2* Tlicso t'xcelicnt, princel^^ or (hrerfotd teachings^ consist of two grand pit-ts; 1. Couksels, niXJ?D fnoetsalh^ from ^*>^* yac^h^ tn g\\\i advieci counsel t or injGrmtrfion. Tfieae (1) stnuv thee what thou ahouldst inow; and (9) tuivtse thee what ihon shouldst do. S. Knowleogej n>n dfiathf from J?T ^ada,ta perccii'e, Qrfeei,hy means of the aenses and internal perception; via*t what ahonid be fclt^ experienced t known to &e true &if menttd perceplion^ and by their mfiuence on the heart and affections.
V. AU this is done to ^ve the pupil Ihe fullest saiisfactionf and most plenary evidence concerning the tmths of God.
1, These are words or doctrines of truth: L They mre d-ae in ihem salves- 9. Com© from the God of truth. 3, Are tTulf fulfilicd to all that believe.
2. These words of truth are certmn^ DEffp koshet, they are not of dubigus or dilUcuU interpretation;
23 ^For the Lord wiU plead g; a cir. looo" their cause, and spoil the soul of Ante!, oiymp. tliose that spoiled them, Ante u. c/ cir.
26 ^ Be not thou one of thera that strike bands, or of them that are sureties for debts,
27 If thou hast nothing to pay, %vliy should
they pami directly to the great end for which God l^ve them; they prormse^ auti they &re fulfiihd* He »"ho pleads tjiem by faith, receives tb^ir accofnplish* ment in the spirit and power of Divino love. The Scriptures^ as far as tliey concern Ihe salvation of the aoul, are to be cspenmentaHy understood; and, by this experimental knowledge, every believer ba^s tbe wttjiess in himself t and koows the certatnti^ of the words of truth fl, -Wh'at we Icnow ourselvea to he tTuie, and of infinite importance to the welfare of men in general, we should carefully proclsiim and witneasj thai they also may believe* J -
Verse 12. The eyes of the Lord — (the Divine pro
Thot thou mightest answer the w^rds of trtith] 1. When Lhe doctrine of salvation is preached^ there will b£ many inquirers. What is this doctrine I Have any persona received thesR ble^!?ing's — the remlMion of sins, witness of the Holy Spirit, purificatUJO of the hearty &c., &c. 1 Who are Ihey? What are the collateral afgnments that prove these things, and show us thai yon have not misapprehended the meaning of these Scriptures! 3, Inquiries of this kind should tneci with tbe speediest and most distioct_iii»jm»i*rj; and the doctrines of truth slinuhl be supported atid Ui us t rated with tbe words of truth. " That thou oughtest answer the words of iruih to them that send nnio tlice.'^
Terse 33* Neither oppress the a^eted in the gate] In judgment let the poor have a fair hearing; and let him not he borne down because he is poor. The reader has often seen that courts of jujitice were held at the gates of cities m the East.
Verse 23. For the Lord icill plead their cause] Wo tbetefote to tiiem that oppress them^ fof they will have Godt not the poor^ lo deal with.
Verse 2 L Ma^e no friendship with am ^ngry man] Spirit has a ^wonderful and unaecooai&ble inHaence upon spirit ^ From those with whom we aaaociatc we acq Q ire habits, and learn their icat/s^ imbibe their spirit^ show their tempers, and walk in their steps. We cannot be loo choice of our company f for we may soon team ways that will he a snare la our soul.
Verse 37* If thou hast nothing to pay] Should any man give security fof more than he is worth J If he
^^' mark, which thy fathers have set.
does, is it not a fraud on the Tery>face of the transaction? • " •
Why should he take away thy bed from under thee t] The creditor will not pursue the debtor whom he knows to be worth nothing; but he will sue the bail or bondsman. And why shouldst thou put thyself in such circumstances as to expose thyself to the loss even of thy bed 1
Verse 28. Remove not the ancient landmark] Do not take the advantage, in ploughing or breaking up a field contiguous to that of thy neighbour, to set th^ dividing stones farther into his field that thou mayest enlarge thy ovm. Take not what is not My own in any case. Let all ancient divisions, and the usages connected with them, be held sacred. Bring in no new dogmas, nor rites, nor ceremonies, into religion, or the worship of God, that are not clearly laid down in the sacred writings. "Stand in the way; and see, and ask for the old paths, which is the good way, and walk therein; and ye shall find rest for your souls;" Jer. vi. 16. But if any Church have lost sight of the genuine doctrines of the Gospel, calling them back to these is not removing the ancient landmarks, as somj^ have falsely asserted. God gave a law against removing the ancient landmarks, by which the inheritances of tribes and families were distinguished. See Deut. xix. 14, from which these words of Solomon appear to be taken.
Even among the heathens the landmark was sacred; 80 sacred that. they made a deity of it. Terminus signifies the stone or post that served as a landmark. And Terminus was reputed a god, and had offerings made to him. Hence Otid: —
Nox ubi transierit, solito celebratnr honorey
Separat indicio qni Deus arva auo. Termine, sive lapis, dive es defossus in agro
Stipes, a1> antiquis sic quoque Numeh habe&r Te dup diversa doinini pro parte coronant;
Binaque serta tibi, binaque liba feront. Conveniunt, celebrantqne dapto vicinia simplex i
Et cantant laudes, Termine sancte, tuas. - Tu populos, urbesque, et regna ingentia finis >
Omnia erit, sine te, litigiosus ager.
Hers we find the owners ef both fields briaginf each his garland and libation to the hoDonr of thii god. They sung its praises, put on its top a cAorpM of flowers,. poured out the libation before it; and the iqAabitants of the country held 9k festival in its honoor. It was, in short, celebrated as the preserver of the bounds and territorial rights of thbesy cities, nd whele kingdoms; and without. its testimony sad evidence, every field woold have been a sobject of litigs^ tion.
Verse 39. He shall not stand hefoire wsiuen men.] O^SVn fkashukkvn, dark or obscure persons; men of no repute. Vtt lie ntWl htn tietee ttii«iisliU men. — Old MS. Bible. ** Not amonge the sympla people." — Coverdde.
The general meaning of the prorerb is, " Every diligent, aetive man, shall be at once independent and req>ectable."
Sobriety in eating and drinking ^ especially at the tables qf the great. Have nofeHowskip toith tkt eooetous. Remove not the ancient landmark. Children should receive due correction. Avoid the eompamf of winebibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience*
3 Be not desirous of his b. c*/Jir' looa dainties: for they are deceitful Ante i. diymp.
Bic.'cir'iooo: ^HEN thou siltest to eat Ante I. oiymp. yirith a luler, consider dili-
Ante u. c* cir. gently what is before thee:
^^' 2 And put a knife to thy throat,
if thou be a man given to appetite.
NOTES ON CHAP. XXIII. Verse 1. When thou sittest to eat with a ruler] When invited to the table of thy betters, eat moderately. Do not appear as if half starred at home. Eat not of delicacies to which thou art not accustomed; they are deceitful meat; they please, but they do not profit. They are pleasant to the sight, the taste, and the smell; but they are injurious to health, 76e
^ cease from thine own wisdom.
These are prudential cautions; and should be carefully observed by all who would avoid the conduct of a clown, and desire to pass for a well-bred man.
Verse 3. Put a knife to thy throat] Repress thy appetite, and do not be incontinent of speech. Eat, drink, and, converse, under a check.
Verse 4. Labour not to be rich] Let not this be thy object. Labour to provide things honest in the sight a
AntB* I. olymp. upon that which is not?, for MtB u: c: cir. riches certainly make themselves ^^' wings; they fly away as an
/6/ Eat thou not the bread of him that hath •.an evil pye,. neither desire thou • bis dainty meats:
7 For as he thinketh in his^. heart, so i^ he: Eat and drink, ^ saith he to thee; but' his heart is not wijh.thee.
' 8 The morsel which thoil ha3t eaten shalt tbou vomit up, and lose thy Bweet words.
9 » Speak not in the ears of a fool: for he will despise the' wisdom of thy words.
10 ^Remove not the old ^landmark; and enter not into the fields of the fatherless:
11^ For their redeemer is mighty: he shall plead their cause with. thee.
12 Apply thine heart unto instruction, and thine ears to the words of knowledge.
of God and all men; and if thoa get wealth, do not forget the poor, else God's corse will be a canker CTCn in thy gold.
Cease from thine own wisdom.'] ysYI hinathecha, thy own understanding or prudence. The world says, ** Get rich if thou canst, and haw thon canst.'' Rem, 81 possis, recte; si non, quocunqne modo rem; ** Get « fortune honestly if thou canst; bnt if not, get one at all events." This is the devil's counsel, and well it is followed; but Solomon says, an4 God sa^s, ** CeaA from thine own counsel." Them hast an inmiortal soul, and shalt shortly appear before God. Lay op treasore • for heaven, and be rich towards God.
Verse 6. Of him that halh an evil eye] Never eat iK'ith a covetous or stingy man; if he entertains yoo at his own expense, he grudges every morsel you put in your mouth. This is well marked by the wise man in the next verse: " Eat and drink, saith he: but his heart is not with thee."
