//./3. 2'i
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON. N. J.
Presented by
Division. rX^.^^ \"n ^
5-<?f/io»...<;..L...<T:r / ^ V. 10
^.Z-j_^?--r--^/^
//
Digitized by tine Internet Arciiive
in 2010 witii funding from
Princeton Tiieological Seminary Library
Iittp://www.archive.org/details/proverbsofsolomo101zc
COMMENTARY ^^^
ON THE
HOLY SCRIPTURES:
CRITICAL, DOCTRINAL, AND HOMILETICAL.
WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS
JOHN I'ETER LANGE, D.D.,
Iff coNNscrioN wire a number of eminent KURopsA^ divines.
TRANSLATED FROM THE GERMAN, AND EDITED, WITH ADDITIONS,
BT
PHILIP SCHAFF, D.D.,
A39:9TEI> BT AMSaK'AN SCHOLARS OF VARIOUS EVANGELICAL DEN0MIXAT10N3,
VOL. X. OF THE OLD TESTAMENT: CONTAINING PROVERBS, ECCLESIASTES, AND
THE SONG OP SOLOMON.
NEW YORK:
CHARLES SCRIBNER'S SONS 1898
THE
PROVERBS OF SOLOMOK
THEOLOGICALLY AND IIOMILETICALLY EXrOUNDED
BY
DR. OTTO^ZOCKLER,
P:«OFES30R of THEOLOOT at GREIFSWALD.
TRANSLATED AND EDITED BY Rev. CHARLES A. AIKEN, D.D.,
PI4FSrDKNT OP UXION COLLEGF. SCHESECTADT, K. Y.
NEW YORK:
CHARLES SCRIBNER'S SONS,
1898
EsTEREi), according to Act of Congress, in tbe jear 1870, by
CHARLES SCKIBNER, A CO.,
In the Clerk's Office of the District Court of the United States for the Southern District
of New Yorls.
Trow's
Printing and Hookrinding Co.,
Printers anu IJookbindbrs,
NKW VOKK.
PREFACE BY THE GENERAL EDITOR.
The present volume corresponds to Parts Xll. and XIII. of the Old Testament Division of Dr. Lanqe's Biblework, and contains the Solomonic writings, Proverbs, Ecclesiastes, and the Song of Solomon. They form an important part of the Old Testament, and give us the poetry and practical philosophy of the wisest of men, with none of his follies and sins, which were over- luled in his writings for the advancement of wisdom and virtue.
The English translation, with additions and improvements, was intrusted to three eminent Oriental and Biblical Scholars, too well known in America to need an introduction. They have done their work well, and have added very materially to the value as well as the size of the original.
In this volume the text of the Authorized Version is superseded by a new metrical version in accordance with the laws of Hebrew poetry. The same will be the case in the other poetical books of the O. T. To retain the prose version of King James' revisers, and to insert the cor- rections in brackets, would conceal to the reader the beauties of the original as a work of art. In Ecclesiastes, Prof Tayler Lewis has thought best to retain the common version for the Com- mentary, and to give his metrical version as a separate appendix.
Some remarks will introduce the author of this part of the Biblework, and explain the relation which the several parts of the American edition sustain to the German.
Dr. ZOCKLER.
The author of this Commentary on the Solomonic writings belongs to the younger generation of German divines, and appears now for the first time in an English dress ; none of his previous writings having been translated.
Dr. Otto Zockler was born at Griinberg, in the Grand Duchy of Hesse, May 27, 1833. Af- ter a thorough training in classical and oriental philology, philosophy and theology, he entered the career of an academic teacher of theology, A. D., 1856, as prwatim docens, in the University of Giessen ; he advanced to the position of professor extraordinarius m 1863, and in the autumn of 1866 he was called by the Prussian Government as professor ordinarius to the Universitv of Greifswald, in Pomerania, where he still labors with fidelity and success. He is a very able and learned divine, a fertile author, a modest, retiring and amiable gentleman, of unblemished cha- racter, a little hard of hearing, and hence the more devoted to the cultivation of the inner life by study and contemplation, yet wideawake to all the living questions of the age. His learning covn's a large ground, especially Exegesis of the 0. and N. Testaments, Church History, Apologetics, Na- tural Sciences. His biography of St. Jerome, with which I am quite familiar, is one of the best historical monographs. He is now engaged on Daniel for Lange's Biblnvork.
The following is a chronological list of Dr. Zockt.er's writings to the present date :
Be vi ac nolione vocabuU fATr/f in N. To. diss. inaiLgurolis. Giss., 1857.
Theologia naturalis. Entwurf einer sysLemalischen Naturtheologie voni off-nbarungsglm- bi.(/en Standpuncle aus. Bd. I. Frankft. a M., 1860.
Kritische Geschichte der Askese ( Critical Histori/ of Asceticism) ; ein Beitrag zur Ge- tchichte christlicher Side urid Cultur. Frankft. 1862.
HiERONYMUS ; sei7i Leben u. Wirken aus seinen Schriflen. dargesldll. Gotha, 1864.
i
PREFACE BY THE GENERAL EDITOR.
Die Evangelie-nkrilik und das Lebensbild Chrisli nach der Schrifl. 2 Vwlrage. Darmatadt, 1864.
Commenlar zu den Speuechen Salomonis. 1866. -i
Commentar zum Hohenlied u. Prediger. 1868. v in Lange's Biblework.
Commenlar zum Propheten Daniel (in course of preparation). )
Die Urgeschichte der Erde u. des Menschen ( The Frimitive History of Earth and Man). 6 Vortrdge gehalten in Hamburg. Gutersloh, 1868.
Prof. ZbcKLER is jilao the principal editor of a valuable apologetic monthly entitled: Der Beweii il.es Olaubens ( The Evidence of Faith), Gutersloh (Westphalia), since 1865, and of the AUgememe LUerarische Anzeiger fur das evang. Deutschland ( General Literary Intelligencer for Evange- lical Germany), published at Gvitersloh, since 1869.
PROVERBS.
Prof. ZoCKLER introduces his commentary on this storehouse of practical philosophy and heavenly wisdom with the following preface :
"A theological and homdetic exposition of the Book of Proverbs has difficulties to contend with which exist in an equal degree in but few books of the Old Testament, and in none in quite the same form. Even the most searching investigation is able to gain only partially and ap- proximately fixed points for the determination of the time when the book originated, and of the ' editorship of its several main divisions as it is now constructed. In almost every new group of Proverbs the linguistic and theological exposition of the individual Proverbs encounters new dif- ficulties— and these difficulties are, in many cases, of such a sort that we must utterly despair nf fully assured exegetical results. And finally, to treat the book homiletically and practically, in so far as it regards only brief passages, is rendered more difficult by the obscurity of many single sentences: and in so far as it attempts to embrace large sections, by the unquestionable lack of fixed order and methodical structure, which appears at least in the central main division of the collection (chap. x. 1 — xxii. 16), as well as in the supplement added by Hezekiah's men (chaps. XXV. — xxix.)."
" To this is to be added the imperfection of previous expository works, both the scientific and the practical." [The author then reviews the recent commentaries of Hitzig, Umbreit, Ew- ALD, Bertheau, Vaihinger, and Elster, as well as the older works of Michaelis, Geier, Staeke, Stockee, Melanchthon, and concludes:]
" In view of this condition of exegetical literature, heretofore so unsatisfactory in many ways, the author has at least attempted, with the most conscientious application of his powers, and with the use of the most important works that have hitherto appeared, to effect what might ba done tJ relieve these difficulties, which exist in all directions in considerable numbers. . . . Over many of the obscurities that exist, he hopes that he has thrown substantially the right light ; with regard to others, that he has turned attention to the most promising avenues to an appropriate exposition and a useful application : and that for the whole he has proposed a mean- ing essentially sound, scientifically defensible, and, for that very reason, edifying."
The work on Proverbs was first committed to the hands of the late Robinson P. Dunn, D. D,, Professor of Rhetoric and English Literature in Brown University. He was one of the most accomplished scholars of New England, and " one of those rare men who, by a happy combina- tion of the gifts of nature and of grace, seemed adapted to usefulness in every department of life." But he had scarcely collected a complete apparatus and finished the rough draft of hia translation as far a-s the opening sentences of | 9 of the Introduction, when he was suddenly called to his rest, Aug. 28, 1867, in Newport, R. I., the place of his birth, at the age of forty- three. His last words were similar to those of Dr. Neandee: "Good-by, I am going home." His pen was found in the Commentary on the Proverbs, at the page he had reached., as a siga of his last studv on earth. His initials are attached to the notes he added.*
• An elegant memorial volume, published by his widow, pp. 237. contains a biographical sketch hy Dr. Samitel L. Cald. WELL, the Commf'morative Discourse delivered, at the retjuest of the Faculty of Brown University, by the Rev. J. L. D[MATr, Professor of Hiatory in the University, and selections from the writings of Dr. Doss, which give eviienco of his accurate loholar^hip, elegant taste, lovely character and elevated piety.
PREFACE BY THE GENERAL EDITOR.
After the lamented death of Professor Dunn, I secured the valuable services of Dr. Aiken, then Professor of Latin Literature in Princeton College, and since called to the Presidency of Union College, in the State of New York. A hasty glance at the translation and the grammati- cal and critical notes is sufficient to convince the reader how much of original research and learn- ing, in addition to the labor of a faithful translation, has been bestowed upon this part of lh« American edition of Lange. In compliance with my suggestion, the purely grammatical pans of the Commentary have been transferred as far as practicable to the textual department, in small type, which the lay reader may pass by. The same rule has been followed in Ecclesiastes, and the Song, as it had already been done in Genesis. An unusual number of grammatical re- ferences has been made to Bottchee's encyclopaedic Orammar, which, ia the exhaustive fullness of its citations, amounts almost to a commentary on the Hebrew Scriptures. The same scholarly hand is seen in the large number of supplementary and illustrative notes which are scattered through the exegetical parts. The elder English commentators, like Tr.-ipp, Mdffet, are cited not for their scientific, but for their sterling practical value. Of recent commentators, Stdart and MuENscHER, of our own country, both unknown to Dr. Zocklee, have justly been laid un- der contribution. Considerable additions have also been made to the homiletical department from our rich and varied literature.
ECCLESIASTES.
After the translating and editing of Zocklee's Koheleth had been undertaken by Prof Tat- LEE Lewis, who had so admirably edited the greater part of Genesis, it was found that the state of his health, and the heavy additions which he felt it necessary to make, rendered assistance in- dispensable. By my advice, therefore, there was procured the valuable aid of his col- league. Prof. Wells, of Union College. To him that important part, the translation, is due. For the added introductions, dissertations, annotations, the Metrical Version, and the editing generally, Prof. Lewis is responsible. It is trusted that these will afford no little aid to a better comprehension of this strange and wonderfully impressive portion of Holy Scripture. We have here the ripe fruits of long continued biblical studies from one of our most venerable scholars, who is a man of genius as well as learning. The Metrical Version in Iambic measure, with an introduction thereto, is a new feature, to which we direct the special attention of the lovers of Hebrew poetry.
As a help to the reader, it is thought best to give, as was done in the volume containing Genesis, an index to the principal additions of Prof. Lewis. Some of these are of considerable extent and unusual interest, and they may all be divided into two classes, according as they are contained in the body of the pages, or in marginal notes.
I. extended dissertations on leading ideas.
1. Appendix to Zocklee's Introduction, defending the Solomonic origin of Ihe book
against the objections drawn from the style, and the alleged later Hebrew pp. 28-S.'j
2. Excursus on the Olamic or .Ionian Words in Scripture — Eternities, or World-times in
the plural. Ch. i. 3 44-01
3. The Inquisition of the Ages. Ch. iii. 11-15. Cyclical Ideas in Koheleth 72-7C,
4. Alleged Historical Allusions in Koheleth. Ch. iv. 14, 15 84-87
6. Koheleth's Idea of the Dead. Ch. ix. 15 129-131
6. The Alleged Epicureanism of Koheleth. His Mournful Irony. Ch. ix. 7-10; xi. 9, 10. 131-13(i
7. The Unknown Way of the Spirit. Life. The Divine Secret in Nature. Ch xi. 5... 147-151
8. Koheleth's Description of Old Age intended for the Sensualist 152-15)
9. Beth Olara, or "the Eternal House." xii. 5 1.58-100
10. Introduction to Metrical Version, maintaining the Poetical Character of the Book.... 171-18!
11. Metrical Version, divided into 40 Meditations 183-19fl
II. THE principal MAEGINAL NOTES.
1. The metaphor of the Horses of the Sun. i. 5 38
2. The Reining of Ihe Flesh ; the Word "jt^^n. Ch. ii. 3 S4-55
3. rtntyi mty, ii. 8, falsely rendered " musical imtruments" 5G-57
PREFACE BY THE GENERAL EDITOR.
4. The word chance 54
5. Exclamatory style of Koheleth 54
6. " There is nothing better for a man," etc. (controverted), ii. 24 Stj
7. "The world in their heart." iii. 11 67-68
8. Here, there — Diesseits, Jenaeits, or the coming retribution, iii. 17 69-70
9. " Whoknoweth the spirit of man that goeth upward?" iii. 21 71-72
10. The Melancholy of Epicureanism, as contrasted with the style of the Sacred Poetry 80-81
11. Vain Predictings, Superstitions, etc 91
12. The King, and the Field 92
13. Spirituality of the Hebrew Accents, "The Good i\iaLt is Fair" 94-95
14. The Naming— Adam. vi. 10 101
15. The "Light of thy countenance" 101
16. The oppression of the wise man 106
17. " Wisdom giveth life." vii. 12 107
18. Over-righteousness, Over-wisdom 108
19. Soliloquizing style of Koheleth 113-114
20. "The wicked buried" — the "going to and from the Holy Place." viii. 10 119
21. " The days of thy vain life." Pathetic Repetition, ix. 9 126
22. False logical and ethical divisions of many commentators 137
23. "Dead flies." x 138
24. "Knows not how to go to the city;" interpretation of x. 14, 15 141-142
25. Speech of the prattling fool. False view of Hitzig 142
26. " The sight of the eyes," and "the way of the heart." xi. 9 152
27. " Keepers of the house" — " the Grinders " — "the Light darkened " — "Clouds after rain." 154
28. " Those who look out of the windows." "The doors shut in the streets." 165
29. The Mill, and the constant grinding of an ancient household ; with illustration from
the Odyssey 155-156
30 The Almond Tree 157
31. Images of the Silver cord, the Golden bowl, the Fountain, etc 160
32. Creationism. xii. 27 164
33. The " making many books " 168
To these may be added many miuor marginal notes, together with the notes on particular words, the ancient versions, and various readings, as they are attached to each division of the text. Special attention is here paid to words alleged to belong to the later Hebrew.
THE SONG OF SOLOMON.
The Commentary on the Song of songs [D'Ttyn TE', Sept.: 'A<r/ia aay-aTuv^ Vulg. : Canlicum caniicomm], as this most beautiful of poems of pure and holy love is called, was prepared by the Rev. Dr. Green, Professor in the Theological Seminary at Princeton.
The difficulty of the book is such as to allow considerable latitude of individual opinion, but it is all important to have a proper view of its spirit and aim. The German author justly rejects both the profane rationalistic exposition which can see no more in the Song than a sensual erotic poem, and the opposite allegorical interpretation which regards the persons and objects described as mere figures or names for spiritual persons and objects, leaving a large margin for randoiu guess-work and unbridled extravagance.* Most nearly agreeing with his friend, Prof Delitzsch,
* The allegorical interpretation, it must be admitted, has the authority of many of the greatest divines, both Jewish and Christian, Catholic and Evangelical, and is also sanctioned by the headings of our English Bible. It will probably alwayi retain the ascondancy in the pulpit, and in books for popular devotion. Many of the most eloquent seimons (as St. Ber- nard's Sermnnfs in cant, cant., and Kuummacher's Satnmo und Sal<tmtt/i), and of the sweetest hymns (by Gerh.\rdt, Dess- I.KB, Drese, Zinzendorf, Wesley, and Gustav H.vh.n's, D<is ffohn Lied in Liedern, Halle. 18.53) are based upon this view. If we distinguish carefully between expositimt and application, we may allow a considerable latitude for homiletic and ascetic purposes. One of the very best legitimate practical ai>plications of the passage li. 1.5, I have seen, is in a little book of Mrs. H. Beechor Stowe, where the " little foies that spoil the vinos " (ii. 15), are applied, in a series of entertaining homilies, to little faults that disturb domestic happiness. But in an exegetical point of view most of the allegorical interpretations turn out to l)e arbitrary jwtpositions rather than e;rpositions. .lust as I write, a new attempt in this line comes to my eyes in thrt Ilritiali and Foreign Evangeticat Quarterly Rrview lor Oct. 1H09, pp. 773-796. The writer of this article (Jiscovers in the Song
PREFACE BY THE GENERAL EDITOR.
he adopts the typical or typico- Messimiic view, which is not so oUl and generally received among orthodox divines as the allegorical, but which has the sanction of such eminent names as Light- foot, BossuET, LowTH, and is more natural and in harmony with the typical and prophetical character of the whole ancient theocracy, as foreshadowing the substance of Christianity, and pre- paring the way for its introduction.
The Canticles are probably a nuptial song or lyric drama (melo-drama) from Solomon's best period, and present the ideal Hebrew view of marriage as established by God Himself in Paradise on the basis of the strongest and tenderest passion He has implanted in man ; and this ideal is realized m the highest and holiest sense in the relation of Christ to His Church (Comp. Eph. T.32).
