CHAPTER III.

Proverbs xvi. 4.

BEFORE this topic is dismissed, it will be requisite to take notice of one passage, Prov. xvi. 4. from which a contrary doctrine has been inferred, that God created the wicked for the purpose of punishing them. Our translation renders it, "The Lord hath made all things for himself: yea, even the wicked for the day of evil." Which, though not perhaps grammatically exact in every part, contains the general truth asserted in the original; the supreme dominion of God over all creatures. As Nebuchadnezzar acknowledges, "All the inhabitants of the earth are reputed as nothing: and he doth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what doest thou?" Dan. iv. 35. This is the leading idea predominant in the nine first verses of the chapter, as the principle on which to build a religious trust and submission to the Most High. For though the Proverbs be not systematically arranged, there is often one principal notion which connects several together in succession, and contributes to give light to each.

In explanation of this particular verse, it is to be observed, that neither the English word "made," nor the Hebrew one which is meant to be translated, necessarily signify "created;"

"❝ordain

but rather "appointed," "prepared," ed," "arranged." The sense in which the Lord is said to do this for himself, is by setting forth his glorious attributes. "The day of evil" is not the day of final and eternal punishment, but the day of calamity, the time of trouble; as the same words are rendered, Psalm xxvii. 5. The literal and grammatical interpretation, little differing from our authorized version,

seems to be this, "The Lord appointeth every thing in answer (or subservience) to himself, yea, even the wicked to the day of calamity." He controuls every thing in the world and bends them to his will, even the wicked, whose prosperity seems an argument against his justice, prove the superintendence of his providence, when evil according to his appointment overtakes them in the end1.

The explanations of this passage, quoted from Archbishop Tillotson, Drs. Waterland and S. Clarke, and Bishop Tomline, in the Society's Bible, all come to the same conclusion; that it does not represent the Great Author of all, as having made the wicked for the sake of punishment; but in the order of his wise providence

The note of the Geneva Bible on the second clause of the verse is, "So that the justice of God shall appeare to his glory, even in the destruction of the wicked." Bishop Patrick thus paraphrases it, "For if any men be so wicked as to oppose his will, he will not lose their service; but when he brings a publick calamity upon a country, employ them to be the executioners of his wrath." See Arg. 6.

as bringing that punishment upon them, because they disobey his will.

I conclude with Mr. Scott's paraphrase, because it well harmonizes with our authorized version, and because it clearly shews, that, whichever of the interpretations, given to any particular word, we adopt; the same testimony to the wisdom and justice of the Almighty will be the result. "The Lord orders and governs all things with a view to the display of his own perfections, that they may be known and adored by his rational creatures. He is his own great end in all his works. And though some of his creatures have apostatized and rebelled against him; even they, though undesignedly, aid in displaying his glory. He is not the author of their wickedness: but he foresaw it, and formed his plan with a view to it. Contrary to their intentions, he uses their agency to accomplish many of his wise and holy purposes: he makes use of the malevolence of some wicked men to execute righteous vengeance on others: and he will at last be glorified by their final destruction, in the day of wrath, and revelation of his righteous judgment." After all the true interpretation seems to be that of the Chaldee, which needs no paraphrase: "All the works (doings) of the Lord are for them that obey him; and the wicked for the calamitous day." Compare Rom. viii. 28. Psalm xxxvii. 38*.

See Note 12.

CHAPTER IV.

Abimelech-Saul.-Sins of David's Family.-Numbering the People.-Satan.-Ahab.

A FEW more passages remain to be be considered, which seem to charge the Almighty as being the author of fresh crimes to his creatures in order to punish those, which have been before committed; which we shall find little difficulty in solving, if the principles above laid down have been properly assumed and a right train of reasoning from them pursued. With respect to all which passages, as well as those which are proposed to be treated of under the second head; it may be noted, that the Orientals ascribe to the Deity' even what is evil. The Scripture is not singular in this idiom: its meaning however is not to charge him with the guilt; nor does Artabanus really mean to impute to his God the evil dispositions of envy or jealousy, in destroying whatever is eminent; when he would dissuade Xerxes from his projected invasion of Greece. His speech, though related by a Greek historian, may be considered as meant to express the sentiments of the Persian and the Theist.

The first passage which occurs to us, is in Judges ix. 22-24. When Abimelech had

'Michaelis's Law of Moses, Art. 54.

Herod. vii. 10, 11.

reigned three years over Israel, then God sent an evil spirit between Abimelech and the men of Shechem. And the men of Shechem dealt treacherously with Abimelech; that the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother which slew them, and upon the men of Shechem which aided him in the killing of his brethren." There is nothing in the context to induce us to depart from a very frequent idiom of the Hebrew language, in understanding the evil spirit, not as a spiritual Being but as an evil disposition and temper*. Of this there was evidently enough in both parties from their former evil deeds to set them at variance upon the first occasion of jealousy, without bringing in the Supreme Being as a direct cause. This you can hardly do without implicating him in the robbery and murder, by which they sought to accomplish their purpose: but being Lord of all, he may be said, indirectly, to have sent the evil spirit for their punishment: as in the end it is said, "Thus God rendered the wickedness of Abimelech,-and all the evil of the men of Shechem did God render upon their heads; and upon them came the curse of Jotham the Son of Jerubbaal." ver. 56, 57. He did not restrain the evil to which their wicked hearts led them, foreseeing the natural

See Note 13.