Verse 8. The morsel which thou hast eaten] On reflection thou wilt even blame thyself for having accepted his invitation.
Enter hot into the fields of the fatherless] Take nothing that belongs to an orphan. The heaviest curse of God will fall 'upon them that do so.
Verse 11. For their redeemer is mighty] oSw goalam, their kinsman. ^ The word means the person who has d right, being next in blood, to redeem afield or ^jto^e, alienated from the family; to ayenge the hlood of a murdered relative, by slaying the murderer; And to take to wife a brother's widow, who had died t ■ from the child: for if thou beatest Ante i. oiymp. him with the rod, he shall not die. Ahte^u. c' c^r.
the rod, and* shalt deliver his soul from hell..1 5 My son, * if thine heart be wis6, my heiart shall rejoice, "even mine. ^.
16 Yea, my reins shall rejoice, when thy lips speak right things. ^
17 P Let not thine heart envy pinners: but "^ be thou in the fear of the Lord all the day long. '
18 ' For surely there is an ■ end; and thine expectation shull not be cut off.
19 Hear thou, my son, and be wise, and * guide thine heart in the way.
21 For the drunkard and the glutton shall come to poverty: and ^ drowsiness shall clothe a man with rags..
childless, in order to preserve the family. The strength here mentioned.refers to the justness of his claim, the extent of his influence, and the powerful abettors of suclKa cause. But in reference to the orphaas here mentioned, they having no kinsriian, God takes hp, ▼indicates, and avenges nheir caiise.
Verse 14. Thou shalt beat him with the rod] A proper correction of children was. a favourite point bf discipline with Solomon. We have already seen how forcibly he speaks on this subject. See the notes on the places referred to in the margin.
Verse 18. Surely there is an end] n^inH VT yesh acharith, there is another life; *'and thy expectation^* of the enjoyment of a blessed immortality <*«haU not be cut oflT." The Old MS. Bible reads thus: §w ttiott sclialt tab |)op (n ttie last; anH tliln abCOifnfl sclral not ben talten atoef. " For the ende is not yet come; and thy pacient abydinge shal not be in vayne.^'W
.Verse SO. Be not among winebibbers] There is much of this chapter spent in giving directions con* ceming eating, drinking, and entertainments in general. First, the pupil is directed relative to the manner in which he is to conduct himself in his visits to the tables of the rich and great. 3. Relative to the covetous, and his intercourse with them. And 3. To ptUflic entertainments, where there were generally riot and debauch. The reasons, says Calmet, whieli induced the wise man to give these directions were, 1. The useless expense. 2. The loss of time. 3. The danger from bad company. And 4. The danger of contracting irregular habits, and of being induced to lead a voluptuous and effeminate Jife.
24 ' The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of hini., ■
25 Th)' father and thy mother shall be glad, and she that bare thee. shall rejoice.
2^ My son, give me thine heart, and let thine eyes observe my ways.
28 ** She also lieth in wait ® as for a prey,, and increSiseth the transgressors among men.
29 ^ Who hath wo? who hath sorrow? who hath contentions? who hath babMing?'who
Yerse 35^. Despise not thy mother when she is old.] A very necessary caution, as very old women are generally helpless, useless, and burdensome: yet these circumstances do. not at all lessen the child^q duty. And this duty is strengthened by the Divine command here given.
Verse 23. Buy the truth] Acquire the knowledge of God at all events; and in order to do this, too much pains, industry, and labour, cannot be expended.
And sell it not] When once acquired, let no consideration deprive theejof it. Cleave to and guard it, -even at (he risk of thy life. Coverdale translates; ** Labour for to get the treuth; sell not awaye wissdome."
Verse 26. Afy son^ give me thine heart] This is the speech of God to every human soul; give thy qffeciions to God^ so as to love him with all thy heart, soul, mind, and strength. ■
And let thine eyes observe my ways,] Be obedient 10 md in all things. My son, thou believest that I AM, and that I am the Fountain of all good. Give me thy heart; it is I alone who can make thee happy. Observe my ways — ^follow me; do what is right in my sight. This exhortation contains three words: Bb- UEvc, LOVE, OBEY! This IB the sum of God's counsels to every child of man.
Verse 28. Increaseth the transgressors among men.\ More iniquity springs from this one source of evU, than from any other cause in the whole system of sin. Women and strong drink cause many millions to transgress.
Verse 99. Who hath wo?] I believe Solomon refers here to the natural effects pf drunkenness. And 768 '
•)iath redness of eyes? - - Ante l.^np. SO ^They tfeat tarry long at ahi/u'. Cdr.
the wine; they that go to' seek ^^'
3 1 Look not thou upon the wine when it it red, when it giveth his colour in th^ cup, when it moveth itself aright.
32 At the last it biteth like a serpen t, and fitingeth like ^ an addei-.
33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.
34 Yea, thou shalt be 9s he that lieth down I in the midst of the sea; oj as he that Ueth upon the -top of a mast.
35 ** They have stricken nSe, shaJt thoksay, and I was not sick; they have beaten me, and
perhaps ''IK o», which we translate tro, and ^UM uboi, which we translate sorrow, are mere natoral soondfe or vociferations that take place among dnwken men, either frbm iUness, oj the nauseating effects of too much liquor. As to contentions among such; haXMngs on a variety of subjects, which they neither onderstand nor are fit to < discuss; wounds^ got by falliiig out about nothing; and red eyes, bloodshotten with excess of drink, or Hack and blue eyes with fighting; — these are sucb common and general effects of these compotations, as naturally to foUpw from them. So tiiat they who tarry long at wine, and use mixed wtne to make it more inebriating, (see chap. ix. S,) are the very persons who are most distinguished by the circumstances enumerated above. I need scarcely add,.that by wine and mixed wine all inefariatiog liquors are to be understood.
Verse 31. Look not thou upon the wine] Let neither the colour, the odour, the sparkling, &c., of the wine, when poured out, induce thee to drink of it. However good and pure it may be, it will to thee be a snare, because thou art addicted to it, ^and bait no self-command. ' *.
Verse 33. Thine eyes shall behold strange womea] Evil concupiscex^ce is inseparable from dnmkennesB. Mi;. Herbert shows these effects well: —
He that is drunken muy his mother kill. Big with his sister: he hath lost the reins;
Is outlawed by himself. All kinds of ill Did, vi^ith his liquor, slide into his veins.
Verse 34. Lieth down in the midst of the sea] He is utterly regardless of life;. which is expressed veiy lorciUy by one in a state of Intoxicatioa ascending the shrouds, clasping the mast-head^ and there falling asleep; Mihence, in*.a few moments, he most either fall down upon the deck and be dashed to pieces, or fall into the sea and be drowned. Reader, if thou be a man given to this appetite, put a knjfe to thy throa^. yerse 36. Thei/ have stricken me] Though beat and- abused, full of pain, and exhibiting a frightful figure; y«t* so irunk was he, as to be insensible who had struck tiim: still, after all this abuse and disgrace, he purposes to embrac^ the jaext opportunity of repeat^ ing.lus excesses! Sin makes a rnzn contemptible in life', miserMe in death, and wretched to all eternity. Is It not strange, then, that men should lots it?
Do not he envious. Of the house wisely FuUt. Counsel necessntry in war. Save life when thou canst. Of honey and the honey-comb. Of the just- thaffcdleth seven times. Weshcvldnot rejoice at the misfortune -of Qthers^, JRuin of the wicked. Fear God ani the king. Prepare thy word: Th^ field of the sluggard^ ' ■and the vineyard of the foolish^ described.. ~
^E not thou "^envious 'against evil men, ^ neither desire to be with (hena. 2 ^ For their heart studieth destruction, and their lips talk of mischief.
3 Through wisdom is a house builded; and by understanding it is established:
4 And by.knowledge shall the chambers be, filled with all precious and pleasant riches. '
6 ^ For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety.
Verse 5. A wise man is strong'] ' His wisdom enables him to construct a great Tariety of machines, by which, under his own influence, he can do the labour of a- hundred or even a thousand men. But in all cases xbisdom gives power and influence; and he who is wise to salvation can overcome even Satan himself. The- Septuagint has: "The wise is better than the strong; and the man who has prudence, than a stout husbandman.^*
Verse 6. By wise counsel thou shalt make thy war] See note on chap. xx. 18. -
Verse 7. A fool — openeth not his mouth in the gate,] • Is not put into public offices of trust and responsibility.
Verse 9. The thought of foolishness is sin] nOT TSWn rh\Kzimmalh iwelelh chattatJi, " The device of folly is transgression -^^ or, " an evil purpose is sinful;*' or, perhaps more literally, " the device of the foolish is sin." Ii has beeii variously understood l)y, the versions.
8 He that * devisetfe to do evil ^^' shall be called a mischievous person.
9 The thought of foolishness is sin: and the seorner is an abomination to men.
11 ^ If thou forbear to deliyer them that are drawn unto death,^ and those that are ready to be slain;
12 If thou sayest, Behold, we knew it not: doth not " he that pondereth the heart consi-
Fodl is (lere taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the harbouring evil thoughts, and devising how to sin, that is criminal.
V^rse 10. If thou faint] J[f thou give way to discouragement and despair in the day of adversity—* time of trial or temptation.
