Imatges de pàgina
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Compare ch. 8: 3, and the

VV. 3, 4. In marked distinction from the precarious successes | where assemblies were held for deliberation on public affairs, and of evil men, referred to in the two preceding verses, is here presented the sure and certain prosperity of the truly wise.

V. 3. Practical WISDOM and UNDERSTANDING are here meant, as exhibited in the pursuit of the best ends by means best adapted to secure them. Of course, the moral element is included, as being the ground of all true wisdom and understanding. Compare the remarks on wisdom at the close of the notes on ch. viii., the first and second paragraphs, and on wisdom and understanding, ch. 2 :10, 11.

By Scriptural usage, the word house includes the idea of the family or household. See, for example, Gen. 7:1, 12:17; Ex. 1:21; 2 Sam. 7:11.

The nature of the parallelism,* in this verse, shows that the two members are to be taken as one statement; as though the writer had said: By wisdom and understanding a house is builded and established.

V. 4. Knowledge means, in this connection, that acquaintance with material and industrial laws, and with the relations of business, which results from the faithful use of the faculties given to man for his direction; the diligent application of which, as the moral duty of every man, is so often and so earnestly enjoined in this book.

VV. 5, 6. Is strong: both in the power of right, as one who will undertake nothing at variance with it, and in the skillful adaptation of means to ends.--Increases strength: adds to his strength, makes it more and more effective.

V. 6. Shalt make war: compare the remark on ch. 20:18.
V. 7. In the gate: the open area, by the gate of the city,

* See the Introduction, ¿ 4.

for the administration of justice. references given on Job 5 : 4. Shall not open his mouth. A summary way of dealing with the impertinence of folly.

V. 8. The intriguing plotter is meant; one whose employment it is, to plan evil. As his object is mischief, he is justly branded, by common consent, with the name his occupation suggests.

V. 9. Folly, in this connection (see second member), seems to be that careless levity about serious things, which virtually makes a mock of them, and the subject of which ranks with the scoffer,

who is an abomination to men.

Even the purpose of such folly, its whole spirit and tendency, is sin.

V.10. Adversity is the test of one's moral strength. To faint, in the day of adversity, is a proof of moral weakness.

Adversity, therefore, is not necessarily an evil. It is sometimes needful, to show one the weakness of that on which he leans for support, and to point out to him the source of true moral strength.

VV. 11, 12. In this remarkable passage, there are several things to be noted.

First, the class here represented as in need of sympathy and help. They are those taken away to death, and (to make the case more definite still) tottering to the slaughter; that is, going helplessly to a violent death, not as the just punishment of crime (implied in the whole passage), but through mere weakness and inability to protect themselves.

Secondly, the duty of rescuing such from their undeserved doom.

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Thirdly, the plea on which the neglect of this duty is justified we knew not this, were not cognizant of the case; in other words, it is not our concern, and we are not bound to know of it.

Fourthly, the falsity of such a plea, in the sight of him who reads the heart, and knows its real motives.

Fifthly, who it is, to whom account shall be given for such wrong; the keeper of thy soul!

Sixthly, the retribution; he renders back to man according to

his deed.

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VV. 15, 16. Certainty of the final triumph of the righteous, and of the overthrow of the wicked, who plots his destruction. VV. 17, 18. Against exultation over a fallen enemy; God's just displeasure towards such a spirit.

Every element in such exultation is wrong, and offensive in the sight of God; namely, the spirit of pride, triumphing in conscious. superiority; of hatred, that can not be softened by the humiliation and suffering of its object; of revenge, that will not forgive even a fallen adversary; of self-righteousness, that discerns not the forbearing goodness of God, which alone has made this difference.

VV. 19, 20. The anger here meant (as is evident from the cor

Many such cases will occur to the thoughtful and observant reader; in which life, liberty, and property (for all come under the same rule, and the sacred writer selects the chief one, as an example of the rest) are exposed to imminent peril; and there is no help, for the weak and defenseless, but in the unselfish syn-responding terms in the second member, be not envious) is irritapathy of him who “loves his neighbor as himself," and to whom every man in need is a neighbor. For one such, however, there are many who will say, "Am I my brother's keeper ?"

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VV. 13, 14. Eat honey, etc. This is said merely as a ground of the comparison in the following verse, So learn, etc. As honey is sweet to the palate, so is wisdom to the soul (ch. 2 :10). There is an end. That is, the object or end, the true aim of

life, is attained. When wisdom is found, then all is secured, and thy expectation (founded on the sure promise of God) shall not fail. Margin compare the remarks on ch. 23:18, second paragraph, and below on vv. 19, 20, second paragraph.

tion and dissatisfaction, on account of any apparent advantage which the evil may sometimes have over the good.

An end (or, as the margin in the same sense, an after-time) must be understood according to the use of the word in similar

passages. When trouble comes upon the evil-doer and the wicked, there is no such end (or after-time) in reserve for him, as for the righteous. (Ch. 23:18). On the contrary, his light shall go out ! VV. 21, 22. Against fellowship and intercourse with the discontented and disaffected, who are averse to all authority divine and human, and all settled order in society and government; to whom any change is a welcome relief from irksome restraint.

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Of them both: referring to the two characters implied in the double warning, fear Jehovah—and the king; namely, those who cast off the restraints of religion, and those who defy the civil magistracy. Both are found among those given to change.

PART FOURTH.-Ch. 24:23-34.

The fourth division of the book; consisting of a short collection of sayings of the wise, as stated in the superscription.