The American editor, while recording his approval of Zockler's method and standpoint iu general, especially his typical view (see pp. 19-25), has expressed his dissent from certain parts of his scheme. He inclines to regard the Canticles as a series of unconnected scenes rather than a well-arranged, continuous drama, with a regularly unfolded plot, as is done by Zocklee and Delitzsch, also, with various modifications, by Lowth, Ewald, Umbreit, Bottcher, HiTzia, Renan. He is moreover of the opinion that the Song should be more favorably interpreted by itself than from the history and later character of Solomon as given in the first book of Kings. In this last point I entirely agree. Any reference to Solomon's polygamy, unless it be in the way of rebuke, would mar the beauty and purity of the poem, and make it unworthy of its place in the canon.
The next most considerable addition is to the bibliography at the close of the Introduction (pp. Vi-Al), where a pretty full account is given of English and American Commentators on the Song. The critical and gramsiatical notes have been very materially enriched both from the editor's own researches and from the early English translations, and from English commen- tators.
I must add that Dr. Green had inserted a considerable number of Arabic and Persian words, but erased nearly all of them in the proof sheets, because, after the type had been procured at con- siderable trouble, it was found almost impossible to obtain accuracy in characters unknown to the compositors, and because they rather disfigured the pages.
I now commit this new volume to the churches of the English tongue, with the wish that it may be as cordially welcomed, and prove as useful, as the other parts of this Commentary.
Philip Schaff. 5, Bible Bouse, NeW York, Nov. 19, 1869.
a progreasive drama beginning at the gates of Eden and running through the light and shade of the history of Judaism and Christianity till the glory of the millennium. He distinguishes in it the following parts :
t. The Church before the advent, waiting and longing for the coming of Christ. 2d. The theocracy under Solomon, whicb in the temple and its worship, afiford the fullest and clearest typical revelation of Christ which that dispensation admitted of. 3d. The gradual decadence that followed, in both type and prophecy, which went on till at la.st it deepened into tli" darkness of the captivity. 4th. The sudden opening of the gospel day m the advent of the Saviour, and the preaching of the apostles — the voice of the turtle, and the flowers that now begin to cover the earth. 5th. A second night, during which Christ is again absent; this lasts longer than the first, and during it a deeper sleep oppresses the church. On awakening. itU" in seen seeking her beloved, wounded and bleeding, from the sword of persecution. 6th. The bursting out of the day of tK>* R ft format ion — the morning of the millennium — and then the church is beheld "terrible as an army with banners." clothed with truth, and shining with a light which makes her the admiration of the nations, — " fair as the moon, clear as the sun."
A few specimens of interpretation on this scheme, will suffice. The kisses of the Bridegroom are the promises of Christ'* coming; the ''Virgins" who love the spouse (ch. i. 3\ like the Virgins in the Apocalypse, represent those who had not d«- tiled themselves with the idolatrous rites of pagan *>r papal worship; the "wilderness" from which the bridegroom comi*i on the day of liis espousals (iii. 6), is Jewish formalism, Gentile scc-pticism, and pagan idolatry ; and the clouds of amokc^ which attended the royal progreiSf are the symbols of mysterious provideaces.
THE
PROVERBS OF SOLOMON.
INTRODUCTION.
I 1. THE ETHICAL AND BELIQIOUS RANK AND SIGNIFICANCE OF THE PROVERBS OP SOLOMON.
The collection of Proverbs which bears the name of Solomon is the chief storehouse of moral instruction and of practical wisdom for the chosen people of God under the old dispensation. It forms, therefore, the principal documentary source of the Ethics of the Old Testament, just as in the successive steps of a gradual revelation, it is the peculiar office of the Pentateuch to exhibit the fundamental truths of its Theology, the Psalter those of its Anthropology, and the Propheti- cal Books those of its Christology and Soteriology. Some of the more general principles and postulates of Ethics, especially much of what belongs to the province of the so-called doctrine of the Highest Good, and, as might be expected, the whole doctrine of the Moral Law, are indeed tbund in the Books of Moses. Single topics connected with the doctrine of virtue and obligation are occasionally more fully discussed in the Psalms and the Prophets. But the special doctrine of virtue and duty, which must ever hold tne chief place m the system of Ethics, finds nowhere else in the Old Testament so thorough, so individualizing, and so lively a presentation as in the Proverbs; and even the more general principles of Ethics, as well as the fundamental maxims of rectitude and law are, if not directly referred to in them, at least incidentally assumed.*
Resting on the basis of the widest and most diverse experience, and adopting the form of the most thoughtful, pithy and suggestive apothegms, they apply to the life of man in all positions, relations and conditions, the moral precepts contained in the law. In other words, what the law reveals as a universal rule for the national life of the covenant people in a religious and a politi- cal aspect, the Proverbs apply to the relations and obligations of tlie private life of each indivi- dual of that people. The principle of consecration through fellowship with Jehovah, the God of the Covenant, which was revealed through Moses, and established in general in his legislation, is individualized and developed in detail by Solomon with reference to the special domestic and social relations of his countrymen.
Note. — It has been often observed that the Proverbs of Solomon are tlie chief source of the Old Testament Ethics. Origen, in the Preface to his exposition of the Song of Solomon, ex- pressed the opinion that in the Proverbs Solomon had aimed to discuss the '}i'«;}, in Ecdesiastes the p""""?, and in the Canticles the '^ym'i or iisupmli (the science of the contemplation of Divine things), and Jerome adopted from him this view (Preface to the Comm. on Eccles., Ep. 30 to Paula).t
* [This threefold division of Ethics, origiaatiog with Schleiermacher, niid closely adhered to by Rothe, is generally adopted in Germany. " GuterMirtt " is the doctrine of the Good us an object uf desire or a thing to be attained. " Tugend- lehre." is the doctrine of the bentiments and inclination towards virtue. ^^ PftLcfiUnUhre" is the doctrine of the right as the foundation of law. The first and the last are objective; the second is subjective. — R. P. D.]
t In his 107 Ep. to Lceta in reference to the education of h-T d.vii:j;hter Paul.i, .Jeho.m?: siys; •^Discat prima Psalttrium, fiisse caTiticis ganctamvocet, etin Proverbiis Salomonis erudiattir ad vUam." Compare the title iracSaywyijci) aot^ta whii.U GRE90IIY of Nazianz'iB was wont to give to the Book of Pioverbd.
INTRODUCTION TO THE PROVERBS OF SOLOMON.
Luther, in his Preface to the Books of Solomon, written in 1024 (Erlangen ed.. Vol. LXIIL, p. 35), says of the Proverbs : " It may be rightly called a book of good works ; for he (Solomon) there teaches the nature of a godly and useful life, — so that every man aiming at godliness should make it his daily Handbook or Book of Devotion, and often read in it and compare with it his life." Starke (Introd. to the Proverbs, oyaops., Pt. IV., p. 1591) thus describes its con- tents : " It is for the most part a school of Christian Morals ; upon the basis of faith it founds the wisest counsels in reference to the believer's duties towards God, towards his neighbor, and to- wards himself .... By means of a great variety of sententious maxims this book teaches man how to escape from sin, to please God, and to secure true blessedness." The elder Mi» CHAELis (Christian Benedict) gives a like estimate of the ethical value of the Proverbs. He passes from an exposition of the Psalms to one of the Proverbs with these words : " From the oratory of David we now proceed to the school of Solomon, to find in the son of the greatest of theologians the first of philosophers." On account of the ethical wisdom of the Proverbs of Golomon, the Wiirtemberg Theosophists, Bengel and Oetingee, preferred them to most of the other books of the Old Testament. They made them the theme of their devout meditations, and (S-nrnestly sought to penetrate their deeper meaning. (See for Bengel : Osk. Waechter's "Joh. Alb. Bengel: Life, Character, &c., p. 166). Oetingeb, when, as a youthful master of arts, he resided at Halle, thought of lecturing on "Philosophiam sacram el appUcatam, drawn from the Scriptures, especially the Proverbs of Solomon." This plan he did not, however, carry out. At a later period, when he was a pastor first at Hirsau and then at Walddorf, be diligently studied the Proverbs as the chief repository and source of what he called "Sensus communis." He used them for purposes of religious instruction ; he wrote them on separate slips of paper, put them in a box, and made his scholars draw them out as lots. He also published a little book of a cate- chetical nature, with the title " How shall the head of a family exemplify at home the Proverbs of Solomon?" and a larger work called "Common Sense in the Proverbs and Eoclesiastes,"' Stnttgard, 1753. " The Proverbs," he once observed, " exhibit Jesus with unusual clearness, and he who cannot perceive this knows not Paul's meaning when he says, 1 Cor. xiv. 20, ' In under- standing be men ' " (see Ehmann's ^'Life and Letters of Oetinger ;" also the essay in Vilmaiv's Pasl.-lheol. Bit., 1865, I., pp. 265 sq , on "Theosophy: Oetinger and the Lutheran Church."^ Still earlier the Rostock theologian, Samuel Bohl, had attempted in bis Ethica Sacra (1640) .i systematic exhibition of the ethics of Solomon, in the form of a continuous commentary on tfi.; first nine and the last two chapters of Proverbs. Most of the modern interpreters have in Iiki) manner justly appreciated the superior ethical value of this book. According to Kahnis [Luth. Dogmatik, I., 282) its peculiar excellence lies in the skill with which its author "has presented the maxims of a practical wisdom which aims in all the human relations of the Kingdom of Gi>l to govern the lives. of men in harmony with the intentions of its founder." Elster (Deutsche Zeitschr.fiir Christl. Wissenschaft, 1859, and in his Commentary on the Proverbs) ascribes the importance of this book of Solomon to the fact that " it consists of a didactic religious discu-ssion of practical experience," in the form of proverbial wisdom, which is not mere human prudence, but "a new emanation from the Divine essence itself, a new communication of eternal wisdom, which alone is true wisdom," It is a proverbial wisdom which, "like the Law and the Pro- phets, has its own peculiar and most important province," and has upon the varied and symmet- rical development of the individual man an influence which should be deeply felt and fully re- cognized. Bruch ( Weisheitslehre der Hebrder, pp. 102 sq.), Oehler (Die Grundziige der all- testamentl. Weishjit, pp. 5 sq.), Delitzsch (Article Spruche Salomo's in Herzos's Real-Ency- clopddie), express themselves in similar terms with reference to the high ethical and religious rank of this book. Even Hitzig, while denying its inspiration, and perceiving in it nothing but human wisdom, recognizes in it " a- religious consecration and an irresistible attraction of the heart towards morality," which distinguish this monument of Hebrew proverbial wisdom above all similar productions, whether of Arabian literature or of the Semitic mind in general ("Die Spruche Salomo's ubersetzt und ausgelegt," p. xii.).
[Coleridge says : " The Book of Proverbs is the best statesman's manual which was ever written. An adherent to the political economy and spirit of that collection of apothegms and essays would do more to eradicate from a people the causes of extravagance, debasement and
I 1. THE SIGNIFICANCE OF THE PROVERBS OF SOLOMON. 3
ruin, than all the contributions t.o political economy of Say, Smith, Malthos and Chalmers together." — Prof. M. Sidart says (Preface to his Comm. on Proverbs, p. 9) : "All the hea- then moralists and proverbialists joined together cannot furnish us with one such book as that of the Proverbs." In his Introd., p. 64, he says : "After all the light which Christianity has 6hed upon us, we could not part with this book without a severe loss." " The book contains a etriking exhibition of practical wisdom, so striking that it can never be antiquated." — J. Muen- 6CHER, in his Introd. to his Comm. on Proverbs, says, p. xliv.: " The moral precepts of Solo- mon rest on the foundation of religion and true piety, and in this respect diflfer heaven-wide from the systems of the ancient heathen moralists." — R. P. D.J
[Dr. Grat observes, The Proverbs of the inspired son of David " are so justly founded on prin- ciples of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age, and may be assumed as rules for the direction of our conduct in every condition and rank of life, however varied in its complexion or diversified by circumstances ; they embrace not only the concerns of private morality, but the great objects of political importance." — Dr. JoRTiN says : " They have not that air of smartness and vivacity and wit which modern writers have usually affected in their maxims and sentences ; but they iave what is better, truth and solid good sense." " Though the composition be of the disjointed kind, yet there is a gene- ral design running through the whole, which the author keeps always in view ; that is, to in- struct the people, and particularly young people, at their entrance into public and active life, — to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules for their behaviour as shall carry them through the world with peace and credit." (See D'Oyly and Mant, Introd. to Proverbs).
Bridges (Exposition of the Proverbs, Am. Ed., Pref., pp. iii., vii., ix., elc.) says: "This wonderful book is indeed a mine of Divine wisdom. The views of God are holy and reverential. The observation of human nature is minute and accurate." " Doubtless its pervading character is not either explicit statement of doctrinal truth or lively exercises of Christian experience. Hence the superficial reader passes over to some (in his view) richer portion of the Scriptural field." " While other parts of Scripture show us the glory of our high calling, this may instruct in all minuteness of detail how to ' walk worthy of it.' Elsewhere we learn our completeness in Christ (Col. ii. 10) ; and most justly we glory in our high exaltation as "joint heirs with Christ," etc. (Rom. viii. 17 ; Eph. ii. 6). We look into this book, and, as by the aid of the microscope, we see the minuteness of our Christian obligations ; that there is not a temper, a look, a word, a movement, the most important action of the day, the smallest relative duty, in which we do not either deface or adorn the image of our Lord, and the profession of His name."
Wordsworth (Introd. to Proverbs, pp. ix., x.) says: "The Book of Proverbs is an inspired book adapted to the circumstances of the times of Solomon." " The Holy Spirit, m inspiring Solomon to write the Book of Proverbs, supplied an antidote to the poison of those influences (temptations attending the splendor and prosperity of the times), and has given to the world a moral and spiritual manual, which has its special uses for those who dwell in populous towns and cities, and who are busily engaged in worldly traffic, and are exposed to such temptations as are rife in an age and country like our own, distinguished by commercial enterprise and me- chanical skill, and by the production of great works of human industry, in Art, Literature and Science, and also by religious activity, especially of that kind which alms to give to Religion ex- ternal dignity and beauty, such as reached its highest pitch in the Temple of Solomon." Again, " The Proverbs of Solomon come from above, and they also look upward. They teach that all True Wisdom is the gift of God, and is grounded on the fear of the Lord. They dwell with the strongest emphasis on the necessity of careful vigilance over the heart which is manifest only to God ; and on the right government of the tongue, whose sins are rarely punished by human laws ; and on the duty of acting, in all the daily business and social intercourse of life, with an eye stea- dily fixed on the throne of God, and with habitual reference to the only unerring standard of hu- man practice. His Will and Word. In this respect the Book of Proverbs prepared the way for the preaching of the Gospel ; and we recognize in it an anticipation of the Apostolic precept concern- ing all domestic and social relations, ' Whatsoever ye do, do it heartily, as unto the Lord.' "
Dean Stanley [Hislory of the Jewish Church, II., 269, Am. Ed.), looking at the other side of
INTKODUCTION TO THE PROVERBS OP SOLOMON.
the shield, says, This book " has even something of a worldly, prudential look, unlike the rest of the Bible. But this is the very reason why its recognition as a Sacred Book is so useful. It ii the philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence, and of a good education. The whole strength of the Hebrew language, and of the sacreJ authority of the book, is thrown upon these homely truths. It deals too in that refined, discrimi- nating, careful view of the finer shades of human character, so often overlooked by theologians, but 80 necessary to any true estimate of human life."
Dr. Guthrie [Sunday Magazine, Oct., 1868, p. 15) calls attention in bis forcible way to other qualities of the book, and bears a valuable testimony to its experimental worth in a wide sphere. " It fulfils in a unique and pre-eminent degree the requirements of effective oratory, not only every chapter, but every verse, and almost every clause of every verse expressing something which both ' strikes and sticks.' " " The day was in Scotland when all her children were initiated into the art of reading through the Book of Proverbs. . . . I have no doubt whatever — neither had the late Principal Lee, as appears by the evidence he gave before a committee of parliament — that the higli character which Scotsmen earned in bygone years was mainly due to their early acquaintance with the Proverbs, the practical sagacity and wisdom of Solomon The book has unfortu- nately disappeared from our schools ; and with its disappearance my countrymen are more and more losing their national virtues — in self-denial and self-reliance, in foresight and economy. in reverence of parents and abhorrence of public charity, some of the best characteristics of old manners and old times." — A.]
A.— GENERAL INTRODUCTION TO THE PHILOSOPHICAL LITERATURE ASCRIBED TO SOLOMON.
J 2. THE PHILOSOPHY OF THE OLD TESTAMENT IN GENERAL, IN ITS BELATION TO THE PHI- LOSOPHY OF OTHER NATIONS.