Thy strength is small,] n^HD ^i tsar cochachah^ thy strength is contracted. So the old MS. Bible excellently: 6r(( sinien tl^ou Hfffiedre, (n tlie Haf of angusfs* BtM b( maHe Utfl ^s vtrengtiie. In times of trial we should endeavour to be doubly courageous; when a man loses his courage, his strength avails him nothing.
Verse 1 1. If thou forbear to deliver] If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are.about to be put to death, thou shouldst rise up^in their* behalf, boldly plead for them, testify to their innocence when thou knoiieflt 76» 0.
13 My son, *» eat thou honey^ because it is good; and the honey-comb, which is sweet p to thy taste.
14 *> So shall the knowledge of wisdom 6e unto thy soul: when thou hast found it, ' then
it; and iIhis thou wilt, not be guilly o/lflood; which thou wouldst be, if, through any pretence, thou sho.uldst neglect to saye the life oTa man unjustly oondemned.
Verse 13. And the honey -comb] liiave often had oQcasion to remark how much finer the. flaw>ur of honey is in the honey-comb than it is after ft has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comh is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from Luke xxiv. 42. Nor can any man who has not eaten it in this way feel the.full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See 1 Sam. xiv. 27; Psa. xix. 10; Prov.. V. 3; xvi. 24; xxvii. 7; Cant. iv. 11; V. 1; and the place before us. *
Verse 14. So shall the knowledge of wisdom be unto thy sottl] True religion, ^pcrimental godliness, shall be to thy soul as the honey-comb is to thy mouth.
Then there shall be a reward^ and thy expecttUion shall not be cut off.] This is precisely the same with that in the preceding chapter, ver. 18,. where see the note. The word nnnK acharithy we translate in the former place an end^ and here we translate ^t a reward; but there is^ no place I believe in the sacred w^tings in which it has any such acceptation; nor can such a meaning be deduced from the root "inK achar, which always refers to behind^ after^ extremity, latter part, time, &c., but never carries the idea of recompense, compensation, or such like; nor has one of the versions understood it so. There is another state or U/e^ and thy expectation of happiness' in a future world shall not be cut off.. In this ^ sense the versions all understood it. I will take them as they, lie before me.' -
** AVhich (wisdom) when thou shalt have found,*'thou shalt have hope in thy last days; and thy hope shall not perish." — Vulgate,
" And if thou find it, thou shalt have a good death; and hope shall not forsake ihee.^^-^Septuagint,
" Which, if thou have found, thy latter days shall be better than the former; and thy hope shall not. be consumed." — Chaldee. •
" There shall be an end, and thy hope shall not be cut off." — Syriac,
" For, if thou shalt find her, (wisdom,) tJiy death shall he glorious, and thy hope will not fail tkee." — Arabic, expectation shall not be cut.oflF. Ante i. oiyn^*. 1 5. ' ■ Lay not wait, 0 wicked Aste u. c. cir. man, against the dwelling of the ^^'
16 * For a just man falleth sfeven limes, and riseth up again: ™ but the wicked shall fall into mischief.
Verse 16. The dwelling of the righteous] pni isaddik, the man who is walking onblameably in all the testimonies of God; who is rendering to every maa his.due.
Verse 1 6. For a just man] p'lY isad'dik, the righteous, the tome person mentioned above.
Falleth seven times] Gets very often into distresses through his resting place being spoiled by the wicked man, the robber, the spoiler of the desert, lying in wail for this purpose, ver. 15.
And riseth up again] Though God permit the hand of violence sometimes to spoil his tent, temptations to assail his mind, and afflictions to press down his body, he constantly emerges; and* every time, he passes through the furnace, be comes out brighter and more refined.
But the wicked shall fall into mischief.] And there they shall lie; having no strong artn to uphold them. Yet,
Verse 17. Rejoice not when thine enemy falleth, (into this mischief,) and let not thine heart be glad when he stumbleth] When.he meets with any thing that injures him; for God Will not have thee to avenge thyself, or feel any disposition contrary to love; for if thou do, the Lord will be^dn^ryi and may turn away his wrath from him, and pour it out on thee.
This I believe to be the Xme sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented.
For a just man falleth seven times, — That is, say many, *' the most righteous man in the world sios seven times a day on an average.^' Solomon does not say so: — 1. There is. not a word about jinin the text. 3. The word day is not in the Hebrew text, nor in any of the versions, 3. The word SlS"* yippol, from Sd3 naphal, to fall, is never applied to^m. 4. When s^t in opposition to the words riseth up, it merely applies to afiSiction or calamity. See Mic. vii. 8; Amos viii. 4; Jer. xxv. 27; and Psa. xxxiv. 19, 30. "The /ighteoAs falls into trouble." See above.
Mr. Holden lias a very judicious note on this passage: ** lojare not arrighteous.maa; for, Ihoogfa he
Ante.u. c.cir. 18 Lesl the Lord see if, and ^*^' "^ it displease him, and he turn
1 9 ' Fret y not thyself because of evil mttiy neither be thou envious at the wicked;
20 For * there shall be no reward to the evil man; ■ the ^ candle of the wicked shall be pui out..
21 My son, ^^ fear thou the' Lord and the king: and meddle not with ^ th^m that ar^ given to change:
22 For their calamity shall rise suddenly;^ and who knoweth the ruiri df them both?
2.3 These things also belong to the wise. • // is not good to have respect of persons in judgment.
24 ^He that saith unto the wicked, Thou
frequently falls into distress, yet, by the superintending care of Providence, * he riseth up again,' is delivered from his distress, while the wicked are pverwhelmed with their misfortunes. That this is the meaning is plain from the preceding and following versed: yet some expound it by the just roan often relapsing into sin, and recovering from it; nay, it has even been adduced to ptove the doctrine of the final perseverance of the elect. But hD2 is never used for falling into sin, but into distress and affliction — as chap, xi 5,- 14; xiii. 17; xvii. 20; xxvi. 27; xxviii. 10, 14, 18.^
Verse 18. And he turn away^ his wrath fr tun him.] Wrath is here taken for the effect of wrath, punishment; and the meaning must be as paraphrased above — ^lest he take the punishment from hintj and inflict it upon th^e. And in this way Coverdale understood it: «* Lest the Lorde be afigry, and turn his wrath from him unto thee.^* Or we may understand it thus: Lest the Lord inflict on thee a similar punishment; for if thou get into his spirit, rejoicing in the calamities of another, thou deservest punishment.
Verse 20. For there shall be no reward to the evil man] n^^nx ocWriM. There shall not be th& future state of blessedness to th^ wicked. S^e the note on ver. 14. His candle shall be put out; his prosperitj^ shall finally cease, or he shall have 'no posterity. Some have thought that this text intimates the annihilation of sinners; but it refers not^to'Jcin^, but to the state or condition of that being. The wicked shall be; but they shall not be happy.. - -
Verse 2 1. My son, fear thou the Lord and ihe, king] Pay to each' the homage due: to the Lord, Divine honour and adoration; to the king, civil fespect, civil honour, and political obedience.
Meddle not with them that are given to chtlnge\
art righteous j him shall llie i- JJ <^»r-?521- people curse, nations shall abhor Ante.!, oiymp.
25 But to- tHem that rebuke ^^- -
him shall be delight, and ^ a good blessing shall come upon tbein.
27 "* Prepare tby Wofk without, and make it fit for thyself in ihe field; and afterwards build thine houses ^
28 ^ Be not a witness against thy neighbour without cause; and deceive no^ with thy lips.
49 ^ Say not, I will do so to him as he hath done tome: I will render to the man according to his worki
30 I went by the field of the slothful, and by the' vitieyard of the man toid of under* standing;
3ijjtnrr hn nrilBr a;; im shtmim al titharab: " And with the chan^e^Bga mingle Dot thyself." The inwh vators; th98e wh6 are always for making experiments on modes of government^ forms of religion, &c* The most dangerons spirit that can idfect the hnmati mind.
Verse 33. The ruin of them both f] Of them who do not fear the Lord; add of them that do not reverence the KINO.
Verse 38. These things also belofig to the wise^] a^JTyh hSh &^ gafn.ellek lachachamim, " These also to wise.*'' This appears to be 9^ew section; and perhi^, what follows belongs to another collection. Probably fragments of aayings collected bjr wise men from the Proverbs of Solomon.*
It IB' not good to have respect] Judgment and'jae^ tice should never be pervert^.
yene 38. Be not a witness]. Do not be forward to offer thyself to bear testimony against a neighbout, in a matter which may prejudice him^ Where the essen* tial claims of justice do not require such interference j. and especially do pot do this in a spirit of revenge^ because he has injured thee before^
Verae 30. I went by the field of the slothful] This is a most instructive parable; is exemplified every day in a variety of forms; and is powerfully descriptive of the state of many a backslider atid trifler in religion. Calmet has an excellent note oil Una passage. I shall give the substance of it.
