Imatges de pàgina
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favor it obtains for its possessor. Second member; compare | is not the design, nor would it be quite to the point, to warn Dan. 5: 29.

The first division of the book (ch. 1 : 10-ch. 9) commences here, and consists of a series of continuous discourses on different topics.

VV. 10–19. Admonition to resist the enticements to criminal gains; fatal influence of a spirit of covetousness.

If sinners entice thee, to any course of evil. One is specified in the following verses, and stands as the representative of all aggression on the rights of others, whether by violence or fraud. V.12. Let us swallow them up alive, etc., is figurative language, expressing the insatiable rapacity of those who give themselves up to the pursuit of unlawful gain.

V. 17. I understand this of the snare thus laid (as described in the preceding verses), for the youth enticed into such dangerous companionship. As the net is vainly spread in the sight of the bird, so it would seem that a snare so fatal, and so openly laid, would not entrap even the most unwary.

It is differently understood by some, however, who suppose that the youth is warned against such seducers, by the certainty of their failure; they spread their snares for their victims in vain; they fail of their object, and perish in their wickedness.

But to this there are two objections. First, it assumes more, unhappily, than is too often true of their ill success; secondly, it

against such ill contrived schemes as are sure to fail. A net spread in the sight of the bird, is not an image of well concerted villainy. It is in the next verse, not here, that we find their fate described.

V. 19. So are the ways of all; so fares it with all such, is the meaning. Greedy of gain; in whom the love of gain is the ruling principle and passion. The same class is spoken of in Jer. 6: 13, and 8:10 (com. vers., given to covetousness"). Compare 1 Tim. 6 : 9, 10.

Second member :-It takes its possessor's life; sooner or later, this spirit of covetousness (or the gain it seeks) will "drown men in destruction and perdition" (1 Tim. 6 : 9).

VV. 20-33. The second discourse. Wisdom is here represented as a person speaking, uttering her warnings and threatenings in public places and the crowded thoroughfares of the city. Such personification is frequent in the Scriptures, and occurs again in this book in chs. 8 and 9. The implied instruction here is, that men need this heavenly monitor in all the transactions of life; and that they can not safely stifle her warning voice within them, even in the tumult of business or of pleasure. That she speaks by divine authority, and in the name of Jehovah, is evident from vv. 26, and foll.

V. 21. Openings of the gates; the broad spaces within or be

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V. 23. I will pour out,—as from a refreshing, life-giving fountain; imparting to you of my own nature, the spirit of wisdom.

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Ch. II. The third discourse. Wisdom will be bestowed on those who earnestly seek it; its advantages to its possessor.

In this beautifully constructed discourse, the statement of the conditions (vv. 1-4) is followed by a twofold expression of the result of compliance with them; viz., one in v. 5, and another in v. 9, each confirmed and illustrated by the verses immediately

V. 32. The turning away, from the right; or, from the voice in the same relation; each expressing an end or object to be atV. 32. The turning away, from the right; or, from the voice following it. It is also to be observed, that vv. 12, 16, 20, all stand of wisdom. ́ Security; the false trust of those who feel them-tained, of which the principal and the sum of all is given in v. selves secure in their careless neglect of God and his require

ments. Such false security will prove their ruin.

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VV. 5-8. The first result of this earnest search for wrennu

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V. 5 means: thou shalt understand what is true religion-in to direct in the way of the good, in the paths of the righteous what it consists; and shalt find (attain to) the knowledge of (v. 20). God. V. 6 shows the ground of this assertion. Such knowledge comes only from the eternal source of wisdom, from Jehovah himself; and his help is ever ready for those who uprightly and sincerely seek him.

V. 16. To preserve thee (see preceding remark). Strange, as belonging to another, the wife of another man, not thine own; and also, in general, one who is not thy wife, who is strange or foreign to thee, as one in whom thou hast no right. The word is

V. 9. Another result, viz., the right understanding of the used only when unlawful intercourse with her is the subject. duties of practical religion, in all the relations of life.

VV. 10 and 11. Wisdom is this divine principle, coming from God, taking possession of the heart, and controlling all the springs of moral action; reflection is the habit of circumspection, and of cautious regard to all external relations; understanding is the power of correctly estimating those relations, that they may not be violated through ignorance and misconception.

VV 12-20 show the practical working of this divine armory; viz., to preserve from the influence of evil men (vv. 12-15); especially, from the enticements of the adulteress, and the certain ruin of all who become her victims (vv. 16-19); and in general,

V. 17. Forgets the covenant of her God: viz., in forsaking the partner of her youth (the husband, who espoused her in her youth); such conduct being a violation of God's law, and hence of the covenant obligation binding on all his people. Of her youth; compare Joel 1 : 8, and Prov. 5 : 18, Is. 54 : 6, Mal. 2 : 14, 15. V. 18. Inclines,-tends downward; it is the entrance on the downward way to death and hell.

Second member :-The shades, the term by which disembodied spirits are represented in Hebrew. See the remarks on Job 26: 5, and the references there given.

V. 20. To the end that (see remark on vv. 12-20), sums up all in one comprehensive view.

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in the eyes of God and man.

Trust in Jehovah, with all thy heart,

and lean not on thine own understanding.

In all thy ways acknowledge him, and he will make plain thy paths. Be not wise in thine own eyes; fear Jehovah, and turn from evil. It shall be health to thy sinews, and moisture to thy bones.

Honor Jehovah from thy substance, and from the first fruits of all thine increase. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

V. 21. The perfect man is one, in whom no trait is wanting that is essential to the character of the good man. Compare Matt. 19:21.

V. 22. Shall be rooted out. The allusion is to plucking up a plant by the roots, so that nothing is left of it in the soil where it grew. In like manner, they shall be rooted out from the land of their birth, leaving no remnant behind them.