The peculiar form in which the ethical doctrines and precepts of the Proverbs are presented is that of the Uhokmah, or Proverbial Philosophy of the Hebrews. It is a species of moral and philosophical instruction in practical wisdom, which though distinguished by its thoroughly re- ligious character from the secular philosophy of all other races, stands in the same relation to the spiritual development of the covenant people as that occupied by this philosophy in refer- ence to the general culture of men who are without the Scriptures. For, whatever answer be given to the somewhat perplexing question, whether the Hebrews can be properly said to have had a philosophy, it is certainly true, that the essential feature of philosophy, the striving after objective wisdom, or after a true conception of the absolute fitness of the world to accomplish its ends, in both a theoretical and a practical aspect, is most completely presented in the Hhokmah of the old dispensation ; and that in fact it is only the peculiar form in which this striving de- velops itself in the Old Testament literature, which distinguishes this Hbokmah from the phi- losophy of Greek and Roman antiquity. The wisdom of the people of God under the Old Tes- tament is the art of so shaping life in harmony with the divine will, and in obedience to its peculiar laws learned by experience and reflection, as to make one an upright subject of the kingdom of God, in other words, so as to secure at once the divine favor and earthly blessed- ness. [When NoYES (A new Translation of the Proverbs, etc., Introd, to Proverbs, p. xiv.) says: " It is true that the religion and morality of the Book of Proverbs will not bear a favora- ble comparison with those of Jesus Christ. Its morality is much less disinterested, being for the most part founded in prudence rather than in love. Its motives generally are of a much less elevated kind than those which Christianity presents .... Prudential motives, founded on a etrict earthly retribution, are the principal encouragements to a Ufe of virtue which he presents," etc., we recognize the truth which he exhibits, but notwithstanding his supplementary and balancing statements prefer Isaac Taylor's mode of exhibiting the truth. Speaking immedi- ately of the 23d Psalm he says [Spirit of Hebrew Poetry, Am. 12mo. ed., p. 38): "The bright
J 2. THE PHILOSOPHY OF THE OLD TESTAMENT.
idea of earthly well-being jjervades the Old Testament Scriptures ; and this woridly sunshine is their distinction as compared witli the New Testament; but then there are many cognate ideas which properly come into their places around the terrestrial idea .... A feeling is here indicated which was of that age, and which was approvable then, although it has been superseded since by sentiments of a higher order, and which draw their reason from the substitution of future for present good." — A] In so far as God is alike the beginning and the end of this pursuit of wisdom, or in so far as it both necessarily springs from the fear of God, — Prov. i. 7; ix, 10; comp. Job xxviii. 28 ; Ps. cxi. 10 ; Ecclesiast. i. 16, — and leads to a purifying fellowship with Him, Prov. viii. 35; iii. 16, e(^., it has an essentially religious and practical character. Its sphere of reflection and of action must therefore be also more limited than that of the old classi- cal or of the modern philosophy, both of which delight in profound theoretical inquiries in refer- ence to created existence, and investigations of not only the end but also the origin of both nature and man. Those questions concerning the origin of the world and the origin of evil which play so conspicuous a part in the philosophy of ancient and of modern times, are only incidentally discussed in the Hebrew literature of wisdom, whether in the works ascribed to 6olomon. the book of Job, or the kindred Psalms; and tlien only in their relation to tlie motives and tendencies to practical morality. The divine wisdom which establishes the relation of God to the world, and is at once the chief source and fundamental law of both the subjective and the objective wisdom of men, (Prov. viii. 21 ; ix. 12 ; Job xxviii. 24 sq. ; Ecclesiast. xxiv.) is always represented rather as the medium of the foreknowledge and the providence of God, than as a creative power, or even as the ideal pattern of the world (the niaiKx; v<j7it6i: of Pl.\to). In fine, the e.'isential character of the Hebrew philosophy is far more practical than speculative : it is as little inclined to pursue or to prompt genuine speculation as it is to identify itself with secular philosophy in general, and with unaided human reason to investigate the final causes of tilings. It is essentially a divine philosophy planting its feet upon the basis of the divine revela- lion, and staying itself upon the eternal principles of the divine law; and it is this determinate and positive character of its method of conceiving and teaching, that chiefly distinguishes it from the philosophy of other nations and of other times. Moreover, the habitual, and not as was the case with many ancient philosophers, the occasional, adoption of the poetical form of the Gnome or didactic apothegm for conveying its instructions, must be regarded as a marked and import- ant feature of this whole body of Old Testament literature, and as a decided indication of its method and of its tendencies.
Note 1. — The Strastiurg theologian, J. P. Bruch, in his " Weisheitslehre der Hebrder : ein Beitrag zur Geschchle der Philosophie." Strasburg. 1851, thoroughly discusses the question whether or not the doctrine of the Hhokmah in the Old Testament is to be considered philoso- phy in the strict sense, and decides it in the affirmative. Tiiis was the prevailing opinion in former times among the theologians of all the churches. Jesuits, e. g. Menochids in his learned work, " De Republica Hebrceorum," Book VII., Chap. 1 ; many of the Reformers of the 17th and 18th centuries, especially the followers of Descartes and Cocceius ; and Lutherans like the aforementioned Bohlids in his "Elhica Sacra," or the eminent Bddd.eus in his "Inlro- dudio nd Historiam philosophies Hebrceorum," 2d ed., Leipsic. 1720, all spoke without hesitation of the Hebrew philosophy, of the philosophy of Solomon, David, Moses, Joseph, and Abraham. Indeed they often ventured to trace the philosophy of the patriarchs as far back as to Adam. Even at the beginning of the present century Blessig, in his Introduction to J. G. Dahler s " Devk- und Sitlenspruchen (Sa/ojno's" (Strasburg, 1810), unqualifiedly characterized the prover- bial poetry of the Hebrews as philosophical ; De Wette, in his Hebrew Archaeology, spoke of " the speculative and practical philosophy of the Hebrews ;" and Staeudlin wrote a dissertation on " The Philosophy, the Origin and Design of the Book of Job." CSsBQ his, " Beilrdge zur Philosojjhie und Oeschichle der Religion und Sillenlehre," II., 133 sq. ; compare the same author's " Oeist der SUtenlehre Jesii," I., 74 sq.). Theologians of the most diverse schools agreed in a-ssuming in general the existence among the early Hebrews of a style of wisdom which might claim the undisputed title of a philosophy.
The opposite view is represented not only by many later philosophers especially those of the critical schoo; of Kant, but also by such theologians as limit the notion " philosophy" to the
INTRODUCTION TO THE PROVERBS OP SOLOMON.
scholarly scientific speculative inquiries peculiar to modern times, and must therefore consider not only the Hebrews, but all the Semitic races, and indeed the Orientals in general, as totally destitute of a philosophical habit of mind. Such was the opinion of Bbucker before the time of Kant, when he asserted in his Critical History of Philosophy (Leipsic, 1767, I., 64), " non confundejidam esse Hcbrceorum sapientiam cum philosophia proprii nominis alque significationis." Krug [Philosophisch- Encyclopadisches Lexicon, II., 323) thinks that anything like philosophy fir philosophical wisdom is not to be looked for among the ancient Hebrews." Reinhold (Lehrbuch der Geschichte der Philos^phie, p. 15) denies in general the existence of any proper old Oriental philosophy side by side with the Greek. Hitter [Geschichte der Philosophic, I., 48) bluntly says, " Of the only Asiatic nations whose literature is knawn to us, "we may venture to assert, without fear of much contradiction, that in the early times they had no philosophy. Among these are the Hebrews," etc.
Of the more recent theologians R. F. Geau (" Semilen und Indogermanen in ihrer Beziehunrj zu Religion und Wissenschaft," p. 28 sq.) has warmly and zealously supported the proposition that " the Setnitic mind in general has no capacity for either philosophy or science," and Ln- THABDT (in the " Leipziger Vortrage uber die Kirche, nach Ursprung, Geschichte und Gegen- warl, pp. 18 sq. [pp. 19 sq. of the translation published by Messrs. T. & T. Clark, Edinburgh, 1857]) adopts his opinion at least in reference to the Hebrews.
All these scholars manifestly have too limited and partial a conception of philosophy. They with one consent understand by it an exercise of the human intellect controlled by the rigid laws of logic and carried on in a scientific method such as was never seen among the early He- brews, or indeed among any of the older Eastern nations. But philosophy means far more than this. It is in itself, as its etymology, (^i^/xrofia, i. e. sludaim sapienlice [love of wisdom], indicates, and as the whole practice and method of the oldest Greek philosophers down to the time of Aristotle demonstrates, nothing but a love for wisdom ; an earnest endeavor to find a theoreti- cal and a practical solution of the problems of our earthly life ; that intellectual effort which strives to re-establish the proper relation between the absolute omniscience of God, and the relative knowledge possessed by the reason of man. A philosophy and philosophical science in this wider sense must be claimed for the people of God under the Old Testament. We cannot, however, quite agree with Bruch {ut supra, p. 20 sq.) when, having defined philosophy in its objec- tive aspect as " the science of the Absolute, or the science of the supreme necessary causes of all that is or that must be," and in its subjective aspect, " as the unaided inquiry after the absolute, or rational thinking in so far as renouncing all external authority it investigates the supreme necessary causes of all that is or that must be," he a.soribes both to the Hebrews. For, in the first place, that which among them corresponds to the philosophy of other nations is not pro- perly science, but rather a knowledge and comprehension, an intellectual effort and reflective process in general ; and in the next place, it is not so much the " supreme necessary causes " as the chief practical ends of our earthly life and being which occupied the mind of the Hebrew thinker. It is then only philosophy in its subjective character, as above defined, which can in the main be ascribed to the Hebrews, and even this in a form quite unlike that in which it pre- sents itself to Bruch, one which secures the full recognition of its predominant practical and theological character. A philosophy consisting in such an essentially practical or ethical ten- dency of the mind, which by an examination of the highest moral and religious ends of all human and superhuman existence, seeks to determine the normal relation between God and the world, and thus to point out the way to truth and blessedness, may without hesitation be ascribed to the people of the Old Covenant. It is indeed a philosophy, which though its shape and dress are religious and poetical rather than didactic and scientific, contains within itself all the elements which are essential to strictly scientific development, or to an entrance into the sphere of dogmatic and moral and theological speculation.
In this properly limited sense has Ewald, among others, [Geschichte des Volkes Israel, III , 82) recognized the existence of an old Hebrew Philosophy. " Philosophy," says he, '' may exist even where the rigid laws of thought (logic) are not observed, or where no attempt is made to reduce all truths and conceptions to a symmetrical whole (a system). This, it may be admitted, is its final aim, — though this aim like every other human aspiration is so often tho-
g 2 THE PHILOSOPHY OF THE OLD TESTAMENT. 7
roughly erroneous and misleading ; — it is not, however, its beginning nor its constant living im- pulse. Its beginning and very life is rather the intense and unquenchable desire for investiga- tion, and for the investigation of all objects, both higher and lower, remote and near, human and divine. Where the problems of existence allow thoughtful men no rest, where they provoke among the mightiest intellects of any people, or of several nations at once, an un- wearied rivalry in the attempt to solve them. Philosophy is in the bloom and vigor of youth. In that earlier time the noblest of the Semitic races had plninly reached that stage when the Greeks were far from having approached it; and Israel, whose higher religion fur- nished besides a special impulse to reflection on the relations of things, now entered with them upon this nobler field of hongr in the most generous rivalry."
Similar views are expressed by Umbeeit in his ingenious and instructive, though somewhat prolix observations "on the wisdom of the East" [Commentar iiber die Spruche Salomons, Ein- Iciiung, pp. iii. sq.); by Delitzsch (Article " Spruche Sahma's," in Herzoq's Real-EncycL, XIV., pp. 712 sq.), as well as by the editor of this Biblework in his General Introduction to the Old Testament (Genesis p. 19, [Am. Ed.]). Oehler in his wori " Die Grundziigeder altteslam. Weisheii, pp. 5 sq., as well as his follower Kahsis [Luiherische Dogmalik, 1., 3W), essentially agrees with the above statements. The latter says excellently, among other things, " To find in the life of nature and of man, in the revelations of the kingdom of God, in the whole world, the divine 'wherefore,' the divine fitness to accomplish the proposed end, was the great aim of the wisdom of Solomon. Here unquestionably existed a tendency to science, to philosophy. But the national life of Israel rested on too divine a foundation to permit great freedom of in- quiry, and the kingdom of God had too many practical aims to favor a purely theoretical explo- ration of the objects of existence. Springing from the practical this wisdom sought to further the practical," etc.
Note 2. — In harmony with his above-quoted definition of the philosophy of the Hebrews, as an inquiry into the highest necessary causes of all that is or that shall be, Bp.uch (pp. 69 sq.) introduces the cosmogony of the first two chapters of Genesis into his representation of the philosophy of the Old Testament. He thus regards the substance of these chapters as a portion of a philosophical system, and indeed in its essential features as the earliest instance of philo- sophical reflection among the Hebrew race. (Herder, as is well known, held similar views. In his " Ideen 7ur Philosophie der Gcschichte der Menschheit " he termed the Mosaic cosmogony " an ancient philosophy of the history of man "). This view of Bruch's is connected with his assumption of the purely human and moreover half-mythical character of the Mosaic narrative. It is therefore to be decidedly rejected, together with his opinion that the Old Testament " wisdom " is the product of unaided human speculation, and that no divine or specifically supernatural factor is to be recognized in the Old Testament revelation in general.
Note 3. — The word n^pn primarily denotes (in accordance with the fundamental meaning
of the root Qjn, ,^5>w>- ''^ Arabic, where it means to fasten, to hold fast, and then to
separate, to decide) the fixing of an object for cognition, and secondarily, simply knowledge, insight. It is therefore in Prov. i. 2 used as precisely synonymous with HJ^I, and elsewhere, as in Isa. xi. 2 sq., as at least parallel with nj'a. The D3n is then in the first instance the wise, the learned man in general (comp. Jer. viii. 9), whether he be a judge (1 Kings iii. 28 : comp. the corresponding Arabic word which always signifies a judge), or an artificer (Ex. xxviii. 3; xxxi. 6 ; Jer. x. 9), or finally a cunning, subtle man who can use his craft for his own or for others' advantage (Job v. 13, comp. 2 Sam. xiii. 3; xx. 16). In the religious realm i^^^n naturally denotes insight into that upright dealing which pleases God and conforms to the divine law, a knowledge of the right way which is to be followed before God, and of the wrong one which is to be shunned. In short it is that practical uprightness, founded on religious enlightenment, in which the true happiness of man consists, and which is therefore frequently represented by n'E'in (i. e. well being and wisdom in one), e. g. Prov. ii. 7 ; iii. 21 ; viii. 14; xviii. 1 ; Job zi. 6 ; xii. 16 ; xxvi. 3. Compare in general HiTZia, Die Sjjriiche Salomo's, Emleitung, p. Iii.
INTRODUCTION TO THE PROVERBS OF SOLOMON.
sq. The latter, however, gives a somewhat different and less correct etymology of the word. He defines D3n as one who possesses the spiritual power of control and determination, and noan as the power of moral self-subjugation. He thus gives to the notion of government a
prominence which is by no means justified by the Arabic ^5C>- .
Note 4,— The ^^^ or Hebrew gnome, as the distinctive artistic form adopted by the Old Testament philosophy and proverbial poetry, will be particularly discussed in a later section. We may, however, here observe that of all the titles borrowed from kindred secular literature, and applied to the Proverbs of Solomon on account of their peculiar form, none appears more just and appropriate than that adopted by Bruch, who terms them (p. 104) an Anthology of Hebrew Gnomes. In the explanation and justification of this title he, however, as he does elsewhere, disparages the theopneustic character of this Book of Scripture.
I .3. THE AGE OF SOLOMON, OE THE GOLDEN AGE OP THE HEBREW LITERATURE OF WISDOM.
As among other nations philosophy is not wont to assume its proper form till a long time after the religious and civil foundations of national culture are securely laid, so in Israel no season of undisturbed reflection and of philosophical inquiry and instruction could be enjoyed, before the protracted storms and conflicts of the period of the Judges had fixed the religion of the law in the depths of the popular consciousness, or before the reigns of Saul and Da- vid, the earUest kings, had firmly established the tlieocratic national life. The power of ex- ternal enemies must first in some way be broken and overthrown, and the prosperity of the citizen and the political and social influence of the nation upon the life of the surrounding mtions must be to a certain degree secured; but this could not be effected before the bril- liant and glorious though warlike reign of David. Furthermore, as an element of the inter- nal culture of the nation, the spirit of the law must have begun to receive a new invigora- tion and a fresh inculcation, which it derived from the schools of the prophets which sprung up after the time of Samuel. Hand in hand with the directly religious activity of this pro- phetic company the national poetry must make its earliest start, and create for that philoso- phy a proper literary and aesthetic form.