Solomon often recommends diligence and economy to his disciples. In those primitite times -when agri*
3 1 And, lo, ■■ it was all grown over with thorns, and nettles Had covered the face theteof, and the stone wall thereof was broken down. 32* Then Isaw, and ^ considered it well: I looked upon it, and received instruction.
culture was honourable, no man was respected- whoiieglected lo cultivate his grounds, who sunk into po- Terty, contracted debt, or engaged in ruinous securities. With great propriety, u principal part*"of wisdom was considered by them as consisting in the knowledge of properly conducting one*8 domestic affairsy and duly cultivating tire inheritances derived from their a^ceators. Moses had made a law to prevent the rich froiti utterly de|)reBsing the poor, by obliging, them to return ' their /an/u to them on the SMatic year, and to remit all debts at the year of jubilee.
In the civil state of the Hebrews, we never Bee those enormous and suddenly raised fortunes, which. never subsist but in the ruin of numberless families. One of the principal solicitudes of this legislator was to produce, as far as possible in a monarchical state, an equality of property and pondition. The.ancient Romans held agriculture in the same estimation, and highly respected those who had applied themselves to it with success. When they spoke in praise pf a man, they' considered themselves as giviqg^ no mean commendation when they called him a -good husbandman^ an excellent labourer. From sucn men they formed their most valiant generals and intrepid soldiers. Cato De Re Rustica^ csLp, 1.* The property which is acquired by these means is roost innocent, niost solid, and exposes its possessor less to envy than property acquired in any other way. See Cicero De Officiis, lib. 1. In Britain the merchant is all in all; and yet the. waves of the sea are not more uncertain, nor more tumultuous, than the property acquired in this way, or than the agitated life of the speculative merchant.
But let us Look more particularly into this very instructive parable: —
I. The owner is described..1. He was SsO^ l^^M tjA a^5e/, the loitering, sluggish, slothful man. 3. He was sS '^Dr\ OIK adam chasar leb, a man that wanted beart; destitute of courage, alacrity, and decision of mind.
II His circumstances. This maq had, 1st, niV sadehy a sowed field, arable ground. TMs was the
34 So shall thy poverty come ^^'
as one that travellelh; and thy want as »»an armed man. - character of Jiis estate. It was meadow and com land. 3. He had C31D kerem, z vineyard, wHat we would call perhaps ^ar(/en and orchard t wliere he might employ bis skfll to great, advantage in raising various kinds of fruits and culinary -herbs for the support of his family.
Hf. The state of this heritage: 1. ** It was grown over with thorns.".It. had been long neglected, so that even brambles were permitted to grow in the fields: 2. " Nettles had covered the face thereof." It was not weeded, aod all kinds of rubbish had been suffered to multiply: 3. " The stone wall was broken down." This belonged to' the vineyard: it was neither pruned 'nor digged; and the fence, for want of timely repairs, had all fallen into ruins, ver. 31. ^
IV. The effect all this had on the attentive observer. 1. / saw it, 'D3K niPK echezeh anochi, I fixed my attention on it. I found it was no mere report. It is a fact. 1 myself was an eyewitness of it. 2. / c<msidered it well, ''^^ H'K^M ashith Hbbi, I pat my heart on it.- All my feelings were interested. 3. /looked upon it, ^riy^ raithir^ took an intellectual view of it. And 4. Thus / received instruction, *^13 ^nnp^ lakachH musar, I received a very important lesson from it: but the owner paid no uttentien to it. ' He alone was uninstructed; for he *' slumbered, slept, and kept bis hands in his bosom.'^' Ver. 33. ^' Hogged himself in his sloth and carelessness."
V. The consequences of this conduct. 1. Poverty, described as coming like a traveller, making sure steps, every hour coming nearer and nearer to the door. 2. Want, *lDnD machsor, total destitution; want of ail the necessaries, conveniences,- and comforts of U(e; and this is described as coming* like an armed man, \X0 }0HO keish magen, as a "^n with a shield, who comes to destroy this unprofitable servant: or it may refer to a man coming witii what we call an executioa into the house, armed with the law^ to take even his bed from the slumberer.
From this literal solution any minister of Go<Lniay make a profitable discourse.
A new series of Solomon^ s proverbs. God's glory iii mysteries. Observations concerning kings. Avoid con' tentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid famUi' arity. Amusements not grateful to a distressed mind. Do good to your eriemies. The misery of dwelling with a scold. The necessity of moderation and selfigovemment.
2 ^ It is the glory of God to conceal a thing: but the honour of kings is '^ to siearch oiit a matter.
3 The heaven for height, and the earth for depth, and the heart of kings is '^ unsearchable. • -.
Verse 1. These 2ite also proverbs of Solomon] In my old MS. Bible, ihia verse concludes the preceding chaptcF. It seems that the remaining part of this book contains proverbs which had been collected by the order of King Hezckiah, and, were added to the preceding book as a sort of supplement, having been collected from traditionary sayings of Solomon. And as the men of Ilezekiah may mean Isaiah, Shebnay and other inspired men, who lived in that^ timB, we may consider them as of equal authority with the rest, else such men could not have united them to the sacred book. The chronological notes in the margin of this and the five following chapters denote the tim& when the proverbs contained in them were collected together in the reign of Hezekiah, about two hundred and seventy years after the death of Solomon.
Verse 2. It is the glory of God to conceal a thing] This has been understood, as referring to the revelation of God's will in his word, where there are many Uiings concealed in parables, allegories, metaphors, similitudes, &c. And it is becoming' the majesty of God so to publish his will, that it rnoBt be seriously studied to be understood, in order that the truth may be more prized when it is discovered. And if it be God's glory thus partially to conceal his purposes, it is the glory of a king to. search and examine this word, that he may understand how by Him kings reign and princes decree judgment. Prophecies are partially concealed; and we cannot fully know their meaning till their accomplishment; and then the glory of God's wisdom and providence will be more particulaily evident, when we see the event correspond so particularly and exactly with \hQ,pr€diction. I know not, however, that there are not matters in the Book'^f God that will not be fully opened till mortality is swallowed up of life. For here we see through a glass darkly; but there, face to face: here we know in part; but there we shall know as we also are known.
On this subject I cannot Vvithhold an^ extract of a letter sent to myself, by a royai and learned personage.*
" As far as I have presumed tp dive into and xhjcu- •py myself -with the sacred volumes, I feel satisfied of their Divine origin and truth. And I am satisfied, likewise, that they contain more matter than any one, luid iQif^lf in particular, can ever aspire fully to ttn- « ~ «» HkBoyal Highness^ the Doke of
iB ^ Put not forth thyself in the presence of the king, and stand not in the place of great men:.
7 * For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lowferin.the presence of the prince whom thine eyes have seen. ^
derstand. This belief, however, ought in nowise to slacken our diligence, or, damp our ardour, in attempting a constant pursuit aller the' attainment of knowledge and trutl); as we may flatter ourselves, although unable to reach the gate, we are still approaching nearer to its portals, which of itself is a great blessing." This sentiment will be. approved by every pioUs and enlightened mind.
Verse 3. The heaven for height"] The simple meaning of this is, the reasons of state, in reference to many acts of the executive government, can no more be fathomed by the common- people, than the height of the heavens and the depth of the earth, ^
'.Verse 4. Take away the dross from the sdver] Yoa cannot have a pure silver vessel till you have purified the silver; and no nation can have a king a public blessing till the wicked — all - bad counsellors, wicke4 and interested, ministers, and sycophants — are banished from the court and cabinet. When the wise and good only are the king's ministers and advisers, then the throne will be established in righteousness, and his administration be a universal Ueaeing.
Verse 7. i^ome up hither] Obr Lord refers to this, see liuke xiv. 8, and the notes there. Be humble; aflfect not high things; let those who are desperate climb dangerous.precipices; keep thyself quiet, and thou shalt live at ease, and in peace. Hear the speech of a wise AeaMen on this subject: —
Quid fait, at tatas agitarCt Dedalus alas;
Icarus inmiensas nomine signet aquas? Nempe qaod hie alte, dimissus ille volabat. ^ Nam pennas ambo noune habuere suas I Crede mihi; bene qui latuit, bene vixit; et infra
Fortsnam.debet quisque manere suam. Vive sine invidia; moUesque iliglorius annos
Exige: amicitias et tibi junge pares.
" ^Vhy was it that DtBdalus winded his way safely, while Icarus his son fell, and gave name to • ^ the IfssAask sea 1 Was it not because the son flew aloft, and the fkther skimmed the ground t For both were furnished with the oame kind of wings. Take my word for it, that he who lives privately lives safely; and every one 3|iould live within hi* own income; Envy no man; pray for a quiet life, though it should not be dignified* Seek a fti|ii3» and associate With thy efudi.**
9 ^ Debate thy cause with thy neighbour him-^ self; and • discover not ihy secret to another:
10 Lesl he that fiearcth it put thee to shame, and ihine infamy turn not away,
11 •* A word "fitly spoken is like apples of gold in pictures of silver.
Vejne 8. Go notftwih hastily to ttrix^e] 3lS Jeriht 10 enter into a lawsuit, Keep fi-om this pit of the hottomlesi^ deep, iii)]e«£^ urged by tlie direst necessity.
Averse U. Debate thy cause teith th\f neighbour] Take the advice of frienda. Let botU sides aittend to their counsels; biu do not tell the secret K)f lliy business t6 any* After squan tie ring your money away upon taw* yersi both they and xhB judge will at last leave it lo be seuled by twch^e of your fellow ciiizena! 0 the folly of going to law! O the Ulindness of men, mud th# Fapacity of onprkicipled lawyers!
