTea, and confinned by o^servatian and tsperienee^

3* Thes^e are to be heard with htimiliif Bflii ^ep attention r ^' Bow down thine ear*'''

4* They must not only be heardt but fmdtisM slid pondered: "Apply tliine lieart to ray koowkiffe^"

Verse 18. Far it ia m pieasani ikmg %/ ihtm keep them within ikee}

3* The man who thus attends to the lesicbin^ of wisdom shall gam an e^erimental tuiowMgt of iJ5eia, so as to be able to spe&k of them suitaMy^ ptrtinentty^ and persuasively: " They shall withaJ be fitifd in thy lipfl."

L ^*Thftt thy trust may be in the Locd*^ That thnu may eat acknowledge Hiai as the F*t>unimn of tU good; and refer every thiog to him.

2. That this end may be aeeomplished^ the instruelions are specific and parhctUar.• *' I have made koown to thee, even to ihee."'

3. And this baa not only been done jn timet past« " I have made, known:^' but even in }he prrseni^ ** 1 have made known this day!"

IV. An appeal is made to the person bims«lf t^latiTe to the matter and importance of the leachmf.

1. ^VHare I not written to thee exoellem things f^ TD'wbw skalishim^ literally threefold^ thrice, in fktte different ways $ which some thxnk refers to km thtve

21 * That I might make thee know the certainty of the words of Imlh: ^ that thou mtghtest answer the words of truth ^ to ihem that seiid unto thee T

22 ^ Rob not the poor, b^ause he is poor r ' neither oppress the afflicted in the gala:

Others^ undcralanJiiicr it of the voice of Dbme wisdom, sappose the fhrcf^ gniiid diyisinns of ihe sajcred oraeles are intended; via., 1. Tbe Law; S. The Pn)- phets; and 3. TUe Haguigrapha, And others mterpret it of tbe thrr^ grand ioLeilectnal spiences: — 1» Mar alt t if t ot Ethics ^ 2, Ntttttral Philosophy i or J^Ay^icj. 3. Thcohgtf^ or the science of Divine things as reported m the Scriptnrea. But Submon's books of Natural Phitosophr^ are!osl.

And lastly^ some of the rfihbtns and soine Christians JInd jn these thaltshim the three genses of Scripiurt;: 1, Ltiertii; 2* I^guraiwe; amJ 3. Atlegoncai.

Af^er &I1, as we kni^w the tertti thrice was y«ed a«i the term sm^n, a crrfnin nutnb^r for an unctrtain^ (»ee Amos J. 1 1; 2 Cor. xii, B,) it rnay meafi no more hero than* / have writ ten to the€ often. But perhajja it h safer lo apply it to the Scriphire^i and the exceileni dloctr'mes ibey contain: for E^'Ifflt? jAalishim sigTjifies also excellent, princely thtn^s; thing-a which become a It tig to spenk. Indeed, it would not be dijfieult to pro^'c that there is not one imporfant art or science which is not alkided to in the Holy Scriptures} and used to illus^trate and inctileate heavenly