These conditions were not all of them fully realized until the time of Solomon, when the people were blessed with a long period of peace, rich in earthly possessions and enjoyments of all sorts ; they then began a lively and widely extended intercourse with foreign nations, and with an extending view reaching even to Tarshish and Ophir, their thought and their activity receiveil the most various impulses in a direction which was no longer narrow and strictly national, but more or less universal and as broad as humanity itself.* There was therefore associated with the priests, the prophets, the warriors, the jtidges, a new class of notables, that of the Hhakamim (D'Mn, 1 Kings iv. 30, 31 ; Jer. xviii. 18 ; Prov. i. 6 ; xiii. 20 ; xxii. 17), the wise, or the teachers of wisdom, who began to bear their part in the whole work of training the nation. A pretty large number of such wise men, of considerable importance, must have appeared under Solomon, and have been associated with him as the most famous of all. For the books of the Kings mention besides him some of his contemporaries, OTz..- " Eth.nn, the Ezrahite, and Heman, Chalcol and Darda, the sons of Mahol," as representatives of the wisdom of that time (1 Kings iv. 31 ; comp. 1 Chron.ii. 6), and compare the wisdom of these Hebrew Hhakamim with chat of all the children of the East conn- try, and all the wisdom of Egypt " (1 Kings iv. 30). Whether they did or did not form a well de-
• L*'Th:it stately ami melanchuly figure fSolomnn'e) — in some respects tlie grandest ami the s:id<lest in tlie sacred vo- lume—is, in lietail, little more titan a mighty shadow. Hut. on the other hand, of his tige. of hi.* rottrt, of his works w<j know ittfjie than of any other." (Stanley. Jewish Church, II., 184). And the accomplished iinthor goes on to iodicate 'ho multiplying points of contact with the outer and the later world, and with secular history; and adds' p. 18*1) : "To have had many fuch characters in the Biblicn] History would have liroiight it down too nearly to the ordinary U'Vcl. Rut to h:ive one Kiteh is necessary, to show that the interest which we inevitably feel in sttch events and sui'h men h;is a place in toe designs of Providence, and in the lessons of Revelation." See also pp. 252 sq. — Prof B. B. Epw.vrdr ( Writings, cl':., II.. 402), speaking of the fitness of the a'.;e to develop this species of poetry, says: '" It was the period of pe:ice. extended commerce, art, reflection, when the poet could gather up the e.\[)erience8 of tlie past, and embody them in pith.v sayings, etittrp apothegms, ins :r active allegorie-', or spread them out in a kind of pbilosophical disquisition." - A.J
i a. THE AGE OF SOLOMON.
fined, exclusive class of popular teachers gathered about some leader or master, whether there were thus special schools for the wise, or the schools of the prophets were also chief places of culture for the disciples of the Hhokmah, these Hhakamim of the age of Solomon and of subsequent ages mu=t be considered a very important factor in the limited mental development of the people, and as a factor possessing, like the prophetic and the priestly order, an independent importance (comp. Jer. xviii. 18 ; Ez. vii. 26). They had doubtless offered a vigorous resistance to those frivolous im- pulses of the n'Vv, the freethinkers and insolent scoffers, that had manifested themselves since the times of Saul and of David. Their positive agency was exerted in the propagation and dissemina- tion of that deeper religious knowledge and practical wisdom of life, beside which all worldly pru- dence, fine culture and enlightenment must appear as foolishness (comp. ^2i. Pn^i, ni733, etc.; Prov. xiii. 20 ; xvii. 21 ; Ps. xiv. 1 ; Is. xxxii. 6). The first decided manifeslation of this new in- tellectual tendency, together with the literature produced by it under Solomon's peaceful reign, marks this bright summit of the entire theocratic development in the Old Testament aa the golden age and the really classic epoch of this especially important branch of the intellectual culture in (he life of the covenant people.
Note 1 The independent significance of the HDOn as a special tendency of the mind, exerting
with the nxOJ, or the gift of prophecy, an important influence has been recently estimated with special correctness by Ewald. In his dissertation " on the popular and intellectual freedom of Israel in the time of the great prophets down to the destruction of Jerusalem " {Bibl. Jahrbiicher, 1, 96 sq.), he says, among other things, " It is not easy to conceive correctly how high a development was reached in the pursuit of wisdom (Philosophy) in the first centuries after David — and it is not usual to consider how mighty was the influence which it exerted on the entire development of the national life of Israel. The more closely those centuries are reviewed, the greater must be the as- tonishment at the vast power so early exerted on all sides by wisdom as the peculiar concern of many men among the people. It first openly manifested itself in especial circles of the nation, whilst in the peculiarly propitious age after Solomon eager and inquisitive pupils gathered about individual teachers until ever-improving schools were thus formed. But its influence gradually pervaded all the other pursuits of the people, and acted upon the most diverse branches of author- ship." The existence of especial scliools of the wise, like those of the Prophets, thus asserted, can- not be satisfactorily proved. Delit7..sch's remark in favor of this assumption [ut supra, p. 717), that the usual form of address in the Proverbs, 'J3, my son, which is not that of a father to a son, but of a teacher to a scholar, implies that there were then nojn '33, i. e., pupils of the wise, just as there were " sons of the prophets," and that there must also have been "schools of wisdom." is and must remam a mere hypothesis. It is moreover an hypothesis, which from the acknowledged wide application of the conception J3, son, in Hebrew, and its almost absolute lack of all support in the Proverbs as well as m the other books of the Old Testament, must always be regarded as a rather unsafe one. Comp. Bruch, pp. 57 sq., who is at all events so far correct that he observes : '' The Hebrew wise men were not philosophers by profession; they constituted no class distinct from others, but might belong to diflferent classes." For there is the less reason for supposing from the above cited passage (Jer. xviii. 18) that there was a special alass of Hhakamim, beside that of the priests and the prophets, from the fact that in the parallel passage, Ez. vii. 26, the notion of " the wise" is represented by that of "the ancient," D'JPJ-
Note 2. — The antithesis between |*7 and Djn which runs through the entire body of Old Tes- Mment literature pertaining to wisdom has been discussed in an eminently instructive manner by Delitzsch, ul supra, pp. 713 sq. He shows very strikingly how "in the age of .Solomon, which was peculiarly exposed to the danger of sensuality and worldliness, to religious indifference and freethinking latitudinarianism," the number of D'S7 necessarily increased, and their skepticism and mockery must have assumed a more decided and aggravated form. " For those men who de- spised what IS holy, and in doing so laid claim to wisdom (Prov. xiv. 6), who, when permitted to speak, indulged in contention and bilterness (xxii. 10), who sarefully shunned the compfiny of the Hhakamim, because they fancied themselves superior to their reproofs (xv. 12), the age of Solo-
10 INTRODUCTION TO THE PROVERBS OF SOLOMON.
mon," he says, " first invented the title f/, [scorner]. For in the Psalms of the time of David theii common designation is 73J (which occurs in Prov. xvii. 21 only in the general sense of low fellow, Qerm. Bube [Eng. ' Booby,' It occurs also in Prov. xvii. 7, and xxx. 22, and the corresponding verb in xxx. 32 — R. P. D.], while the word f7 is found in no other than the 1st Psalm, which has a later origin. One of the proverbs of Solomon (xxi. 21, comp. xxiv. 8) gives a definition of the new term : "Proud and haughty scorner (]'7) is his name who dealeth in proud wrath." The conscious self-sufiiciency of his ungodly thoughts and deeds distinguishes him from the 'ri^, the simple, who has been only misled, and may therefore be reclaimed (Prov. xix. 25 ; xxi. 11). His disowning the Holy, in opposition to a better knowledge and better opportunities, distinguishes him from the S'pS [" foolish," i e., gross or stupid], the r){ji [" foolish," i. e., lax or remiss], and the ^7"''?0 [the man "void of understanding," lit., lacking heart, i.e., sense], all of whom despise truth and in- struction through want of understanding, narrowness and forgetfulness of God, rather than from essential perverseness,"
Note 3. — Of the four wise contemporaries of Solomon mentioned in 1 Kings v. 11 (iv. 31 accord- ing to the older division of chapters [the one followed in our English Bible]) Heman and Ethan appear in Ps. Ixxxviii. 1 and Ixxxix. 1 as " Ezraliites," i. e., descendants of Ezrah or Zerah, the son of Judah (Num. xxvi, 13,20), Chalcol and Darda (in the parallel passage, 1 Chron. ii. 6, Dara) are designated as Vino 'J3, i. e., either " sons of Machal," a man otherwise unknown, or if lino be taken as an appellative, "sons of verse," i. e., singers, leaders of the chorus (corap. Eccl. xii. 4). Luther's translation, "poets," and his reference of the title to all the four, are unsupported by the original. Comp. Keil, Commentar zu den Biicliern der Kbnige, pp. 42 sq.
I 4. SOLOMON AND THE POETRY OF WISDOM WHICH MAY BE CALLED SOLOMON'S IN THE STRICTEST
SENSE.
As the chief representative and promoter of the Jewish literature of wisdom, we have Solomon himself [" hot only the AuousTns of his age, but its Aristotle " (Stanley)], The Old Testa- ment exalts the wisdom of this monarch, as a direct gift of Divine grace * (1 Kings iii, 5-12 ; iv. 29), high above that of all other wise men, whether of his own or of other nations, — especially above that of the teachers of wisdom already named, Heman, Ethan, Chalcol and Darda (1 Kings iv, 30, 31). This is described as consisting, in the first place, in the highest virtues of the ruler and the judge, or, as it is expressed in 1 Kings iii. 9, in "an understanding heart to judge thy people, that I may discern between good and bad;" and in the second place, in an unusually wide and varied knowledge as the basis of his teaching, which related to all the possible relations of created existence, [Comp, Stanley's Jewish Church, II,, pp, 254 sq.]
It is this vast erudition which is referred to in the expression "largeness of heart f (31 3n'l) even as the sand that is on the sea shore," which, with the words ■" wisdom and understanding exceeding much," is used in 1 Kings iv. 29 to describe his extraordinary endowments. With the same intent it is said of him, ver. 33, that " he spake of trees, from the cedar tree that is in Lebanon even unto the hy,so0p that springeth out of the wall ; he spake also of beasts, and of fowl and of creeping things and of fishes." Among these discourses of his upon all possible manifestations of life in nature are doubtless meant wise sayings in reference to their deeper sense, and the Divine majesty and wisdom reflected in them, physioo-theological observations and descriptions, therefore, such, for example, as still present themselves to us in the concluding chapters of the Book of Job (chaps, xxxviii. — xli.), and in several of the sublimest Psalms (viii.; ix.; civ., etc.); or shorter aphorisms, parabolic reflec-
* [" Hi; showed his wisrlom by asking for wisdom. He becnme wise because he had set his heart upon it, Tliis w.is to hirii the special aspect tliroiiRh which the Divine Spirit was to be npproachid, and grasped, and made to bear on the wants of men ; not the Iiighest, not the clioice of David, net the choice of Isaiali ; bnt still the choice of Solomon, ' He awoke, and behold, it was a dream,' But the fulflhnent of it belonged to actual life." Dein Stanlet, History of the. JimiA Omrch, II,, 190— A.]
t LOTHER'e translation, "getrontcs Herz" [a comforted, then a courageous or confident heart], must be rejected as coti» tnir.v to the sense of the original. Comp. Keii, in loc, who correctl.v explains 'Margeneas of heart" as "compreheuaiT* undorstandiiig," " intellectual capacity to grasp the widest realms of liuowledge."
2 4. SOLOMON AND THE POETRY OF WISDOM. 11
tions and pointed sentences, such as are quite numerous in the Proverbs and in Ecclesiastes (e. g., Prov. vi 6-8; xx. Isq.; xxvi. 1 sq.; xxvii. 3sq.: xsx. 15 sq.; comp. Eccles. i. 5sq.; vii. Isq.; x. 1 sq.; xii. 1 sq.). It is the manifold materials and themes of both the lyrical and the didactic poetry of Solomon (or, according to 1 Kings iv. 32, his " Proverbs " and " Songs "), which in that noteworthy passage are mentioned as proofs of the unusual extent of his knowledge, this theoretical foundation of his wisdom, or are pointed out by the prominence given to a few noted examples from the vegeta- ble and the animal world. Josephus indeed rightly understood the passage as a whole, when he found that it ascribed to Solomon a comprehensive knowledge and a profound philosophical view of natural objects (.4wii., VIII., 2, 5 ; ovdefiiav tovt(jv (pvt^ti' vyvoTja^v ovdi •Kp.ftfpMev dve^sraarov d/l/\' fv -aaat( e(jiiXoa6(p7)<yev [he was not ignorant of the nature of any of these things, nor did he pass them by unexamined, but he philosophized concerning them all]. A similar correct estimate of the na- ture and extent of the philosophical knowledge of this great monarch is found in Ieen^us {Adv. haer., IV., 27, 1), who, on the authority of the same passage says of Solomon, "earn quw est in con- dilione {i. e., Kriaci) sapientiam Dei exponebat physiologice." He thus in like manner ascribes to him not perhaps a purely descriptive or historical knowledge of natural objects, but a knowledge of nature serving as a basis for fine religious and philosophical observations and ethical instructions in wisdom.
Many of the fruits of this learned pursuit of wisdom must have had a literary character. According to 1 Kings iv. 32 " he spake three thousand proverbs, and his songs were a thou- sand and five." Not only then had he inherited from his father David, in undiminished fer- tility, the power of composing songs, the gift of both sacred and secular lyrical verse, but he also originated and established a new species of Hebrew poetic art, that of gnomic didactic poetry, of which before his time there had existed but mere germs, imperfect attempts com- pletely eclipsed by his achievements. Proportionably few specimens of either class of his poetical productions have come down to us. Instead of one thousand and five songs we have in the Canon but two Psalms, which bear his name, the 72d and the 127th. The exclusion of so large a number of his lyrics from the collection of the religious verse of his nation may have been occasioned either by their lack of a directly religious character, or by their too in- dividual bearing. In reference to another monument of the lyrical poetry associated with the name of Solomon, the Canticles, it is still an undecided and controverted question whether Solomon was the proper and immediate author of it, or rather some contemporary poet who chose him as its subject (see ^5).
The remains of his gnomic didactic poetry, as they are presented in the Proverbs, are much more numerous. Even this collection, however, contains not more, perhaps, than one quarter of those 3,000 sayings which Solomon uttered ; inasmuch as several parts of the book are by their titles expressly ascribed to other authors, and of the remaining 746 verses hardly the whole can be directly ascribed to him (see i 12). It will always be uncertain whether those 3,000 proverbs of which it is expressly said that he "spake" them, were all actually recorded by him or one of his contemporaries, or whether many of them, as matters of merely oral tradition, were not gradually lost.
That in general he spoke more than he wrote, so that the greater part of the utterances of \\\n wisdom consisted in pithy maxims and acute sayings, like the riddles of the modern Ori- entals, may be pretty safely inferred from the statement, that "there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom " (1 Kings iv. 34). The same inference may be drawn partly from the Scripture narrative, and partly from the old Jewish tradition preserved by Josephus in reference to the Queen of Sheba's visit to his court (1 Kings x 1 sq.). as well as from the account of his contest with King Hiram, and with the Tyrian Abdemon, in the propc^ing of ingenious riddles. (Josephus, Anlt. VIII., 5, 3).
Note 1. — Besides songs (D'")'D'), gnomes or maxims (D'Sro), and riddles (ni'Tn), Hitzig, ut supra, p. xvi., ascribes fables to Solomon. " The discourse concerning beasts, trees, fowl, etc., ascribed to him (in 1 Kings iv. 33)," he thinks, "cannot be properly referred to the substance of his maxims, but is most naturally understood of his invention of fables." This is a rather ar- bitraiy conceit of Hitzig's, which he unsuccessfully tries to sustain by the hypothesis which he
12 INTRODUCTION TO THE PROVEEBS OF SOLOMON.
throws in, that " perhaps in the 3itN, 1 Kings iv. 33 (hyssop), the name of ^sop lies concealed " (Aio[jiroc=i'("«JTO£- ? ?). Notwithstanding the contrary assertion of Herder, in his well-known work "The Spirit of Hebrew Poetry" (II., p. 13), the Old Testament offers no example of a proper fable. The story of the bramble invited by the trees to be their king (Judg. ix. 8-15) is in its whole plan and tendency much more of a parable than a fable.
jjoTE 2. According to Oriental traditions in reference to Solomon and the Queen of Sheba,
her name was Balkis or Belkis ; she became Solomon's concubine, or his actual wife (the first is asserted by the Hiniyaritic Arabs, the latler by the ^Ethiopians) ; she bore him a son, Menile- hek with the eurnaine Ibn-el-haglm, son of the wise ; she first brought to Palestine the root of the genuine balsam, afterwards cultivated at Jericho and near Engedi (comp. 1 Kings X. 10 and in addition Josephtis, Antt. VIII. 6, 6), etc. Legends of this sort, invented especially bv the Rabbis to heighten the kingly glory and wisdom of Solomon, and found some of them in JosEPHUS (id supra), others in the Talmud (e. g. Jalkub Melachim, p. 195), others in the Koran (Sura 27), others in later Arabic, jEthiopic and Persian documents, abound in the comprelier n ve Turkish work Suleiman name, i. e. the Book of Solomon, which, according to VoN Hammer, consists of 70 folio volumes. Comp. Von Hammer '^ Rosenol, or Oriental Legends and Tradi- tions from Arabic, Persian and Turkish sources," Vol. I., pp. 147-257. See also H. Ludolf, Hist. jEthiop., II , c. 3, 4 : Pococke, Specimen lust. Arab., p. 60 ; Cadssin de Perceval, Essai sur I'hisloire des Arabcs, I., pp. 76 sq. ; and P. Cassel, Elagabal, in the Elberfeld " Vortnige f. d. gebildete Publikum," 1864, p. 182.
jTqxe 3. — [The question of Solomon's moral qualification to be the author of some of tlie books contained in the canon of the Scriptures has sometimes perplexed honest disciples, and been made a specious argument in the mouths of cavillers. The point is well put and the an- swer well given by Arnot, Laws from Heaven for Life on Earth, pp. 11-13. " The choice of Solomon as one of the writers of the Bible at first sight startles, but on deeper study instructs. We would have expected a man of more exemplary life — a man of uniform holiness. It is certain that, in the main, the vessels which the Spirit used were sanctified vessels : ' Holy men of old spake as they were moved by the Holy Ghost.' .... But the diversity in all its extent is like all the other ways of God ; and He knows how to make either extreme fall into its place in the concert of His praise. He who made Saul an apostle did not disdain to use Solomon as a
prophet If all the writers of the Bible had been perfect in holiness, — if no stain of sin
could be traced on their character, no error noted in their life, it is certain that the Bible would not have served all the purposes which it now serves among men. It would have been Godiike indeed in matter and mould, but it would not have reached down to the low estate of man — it would not have penetrated to the sores of a human heart Practical lessons on some sub- jects come better through the heart and lips of the weary, repentant king than through a man
who had tasted fewer pleasures, and led a more even life Here is a marvel ; not a line of
Solomon'' s writings lends to palliate Solomon's sins The glaring imperfections of the man's
life have been used as a dark ground to set off the lustre of that pure righteousness which the Spirit has spoken by his lips." — A.]