On this subject 1 cannot hut give the following extract from 8ir J&hn Hawkinses Life of Dr. Johnson, ^*hieh he qotiles from Mr. Selwinj <»f London: *' A man who deliberates ahoot going to law should have, %. A good cauoe; ^. A good purse; t. A good skiU fulaitorocy; 4, Good evidence; 5. Good able courtpel; 6* A good upright judge; 7, A good intelligent Jury; and with all these on bis side^ if he have noi, 8. Goad tucki it is odds but he miscarries in his suit.^^ 0 the glorious onccrtaioty of the las»*!
Verse 1 L A word fit! t/ spoken] vja« S>' al oph^tnnaivf npon its wheels. An observation, caution, reproof, or advice, that catnes in natnratlt/i miis smoothly lilong, b not forced nor dragged rn, that appears tg he without design f to rise out of the conversation^ and though pariiculiiHy relative to ontt jioiFiZ/will appear to the company lo suit all.
Is like applffs of gold in pictures of silver.] Is like the refreshing orange or heauiiful citron^ s«?rved up in 0pen work at filigree baJt^etj^t made of silver. The Asiatics eicel in filigren $Uver work. I have seen mujch of it, and it is exquisiiely heautifu!. The silver wire by which it is dune they form into the appearp.nce of numerous Jlowtrs; and thoua:h these wires are soldered everywhere at their junctions with each olher, yet this is done with such delicaey and skdl as to be scarcely perce^itihle. I have seen animals formed pf Ihifl Jiltgree work^ with all their limlsf and every joint in its natural play. I^Vuit-haskets are made also in this way^ and are ex(|uiBite1y 6ne. The ^ise man seems to haTO this kind of work particularly in view; and the contrast of the golden yellow fruit in the exquisitely wrought silver haslet^ which may be all termed picture work^ has a fine and pleasing effect upon the ^ye^ fts the contain cd frtitt has jfpPU tl^e palate at an entertain meat la a Bultry cU-
13 "As the cold of snow in crtiauiii/ the time of harvest, so is a ^l_Hlf^^:f*: faithful naesscnger to them that send hina: for he refresheth the soul of his masters.
14^ Whoso boasleih himself ^ of a false gift IJ like • clouds and wind without rain.
15 * By long forbearing is a prince persuaded, and a soft tongue break cth the bone.
matfit So the word spoken judictouslj and opportunely is as much in its jilao^, aa the golden apples in the silver baskets.
Verse 12. As dn fiir*ring ofgofdl 1 believe DTJ nezem to mean the rmse-ring with its pendants; the leA nostril is pierced, and a ring put 'through ii, as in the ear. This is very comtnon in almost every part of the East, among women of condition, llii* it a farther illustration of the above metaphor*
Verse 13^ Aj the cold of snote] Thai snow wis frequent in Judea, is wcU known; and that in the Ea they have jn^Mc-ftou^tcj^-places dug under where they lay up snoxv for summer usm^ — is also i By means of the mafts of snow deposited iu them the icy temperature is kept up, so that the snow ii easily preserved. The eomman method of coaling ikeir wtne, which is as easy as it is effectual^ is by dipping a cloth in irater^ wrapping it round ihe bottle^ aj»d then hanfing lhe bottle in the heat of the sun. The strong evaporation carries oS* the caloric from the wine, and the repetition of the wet cfoth in the same expCMure, makes the wine almost as cold as ice.
J low agreeable this must he in a bnrning climate, may be easily conceived. Perhaps it is lhi» to which the wise man refers; for it is a fact that they could have no snow in han'estj unless such aa had been preserved as mentioned above - but this could be only in a few places^ and within the reac^ of a very few persons. But cooling their liquors by the sim^e m&de of ei^aporution already explained, was within the reach even a( the labourers in the harvest Jield. I think the text favours this supposition; for jSi? nJ^D Af l^mnofA sheleg, need not he referred lo snote itself procuring cold, but to a coldnesr like thai vf snme, procured by ei^aporalion. If thi« interpretation be allowed, all difficulty will be remoTod.
Verse 14, Afalsegif] ipS^FinO mat tat h shaker, a lying gift, one promised, but never bestotred. " Whoso maketh greate botistes, and giveth nothmg,^* CovKi^njiLK. So the Vulgate i <* Yit gloriosus, ct promissa non comp<lens;" *• A bragging man^ who"^oes not fulfil his promisos," is like donds which appeal to be laden with vapour, E&nd like the tmnd which, though it blow from a rainy quarter, brings no moistness with it. So the vain tniaater; be is big with promise, but performs nothing,
17 ' Withdraw ihy foot from tliy neighbour's house; lest he be "* weary of thee, and sq hate thee.
18 * A man that bearcth false witness against his neighbour is a maul, and a sword, and a sharp arrow »
19 Confidence in- an unfail,hful man in lime of trouble u like a broken' tooth, and a foot out of joint.
20 As he that. takcth away a garment in cold weather, «?7i(i as Tinegar upon nitre, so is he that ^ singeth songs to a heavy heart.
21 * If thine enemy he hungry, give him bread to eat, and if" he be thirsty, give him water to drinlc:
ts similar to anotlier proferb on the same siibjeet: ** A soft answer tijrneth away wrath.'* An angn/ \vord ^oes nothing but mischitf.
Verse 16* HaJt thoufaund hc^^^J ■'] Make tl moderate nse of alt thy RnjoymetitB. " Let thy moderation be I<nowti onto all, and appear in atl things."
Verse 17. Withdraw tfnj fotit].\ not her proverh will illustrate thb: " Too much familiariiy breed* contempt,"
Verse 30. As vinegar npiffi niire] The urigioal word "inj nathtr is what ia known among e he mists aa the natron of the ancients and of the Scriptares, an4 carhonatc of soda. It is found nalive in S^ria and Indict and occurs as an efflorescence on (he sod. In T'ripffU it is found irt try stalling incrustaitons of from ope third to half an inch thick. It is found also in solution in the water of some lakes in I^^^ypt and Ifnngary. The bordors of theae lakes ure covered with crystalline ma^scsj of a ^ayish whrt* or light brown colour j and in some specimens the natron is nearly pure earhnrtote qf soda^ and the corhfmat6 ia easily diseovered: by effervescing with an a^ti^* It flppears to have its Hebrew nffitne firom "^HJ natJyir^ to dissdvG or Imutn i because a solution of it in water h ahsfersivs, taking oat j^pots^ ^a. It is nsed in the East for tho purposr>!i of washing. If vinegar be poured on it, Dr. Shaw says a ^tron^ fermentation immediately takes place, which illustrates whal Solomon Rays liere: ** The sinjjing of son^s to a heavy heart is like viriegar upon natri>n:" that is, *M be re is no offimty between Ibem; a ad opposition, coUuctation, and strife, are occasioned by any attempt io unite them.'' liOED shall reward inee. nrijimm.
24 ^ It is better to dwell in the coraerof the house- lop, than with a brawling woman,, and.in a wide housQ*
25 As cold waters to a tliirsty soul^ so iV good news from a far country, ^ ■
26 A righteous man falling down before the wicked is as a troubled fountain, and a cor nipt spring.
27 ^ It is not good to eat much honey: so for men ^ to search their own glory is not glory.
28 ^ He that hath no rule over his own spirit is like a city thai is broken down, and without walls.
Verse S 1. Tf thine cnemif Be JtuTigry] See this and the next verse explabed, Rom. xii. 20.
Vejrse 22. Thou shall hefip*coiih of fire upon his head] Not to consmne, but to melt hmi into kindness i a metaphor taken from snieiting metallic iifes: —
So artists melt the sotlen ore of lead, By heaping coats of fire npttn if$ head r J a the imd ttannth the mat:il learns to glote. And pure from dross Clie s$hier runs Mnm^
Vcrae 23. The north tcind drivelh mray rom] The morgin has, ** The north wind bringelh forth rain." It is said that the ^* north wind brings forth rata at Jerusalem, because it brin^ with it the vapours arising from the sea that lies north of it.'* The marginal LS the tnie reading; and is supported by the Chaldee^ Striae, and Septuogini; btjt the Ara&k reads touth wind.
Verse 24. li i^ heiter to dwelt in a corner] Sea the note on chap. xxi. U.
Verse 27. It is not good to tat moch honey\ Coinerdale translates the whole paasa^ thus: ^* Like as it is not good to eat to tnuche hony; even so^ he that wyll aeaTcb out bye thingos^ it shal bt to hevy for him.^ Sis ^t ttat txitia mm^t t0tt;^Cf antr It in not to Mm QootSr; so, tl)nt i% a sfvtbcr of m*5fltstr, srDal ten opprrssfH of fllorff.*— Old Mi^ Bihkv He that searches too mucli into mj/steries^ is liki ly to he confounded by ihem. I really think this is tlie ntf^antng of the place; and shall n&t pn^sle either myself or my reader with the discordant explanations which have been brought f^^iward with ^ hope of illustratiiig thii pa^oa^e^
Honour is n^/ se^ml^ m a foot. The correction and treatment suiiaMe to iueh. Of the rioihfid mmi. Of htm tefio inlerferex w»th maflert which do not concern him. Contentions to he avoided. Of fAr dis^emMtr and the It^itig^ tongue*
rain in harvest; so honour h not seemly for a fooL 2 As the bird by wandejing, asjhe swallow by flying, so *» the curse causeless shall noi come,
3 *" A whip for the horse, a bridle for the ass, and a rod for the fool'^ back.