Ch. III.—The fourth discourse, in several parts, containing various instructions and admonitions. VV. 1-4. Blessings promised to the obedient, and to the kind and truthful.

V. 3. Kindness and truth are foundation principles, in all social relations. Hence they often occur in connection; as in Gen. 24 : 49; 47: 29; Josh. 2:14. Let them not depart from thee is the same as, part not with them; in other words, cease not to cherish and practice them.

Second and third members. The language is figurative. Let them be thy outward adorning (1 Pet. 3 : 3), as ornaments worn on the neck; and an inward law, as if written on the tablet of

the heart.

V. 4. And good understanding, viz., in the eyes of God and man; as one who rightly understands his own relation to others and its obligations. The possession of this trait of character is said, in ch. 13 : 15, to "confer favor." Comp. also Ps. 111:10.

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VV. 5-8. Admonition to trust in God, and not in one's own wisdom; and in all things to acknowledge him, and to fear his displeasure.

V. 6. In all thy ways acknowledge him; act with conscious reference to him in all things, recognizing his rightful authority, and the duty of obedience to it in every act of life.

Second member :-Sentiment: thy ways shall be made plain, leading directly and plainly onward to the object sought; not crooked, winding, difficult to follow, and uncertain where they will end, as are the ways of all who refuse God's authority and guidance, and trust to their own understanding. Compare Ps. 27 : 11; 5: 8.

V. 8. It shall be to thy soul what healthful and refreshing influences are to the body, imparting firmness and strength.

VV. 9, 10. First fruits; viz., the first of its kind, whether of the products of the earth (both solid and liquid, Ex. 22 : 29; Deut. 18:4), or of the increase of flocks and herds by propaga tion (Ex. 22: 30; Deut. 15:19), or of their annual product, as wool, etc. (Deut. 15:19; 18: 4). Of these an offering was to be made to Jehovah (Lev. 2:12). Compare Lev. 23 : 10–14; Deut. 26: 1–11.

The principle here laid down is universal and unalterable; and its application, as here stated, is the general law of Providence. But divine love, guided by that wisdom which sees the end from

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the beginning, may seek the highest good of its object by varying the application. The highest earthly reward of the pious man may be found, in the end, to be the good wrought out for others, in various ways, by what he has been made to suffer. Moreover, “whom Jehovah loves he corrects," is also a law of his kingdom. But there is still another law, which distinguishes him who honors, and him who honors not God from his substance. To the former, all things, whether prosperity or adversity, work together for good; to the latter, for evil. "I will curse your blessings" is written against every one, who lays up treasures for

himself, and is not rich toward God.

Finally, he who truly seeks to honor God, and not himself in the gratification of his own will, submits the direction and disposal of all to infinite wisdom and love.

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VV. 11, 12. This admonition is set over against the preceding one; showing that, to the trustful and submissive spirit, God is equally gracious in his blessings and his chastisements.

VV. 13-26. The blessedness of those who attain to true wisdom. According to chs. 1 : 7, 9:10; Ps. 111 : 10, this has its beginning in the fear of JEHOVAH, the seminal germ, of which the whole moral life is the growth. Its worth and its blessings, as described in these verses, need no further development.

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V. 14. Her gain, the gain which she brings to one. than the gain of silver, etc., means that wisdom without wealth is

of more value than wealth without wisdom; and should teach us

that the riches, promised in v. 16, are nothing more than one of the incidental benefits of this priceless treasure.

V. 16. Length of days. Compare Ps. 91 :16; 1 K. 3:14.

own laws of nature; for what chiefly shortens life is the indulgence of propensities and passions, which are forbidden by the fear of God. Riches and honor. These also she has to bestow, the only policy that never defeats itself. But these too, like all and of these her favor is the surest pledge; for true wisdom is the only policy that never defeats itself. But these too, like all other temporal good, are at the disposal of the Sovereign Arbiter, bestowed or withheld as he may see best for the welfare of all. Compare on v. 14.

New wine the juice of the grape, as it flowed from the winepress, which continued to be so called till the vinous fermentation It is true, moreover, that God has laid the ground for this in his was completed, when it became wine.* Preserved in its natural state, it was a nutritious and healthful article of diet, † and is often mentioned as one of the chief blessings granted to the husbandman. See, e. g., Deut. 7:13, 11:14; Joel 2: 19 (com. version in all, wine). But if exposed to the first stages of the vinous fermentation, it becomes a highly exhilarating drink; which accounts for the expression in Hos. 4:11; 7: 14. Compare Is. 65 :8, as the new wine is found in the cluster. In numerous passages of the common version, it is improperly rendered wine; as, e. g., in Gen. 27: 28; Num. 18: 12; Deut. 14:23, 18: 4, 33: 28; Jer. 31: 12; Joel 2: 19, and many others.

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V. 18. Tree of life. Compare Gen. 2:9; Rev. 2:7; 22: 2,

VV. 19, 20, refer briefly to the wonders wrought by wisdom, in the structure of the material universe, and in its adaptation to the physical wants of its occupants. To the knowledge and skill

* See Micah 6:15 (com. version 'sweet wine'), where it is dis-displayed by the Architect of Nature, allusion is often made in tinguished from wine. Compare Is. 65 : 8.

Hence, it is mentioned along with breadstuffs, as an article of sustenance; Gen. 27: 37 (com. version 'wine'); Hosea 9:2; Zech. 9: 17, where the true sense is lost in the com. version.

the Scriptures; e. g. Ps. 136 : 5; Jer. 10 : 12.

It thus appears, that God effects his own beneficent ends by the exercise of those attributes, of which human reason and understanding are the reflection. Man, created in the divine image,

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