g 5. THE SONG OF SOLOMOS IN ITS RELATION TO THE LITERATURE OF WISDOM ASSOOIATED WITH
SOLOMON.*
The opinion that the Song of Solomon is not only a production of the age of Solomon, bui most probably the work of Solomon himself, is favored both by its numerous allusions to the personal and historical relations of this king (c. jr. iii. 2; iv. 4; vi. 8 ; vii. 5; viii. 11), and by Its general festbetic character, its lively conception of nature. Thus it manifests a decided pre- ference for comparisons with natural objects of all sorts, especially with such as are distinguished
•[While there mast be conceded to be weight in the objections urged by ISAic T»yi.or (chap. iii. of his " Spirit u/ lic^irew Pb<'Xry") to the recoi^nition of a proper drama in the Scriptures, we cannot agree with him that it is only with "a T517 forced meaning " tliat such books as Job and Solomon's Song can be called dramatic. There is, on the other hand, need to guard at^ainat the fondness of some for aasimilatin-; the Scriptures in their descriptive terms to secular literar tnie; is then- not in the other direction such an error as hyper-fastidiuusDees ? — A.J
{ 5. RELATION TO TUE LITERATURE OF WISDOM.
either by their beauty or their variety ; it refers not only to numerous important places of both Northern and Southern Palestine, but also to regions, cities and persons beyond the limits of Palestine (e. g. Kedar, Damascus, Pharaoh, etc.). Had it been composed merely with reference to Solomon, it would not have been ascribed to this monarch either in the title of the Masoretic text, or by the unanimous tradition of Jewish antiquity. It is manifestly a product of that extremely rich and fruitful poetical activity of Solomou, described in 1 Kings iv. 32, 33. In virtue of its erotic contents it belongs essentially to that division of his poetry which is there (indicated by the mention of the songs which were a thousand and five, and thus to the lyrical class, whose characteristic features must be recognized in it, though with Umbeeit, Ewald, Delitzsch and others, we regard it as a dramatic composition. For even though this pre-emi- nently probable view of its artistic form be adopted, — a view which alone oflfers a thorough and generally satisfactory refutation of the recently somewhat popular theory, which divides the entire composition into a simple cycle of " love songs," — the essentially lyrical and erotic character of its separate parts is ever unmistakable ; so that the name of a drama in the nar- rower and stricter sense of the word is not on the whole applicable to it, but rather only that of a "lyrical drama" (Bottcher), a garland of erotic songs joined in dramatic unity (De- litzsch). But notwithstanding this its lyric and dramatic, or perhaps even melo-dramatio form, and notwithstanding its somewhat wide deviation from the Maschal form of the Proverbs, there exists between its fundamental idea and that of the strictly didactic or aphoristic poetry of Solomon a significant inner connection. The Song of Solomon must undoubtedly be classed with the Hhokmah poetry in its wider sense, because its fundamental idea when rightly viewed, must be admitted to belong to the circle of those ethical ideas which form the chief and the favorite subjects of Solomon's doctrine of wisdom. This fundamental idea consists in the exaltation of conjugal love and faithfulness as the most excellent and sure foundation of earthly prosperity, as a moral force in life triumphing over all the misery and mischief of this earth and even death itself. This fundamental idea is prominent in passages like chap. vii. 7, 8, and viii. 6-8, which are closely related to expressions like those found in Prov. v. 18, 19 ; xviii. 22 ; xix. 14 ; xxxi. 10 sq. This must be admitted to be th« chief topic in the poem and the central point in its descriptions, whether we assume, with Ewald and others, that the design is to celebrate the changeless constancy and innocence of the Shulamite, that was proof against all the flatteries and artful temptations of the luxurious Solomon, or with Delitzsch, that the work belongs to an earlier period in the life of that king, before he had sunk into the foul depths of polygamy and idolatry, and that consequently it refers to his chaste relations to a single wife. It is evident that the latter view is more harmonious with the opinion which, on both internal and external grounds, asserts the authorship of Solomon, than is that of Ewald, or than the interpretation most nearly related to it adopted by Huo, Bottchee and the author of this general commentary ; it also favors equally, if not still better, the recognition of a secondary or a mystical reference of the poem to the Messiah. For as a representation of the rapturous joy and bliss arising from the conjugal relation between Solomon, the prince of peace, and his beloved Shulamite, the poem admits of innumerable typical and prophetic applications to Christ and His Church. And these applications render superfluous all other expositions of its Christological contents, such as have resorted to various allegorizing expedients, from the earliest periods of the Church down to the time of H. A. Hahn and Henostenberq [with whom must be reckoned as in general sympathy a considerable number of British and American expositors, among the most conspicuous and emphatic of whom is Bishop Wordswoeth]. The mystery of the Song of Solomon is that of the marriage relation, and therefore the poem not only admits of that somewhat general Messianic sense which belon;^3 to every poetical celebration of bridal love and conjugal faithfulness within the range of the Scriptures (cornp. Eph. v. 32), but also appears as a Messianic prophecy of a specific typical significance, as a prediction in which the marriage of a theocratic king of Israel is described as an especially suggestive analogue and typ« of the relation of Christ to (he Church of the New Testament. In this aspect it closely resem- bles the 45th Psalm, which likewise celebrates an Old Testament royal marriage as a type of the New Testament covenant relation between Christ and His Church; this Psalm, however, pro-
14 INTRODUCTION TO THE PROVERBS OF SOLOMON.
bably refers to a later prince than Solomon, and both by this its origin, in a period after Solomon, gind by the unmistakable decrease, in its delineations, of the favorite ideas and charaoteristio imagery of Solomon's poetry, it shows that it must have sprung from another sphere of spiritual culture and production than that of the classic Hhokmah literature of the earlier age.
[All comment on this view of Solomon's Song, together with all comparative and supplemen- tary presentation of views that have been held in Great Britain and America, is deferred to the Introduction and Exegetical notes connected with our author's companion Commentary on the Book, which is contained in the presejit series and will be found translated in the present vol- ume].
Note. — In these hints with reference to the relation in which the Song of Solomon stands to the literature of wisdom which bears his name, we have mainly followed Delitzsch. In his " Untersuchung und Au-slegung des Hohenliedes," 1851, p. 171, he does not hesitate to designate it as " a production of the Hhokmah," — a species of literature cultivated and employed by Solo- mon with conspicuous skill. This he does in virtue of the broadly human and ethical character of the idea of conjugal love and union which forms its chief theme. " For," he adds, arguing pertinently in support of hia view, " the Hhokmah of the age of Solomon is devoted to the ex- position of those creative ordinances of the Cosmos, which have a broader range than the national limits of Israel, and of the universal axioms of religion and morality. The poetry of the Hhokmah is therefore didactic; and both proverbial poetry and drama were developed by it."
Delitzsch's view of the Song of Solomon and of its ethical and theological value, is in general more interesting and in all respects more satisfactory than any other modern one ; it is also preferable to that of the' respected founder of this general Commentary, who, on p. -36 [Am. Ed.] of the General Introduction to the Old Testament, expresses the view " that the poem doubtless sprung from the theoretic indignation provoked by the anticipated allowance, of religious freedom by Solomon, his polygamy implicating him with heathenism." The fun- damental idea is therefore held to be that " the Virgin of Israel, or the theocracy, refuses to be numbered with the heathen wives, or religions, as the favorite of Solomon, but turns to her true betrothed, the still remote Messiah."
We cannot adopt this view, chiefly because the arguments for the genuineness of the poem or the authorship of Solomon, seem to us to outweigh all that lie ag^iinst it. As little, and indeed still less, can we approve the two conceptions most nearly related to this of Lange. That of Hug ("Das Hoheliedin einer noch unversuchten DeiUung," 1813) refers the poem to the time of Hezekiah, and considers it as a symbolical expression of the desire of the ten tribes of Israel for reunion with the kingdom of Judah represented by the king of peace, Hezekiah — Solomon. That advocated by Bottcheb (Die dl/.esien Buhnendichlangen, 1850) regards it as a lyrical drama, produced and represented in the kingdom of Israel about the year 950 B. C, some time after Solomon's death, and aimed at the royal house and the manners of the harem, so hostile to the life of the family. A more extended critical discussion of these views would here be out of place. An examination of the various modifications of the Messianic allegorical interpretation, as well as of the purely historical or profane erotic view (Theodore of Mopsn- esta, Castellio, J. D. Michaelis, Heedeb, Eichhoen, Hiizig, elc), must be left for the Introduction to this book of Scripture.
I 6. THE BOOlS OF JOB, CONSIDEEED AS A PRODUCT OP THE POETRY OF WISDOM, KNOWN IN THE
BKOADEB sense as SOLOMON'S.
The Book ot Job must also be without doubt classed with the productions of the poetica\ Hhokmah literature, and indeed, as a whole, with even more justice than the Song of Solomon. For although its compo.sition cannot be confidently referred to the time of Solomon, since verbal and other considerations seem to indicate a later period for its origin, its inner relationship to the chief characteristic productions of that literature, to the Proverbs on the one hand and to Ec- clesiastes on the other, is so much the less doubtful. Its ethical and religious tendency, developed in the representation of the conflict and the victory of a godly man in sore trial, and in the justification of the divine dealing in the face of the apparent injustice of such sufferings as his,
I 6. THE BOOK OF JOB AS A KINDRED PRODUCTION. 16
and the peculiar method in which it develops this fundamental thought, by means of conversa- tions and discourses which are made up now of gnomes or moral maxims strung together like pearls, and again of lively and symbolical pictures from nature and from human life, — both ahke prove the close connection of this didactic poem with the proverbial poetry of Solomon, as we have above (^J 3, 4) characterized it. Moreover, the manner in which the poet in chap, xxviii. rises to the idea of the absolute wisdom of God, and represents a participation in it as dependent on a godly and upright course, is very closely related to that which appears in pas- sages like Prov. viii. 22; ix. 12; Eccl. xii. 13 ; Prov. i. 7 ; iii. 16, etc. The fundamental prin- ciple and the didactic tendency of the book seem in all essential features to have sprung from the same style of seeking after wisdom and of religious and philosophical inquiry as the Pro- verbs and Eoclesiastes ; and if, in consequence of a certain tinge of skepticism peculiar to its theological views and reflections, m which the decidedly skeptical attitude of I he Preacher to a certain extent betrays itself, it forms a sort of connecting link between these two books, so on the other hand it is by virtue of its poetical form most nearly related to the Song of Solomon. For like this it appears in the poetical garb of a drama, of a drama, however, which, in so far as it bears an impress of an epico-dramatic rather than of a ft/rico-dramatic (melodramatic) kind, de- viates from the pure central and typical form of this species of poetry in a diflerent direction from that taken by the Song of Solomon. It is on this account, therefore, to be likened to such in- tellectual creations as Dante's Divine Oomedy (or even as the philosophical dialogues of Plato, so far as these may be considered as artistic poetical productions in the wider sense), rather than to the erotic lyrical dramas or idylls of other nations.*
At all events the interlocutory dramatic style of the poem prompts one to fix the time of its composition as near as possible to that of the Song of Solomon, and to regard it as having originated, if not under Solomon, at least in the age immediately following him. This period is in- dicated on the one hand by the sublime character of its descriptions of nature, reminding one strongly of the universally extended horizon of the epoch of Solomon (compare especially chaps, xxxviii.-xli. with 1 Kings iv. 3S), and on the other by the traces appearing in passages like ix. 24 ; xii. 17 sq. ; xv. 18 sq., of a decline already begun in the glory of the kingdom, and of heavy national calamities. That the whole book must in any case have appeared long before the Babylonish captivity, is evident from such a familiarity with its contents as a whole, and with individual descriptions in it, as is exhibited by the prophets Ezekiel (xx. 14, 20) and Jeremiah (xx. 14 sq., comp. Job iii. 3 sq.). This origin before the exile is to be claimed also for the discourses of Elihu in chaps, xxxii.-xxxvii. the more confidently, in proportion as they unmistakably form an essential and indispensable link of connection between the conversation of Job with his three friends, and the manifestation of Jehovah which brings the final solution of the whole problem.
[Among English authors who agree in this classification of the Book of Job few are more emphatic in their assertions or more felicitous in their illustration than Dean Stanley {Jewiafi Church, II., 270-1) : " Nothing but the wide contact of that age with the Gentile world could, humanly speaking, have admitted either a subject or a scene so remote from Jewish thought and customs, as that of Job." " The allusions to the horse, the peacock, the crocodile and the hippopotamus, are such as in Palestine could hardly have been made till after the formation of Solomon's collections. The knowledge of Egypt and Arabia is what could only have been acquired after the diffusion of Solomon's commerce. The questions discussed are the same as those which agitate the mind of Solomon, but descending deeper and deeper into the difficulties of the world," etc. — On the other side, apart from formal commentaries, one will hardly find a clearer and more vigorous presentation of the reasons, both in the style and substance of the Book of Job, for assigning it an earlier date, "an age as early at least as that of the Israelitish settlement in Palestine," than is given in chap. 8 of Isaac Taylor's Spinl of Hebrew Poetry. — A.]
Note. — If the Book of Job belongs to the epoch of Solomon, there is the more reason for re-
* Compare the excellent essay of G. Baur, " Das Buck Hiob und DanWs guttUche Komodie, eine ParaUele,'' in the Studien und Kritiken, 1S56, HI.
16 INTRODUCTION TO THE PROVERBS OF SOLOMON.
garding this period as one of unequalled richness in the manifold variety of its poetical ideas, its species and forms of poetic art. For besides the religious lyric and the proverbial poetry, both of the chief forms of the Old Testament drama, the religious-erotic and the religious-didactic or philosophical, must have attained their maturity during this period ; and there is the more truth in what Ewald — who, moreover, refers the Book of Job to the period just before the exile — re- marks in characterizing this epoch : " Thus at this time poetry expands, seeking new paths in every possible direction, though she could only enter them. This is the period of the full forma- tion and broadest development of Hebrew poetry, when it reveals all its latent capacities, and gathers up all its scattered forces; and it is just this that is here new and peculiar" [Die poel- ischen Biicher des alten Bundes, I., p. 19). Compare Haeveenick, EMeit. in das A. T., herausg. von Keil, Bd. III., p. 12 : " Thus Solomon excels his father in fruitfulness of poetic inspiration, and this fruitfulness testifies to the great wealth of this period in poetical produc- tions. As the splendor and richness of Solomon's peaceful reign is a fruit of David's strifes and victories, so the poetry of his time is but the rich unfolding of the fruit planted and nourished by David. It proves itself to be such by its peculiar character of peaceful objectiveness, while the poetry of David is the thorough expression of deeply stirred subjective emotion. The blessedness of the peace, which, after long and bitter conflicts, the theocracy enjoyed under Solomon, reflects itself as clearly in the 72d and 127th Psalms as in the Song of Solomon, and gives to the latter, notwithstanding its thoroughly emotional contents, a repose and objectiveness of attitude which has long since overcome all struggle and conflict. With this is also connected the broader hori- zon which poetry gains under Solomon, as well as the complete development and rounding out of its form which likewise marks this period." etc. Many of the characteristics here mentioned belong as well to the book of Job ; this is not, however, the case with all of them. The passages above quoted [on the preceding page], for example, refer rather to a disturbed and troublous pe- riod, than to the peaceful repose and glory of Solomon's reign. On this account we do not ven- ture to adopt without hesitation the view that the book originated in this period, as held by Luther, Doederlein, Staeudlin, Haevernick, Keil, Schlottmann, Hahn, Vaihinger, and others. We regard as more probable the assumption of a somewhat later composition (adopted by the general Editor; see Introd., etc., p. 35). We do not, however, for that reason, with Ew- ald, HiRZEL, Heiligstedt, Bleek, and others, assign its origin to the seventh century before Christ ; or, with Clericus, Gesenids, Umbreit, Vaike, Bunsen, and others, refer it to the exile or the period that immediately followed it.