4 Answer not a fool according Va his folly, lest thou also be like unto htm.
7.The legs of the lame ' are not eqiiaJ: m wa parable in the mouth of fools.
B ^ As he that bindeih a stone in a sling, so is he that giveth honour to a fooL
Venio 1* Ai gj%0w in summer] None of iheoe is fuitabie to the time; and at this unsuitable time, l>o^h are unweir&me r 4& a fool to be in honour ie unbecoming.
Terse 2. As iht Urd] ^I9i tsippor is taken Aften for the sparr(yw; but means generally any small bird. As the sparrow flies about the house* and the mfaUtno ecnig rates to strange countries; so an malediction may fliittm^ about th^ neighbourhood for a season: but in a short time it will disappear as the bird of passage; mul nerer take efTacl on the innocent person againat whom it was pronounced.
Verse 3, A whtp for the h&rse] Correetion is as suitable to a fool, as a whip Is for a horaei or & bridle for an ass.
Verse 4. AmtBer not a fooT] On this and the following^ verse fiishep Warburton, who has written well on many things, and?ery indifPerently on the doetrb© of grace I has written with force and perspicuity: " Had this advice been given simply^ and withoul circumBlancei to ansufcr the fool, and noi to ansircr hinit one who had re Terence for the text would satisfy himself in supposing that thef different directions referred to the doing a ihin^ »>i and out of season j L The reason given why a fool should not he answered artotdmg to his fothj^ is, " l(jst he (the luiswerer) should be like unto him/^ 2. The reason given why the fool shouid be answered according to his folly r isj " Kest he (the fool) should be wise in hJu own conceit*"
** 1. The cause assigned for forhiddtnf^ to ans^aer^ thereforei plainly insinuates tliat the defender of reli* gion should not imitate the insuUer of It in his modes of disputation, which may be comprised in sophistry, bnSbonery, and sctirrility.
" 2. The cause assigned for directing to answer^ w& plainly intimates that the tage should address himself to eonfute the fo(^ upon his own false prineipleay by showing that they lead to conclusions lery wide from^ ^ery opposite to, those impieties he would deduce fimn them. If any thing can allay the fi^oVs vamty^ ftnd prevent his being wise in. his otsn tonceiif It ntnit be tlie dishonour of having his own prineiplc^s tomH against himselft and shown to be destructive of hjs own
I Verse 6. Culteih off the feet\ Sending- by sneh a person la utterly useless/ My old MS. Bible
I translates well: l^alt fn tcct aittr 'brfntlttfl tokfef^nfsst ttiat sent) lit l£iatXifj9 bf a took tncssaflci:. Nothing &ui undeserved lameness in himself can vindicate his sending it by such hands; and^ after alt, the expedient wilt be itorse than the total omission, for he is likely to drink inclednesst L e., the mischief oocasioned hj the fool's misconduct. Cover dale nearly hits tha sense as usual: *■ He is lame of his fete, yee dronken is ti« in raiut«» that commit teih cny ibinge to a foole."
A^'er&e 8. As he that binds th a stone in a sling* i9i» he that givelh honour to a fooL] It is entirely tlirown away. This, however, is a difBoult proveili; and the iiersio^ns give but little Ught on the subjeei. The Hebrew may be iraoslated, " As a piece of preeioos stone among a heap of stones, so is he ibftl gireth honour to a fool/* See the margin, and Pm'Mitrsi: bat on thia interpretation the meaning vvttld fither be, ^' It is as useless lo ihntw a jewel among & heap of stottcs to increase its bulk, as to give bonoiir to a fool."
liff If t|i3t s^nUftt a stnon tnto i %tp§ at mmttt; ta bl Hat flctoett to an uutoffsman tctrstlt^, — Old MS, Bible.
*' He thai setteth a foole in hye digniie, tliai is even as yf a man dyd caste & precious stone upon the. galijus."^ — Coierduk. This tmnalator refers to the custom of throwing a stone to the heap nnder which a criminod loy buried. The Vulgaie gives some countenance to tiijs translation; " Hq who gives jbonouf to ft fool is like tjne who throws a stone to Mercury *s heap." Mercuri^ was considered the deity who presided over th4 highways; and atones were er?cted in different places to guide the iraveller* Hence those lines of Dr. You fig.* —
** Death stands like Mercuries in every way; And kindly points us to our joufuey'* eod«^
10 * The great God that fomied all things both rewardcth the fopl, and rewardeih traosgre^sora,
12"* Seest thou a man wise in his own conceit? there is more hope of a fool tlian of him-
13 ''The slothful man sailh, There is a Hon in the way; a lion is in the streets*
15 ''The slothful hideth his hand in his bo- •001; 1 it grieveth lam to bring it again to his mouth.
16 The sluggarf is wiser in his own conceit than seven men that can render a reason,
17 He that passeth by, and 'meddleth with strife belonging not to him, is like one that taketh a dog by the ears,
19 So 1^ the man that deceiveth his neigh-
Teiaa 10, The great God ihai farmed all things] See the marginj where thia \*er«e is rery diJTerentlj translated. I shall add that of C&verdeUe: " A wan of expefience diacerneth all thiogea well: bat whoao hyieth a foole^ hyreih aoch one as wyl take no hede." The ^1 rah may mean either the great Godt ci a great man i hence ihe two rendertngs, in the UM and in the margin.
Yerse 16. Than seven men timt can rendtr a reason.] Seven here only means perfedieui abuniancef or maUiiude. He b v^user in hia own eye^ than a mulfjtude of the wisest men. ^* Thftn aeTen men ihat aytt and leach." — Cope^rJale; L e*, than ieren doctors of the tati', ot hetfds of the schoola of the prophets^ who always sat while they taught.
Verne 17, He that passeth hy\ This pro verf) stands true ninety -nine times out of a humlredt where people meddle with domestic broil s^ or difTerences between men and their wives.
Verse 19* Am not Tin sport f^ How many hearts have been made sad, and how many reputations have tbeen alain, by thla kind of sport I ^* I deaigiied no Imim D
21 ^ As coals are lo burning coals, and wood to fire; so is a contentious man to kindle strife.
22^ * The words of a lale-bearer are as wounds, and they go down into the * innermost part of the beUy.
23 Burning hps and a wicked heart are like a potsherd covered with silver dross,
24 He that hateth *> dissembleth with his lips, and layelh up deceit within hira:
25 "" When he ^ speakeih fair, believe " him not: for there are seven abominations in his heart.
26 ■ Whose hatred is covered by deceit, his wickedness shall be showed before the whole congregalion,
27 ^ Whoso dig^eth a pit shall fall therein: and he that rolleih a stone, it will return upon
28 A lying tongue hateth those that are afflicted by it; and a flaitcri hg mouth workeih ruin.
by what 1 said C^ " It was only in jest,*' &c* Sporttpe as such persons may think their corvduct to be» it is as ruinous us that of the tnadman who ahoots arrows^ thrown ^rebrmids, and projects in all directiotjs instruments of deaths so that some are wounded, some burnt, and some stain.
Verse $0, Wliere no wood is^ there the fire gQ^th out] The %&\e-reeeti*er and the tBlG-be&rer are the ag^nta of discord. If none received the sliiader in Ihe first instance, it could not be propagated. Hence our proverb, ** The receiver is as bad as the ihief/* And our laws treat them equally; for the receiver of stolen goods, knowinjT them to be stolen j is hanged, m well as he who stide them*
Verse 33* Burning lips and a tvicled hearty Splendid, shin in g*, smooth tipa; that la, lips which make great prore«siotiS' of friendship are like a t^essel plated over with base metal to make it resemble sU' tier; but il is only a vHepot^ mnd even the mitside is not pure.
Verse 25. When he speakeih fair] For there a» such hypocrites and false friends in the world.
IIP My son, be wise, and make my heart glad, <i that I may answer him that reproacheth me. '
1 2. ' A prudent man 'foreseeth the evil, and hideth himself; but the simple pass on, and' are punished.
1 3 ■ Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.. • -
14 He that blessetTi his. friend with, a loud voice, rising early in the mornings it
head and variouB psurts of the bpdy with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly odoriferous. Two of the. curious vessels which are used for Uiis purpose are now before me; they hold some quarts each, and are beautifully inlaid 'With sdver in the fohn of sprigs, leaves, &c.
Verse 10.' Thin^ own friend\ A- well and long tried friend is invaluable. Him that has been a friend to thy family never forget, and never niglecL And, in the time of adversity, rather apply to siich a one, than go to thy nearest relative, who keeps "himself at a distance.. -
Verse 13. A prudent mzn foreseeth the evU] The very same as chap. xxii. 3.
