A lamp of Jehovah is the spirit of man, V. 19. One of open lips is one whose mouth will hold nothing; and who therefore keeps nothing intrusted to him. Such a character is he who goes talebearing; one who goes about repeating all he hears. He is branded here as a revealer of secrets; for he discloses whatever is confided to him, however sacred the trust. V. 20. Light is the Scriptural symbol of prosperity and joy; compare Job 18 : 5, 6, 21:17, 22: 28. In this sense, his light shall go out, leaving him in midnight darkness ! V. 21. A heritage so obtained, as to be abhorred by all in its beginning, shall not be blest in its end; its end shall be as disastrous, as its beginning was odious. 27 28 29 V. 26. See the remark on v. 8.-Turns over them the wheel: the wheel of the threshing-machine is meant. The expression is figurative; implying, that the 'sifting' is the result of a process, as effectual as is the action of the threshing-machine in severing the wheat and the chaff.* This statement obviates, I think, the only objection to this view; namely, that the 'sifting' is mentioned first, as though prior to the 'turning of the wheel.' It is mentioned first, because it is the leading idea in the sentence, the other act being only subordinate and instrumental to this; and each is to be understood in its well-known order. V. 27. The spirit of man is itself a light within him, placed there by Jehovah, that he may search out and thoroughly know V. 22. Compare ch. 24 : 29, and Rom. 12:19, vengeance is himself. Woe to him, who, having such a light from God, neglects mine; I will repay, saith the Lord. V. 23. Compare the reference on v. 10. V. 24. Of Jehovah are a man's steps: compare ch. 16: 9, second member, and the note on v. 1 of that chapter, the second paragraph. Man, how shall he understand his way; the doubtful, intricate, and perilous way, where human wisdom is baffled, and “like folly shows!" V. 25. What is sacred means, as the second member shows, whatever utterance has a sanctity that may not be violated, as a vow or an oath. As examples of the rashness here condemned, see Judges 11:30, 31, 34, 35, and 1 Sam. 14: 24-30, 36-44. its use! V. 30. A cleansing. The same word is used (in Hebrew) for their moral character. However right a man's ways may be, in the cleansing of metals from rust, by rubbing and scouring (Jer. his own eyes, only he who looks on the heart can determine their 46:4, 'furbish the spears'); and similar to this is the moral real character and desert. effect of timely and appropriate chastisement. And strokes: that is, so are strokes in the inward parts. As corporeal chastisement is an instrument of reformation, so is the severe discipline of faithful admonition and rebuke,—of strokes inflicted within. Or the meaning may be (as understood by many) that wounding stripes are a cleansing for the wicked, and are strokes in the inmost parts of the belly; that is, they are felt within. But this is less probable. V. 3. Compare 1 Sam. 15:22, Mic. 6: 7, 8, Hos. 6:6, Matt. 23: 23. V. 4. Light of the wicked (compare the note on ch. 20: 20) is a comprehensive expression for all that constitutes their joy and pride. In all this God is not acknowledged nor honored; and hence, like their ungodly gains (ch. 10: 16), it is sin. V. 5. The diligent lays his plans for slow and sure increase, by steady and constant effort. But the hasty, seeking for more rapid gains, disregards the fixed laws of production and increase, and his plans end in want. Ch. XXI.—V. 1. Channels of water. In those tropical climates, where rain is wholly withheld through the long hot season, it is V. 6. Treasures, gotten with a lying tongue, have no more necessary to sustain, vegetation by conveying water to plants through small channels scraped in the earth; and these the culti-stability than a vapor driven by the wind; and death is the end vator turns in whatever direction he pleases.