I 7. the literature of wisdom after SOLOMON ; a) Ecclesiastes. To the productions of the Hhokmah that undoubtedly belong after Solomon is to be referred Koheleth or the Preacher [T^T}t>, ''Enjikiiataa-lji;). This is a didactic poem, which not only by its extended monologue in the Maschal form, but also by its express designation of the speaker as " the son of David," and " King in Jerusalem," seems to betray an origin direct from Solomon. The entire weight of all those considerations, whether of an internal or a verbal character, which claim attention, compel the assumption of an origin not only after Solomon, but even after the exile. For the numerous Chaldaisms in its dicticm, the references to the oppressive rule of un- worthy kings of a non-Israelitish race, e.g., iv. 13-16; v. 8 ; viii. 1 sq.; x. 4 sq., as well as many allusions to circumstances and events after the exile, such as vi. 2, 3; viii. 10; ix. 13 sq.; xii. 12— all together compel us to recognize the book as a literary monument of the later Persian period. Complaints of the vanity of all earthly things, in the form of disconnected monologues, not, however, exactly separate aphoristic sentences like those of the Proverbs, but rather as some- what extended reflections, are here put into the mouth of the wise King Solomon. The rhetori- cal dress by means of which this is accomplished appears the more suitable, since a king who had not only acquired an unusually extended knowledge of earthly things, but also had surrendered himself to the inordinate enjoyment of them, should be regarded as a pre-eminently appropriate preacher concerning their nothingness and transitoriness. The complaints which the book con- tains on this topic sometimes rise to doubts in reference to the moral government of the world ; e. g., iii. 10 sq.; iv. 1 sq.; vi. 8 sq.; vii. 15 sq.; ix. 2 sq., or where this is not the case, at least
g 7. THE LITERATURE OF WISDOM AFTER SOLOMON. 17
leave apparently unreconciled the contradiction between the Divine perfection and the vanity of the world. Its philosophy of life has therefore with a certain degree of justice been explained as a sceptical one. It Las indeed even received the name of a "Bong of Songs of Scepticism."* The entire absence of the Divine covenant name, Jehovah, and the occurrence of frequent exhor- tations to the cheerful enjoyment of life, instead of possible admonitions to obedient subjection to the law (ii. 24-26; iii. 12 sq ; iii. 22; v. 17-19; viii. 15; ix. 7-iO , xi. 7 sq.; xii. 7 sq.), might besides seem to justify the suspicion of an attitude religiously indifferent and morally lax, which is not seldom charged upon the author. He was, however, far removed from proper Epicurean- ism, or indeed from atheistic impulses. He in fact never contents himself with uniting the tra- ditional faith and his sceptical view of the world in a merely external " Concordat between the fear of God and the cheerful enjoyment of the present" (Kahnis, %U supra, p. 309). But in a time inclined to the abandonment of faith in God's holy and just government of the world, he clings to such a f<iith with a touching constancy, and defends the fact of the wise rule of the Eternal and Omnipotent God against all the frivolous scoffs of fools (ii. 26 ; iii. 20 aq.; v. 1 ; v. 17-19; viii. 14; ix. 1-3; compare ii. 13; iv. 5; x. 2sq.; x. 13, 14). And in an age when his people had little or nothing to hope for in the way of external national prosperity and increase, when moral dullness, apathy and despondency might thus easily master the individual members of this people, he is never weary of pointing out the righteous retributions of the future as a mo- tive to the fear of God, the chief and all-comprehending virtue of the wise (iii. 14-17 ; v. 6 ; vi. G, 10; viii. 12 sq.; xi. 9; xii. 13, 14), and of commending unwavering constancy m individual callings as the best prudence and the surest defence against the sufl'eriugs and the temptations of our earthly life (compare ii. 10 ; iii. 22 ; v. 17, 18 ; viii. 15, etc.). It is especially the high estimate which he puts upon this faithful endeavor to fulfil one's earthly duty, this " cheerfulness in labor," which reveals the close relationship between his practical view of life and that of the Proverbs of Solomon, and reveals his place within the circle of those Hhakamim whose spiritual thought and action in the earlier age has left its worthiest monument in that collection of Pro- verbs, and in the Book of Job.
Note 1. — The assumntion that Solomon was the immediate author of the Book of Ecclesiastes, which once exclusively prevailed, and is still at this time defended by L. Van Essen {Der Pre- digrr Salovio's, Scuaff h., 1856), If. A. Hahn, Commenlar, etc., 1860), and E. Bohl [Disserlatio de Arainaismis libri Koheleth, Erlangen, ISGO), is refuted not only by the arguments above given, which favor its origin m the period of the Persian sway, but still more especially by many passages in which the use of the name of King Solomon is manifestly but a free and poetical one ; e. rj., i. 12; i. 16; ii. 6; and particularly xii. 9-14, in which the author speaks of his own person in aistinction from the Preacher. Compare Bleek, Einleitung, p. 643 ; Keil, Ehdei- tung ■,». 435.
.Li GTE 2.^The charges which have of late been often brought against the Book of Ecclesiastes, viz., that it teaches merely a "religion of the present," that its moral and religious tendency is sim- ply negative, that it inclines to fatalistic scepticism and to the lax morality of Epicureanism (LowxH, Dokdeelein, De Wette, Knobel, in part also Hitzig and Brdch, according to whom " the scepticism of this book rises even to bilter anguish and utter despair of finding any aim or or- der in human life" [ut supra, pp. 68, 238 sq., 383 sq.]), are met by the passages above cited, in which patient devotion to one's personal earthly calling, together with a cheerful mind and thankful enjoyment of God's temporal gifts, is recommended. These passages are of special im- portance, since they significantly exhibit the peculiar practical tendency of the book. It is the New Testament virtues, vironovij, x'^^P^'" ''5 i'^.viSi, epyaC.sa9ai /lerd ^avxiac (Rom. xii. 12; 2 Thes. iii. 12, etc.), in their peculiar Old Testament form, and in accordance with that view of the world inculcated in the more advanced Hhokmah doctrine, which are here substantially exhibited and commended to the tempted saints of the theocracy after the exile.
Compare Ldthee's Preface to the writings of Solomon — " The other book is named Koheleth, which we call the Preacher ; and it is a book of consolation. When a man would live obediently
* So HsirfRicH Heine desigoatea it in his '^Vermisckte Schri/ien,** ISbi^l^ In lilie manner Dslitzsch, Ckmimentar rum Much Hiob (in Keil und Deutzsch'8 Bibl. Comm. turn A. T), p. 5.
18 INTRODUCTION TO THE PROVERBS OF SOLOMON.
according to the teaching of the first book (i, e., the Proverbs), and perform the duties of his calling or of his office, the devil, the world, and his own flesh oppose, so that he is wearied of his
condition Now as Solomon in the first book teaches obedience, as against foolish desire
and curiosity, so in this book he teaches patience and constancy in opposition to discontent and temptation, and a peaceful and joyful waiting for the final hour." Comp. the Preface to the La- tin Commentary [0pp. exeget. ed. Schmid et Irmischer, T. XXI., p. 5): Hunt lihrum JEcclesias- ten rectius nos vocaremus Polilica vel CEconomica Salomonis, qui viro in polilia versanti consulat in casibus tristibus el animuvi erudial ac roboret ad patienliam, etc. ["This book, Ecclesiastes, we should more correctly call the Politics or Economics of Solomon ; for he is giving counsel in adversity to a man engaged in public life, and is training and strengthening his spirit to patience," etc.] For similar passages see Elster, Commenlar uber den Prediger Sal., 1855, Introd., pp. 14 sq. Besides this expositor (see especially pp. 27 sq.), Ewald {Einl. zu Koheleth, pp. 177 sq.) Haevernick [Einl. III., 449 sq.), Vaihinger (Ueber den Plan Koheleth's, Stud, und Kril., 1848, pp. 442 sq.), and Heng.stenbeeg {Der Prediger Salom. ausgelegt, 1859), have, among recent writers, with cogent arguments, defended the ethical character and contents of the book against such attacks. Compare also the profound essay of Vilmae, " Ueber Koheleth^'' in the PasloraUheol. Bll, 1863, 1, 241 sq.
? 8. CONTINUATION, b) THE PSALMS OP WISDOM.
Proverbial poetry most clearly combined with lyrical appears not only in the writings of Solo- mon, but also in those of many poets of the later age. Certain intermediate forms of composition therefore occur which may be classed with one as well as with the other species of poetry. Such are those Psalms, which, though they do not directly teach wisdom, yet sing the praise of the fear of God as the source of all wisdom, and exhibit a didactic tendency, both by the Maschal form which they adopt, and by proclaiming the praise of the law of the Lord and their exhorta- tions to its faithful observance. They may be briefly designated as Hhokmah-Psalms, and may be regarded as gnomes expanded into lyrics, or as the combination of several wise adages into a lyrical didactic whole. The shortest of the two Psalms ascribed to Solomon, the 127th, appears to be in a measure a gnome thus expanded into a lyrical form. Of the later Psalms those belong to the same category, which consist of praises of a life led in the fear of God and the faithful ob- servance of the law,— Ps. i., cxi , cxii., cxxv. and cxxviii. Of these the second is especially worthy of notice, in that it closes with the same commendation of the fear of God as the beginning of wis- dom (ver. 10), which is found at the beginning of Solomon's Book of Proverbs (Prov. i. 7, comp. ix. 10, etc.), and at the end of Ecclesiastes and of the 28th chapter of the Book of Job. The 119th Psalm is also a Psalm of wisdom on a magnificent scale, an alphabetical arrangement [lost of course in our versions] of inspired praises of the Divine word, and of the blessings which re- sult from obeying it, — which Luther has well styled " the Christian A. B C. of praise, love, power, and use of the word of God." Here belongs also the 49th Psalm, which describes the transitoriness of the happiness of the ungodly, and contrasts with it the hope of the righteous resting on God. For this purpose it adopts a form which is expressly termed "speaking of wis- dom" (ver. 3 [B. V.]), a "parable," a "dark saying" (ver. 4 [E. V.]). The 78th P.^^alm, which be- longs to Asaph, asserts its didactic character by the use of simiLir expressions. Yet its contents, which are descriptive of the history of redemption rather than gnomically instructive or contem- plative, show that it ought not to be classed with the proper psalms of wisdom, even though its tendency, like that of several other of the Psalms of Asaph, mitrht in gnne-a be calli-d didactic. Those Psalms of David also, which contain didactic matter, differ almost throughout both in their contents and their form from the Hhokmah poetry of the age of Solomon and of that im- mediately succeeding, and only incidentally coincide with a few of the above named psalms of wisdom ; e. g., Ps. xv. 2 sq., with Pss. i., cxi., cxii.; Ps. xiv. 8 sq., with Ps. cxix.
The title ''3toD borne by some of David's psalms, e. g., Pss xxxii., lii , as well as by Asaph's, the 78th, affords no ground for regarding these songs as productions of the Hhokraah poetrj', or in general as merely didactic poems; for r^iVT^ is to be rendered neither as " Instruction " nor
g9. CONCLUSION. 19
as " Didactic poem," but most probably with Delitzsch as "Meditation," or even with Hitzig and others, as " Form, Image, Invention." The Psalter then contains in general no Hhokmah poems of the period before Solomon, since the above named psalms of this class, all belong more probably to a later age, and indeed for the most part to the period after the exile ; they are conse- quently contemporary with Ecclesiastes rather, perhaps, than with the Book of Job, or with the original materials of the Book of Proverbs.
i 3, CONCLUSION. C) THE APOCEYPHAL LITERATUEE OF WISDOM (SIEACH, BAEUCH, THE BOOK OF
WISDOM, etc.).
In the Apocryphal writings of Jesus, son of Sirach (So^i'a mii Icipdx, Ecclesiasticus), and of the anonymous author of the book of Barucb, and of the "Wisdom of Solomon," the Hebrew literature of wisdom celebrates its second spring-time upon Alexandrian Hellenistic soil. No one ot tb^se works can have originated earlier than the second century before the Christian Era, at least in the linguistic form and structure in which they now exist. For the Ptolemy under whom the younger son of Sirach* clothed in its present Greek garb the Hebrew work of his grandfather of the same name (a Jew of Palestine), can be no other than Ptolemy Physcon, or Ptolemy Euergetes II. (B. C. 170-117). The Book of Wisdom, according to internal evidence, belongs rather to the more advanced than to the earlier period of Alexandrianism ; it must pro- bably have been produced, therefore, not until near the age of Philo, rather than have been com- posed by a contemporary of Aristobulus, or, as some claim, by Ai-istobulus himself The book Baruch, finally, which has as little to do with the old Baruch of the school of the prophets, as the " Letters of Jeremiah " which it contains have to do with the old prophetic teacher, is very certainly quite a late post-canonical production. No one of these works— land this is quite as true of the book Tobias, and the " Prayer of Manasseh," which exhibit at least some points of contact with the later Jewish literature of wisdom — reaches back even as far as the time of Ec- clesiastes, the latest production of the canonical or classical Hhokmah poetry. In their literary artistic character, and their religious didactic substance, the three works named above are distin- guished one from another ia this, that the collection of gnomes by Jesus, son of Sirach, in regard to contents as weU as form, appears to be mainly an imitation of the Proverbs, without, how- ever, attaining the classical excellence of its model ; that, furthermore, the " Wisdom of Solo- mon," less rich in genuine theological and ethical substance, in its didactic form (as a monologue) and its free poetical appropriation of the person of Solomon, approaches Ecclesiastes quite as much as it differs from it in the, not sceptical but, Platonic speculative stamp of its argument; and that finally Baruch, which attempts to array the fundamental ideas of the doctrine of wis- dom in the form of the old prophetic admonitions, commands, and letters, reaches nothing better than a dull, spiritless reproductioa of these prophetic forms, of as little theological as philosophi- cal value.
Note. — The collection of proverbs by the son of Sirach, in spite of the occasional originality and beauty of its contents, still falls far below the poetic perfection and the theological ripeness of the model furnished by Solomon. It therefore cannot be regarded as a composition bearing the stamp of inspiration and worthy of a place in the Canon. These points are conceded even by several of the most recent defenders of the Apocrypha against the criticisms of the English Reformed School; e.g., Henostenbeeo (Evang. Kirchen-Zeitung, 1853, Nos. 54 sq.; 1854, Nos. 29 sq.) and Bleek (Sludien unci Kritiken, 1853, II.). Beuch also, in particular, has commented very justly on the literary value of Ecclesiasticus as compared with the Proverbs. He says in his " Weuheilslehre der Hebrder" p. 273 : " The true Hebrew gnome did indeed stand before this sage as a lofty ideal. This was the goal toward which he pressed, but which he was not able to reach. Only now and then (Joes he attain in his proverbs the condensed brevity, the suggestive fullness of meaning, and the telling rhythm of proposition and antithesis, which
* [A genealogy based on the asBumed correctnesi of the flrsl prologue to the Book of Ecclesiasticus has been constructed as follows: 1. Sirach. 2. Jesus, son (father) of Sirach (au»ior of tlie book). 3. Sirach. 4. Jesus, son of Sirach ((ransfator of tlie book). See B. F. Westcott's articles, "Jesus, the soa of Sirach," aud "Ecclesiasticus," in Smith's Dixtionary of tin BibU.—A.]
20 INTRODUCTION TO THE PROVERBS OF SOLOMON.
diatinguiah the Proverbs of Solomon. In many cases it is only with difficulty that he succeeds in comprehending a thought, in its rounded fullness of meaning, witliin the narrow limits of a single proposition. Still less frequently does he bring corresponding members into a true anti- thetic relation. He usually carries out his thoughts through a series of complementary pro- verbs, which not seldom run out at last into dull prose. The true poetic spirit is altogether wanting to the son of Sirach. He fi'equently expresses himself, it is true, in imagery, but theu he heaps figure upon figure improperly, and in his similes falls into the inflated and fantastic. The quiet attitude of reflection would better befit the whole individuality of this Jewish sage," etc.
Furthermore, that Sirach, notwithstanding his comparative lack of originality and independent creative power, was still no mere imitator of Solomon's Proverbs, but that besides this he made use of other collections of ancient and esteemed maxims, appears from some hints in his own book (e. g., xxiv. 28 ; xxxiii. 16). It appears also from the fragments of ancient Hebrew pro- verbs which still occur here and there in the Talmudic literature of the Jews, which fragments point to the existence of similar collections of gnomes by the side of and before that of the son of Sirach. Comp. Bruch, p. 274; Delitzsch, "Zur Geschichle der Hebrdischen Poesie," pp. 204 aq.; Bertheau, "Exeget. Handbuch zu dtn Spr. Sal," Introd., pp. xlii. sq.
In regard to the literary and theological character of the Book of Wisdom, in its relations to the canonical literature of wisdom in the Old Testament, comp. Bkuch (the work above cited), pp. 322 sq., and Grimm, in the "Kurzgef. exeget. Handbuch zu den Apocryphen," Vol. 6, In- troduction ; and likewise Kuebel (Pastor in Wiirtemberg), " Die ethischen Grundanschauungcn der Weisheit Salomos : ein Beitrag zur Apocryphenfrage," Sludien und Kritiken, 1865, IV., pp. 690 sq.
In regard to the book Baruch, see 0. F. Fp.itzsche, in the ''Kurzgef. exeg. Handh. zu den Apocr." I., 167 sq., and Bruch, in the work already cited, pp. 319 sq. [Dean Stanley (Jewish Church, II., 272) says of the Book of Wisdom : "It is one link more in the chain by which the mfluence of Solomon communicated itself to succeeding ages. As the undoubted ' Wi.sdom,' or Proverbs of Solomon, formed the first expression of the contact of Jewish religion with the philosophy of Egypt and Arabia, so the apocryphal ' Wisdom of Solomon ' is the first expression of the contact of Jewish religion with the Gentile philosophy of Greece. Still the apologue and the warning to kings keeps up the old strain ; still the old ' wisdom ' makes her voice to be heard ; and out of the worldly prudence of Solomon springs, for the first time, in distinct terms, ' the hope full of immortality ' " ( Wisdom i. 1 ; vi. 1, 9 ; iii. 1-4 ; v. 1-5, etc.) — A.]
{ 10. SYSTEM OF THE LITERATDRE OF WISDOM IN THE OLD TESTAMENT, AND THE RELATIVE PLACE OF THE PROVERBS OF SOLOMON.
So far as the entire literature of wisdom in the Old Testament can be treated as an organic whole, and this whole be viewed as the didactic part of the religious literature of the Old Testa- ment, as distinguished from its other main divisions, we recognize first a classical and a post- classical period [post-heroic, compared by the author to the age of the Epigoni in Greek legend. — A.] as the most strongly marked phases in the course of its development. And within each of these two periods there grows up side by side with gnomic poetry, or the Hhokmah litera- ture in the narrower sense, a similar literature of broader range. In the classical period, or within the bounds of the canonical literature of the Old Testament, the Hhokmah poetry in the strictest sense is represented by the Proverbs of Solomon, with their maxims of wisdom aiming to secure a conception and treatment of nature and of the life of man that shall be conformed to the will of God. Side by side with its profound, concise, vigorous, marrowy sentences we find the glowing delineations and soaring lyrical effusions of Solomon's Song, this glorification of the mystery of love, as it is contemplated from wisdom's point of view. The traditional triple chord in the harmony,— the trilogy in the drama, — of the writings ascribed to Solomon, is completed by the broader reflections to which the Preacher (Ecolesiastes) gives utterance concerning the nothingness of all that is earthly, and the duty of a cheerful but also grateful and devout enjoyment of life Outside this trilogy, which contains at least one work not im-
? 10. SYSTEM OF THE LITERATURE OF WISDOM. Jl
mediately from Solomon, we find some other products of the Hhokmah literature in the wider sense. There are the didactic Psalms of later date than Solomon, which most resemble the Maschal poetry of the Book of Proverbs, since they are mainly nothing more than gnomes, de- veloped in poetic form. And there is the Book of Job, the dramatic form of whose dialogue is analogous to that of Solomon's Song, while it reveals a certam internal likeness to Eoclesiastes in its devotion to the problems of the day, although at the same time it gives expression to many sceptical thoughts.