Verse 14. He that blesseth his. friend] He who makes loud and public prQtestations of acknowledgments to his £riend for favours received, subjects his sincerity to suspicion; and remember the Italian pro- Terb elsewhere quoted: — " He who praises yon more than he was wont to do, has either deceived you, or is about to do it.*^ Extravagant public professions are little to be regaerded.
Verse Ifi. Whosoever- hideth her hideth the wind] Tou may as well attempt to repress the blowing of the wind, as the tongue of a scold; and to conceal tijiis' unfortunate propensity of a wife is as impossible -as to hush the storm, and prevent its sound from being h^rd.
The ointment of his right hand] You can no morfe conceal such a woman's conduct, than you can the. smell of the aromatic oil with which your hand' has been anointed. The Hebrew is very obscure, and is yarionsly translated. Coverdale thus: " He that refia^n^th her, irefrayneth the wynde; and hddith oyle 9 ':.
16 Whosoever hideth her hideth the wind, and the ointment of his right hand, which be wrayeth itself.
17 Iton sharpeneth iron; so a man sbarpeneth the countenance of his friend.
18 "* Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his 'master shall be honoured.
19 As in water face answer.eth to face.; so the heart of man to man.
20 " Hell and destruction are '"^ n6ver full, so ' the eyes of man are never, satisfied. '
Verse 17. Iron sharpeneth iron] As hard iron^ viz., steely will bring a knife to a better edge when it is properly whetted against it: so one friend may be the means of exciting another to reflect, dive deeply into, and illustrate a. subject, without which whetting or excitement,' this had. never taken place. Had Horace seen this proverb in the Septuagint translation when he wrote to the Pisosf
" But let me sharpen others, as the hone Gives edge to razors, though ittelf have none.''
Verse 19. Ai in water face answereth to face] All men's hearts are pretty nearly alike; water is not more like to water, than one heart is to another. Or, as a man sees his face perfectly reflected by the water, when looking into it; so the wise and penetrating man sees generally what is in the heart of another by considering the^ general tenor of his words and actions.
"Surely, if each inan saw another's heart There would be no commerce; All would disperse, And live apart." Herbert.
Verse 90. Hell and destruction are nevef full] How hideous must the soul of a covetous man be, when God compares it to hell and perdition!
The eyes of man are never satisfied.] As the grave can never be filled up with bodies, nor perdition with souls; so the restless desire, the lust of power, nches, and splendour, is never satisfied. Out of this ever unsatisfied desire spring all the changing fashions, the varied amusements, and the endless modes of gettinfj^ money, ^rcfraleot in every age, and in every coqntrT-
primum. a man to his praise. A.tf:c.cir.54.. 22 « Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will, not his foolishness.depart from
23 Be thou diligent to know the state of thy flocks, and * look well to. thy herdi. -
24 For ^riches are not for ever: and doth
Verse 21. As the fining pot for silver] Ad silver and gold are tried by the art of the refiner, so is a man'6 heart by the praise he receives. If he feel it not, he deserv^^ it; if he be puffed up by" it, he is worthless.
Verse 22. Thmigh thoii shouldest bray a fool] Leaving all other conjectured, of which commentators are full, I would propose, that this is a metaphor taken from poundmg metallic ores in very large mortalrs, such as cure still common in the East, in order that, when subjected to the action of the fire, the metal may be the more easily separated from the ore. However you may try, by precept or example] or both, to instruct a stupid man, your labour is lost; his foolishness cannot be separated from.him. You may purge metals of all Uieir dross; but you cannot purge the fool of his folly.
Verse 23. The state of thy flocks] The directions to the end of the' diapter refer chiefly to pastoral and agricitlturai affairs. Do not trust thy flocks to the shepherd merely; number them thyself; look into their condition; see how they are tended; and when, and with what, and in what proportion, they are fed.
Verse 24. For riches are not for ever] All other kinds of. property are very transitory. Money and the highest civil honours are but for 'a ^ort season. Flocks and herds, properly attended to, may be multiplied and continued from* generation to generation. The crown itself is not naturally so permanent.
26 The lambs are for thy clothing, and the goats are the price of the field.
27 And t?um shalt have goats^ milk enoa^ for thy food, for the food of thy househoH, and /or the • maintenance for thy maidens.
Verse 13. Take his garment] The same as chap; XX.
Verse 25. The hay appearelh] Take care that.thia be timeously mown^ icarefuUy dried, and safely ricked or housed^ And when the tender grass and the pro> per herbs appear in the mountains in the spring, then send forth the lambs^ the young of the flock, that they may get suitable pasturage, without too much imporerishing the home fields; for by the ^e of the haanhs and goals, the price of the field is paid — all the landlord's demands fire discharged. Either a certain number of lambs, goats, and other cattle, was given to the landlord; or so much money as so many lambs, &c., were then worth.
Verse 26. Thelan^s are /or thy clothing] So many fleeces are given in some places as rent to the landlord.
Verse 37. Goats^ milk enough for thy food] "pDnSS lelachmeehay '* to thy bread;*' for they ate the hrtai and supped the milk to assist mastication, and help deglutitionr And it seems that bread, with goals* mi/i, was Hie genera) article of food for the master and his family; and for the servant maids who assisted in the household wotk, and performed the operations required in the ditiry. ^ "
The reader who wishes to see.these maxims detailed and illustrated at large, may consult the writexs De Re Rustica, where he will find much curious lA^ formation.
The timidity of the wicked. Quick succession in the government of a country is a punishment to the land. Of the -poor who oppress the poor. The upright poor man is preferable to the wicked rich man. TKe unprofitable conduct of the usurer. The prosperity of the righteous a cause of rejoicing. He is Messed who fears always, A ioicked ruler a curse. The murderer generally execrated. The faithful man. The corrupt judge: The foolishness of trusting in one^s own heart. The charitable man. When the wicked,are elevated, it is a public evil,
2 For the transgression of a
A.XL C. Qir.M.
NOTES ON CHAP. XXVIII. Verse 1. The wicked flee] Every wicked man, however bpld he may appear^ is full of- dceary ap^- 780 ' hensions relative to both worlds. But the righteous has true courage, being conscious of his own innocence, and the approbation ef his G<Mt ^M m^CtttW
5 f Evil men understand not judgment: but ^ they that seek the Lord understand all things.
6 » Better is the poor that walketh in hi& uprightness, than he that is perverse in his ways, though he be rich.
7 > Whoso keepeth the law w^a'.wise son: but he that Ms a companion of riotous men shameth his father.
8 " He that by usury and » unjust gain in-
tfeeftt) — Old MS. Bible. This word is often used for impiousj wicked^ ungodly; heqce it appears that our word pilij anciently. meant piety or godliness.
Verse 2. Many are the princes] Nations, as nations, cannot be judged in a future world; therefore, God judges them her^. And where the people are very wicked, and the constitution very bad, Uie succession of princes is frequent — they are ge^eraUy taken off by an untimely death. Where the people know that the constitution is in their favour, they seldom disturb the prince, as they consider him the guardian of their privileges.
But by a man of understanding] Whether he he a king, or the king's prime minister, the prosperity jof the state is advanced by his counsels. ' Verse 3. A poor man that oppresseth the poor] Our Lord illustrates this proverb most, beautifully, by the parable of the two debtors, Matt, xviii. 23. One owed ten thousand talents, was insolvent, begged for time, was forgiven. A fellow serv.ant owed this one a hundred pence: he was insolvent; but prayed his fellow servant to give him a little time, and he would pay it all: He would not, took him by the throat, and cast him into prison till he should pay that debt. Here the poor 'bppressed the poor; and what was the consequence? The oppressing poor was delivered to the tormentors; and the forgiven debt charged to his amount, because he showed no mercy. The comparatively poor^nie often shockingly uncharitable and unfeeling towards the real poor.
Like a sweeping rain] These are frequent in the East; and sometimes carry flocks, crops, and houses, away with them.
Verse 4. They that forsake the law] He that transgresses says, in fact, that it is right to transgress; and thus other wicked persons are encouraged.
Verse 5. They that seek the Lord understand oil things.] They are wise unto salvatidn; they *'have
10 *i Whoso causetb the righteoui? to go astray in an evil way, he shall fall himself into, his own- pit: ' but the upright shall haye^ood things in possession.
1 1 The rich man is wise 'in his own conceit; but the pocnr that hath understanding searbheth him out.
1 2 * When righteous men do rejoice, ' ther^ is great glory: but when the wiclced rise, a man is * hidden.
the unction from the Holy One, and they know all, things," 1 John ii. 20, every thing that is essentially needful for them to know, in reference to both worlds.
Verse 8. He that by usury — increase th his sulhstande] By taking unlawful interest for his money; ' lending to a man in great distress money, for the use of which he requires an exorbitant sum. O that the names of all those unfeeling, hard-hearted, consummate villains in the nation, who thus take advantage of their neighbour's necessities to enrich -themselves, were published at every market cross; and then the delinquents all sent to their brother savages in New Zealand. It would be a happy riddance to the country.
Verse 9. He that tumelh away his ear from hearing the law] Many, suppose, if they do not know their duty, they shall not be accountable for their transgressians; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of God; and they win not attend Divina ordinances for the same reason. But thi^ pretencp will avail them nothing; as he Xh3i might have Jcnown his master's will, but would not, shall be treated as he shall be who did kfioib it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.