* V. 2. There is an eye that penetrates beyond the outward and apparent, and searches out the secret springs of action, and detects Just before leaving the cultivated part of Egypt, we halted one day in the vicinity of some gardens of vegetables, through which the water was conveyed by means of little channels or trenches, two or three inches deep. They could be formed in the soft earth very easily and expeditiously; and were carried in this direction or that, as the wants of the plantation required. Thus the gardener had the streams which flowed in these trenches entirely under his control, and could turn them this way or that, as he pleased." (Dr. Hackett's Illustrations of Scripture, ch. iv.) they seek, for all who seek them, and trust in them. V. 7. The violence of the wicked is the ground of their destruc tion; because they refuse to do right, they are swept away. V. 8. The way of rectitude is a straight and onward path, from which he who is crooked or perverse in his way, turns aside. The pure, on the contrary, goes straight forward in his work; his dealings are all open and plain, and he never turns aside, to right or left, from the direct path of probity and honor. V. 9. Dr. Hackett, in his Illustrations of Scripture, p. 75, says: "On the roof of the house in which I lodged at Damascus, were chambers and rooms along the side and at the corners of the open The soul of the wicked desires evil; 10 MARGINAL TRANSLATIONS AND READINGS. When the scoffer is punished the simple becomes wise; He that shuts his ear from the cry of the weak, A gift in secret subdues anger, and a present in the bosom violent rage. It is joy to the righteous that justice be done ; space or terrace, which constitutes often a sort of upper story. I observed the same thing in connection with other houses." Such a retreat, in a corner of the house-top, would be better, than to have the whole house in common with a brawling woman! 11 12 13 14 15 16 17 18 19 20 V. 15 shows the different relations, held by the righteous and the wicked, towards a government justly administered. In the maintenance of right is the safety of the one, and the destruction of the other. V. 16. Shall abide in the congregation of the shades. That shall be the end of his wanderings; there he shall find his abode, though not the one he seeks. See the remarks on ch. 7 : 26, 27, V. 10. So intent is the wicked on his own selfish and evil ends, that he regards no interest of another, and spares no one who stands in the way of his own. Contrast the law of love, as declar-second paragraph. ed by the Apostle, Philip. 2:4, 1 Cor. 10: 24. V. 11. Compare the remark on ch. 19:25. *V. 12. Considers the wicked man's house: he marks it well, attentively considers it. What the wicked most dreads, the eye of the Just One,' is ever upon him and on his house; for what purpose, and to what end, is shown by the second member, he that plunges the wicked in ruin. In his own time, he will perform this his own work. “Jehovah will not see, the God of Jacob will not heed" (Ps. 94 :7) is the practical infidelity of all wicked men. Against this unbelief the proverb is directed. V. 13. The point of the expression is: how can he, who is deaf to the cry of the weak, hope to be heard in his own weakness and distress! V. 14. Compare the remarks on ch. 17, vv. 8 and 23. Shades: disembodied spirits; see ch. 2 : 18, and the remarks on ch. 9:18, and on Job 26:5, with the references there given. V. 17. The man who lives for pleasure only, for the gratification of his animal appetites, who 'swallows down' his substance (as said in v. 20), soon becomes himself a needy man, with not enough to satisfy the demands of nature. V. 18. A ransom for the righteous: compare Is. 43 : 3, 4. When divine judgments are brought upon a people, and the wicked and the treacherous are cut off, they may properly be said to be a ransom for the righteous who is spared; and this is the direct application of the language. Compare, for example, Ps. 91:5-8. V. 19. Compare the same sentiment, in v. 9. V. 20. Swallows it down: consumes all that he gets, and as fast as he gets it; all goes to feed an insatiable appetite, and nothing is laid up (as by the wise) for the future. V. 22. Wisdom (knowledge, and the skill to use it) is an over-man should never be denied a hearing. The attentive, observant match for material strength and brute force. V. 23. Compare the remarks on ch. 18:20, 21. V. 24. He who is swollen with pride is a scoffer, in spirit and name; for, in the insolence of pride, he contemns all authority, human and divine. VV. 25, 26. Slays him. He is the victim of his own unsatisfied longings, and even starves rather than labor to supply nature's wants. While the sluggard pines all the day in want, the righteous has more than