VV. 23-25. To regard the person, in judgment: to be influenced, in the decision of a cause, by regard to one or other of the parties to it, and not by the real merits of the case.

The unjust judge is faithless to one of the highest and most sacred trusts that can be committed to man. Hence it is, that

even the well-grounded suspicion of such perfidy has consigned many a distinguished name to everlasting and universal infamy. Peoples curse him; nations abhor him!

V. 25. To them that rebuke (that rebuke the wicked) there shall be delight: they shall enjoy the approval of conscience, and the blessing of the good shall come on them.

V. 26. He kisses the lips. The kiss was a courteous salutation; a token of respect, as well as of friendship and affection. As

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pleasing, and as acceptable, is an answer expressed in right words. To kiss the lips was a special mark of favor.

V. 27. We have here the order of Providence; first, Bread then the House, including the family, and household. Compare (on the word house) the remark on v. 3.

V. 28. Without cause: that is, without good and substantial reasons. One who appears as a complainant or witness against another, without such grounds, will be strongly tempted to make good his accusation or his testimony, even at the expense of sincerity and truth.

V. 29. Against the spirit of retaliation; the indulgence of which is not only highly criminal in itself, and offensive in the sight of God, but is the source of innumerable evils to society. Compare ch. 20 : 22.

VV. 30-34. A striking and justly admired picture of indolence and unthriftiness, with the inevitable consequences.

VV. 33 is not (as understood by some) the language of the sluggard, pleading for a little longer rest. Compare the remarks on ch. 6:10.

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V.34. Prowling: compare the remark on ch. 6:11. Poverty | the substance or material for it, is meant. It is now ready for steals on him, like a roving plunderer, prowling round for prey.

Thy wants: as of one who has nothing, and is in need of all things. These are the sure result of idleness and neglect, and can no more be resisted than an armed man.

PART FIFTH.-Chs. 25-29.

Here commences the fifth division of the book, extending to the end of the twenty-ninth chapter. It consists, as stated in the superscription, of a collection of Solomon's proverbs, made by the men of King Hezekiah.

V. 2. It is not meant that he studiously conceals; but that his ways are incommunicable. It necessarily belongs to his infinite nature, that his counsels and ways are beyond finite conception; and this is his glory.

What most distinguishes the sovereign, is his capacity to search out and comprehend all that is intricate and obscure in affairs of state.

V. 3. Another trait of kings (not always to be commended, nor so spoken of here) is the depth of their state-policy. As the heavens for their height, and the earth for its depth, can not be searched out, so it is with the heart of kings.

VV. 4, 5. A vessel for the founder. What will form a vessel,

the founder's use, to cast a vessel from it.

The wicked before a king: the wicked men who stand before him (see the remark on ch. 22:29, second paragraph), as his trusted counselors and executors of his will.

VV. 6, 7. Do not bear thyself proudly: such a bearing as becomes only the great, the high officers of court.

Whom thine eyes have seen: to whose presence thou hast been admitted, and in whose sight thou art justly humbled. Compare

Luke 14: 8-11.

V. 8. Go not forth: namely, to the place of trial (compare the remark on ch. 1:21).

Lest thou do aught: that is (as commonly understood) something rash and injurious to thyself, in the rage and frenzy of disappointment.

More probably, lest thou be required to do aught in the end, something not known or anticipated in the beginning, but which the result of the trial will declare.

Be not in haste, therefore, to contend at law. The experience of three thousand years has only confirmed the wisdom of this

counsel.

VV. 9, 10. Reveal not another's secret. a secret known only to

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him and thee. Make no third person a party to difficulties, that can be settled between thee and him.

The delicacy of this course commends it to all; and it rarely fails, when pursued in a spirit of honesty and fairness. Compare Matt. 18: 15.

V. 11. The beauty and fitness of a word seasonably spoken. It is here compared to golden apples, inlaid in graved silver; the tree, graved in polished silver, with its golden fruit, aptly representing the pertinency and beauty of words suggested by the occasion, and appropriate to it.

V. 12. An ear-ring of gold (the most precious of metals) and a necklace of fine gold, add beauty and attractiveness to the person of the wearer. Such is the wise reprover, as precious, and as decorative, when his counsels fall on a listening ear.

V. 13. The snow lies all summer on the summits of Lebanon; and its use in the neighboring vallies, and even in places more remote, to make a cool and refreshing drink in time of harvest (April and May), is not impossible nor improbable. To this use of snow and ice many allusions are made in ancient writers.

V.14. A deceptive gift is one that cheats expectation. A man who boasts of what he will give, and disappoints the expectant, is like clouds and wind that bring no rain.

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V. 15. By patient forbearance the displeasure of a prince is subdued, or his favor won. It is not hard words that overcome resistance; but the soft tongue will break a bone, will make the strongest opposition yield.

V. 16. Against excessive indulgence in pleasure. One instance is given as an illustration of what is true in all others, that excess brings satiety and loathing.

V. 17. Restrain thy foot: put restraint on it, make thy visits rare, that they may be the more welcome; lest their frequency should annoy and disgust.

V. 18. The deadliest of weapons is false testimony; against which there is often no effectual defense.

V. 19. A tooth, that breaks in the moment of need; a foot, that fails the weight intrusted to it; such is confidence in the faithless, in time of trouble.

V. 20. Three things are here placed in connection and comparison, as being equally incongruous, or out of season; the first two intended to illustrate the third.

Not more unseasonable is putting off a garment in time of cold, and not more uncongenial is vinegar upon nitre, than is the singing of songs to a sad heart.

VV. 21, 22. This is not to be done for the sake of "burning

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