Verse 10. Whoso causeth the righteous to go astray] He who strives to pervert one realty converted, to God; in order that-he >Qay pour contempt on religion,, shall fall into that hell to which he has endeavoured to lead the other.
Verde 19. When righteous meii do rejoice].When true religion is no longer persecuted, and the- word ofv God duly esteemed, there is great glory; for the word of the Lord has then free course, runs, and is glorified: but when the wicked rise — when -they are elevated to places of trust, and put at the head of civil affairs, then the righteous man is obliged to Hide ]jumself j the word of the Lord becomes sc9ite« and t]li|f|^iB no~6peii ' oi..Yigei|iiMB shall not prosper. but whoso pri^um. confesseth and forsaketh them A.tf.c.cir.54. gi^^ji have mercy, v
14 Happy is the man "^ that feareth alway: * but he that hardeneth his heart shall fall into mischief.
15 ^ As £^ roaring lion, and a ranging bear; * sa is a wicked ruler over the poor
16 The prince thatwanteth understanding is also a great oppressor: but he that hateth covetousness ■shall prolong his days.
1 7 * A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him. -
18 *^ Whoso walketh.uprightly shall* be saved: but ® he that is perverse in his ways shall. fall at once:
1 9 «* He that tilleth his land shall have plenty of.bread: but he that foUowe.lh after vain persons shall have poverty enough.
20 -A faithful man shall abound with blessings: • but he that makelh haste to be rich shall not be ^ innocent....
visien. The first was the case in this cpuntry, in the days of Edward VI.; the setond in the days of his successoi', Mary I. Popery, cruelty, «nd knavery, under her, nearly destroyed the Church and the State in these islands.
Verse 13. He that covereth his sins] Here is a general direction relative to conversion. ^ U If the sinner do not acknowledge his sins; if he cover and excuse them, and refuse to c^me to the light of God^s word and Spirit, lest his deeds should be reproved, he shall find no^alvation. God will never admit a sinf\df unhumbled sonVinto his kingdom. S. ^But if he confess his sin, with a penitent and broken heart, and, by forsaking every evil way, give this proof that he feels his own sore,^ and the plague of his heart, then he shall have mprcy. Here is a doctrine of vital importance to the salvation of, the- soul, Which the weakest may understand.
Verse 14. Happy is the than that feareth dhoqy] That ever carries about with him that reverential and iilial fear of G6d, which will lead him to avoid sin, and labour to do that which is lawful and right in the sight of God his Saviour.
Verse 16. The prince that wanteth understanding] A weak prince will generally have wicked riiinisters, for his weaknsps prevents him from making a proper ^i^ apt to prefer them who -flatter him, 78l>
22 '.He ^ that hasteth to be rich hath an evil eye, and considereth not that, poyerty shall come upon him.
23 ^ He that rebukelh a man afterwards shall find more favour than he that flattereth wkh the tongue. •
24 Whoso robbeth his father or his mother, and saith, // is no transgression; the same ™ is the -companion of " a destroyer.
25 ° He that is of a proud heart, stirreih up strife: ^ but he that puiteth his trust in the Lord shall be made fat.
26 He that trtisteth in his own heart is a fool: but whoso walketh wisely, he shall be dehvered.
27 *i He th^t giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
28 ' When the wicked rise, » men hide themselves: but when they perish, the righteous increase.
tfuU "hath em tvU eye haateth to he rich.-r ^ Ver. 20. ' Chap.
and\ininister most to his pleasures. Tbe qoaBCum of the king's intellect may be aUvays appreciated by the inikloes6 or oppressiveness of his govermneqt. He who plunges his people into expensive-wars, to sajypoci which they are burdened with taz^es, is a prince without understanding. ^He does not know his own interest, and does not regard that of his people. But these things, though general truths, apply more particolariy to those despotic governments which prerail in Asiatic countries.
Verse 17- That doeth violence to the blood] He who either stays the innocent, or procures h«B destruction, may flee to hide himself: but let none give htm protection. The law demands his life, because he is a murderer; and let none deprive justice of its claim. Murder is^the most horrid crime in the sight pf God and man; it scarcely ever goes unpunished, and • is' universally exeprated.
Verse 20. He that makeih haste to be rich] See chap. xiii. 11; xx. 21. ^
Verse 24. Whoso robbeth his father] The fatber^s property is as much his own, in reference to the child, as tiiat of the merest j/ran^er. He who robs his parents is woz»e thaa^ a oommon robber; to the act of disho- nesty and rapine he adds ingfatitude, cruelty, ai)d. disobedience. Sach a. person is the companion qf a destroyer; he may be considered as a murderer.
'Verse 26. J7e that trustethin his own heart is a fool] For his heaft, which is deceitful and desperately wicked, will infallibly deceire himT
Verse 27. He that giveth unto the poor],See the notes oh the passages referred to in the margin.
We must not despise correction. The prudent king. The flatterer. The just judge. Contend not with a fool. The prince who opfns his ears to reports. The poor and the deceitful. The pioiis king. The insolent servant: The huiniliation (ff the proud: Of the partner of a thief. The fear of num. The. Lord the righteous Judge.
8 ^ Scornful men ^ bring a city into a snare: but wise men °^ turn away wrath.
9 Jf B, wise man contendeth with a foolish man, " whether he rage or laugh, there is no rest.. • • ^. 10 *» The p bloodthirsty hate the upright; but the just seek his soul.. -
11 A ^ fool uttereth all his mind:,but a wise man keepetb it in till afterwards. ^12 If a ruler hearken to lies, all his -seFvants are wicked.
13 The poor and 'the deceitful man 'meet together;. Mho Lord lighteneth both their «yes.
2 ^ When the righteous are •* in authority, die people rejoice': but when the wicked beareth rule, • the people mourn.
3 ^ Whoso loveth wisdom rejoiceth his father: s but he that keepeth company with harlots spendeth his substance.
4 The king by judgment establisheth the. land: but ^ he that receiveth gifts overthroweth it.
5 A man that flattereth h'is neighbour spreadeth a net for his feet.
' 6 In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice. •
Verse 3. But he that keepeth company] tj}^*^ roeh, he that feedelh harlotsi 19 K^ yeabed, shcUl utterly de^ stroy his substance. Has there e?e]r been a single case to the contrary f
Verse 4. He that receiveth gifts] This was notoriously the case in this kingdom, before the passing of the Magna Charia, or g^reat charter of liberties. Hence that article in it/ Nulli vendemus Justitiam; " We will not sell justice to any." I have met with cases in our ancient records where, in order to get his right, a man was obliged ahnost to ruin himself in presents to the king, queen, 'and their favourites, to get the case decided in his favour.
Verse 6. Spreadeth a net for his feet.] Beware of* a -flatterer; he does not flatter merely to please you, bnt> to deceive you and profit himself.
Verso 9. Whether he rage or laugh] Coverdale translates, " Yf awyse man go to lawe with a fooJe, |
Verse 11. A fool uttereth all his mind] A man should be careful to. keep his own secret, and never tell his whole mind upon any subject, while there are other opinions yet to be delivered; else, if he speak again, he must go over his old ground; and as he brings out nothing new, he injures his former argument.
Verse 12. If a ruler hearken to^lies] Wherever the system of espionage is permitted to prevail, there the system of falsity is established; fer he who is capable of being a jpy' and informer, is not only capable of ' telling and swearing lies, but also of cutting his king's or even his father'^s throat. I have seen cases, where the same spy receiv^d pay from- both parties, and deceived both.
Verse 13. The poor and the deceitful man] It is difllcult to fix the meaning of OODH techachim, which we here render the deceitful man. The Taboum has, " Thfe poor and the man of littlb.I^^th.^' The ScPTUAeufT, " The usurer and tht |Kob.'* The 783 ^^, Digitized by V:f OOQlC oi. Tigesims, judgetU the poor, his throne shall *^j^*rSum°* be established for ever. A.tf.c.cif.54.. J 3 7The jrod and reproof give wisdom: but * a child left to himself bringeth his mother to shame.:.
-Ad When the wicked are multiplied, trc^nsgfession increaseth: 7 but the righteous shall see their fall.. -
17 * Correct thy son, and he shall- give thee rest; yea, he shall give delight imto thy soul.
1 8 * Where there is no vision, the people ^ perish: but ® he that keepeth the law, happy is he.
1 9 A servant will not be corrected by words: for though he linderstand he will not answer.
20 Seest thou a man that is hasty ^ in his words? * there is more hope of a fool.than of him. * -
Vulgate, ^^ The' poor and creditor." CovERbALs, " The poor and the lender." Others, " The poor and the RICH;" *\The poor and the oppressors." I suppose the meaning may be the same as in chap. xxii. 3: " The rich and the poor meet together; the I^rd is the Maker of them all.". Where see the note.
Verse 16. When the wicked are multiplied] That, in the multiplication of the wicked transgression is increased^ requires no proof; but an impm-tant doctrine attaches to this. On this account wicked nations and wicked families are cut olf and rooted out. Were it not so, righteousness'would in process of tune be banished from the earth. This will account fot many of the numerous instances in which whole families fail.