Of the productions of the post-classical age, or the literature of wisdom contai'ned in the Jewish Apocrypha, the collection of proverbs by the son of Sirach [Ecolesiastious], represents the Hhokmah poetry in the narrower sense; for it is a direct imitation of the Proverbs, and in part a later gleaning from the same field. Of the writings which are to be classed here only in the broader sense, the Book of Wisdom stands parallel to Eoclesiastes. and Baruch to the Song of Solomon: still further, if one will, in Tobit a counterpart may be found for Job, and in the Prayer of Manasseh for many of the didactic Psalms.
The Proverbs of Solomon appear therefore, as the central spring and storehouse of the gnomic wisdom of the Old Testament ; or, as the true and main trunk of the tree of Hhokmah poetry, widely branching and laden with fruit. And it is mainly on account of this radical impulse, and because of this main trunk, consisting so largely of elements really furnished by Solomon, that the whole development deserves to be called in a general and comprehensive way an intel- lectual production of the wisest of all kings in Israel.
Note 1. — Exhibited in a tabular form the above representation of the literature of wisdom in the Old Testament would stand somewhat as follows, — according to its genetic development and its organic relations :
I. Classical or Hebrew canonical period of the Hhokmah.
1. Hhokmah poetry in the strictest sense, or in the primitive form of the Maschal (the
true gnomic poetry of Solomon) ; The Proverbs.
2. Hhokmah poetry in the broader sense ; or in various transformations and modifica-
tions of the primitive type :
A. The Matchal form transformed to dramatic dialogue :
a) Solomon's Song, — a didactic drama, with strongly marked lyrical
and erotic character.
b) Job, — a didactic drama, with a preponderance of the epic character.
B. The Maschal form expanded in monologue :
a) Eoclesiastes, — a collection of reflective philosophical monologues,
constructed from the point of view of the Hhokmah.
b) The didactic Psalms, — specimens of the lyrical development of some
fundamental ideas and principles of the Hhokmah.
II. Post-classical period, or Hhokmah literature of the Jewish Apocrypha.
1. True Hhokmah poetry, with a direct imitation of the old Maschal form :
Ecclesiasticus.
2. Hhokmah compositions in the broader sense :
A. With evident leaning toward the elder literature of the prophetic, or epic and
dramatic style :
a) Baruch.
b) Tobit.
B. With leanings toward elder didactic and lyrical compositions, reflective and
philosophical :
a) The 'Wisdom of Solomon.
b) The Prayer of Manasseh.
Note 2. — The grouping of Proverbs, Solomon's Song and Eoclesiastes as a trilogy of com- positions by Solomon cannot be critically and chronologically justified. Nevertheless it finds
22 INTRODUCTION TO THE PROVERBS OF SOLOMON.
its partial truth and justification in the fact that precisely these three works constitute the normal types of the entire literature of wisdom, in respect both to substance and form (see the Table in note 1). If they be contemplated ideally from this point of view, we cannot refuse to recognize a degree of truth in the old parallel drawn by Origen and Jerome between this trilogy, and the phi- losophical triad, — Ethics, Logic, Physics. Attention has been already called to this in the note to 1 1. Compare also page 67 of the General Introduction to the Old Testament section of this Com- mentary, where the author has given a classification of the writings of Solomon, or, as he puts it, " of the general didactic system of Solomon," which likewise includes the above trilogy.
An analysis of the literature of wisdom in the Old Testament which differs in several points from our own, while it also brings out clearly many correct points of view, is proposed by Bruch, pp. 67 sq. I. Period before the Exile : a) Monuments of the practical philosophy of this period : Pro- verbs; 6) Theoretical philosophy: Job; c) compositions of partly practical, partly theoretical nature: the older didactic Psalms. II. Period after the exile : a) Practical philosophy ; Ecclesi- aaticus ; b) Theoretical : Solomon's Song ; c) partly practical, partly theoretical ; the later didactic Psalms, and also the Book of Wisdom, which at the same time forms the transition to the Alexan- drian philosophy.
By others the apocryphal literature is ordinarily excluded from the classification, and, on the other hand, all the lyrical poetry of the Psalter brought in, so that the result is a classification of all the poetical literature of the Old Testament Canon. See, e. g., Haevernick and Keil's Einleitung, Vol. III., page 81, where the two great departments of lyrical poetry T©, and gno- mic poetry ifSTi are distinguished, and to the first are assigned Psalms. Solomon's Song, and La- mentations,— to the latter. Proverbs, the discourses of Job, and the reflections of Ecclesiastes. Frederic Schlegel (Lectures on the History of Literature, 4th Lecture), and following him, Delitzsch (in Herzog's " Real-Encyclopddie," XIV., 716), propose two main classes of Old Tes- tament writings : 1, historico-prophetic, or books of the history of redemption, — and 2, poetical, or books of aspiration.
The latter class, according to them, includes Job, the Psalter, and the writings of Solomon, and these correspond to the triple chord of faith, hope and love. For Job is designed to maintain faith under trials : the Psalms breathe forth and exhibit hope in the conflict of earth's longings ; the writings of Solomon reveal to us the mystery of Divine love, and Proverbs in particular makes us acquainted with that wisdom which grows out of and is eternal love.
With reference to the position to be assigned to Proverbs within the circle of the poetical litera- ture of the Old Testament, these classifications are very instructive. And this is especially true of that last mentioned, which is as evidently correct in its exhibition of the relation of Proverbs to Job and the Psalms, as it is defective with respect to the third of Solomon's writings, Ecclesiastes (which surely has very little to do with " the mystery of Divine love").
In one passage, J. A. Bengel (in his "Beitrdge zur Schriflerkldrung," edited by Osc. Waech- TER, Leipsic, 1866, p. 27) expresses himself singularly in regard to the significance of the group- ing, that has been so long traditional, of Proverbs, Job and Solomon's Song in a trilogy. " The reason why Proverbs, Job and the Canticles stand together in the best Hebrew codices is this, — man standing under paternal discipline needs the Proverbs ; when he has passed out from this into the fellowship of suffering he needs Job : after he has been perfected he enters into the u7iio mystica {mystical union) and comprehends Canticles."
B.— SPECIAL INTRODUCTION TO THE PROVERBS OF SOLOMON
§ 11. NAMES OF THE COLLECTION.
The superscription of the book which has been handed down in the Masoretic text, and which cests upon several passages of the book itself (see especially i. 17 ; x. 1 ; xxv. 1) is TioTO "jV^ w more correctly rendered, not " Proverbs " (Spruchworter), but Sayings of Solomon [Spruche).*
* (To .ipeak of the Proverbs of Solomon, or any other onu man, ia, in tho strict use of terms, a self-nontradictlou. A proverhium, a Spriic!iwort, a proverb, is strictly an oM and popular saying. Archbishop Trench (see Lectnre I. in hi^ valuabk' little work *' On the lessons in Proverbs ") speaks of '■ popularity — acceptance and adoption on the part of the people," as " the most essential of all " the qualities of a proverb. A little later he adds, " Herein, in great part, the foroo
? 11. NAMES OF THE COLLECTION. 23
This corresponds with the Rapoiutai of the LXX, and the Parabolm, not Proverbia, of the Vul- f ate. For the word '^t^D does indeed sometimes describe proverbs in the true sense, or general, practical maxims, growing out of the spirit of a people and expressed in popular form (e. g., 1 Sam. X. 12 ; Ezek. xvi. 44 ; xviii. 2). But in itself it signifies only resemblance, likeness {simile, compa- ralio, napafin'A!/, napoifiia) ; it is therefore used, according to the peculiarity of Oriental poetry, to designate symbolical or parabolic apothegms, or poetic and philosophical maxims in the widest sense. [The verb '^tsp is found with two quite distinct significations — to command, and to com- pare. Gesenids ( Thesaurus, s. v.), after proposing two different ways of deriving these from one primary radical meaning, suggests that possibly there are two independent radicals. Fuerst regards them as wholly distinct, the primary meaning of the one being " to be strong," of the other '' to combine, connect, entwine." Some old commentators erroneously derive the noun from the first of these two verbal roots; e. g., Teapp (Comm. on Prov., i. 1) : " Master sentences; max- ims, axioms, speeches of special precellency and predominancy." — A.] Accordingly prophetical predictions (e. g., those of Balaam, Num. xxiii. 7, 18 ; xxiv. 3 ; comp. Is. xiv. 4 ; Mich. ii. 4 ; Hab. ii. 6), as well as didactic Psalms {e. a., Ps. xlix. 5 ; Ixxviii. 2) or sententious discourses of wise men (e. g., Job xxvii. 1 ; xxix. 1) are designated as Q' <Cf?- In the special and predominant sense hm is however the designation of a maxim or gnome from within the sphere of the Hhokmah ; it is therefore the sentiment or the moral axiom of a Hhakam (see above, J§ 2, 3). For it was just these men, the Hhakamim of the Old Testament economy, that exhibited their main strength in giving utterance to pertinent comparisons, and significant truths of general practical value, and who were accustomed to impart their instructions chiefly in the form of maxims (Prov. i. 7 ; xxv. 1). An old synonym of the title " Book of Proverbs" or " Proverbs of Solomon" is therefore •' Book of Wisdom " naon 130. [Comp. Fdeest's Kanon des alien Tesiavienls, etc., 1868, pp. 73 sq. — A.]. The book probably received this title now and then in the old Hebrew times. At any rate it is so called several times in the Talmud {e. g., Tosephoth to Baba Bathra, f 14, h), and among the earliest Fathers of the Greek Church, like Clement, Hegesippus, iREN^ns, «te., it received the name v -Kavapcror mipia [wisdom including all virtues]. Comp. Eusebius, C?ih. HisL, IV., 22, 20, according to whom Melito of Sardis also gave the book a similar title, 'S.olnpuvmq Trapoi/iiai ij nai Zotfiia [similitudes of Solomon, which is also wisdom]. Compare further the titles co<i>i/ (3if3?,o^ and -aidayuyiKf/ ao(pia [" the wise book " and " instructive wisdom "] which Dionysil's of Alexandria and Gregory of Nazianzum employ. We may therefore even now give to our collection of Pro- verbs the title of " Book of Wisdom," as well as the more common designation of " Proverbs." And this is all the more allowable, because this collection is far better entitled to be called a " Book of Wisdom " than the Alexandrian apocryphal work which has assumed the name; it is also far more worthy than Eoclesiastes and Ecclesiasticus, to which old Jewish and Christian works not unfrequently apply the title in question (n03n, loipia).
Note 1. Habveenick (III. 386) and Keil (Inirod., § 117, p. 396) are in error when they dispute the opinion put forth by Beetheau, that the designation of the Proverbs as '^^^^ "*?•? originated among che early Jews. The words of Melito quoted by Eusebius (passage above cited) are a conclusive proof of the correctness of this view, as they belong to a passage whose express object is to give the designations of the books of the Bible that were current among the Jews. Comp. Delitzsch (work above quoted, p. 712).
Note 2. As synonymous with 't^n there occur in the Proverbs of Solomon and elsewhere in the Old Testament the words HTH (Prov. i. 6 ; Ps. xlix. 5 ; Ixxviii. 2 ; Hab. ii. 6) and ^'"79 (Prov.
of a proverb lies, namely, that it has already received the stamp of popnlar allowance." He calls attention to the Spanish
name of the proverb, "re/ra7i, which is a re/firendo, from the oftenuess of its repetition." The prob.ible etymology of jrapot/iia, as " a trite, wayside saying," points the same way. — Dean Stanley (Jewish Church, II., 2&I), illustrating the same view, says of the Proverbs of Solomon; "They are individual, not national. It is because they represent not many men's wisdom, but one man's supereminent wit, that they produced so deep an impression. They were gifts to the people, not the pioiuce of the people,'' eU. The adage, adagium, is of doubtful etymoIo;2y; probably from "ad agendum apta.'* The ffapa^oA^, from jrapa-jSdAAu), to cast or put beside, is in form a cojijtari^on, in purpose an illustration. An instructive and entertaining discussion of this subject, enriched with the amplest illustration, may be found in tho JUmdon Quarttrlg Ktview, July, 1863. — A.J
24 INTRODUCTION TO THE PROVERBS OF SOLOMON.
i. 6 ; Hab. ii. 6). The first expression, which properly signifies " enigma " (comp. Judg. xiv. 14; 1 Kings x. 1, etc.), [Etym., knotted, involved, intricate, Gesen., Fueest, etc.], stands for any dark, involved, profound utterance whatsoever; as in Matth. xiii. 35 the Dip "jD ni'Tn is rendered by Ksapv^fiiva ojro aarajiolii^ (instead of the jvpopXri/iaTa hir' apxvc oi the LXX). Com- pare Augustine, who uniformly explains (enigma by obscura allegoria: comp. also Luther's " in einem dunklen Worte " [through an obscure word] for the phrase h alviy/iaTi ["darkly," Eng. vers., — " by means of a mirror in riddles," De Wette, — " still darkly as in riddles," Van Ess, Allioli]. If therefore an ethical axiom, a gnome or parable be designated as this HTn this is always done with reference to the deeper meaning hidden in it under a figurative veil (comp. in addition to the passages above cited Ezek. xvii. 2). Examples of these enigmatical proverbs [" dark sayings "] in our collection are to be found especially in the " words of Agur," in chap. xxx. Comp. the remarks on xxx. 15, 16.
The meaning of nS'lD is disputed. According to Gesenius, Bertheau, and Hitzig it is equivalent to " interpretation," " discourse requiring interpretation," (comp. the c/corfivof Uyoc of the LXX, Prov. i. 6). According to Delitzsch, Haevernick and Keil it is "brilliant or pleasing discourse," oralio splendida, luminibus ornata." [Fueest adheres to the derivation first preferred by Gesenius (following Schultens) according to which j'''' (obs. in Kal), Arab.
^^ signifies " to be involved, entangled," and used of discourse, " to be obscure, and am- biguous,"— and nX'TO " figurative, involved discourse." Gesenius afterward developed the meaning of the noun from the radical idea of " stammering." — A.]. A sure decision can hardly be reached ; the analogy of 1" /O, however. Job xxxiii. 23, Gen. xlii. 23, Isa. xliii. 27, etc., seems to speak for the first interpretation, to which the second may be appended, as appropriate at least for Hab. ii. 6. The radical word is then |'n, torquere, to twist, — and nX'Sip is properly wa- tio contorta sine d^fficilis [involved or difl&cult discourse], just as HTn (from I'n defleclere [to turn aside]) is properly oralio ohliqua sive per ambages [oblique or ambiguous discourse].
Note 3. With reference to the true conception of the " Proverbs " of Solomon as compared with the proverbs (properly so called) of the Hebrews, and of various other nations, see espe- cially Bruch, p. 103. " The maxims which are here collected (in the Proverbs) are a product not of the popular spirit of the Hebrews, but ot Hebrew wisdom. They have not sprung up unsought, but rather betray deliberate reflection. * * * * They do not lie separate and iso- lated, like the proverbs of a people, but rest upon certain fundamental conceptions, and together make up a whole. They bear the impress of the Hebrew spirit, but only so far forth as the wise men from whom they come themselves rendered homage to this spirit ; in many other respects they rise, as their authors did, essentially above the spirit of the Hebrew nation. They contain rules for conduct in the most diverse conditions of life ; but having a bond of connection in ge- neral truths, they reach far beyond the sphere of mere experience. Now and then they take a speculative flight, and give utterance to profound conceptions and doctrines of philosophy. * * * * All are clothed in the garb of poetry ; every where the law of parallelism prevails in them. That elevation of language which is characteristic of Hebrew poetry is apparent in most of them, ■while the true proverbs of the people are for the most part expressed in prosaic forms, and often in very common language.
It is therefore altogether erroneous to compare this Book of Proverbs with the collections ot Arabic proverbs ; it might be more fitly compared with the gnomic poetry of the Greeks. It is strictly an Anthology of Hebrew gnomes." Comp. J 2, note 4.
The comparison of the Hebrew Maschal -poetry with the sententious and proverbial poetry of the Arabs, although so peremptorily denied by Beuch, is not without its justification. See Umbreit's Commentary, Introduction, p. Iv., where the two Arabic collections of proverbs, by the grammarian Al Meidani (t 1141). are named asafl'ording at least some parallels to the Proverbs of Solomon. Reference is made beside to H. A. Schultens' Antholoqia sententiarinn Arabicarum {hey den, 1772), and to the collections of Erpenius, Golids, Kallius, etc. (in
2 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 2 J
Schndrreb's Bibliolheca Arabica, pp. 210-221) as furnishing such parallels in rich abundance. The latest and best edition of these collections ot Arabic proverbs is that of Freytag, Arahum proverbia sententiosque proverbiales, Bonn, 1838-43, which not only contains entire the collection of Meidani numbering above 9,000 proverbs, but also gives information concerning the 29 collections of gnomes existing in Arabic literature before Meidani. Comp. also Haeveenick and Keil, III., 381 sq., and Bleek's Introduction, p. 632, where among other things an interesting observation of Al Meid.-^ni is given, with reference to the great value of the proverbial wisdom ; " acquaintance with proverbs does not merely adorn with their beauties all circles of society, and grace the inhabitants whether of cities or of the desert; it imparts brilliancy to the contents of books, and by the allusions which are hidden in them sweetens the words of the preacher and teacher. And why should it not ? since even the word of God, the Koran, is interwoven with them, — the discourses of the Prophet contain them,— the most eminent scholars, who have trod- den the path of a mysterious wisdom have won this knowledge as their friend ?" " Proverbs are to the soul what a mirror is to the eyes." Manifestly it is not common popular proverbs to which this enthusiastic praise refers, but maxims from the schools of the sages, and of a poetic, philosophic character, similar to those of the Old Testament, though mainly ot far inferior worth. (This is pertinent also as a reply to Delitzsch, p. 691, who following Ewald, declares the com- parison of the Hebrew with the Arabic collections of proverbs altogether inadmissible).
i 12. ORIGIN and composition OF THE COLLECTION.