enough for himself, and can freely give to the needy. For the word righteous, and the reason why he is here contrasted with the sluggard, see the remarks on ch. 15 : 19. V. 27. The sacrifice of the wicked (by which he hopes to avert God's displeasure against him for unrepented sin) is always an abomination; how much more, when it is brought with a conscious evil purpose (comp. Mal. 1:13, 14, and Lev. 22 :19–25). V. 28, first member; compare the remarks on ch. 12 : 17. listener is the man who can tell what he has heard and seen; but the lying witness cares not what he reports. V. 29. The wicked puts on a hard and unyielding expression of countenance; either to hide his own sense of shame from others, or to brave and out-face their just reproaches; or, perhaps, to cover and conceal from them his guilty designs, under the mask of a face that betrays nothing. But, harden his face as he may, it is only the upright who shall establish his ways,—whose plans shall not be overthrown. V. 30. Before Jehovah. In his presence, all finite wisdom, and understanding, and counsel are nothing, and all are of no avail against him. V. 31. Compare Ps. 20:7, 33:16, 17. Ch. XXII.—V. 1. A name: of course an honorable name, in which sense this word is often used; as in Eccl. 7:1, where the proper translation is, better (that is, of richer fragrance) is a name than precious ointment; compare 2 Sam. 8:13, and 23:18, 22, | necessary relation of the two parties; but without justifying the (properly, had a name). The second member (loving favor, etc.) shows that here is meant a name for probity and kindness, and for all that endears a man to his fellow-men. V. 2. Meet together in the grave is meant, where all are ered alike; small and great, both are there (Job 3 : 19). use which is too often made of it. For the first member, compare the remarks on ch. 18: 23, the second paragraph. V. 8, first member, is one of the unchanging laws of the divine gath-economy (Gal. 6 : 7); and the strange neglect of it only proves the wide prevalence of practical infidelity, of 'an evil heart of unbelief,' even where it would be least looked for. As their destiny is one, so is their origin; the maker of them all is Jehovah. What a vain pretense is the distinction of wealth, the accident of an hour! See further, on ch. 29 : 13. For his pride: his insolent defiance of law, divine and human ; for such is this unbelief, and its practical working, whatever out V. 3. The shrewd-the simple: see the remarks on ch. 14: ward mask it may put on. vv. 15 and 18. Were punished: as the simple often are, for their negligence and folly, in failing to exercise the forethought, and take the precautions, necessary for their safety. V. 4. The spirit of humility, and of the fear of Jehovah, is the spirit of caution, of self-distrust, and of conscious dependence on the divine guidance and blessing. It is therefore, in itself, the surest way to wealth, and honor, and life. Is ready: however he may deceive himself, by present appearances, yet it lingers not, and it slumbers not (2 Pet. 2 : 3). V. 9. Of kindly eye: one beaming with kindness and goodwill; that looks with pity on every object of want and suffering. For he gives he is one whose "eye affects his heart" (Lam. 3:51), and is the expression of it. V. 10. The scoffer is one who contemns all authority, divine and human; one whose influence, therefore, promotes insubordination V. 5. That keeps his soul. For the meaning of this, see ch. and strife. 19: 16, and the remark on it. V. 6. According to his way: his way in life. Whatever course he is to take in after-life, train him for it when a child, and even when old he will not turn from it. This is the great law of education, to form right habits at the beginning; and it applies to the intellectual and moral training, no less than to a preparation for the business of life. Contention is a fruitful source of reproach, which finds no root where there is peace and good-will. V. 11. That loves the pure in heart, such as he is himself; in such he delights, because such is his own nature. His lips are grace: there is a charm in his discourse; for his heart is free from guile, and his words are truth and sincerity. The king is his friend: for 'righteous lips are the delight of V. 7, in both members, only states as a fact the natural and kings' (ch. 16 : 13). |