The collection of the Proverbs of Solomon in its present form opens with a long superscription, which, in the style of oriental titles, praises the whole book for its important and practically useful contents. This is followed by three main divisions of the book, of unequal length and distinguished by separate titles, to which are appended two supplements. The first main divi- sion (chap. i. — ix.) subdivided into three sections (chaps, i. — iii., iv. — vii., viii. — ix.) contains an exhibition of wisdom as the highest good to be attained. To the attainment and preservation of this in the face of the dangers that threaten the possession of it, — sensuality, impurity, adul- tery, etc., — youth in particular are admonished : and this is done in the form of instructions or admonitions, somewhat prolonged, and having an inward connection of parts, addressed by a father to his son, — and not in brief, aphoristically separated maxims.
The second main division (chap. x. — xxiv.) again comprises three sections, not symmetrical but of quite unequal length ; a) chaps, x. 1 — xxii. 16, with the superscription na'?ty vt^O, a collection of separate, loosely connected, and for the most part very short maxims, which m part depict wisdom and the fear of God, and in part folly and sin, according to their chief mani- festations and results ; and tins they do without rigid adherence to a fixed train of ideas, with so loose a coherence of the individual sentences that either no connection of thought appears, or one merely external, brought about by certain characteristic words or terms of expression.
b) chap. xxii. 17 — xxiv. 22 ; a Maschal introduced by a special injunction to hearken to the words of the wise (chap. xxii. 17 — 19), quite well connected in its parts, and evidently forming one whole ; this contains various prescriptions of equity and worldly prudence.
e) chap. xxiv. 23 — 34; a short appendix, which by its superscription D"3^n^ n^X CJ [" these also are the words of the wise "], is described as the work of various wise men, no longer definitely known ; it consists of some maxims which, although nearly all having the form of commands or prohibitions, have no internal mutual connection.
Then follows the third main division (chap. xxv. — xxix.) having the superscription, "These also are proverbs of Solomon, which the men of Hezekiah, the King of Judah, collected:" — a collection of single, loosely grouped proverbs, among which are found an unusually large num- ber of pointed comparisons and antitheses.
The two supplements of the collection are, 1) chap. xxx. " The words of Agur theson of Jakeh." a compilation of maxims distinguished by their peculiarly artificial garb, and the partial obscu- rity of their meaning; 2) chap. xxxi. bearing the superscription "Words of Lemuel the king ot Massa, which his mother taught him.'** Under this title (in regard to which we shall soon have * [Fur the variuus explanations of the verse seu Cotuni. ou xxxi. I].
26 INTRODUCTION TO THE PROVERBS OF SOLOMON.
more to say) the chapter contains a) a series of maxims for kings, and b) th« praise of a virtuou* matron, which is clothed in the form of an alphabetic song {vers. 10-31).
That the collection as a whole is not the immediate work of Solomon, or in other words, that the introductory words of the first superscription (chap. i. 1) " Proverbs of Solomon, son of Da- vid, king of Israel," so far as they relate to the whole, design to claim the authorship for Solo- mon only in the most general sense, appears from the most hasty glance at oar abstract of the contents. For apart from the fact that at the opening of the second main division there is a re- petition of the title " Proverbs of Solomon," — the last divisions, from xsii. 17 onward, are intro- duced by quite different superscriptions, two of which refer vaguely to " wise men " as the authors of the respective sections, and two to definite persons (although these are other ivise unknown), while the one which contains again the expression " Proverbs of Solomon" designates as the " collectors " of these " Proverbs of Solomon " the " men " of a king of Judah who did not live until 300 years after Solomon. [Fuerst's inference from these diverse superscriptions and ap- pellations is thus stated ( Canon des alien Testaments, p. 74) ; " that it is not the originating of all the proverbs with Solomon that was emphasized, though he be regaided as their main source, but only the aim and effect of the proverbs to promote wisdom." — Deiin Stanley, [uhi supra, p. 268) says " as in the case of the word ' wisdom,' the connection of ' Proverbs ' with Solomon can be traced by the immense multiplication of the word after his time." — A.]. And not only these diverse superscriptions, but various peculiarities of language, style, etc., such as present them- selves to the attentive observer in each section in a characteristic way, bear witness to the gra- dual growth of the collection under the hands of several authors of a later day than Solomon's, each complementing the rest. We might put the whole work of compilation to the account of the " men of Hezekiah," (chap. xxv. 1), and so assume that the maxims of Solomon, before scat- tered, and transmitted in part orally, in part by less complete written records, were collected, and, with the addition of sundry supplements brought into their present form by certain wise men from the court of the devout king Hezekiah (B. C. 727 — 697). The verb 'p''7'J''r! which in the passage cited above is used to describe the agency of these men, would well accord with this as- sumption ; for it signifies, not " appended " (Luther), but " brought together, arranged in or- der," in as much as p'j'i'i'n properly means " to remove from its place, to set or place some- where ;" and in the passage before us it is rendered correctly by the e^eypdfavro of the LXX , and the transtulerunt of the Vulgate. But the relations of the matter are not quite so simple that the whole compilation and revision can be referred to these wise men of Hezekiah. For from the quite numerous repetitions of whole proverbs, or at least parts of proverbs from earlier sections, such as occur in the division chaps, xxv. — xxix. (compare e.g., xxv. 24 with xxi. 9, — ■ xxvi. 22 with xviii. 8, — xxvii. 12 with xxii. 3, — xxvii. 21 with xvii. 3, — xxix. 22 with xv. 18, etc.) it seems altogether probable that the preceding sections existed as an independent whole, before the attachment of chaps, xxv. sq. This is confirmed by the fact that certain characteris- tics noticeable in the structure of clause and verse, and many peculiarities of phraseology and idiom likewise indicate that between the sections preceding chap. xxv. and the last seven chap- ters a wide difference exists, and one that points to the greater antiquity of the first and largest division. Hezekiah's wise men appear therefore substantially as supplementing, or more exactly as continuing and imitating a larger collection of Solomon's proverbs already in existence before their day : and the existence of this they must not only have known but studiously regarded, for the great majority of the maxims and axioms there found they did not take into their new col- lection, but sought to present that which was mainly new and independent; in consequence how- ever of the similarity of the sources from which they drew to those of the earlier collection, they could not but reproduce much in a similar form, and some things in a form exactly corresponding with the earlier. [The Jewish tradition as given by Fderst (uhi mipra, p. 75) ascribes the col- lection of the proverbs of the first three sections, chaps, i. — ix., x. — xxii. 16, and xxii. 17 — xxiv. to the men of Hezekiah. And it finds this view confirmed by the very fact that the next sec- tion begins (xxv. 1) with the words "These also, are proverbs," etc. But the subsequent col- lection (chap. xxv. sq. is " continued" by them, the proverbs being searched out elsewhere and transferred to this place; " proverbs not hitherto publicly employed for the education of the peo-
? 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 27
pie they brought into a collection, to be in like manner used as a collection of Solomon's pro- verbs." The " men of Hezekiah " he regards moreover as not all contemporaries and agents of the good king, but as organized into a "college," continued for literary, religious, and judicial pur- poses 280 years, seven full generations. This is Jewish tradition. — A.].
That the older collection is not however to be itself regarded as all of one casting, but likewise as a product of the activity of one or several editors collecting and combining from still earlier sources, appears from several facts. Within this section, as well as the later, instances occur of the repetition of single proverbs in an identical or analogous form {comp. e. g. xiv. 12 with xvi. 2.5, — xvi. 2 with xxi. 2, — x. 2 with xi. 4, — xiii. 14 with xvi. 27, — xix. 12 with xx. 2, etc.). We have, besides, this fact, which is still more significant, that here again a diversity appears, marked by decided peculiarities of form as well as substance, between the two large subdivisions, chaps, i. — ix., and chaps, x. 1 — xxii. 16. In the second of these sections we find mainly verses symmetrically constructed, — so-called "antithetic couplets," — and each verse presents an idea quite complete and intelligible. It is the simplest and, as it were, the ideal type of the Maschal that here predominates; and since the simplest is wont to be as a general rule the most primi- tive, this fact suggests the conjecture that we are dealing here simply with genuine, original pro- verbs of Solomon. In other words. Chapters x. — xjAi. 16 comprise the proper germ of the gnomic poetry of the Old Testament, which is in the strictest sense to be referred to Solomon and his age. In the two supplements to this central main division, chap. xxii. 17 — xxiv. 22, and chap. xxiv. 23 — 34 we observe in respect to form quite another character in the individual proverbs, although in their ethical tenor and substance they correspond with the preceding. They lose something of the telling, pointed brevity, the inward richness of meaning, the condensed power, that characterize the earlier proverbs; and instead of " the rapid alternation of clause and coun- ter-clause " before every where perceptible, there is apparent here less uniformity of structure, and an effort to expand the brief axiom to the longer discourse, admonitory, didactic, or illustra- tive of some monii truth. Still more entirely is the simple and beautiful form of the Maschal, compact, pithy and symmetrical, disregarded and cast aside m chaps, i. — ix. These present no- thing but longer admonitory discourses, moral pictures full ot warning, and ethico-religious con- templations of broader compass, in all of which the simple, short proverb is only exceptional, and " proverbial poetry evidently took the form of admonition and preaching, but for this very reason became much more flexible, flowing and comprehensible." The technical language of the Hhokniah appears here in various ways expanded and refined, — especially in the application of such full allegorical delineations as are contained in chap. ix. (in the description of Wisdom's house with its seven pillars, and her feast, — and also in that of the conduct of the rH7'L)3 Diyx the personification of Folly). The nearly equal length, moreover, of the three sections into which this entire admonitory address to youth is divided, (see the earlier part of the J), the quite regular and frequent recurrence of the ''33, " my son," which shows this to be its chief appli- cation, (i. 8 ; ii. 1 ; iii. 1, 11, 21 ; iv. 10, 20 ; v. 1, etc.), the adherence to certain leading thoughts through all the change and variety in expression and delineation, — all this points us to a single author, who different as he was from the author of the collection following (x. 1 — xxii. 16), de- signed to furnish an appropriate introduction to this collection of older proverbs, and to com- mend it to the Israel of his own time, especially to its younger generation.
That the mutual relations of the various parts of the Book of Proverbs are to be judged sub- stantially in this way, most of the recent commentators are agreed. [This general view both of the structure and authorship of our book is taken by most of our English and American scholars, with some divergencies of course, in the details. Thus, Stuaet, Notes, MnENSCHEB, W. Aldis Wright, etc. Sthabt sums up his view of the authorship thus (Comm. p. 63); " Solomon se- lected many, composed others, and put together those which he judged to be true, most striking,
and most worthy to be preserved It matters not how much of the book of Proverbs
Solomon actually composed; we only need his sanction to what it now contains." Portions of the book moreover do not even purport to be Solomon's. — -A.]. We may make an exception, perhaps, of H. A. Hahn, Haevep.nick, and Keil, who, in spite of all internal and external dif- ferences between the several sections, which they are forced to acknowledge, — in spite of the \d-
28 INTRODUCTION TO THE PROVERBS OF SOLOMON.
rious introductory superscriptions, — still feel constrained to maintain Solomon's immediate au- thorship of the whole, with the sole exception of the two supplements in chaps, xxx., xxxi. (see especially Haevernick and Keil's Introduction, III., 392 sq.). [This is Wordswokth's posi- tion. It is moreover characteristic of him to look on the proverbs as having " also a typical character and inner spiritual significance, concerning heavenly doctrines of supernatural truth." He finds support for this view in the fact that the collection is in its introduction said expressly to comprise enigmas and dark sayings. — A.]. Inasmuch as this conclusion is made necessary neither by reasons, internal or external, [in the book itself J, nor by any general theological interest in maintaining the inspired character of Scriptures, we must, unquestionably, adopt one of those views which represent the present collection as growing up gradually in the time between Solo- mon and Hezekiah, or even within a period ending somewhat later, and which discriminate be- tween an original nucleus that is from Solomon, and the accretions of various ages, which are due to later collectors and editors.
The more important of these theories are (1) that of Ewald {Poet. Biicher des AlLen Test., IV. 2 sq.). According to this, chap. x. 1 — xxii. 16 forms the earliest collection, originating perhaps two hundred years after Solomon, yet inspired throughout by Solomon's spirit; to this were ap- pended, first, in Hezekiah's time chap. xxv. — xxix., which also contain much that is the genuine work of Solomon, — then, in the following century, the Introduction, chap. i. — ix., — then the supplements to the central main division, chap. xxii. 17 — xxiv. 34, — and lastly the supplements chaps. XXX., xxxi ; and all these last are to be regarded as the independent composition of un- known sagesof the later period before the exile, without any elements whatever that are Solomon's.
We have (2) the viev/ of Berthead ( Commentary, Introd., pp. xxiii. sq.). According to this it is as impossible to demonstrate with certainty an origin earlier than the days of Hezekiah for the second collection (chap. x. 1 — xxii. 16) as for the first (chap. i. — ix.), the third (chap. xxii. 17 — xxiv. 34), or the fourth (chap. xxv. — xxix.) ; we must therefore in general maintain the merely negative conclusion, that the book of Proverbs in its present form originated after the time of Solomon, and that it flowed from sources oral and written that are perhaps very nume- rous. We have (3) the view of Hitzio {"Das Kbnigreick Mas-a" in Zeller's Theol. Jahrb. 1844, pp. 269 sq., and Commentary, Introd. pp. xvii. sq.). This represents the present order of the parts as substantially that of their composition. It accordingly conceives of the first collec- tion (chaps, i. — IX.) as originating pretty soon after Solomon, in the 9th century B. C. ; it then appends to this, shortly before the times of Hezekiah, or in the first half of the 8th century, the second (chap. x. 1 — xxii. 16) together with the latter part of the fourth (chap, xxviii. 17 — xxix. 27) ; to this it attaches " in the last quarter of the 8th century " the anthology in chaps, xxv. — sxvii., and about a hundred years later (at the beginning of the period following the exile) the intruded section, chap. xxii. 17 — xxiv. 34, and the fragment, chap, xxviii. 1 — 16 ; finally, at a still later day it adds the supplements in chaps, xxx , xxxi.
We have (4) the view of Delitzsch (in Herzog's Encycl., as above quoted, especially pp. 707 sq.), with which that developed by Bleek (Introd., pp. 634 sq.) agrees in the main point, — i. e., apart from some subordinate details in which it approaches more nearly the theory of Ew- ald. According to this the first and largest section of the Book of Proverbs (chap. i. 1 — xxiv. 22) comes from an age earlier than Hezekiah, the second and smaller commencing with xxiv. 2.3, from Hezekiah's times. The compiler of the first half lived possibly under Jehoshaphat, within a century of Solomon. As material for the middle and main division of this work, — the germ, the main trunk, consisting of the genuin« proverbial wisdom of Solomon as contained in chap. x. 1 — xxii 16, — he availed himself above all of the rich treasures of the 3,000 proverbs of Solomon, which were undoubtedly all fully preserved to his day, and from which he may be assumed to have taken at least all that were of religious and ethical value. Still he appears to have ga- thered up much that is not from Solomon, and therefore to have united in one collection the no- blest and richest fruits of the proverbial poetry of the wise king, with the most valuable of the " side shoots which the Maschal poetry put forth, whether from the mouth of the people or the poets of that day." To this collection he prefixed the long Introduction in chaps, i. — ix.; a monu- ment of his high poetic inspiration, not in the strict form of the Maschal, but that of long poetic admonitions, — in which he dedicated the whole work to the instruction of youth. At the same
I 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 29
time he added an appendix, chap. xxii. 17 — xxiv. 22, consisting of proverbs from various wise men, and coramencing with an apostrophe to youth (chap. xxii. 17 — 21) the tone of which re- minds one of the longer Introduction.
While according to this view the first and larger section purports to be essentially a book for youth, the second and shorter division, whose nucleus is formed by the proverbs of Solomon com- piled by the men of Hezekiah, is evidently a book for the people, a treasury of proverbial wisdon? for kings and subjects, — as is indicated by the first, introductory proverb : " It is the glory of God to conceal a thing, and the honor of kings to search out a matter." After the analogy of the first collection, to these proverbs gathered by Hezekiah (or this treasury of " Solomon's wisdom in Hezekiah's days," in Stier's apt phrase), a sort of introduction was prefixed, chap. xxiv. 23-34, and a supplement was added, consisting of the proverbial discourses of Agur and Lemuel, and the poem in praise of a virtuous matron, in chap, xxx., xxxi. Thus, like the older col- lection of the proverbs of Solomon, this made by Hezekiah has '■ proverbs of wise men on the right and on the left ;" " the king of proverbial poetry stands here also in the midst of a worthy retinue." As to the time of the origin of the second collection, we are indeed not to assume the reign of Hezekiah itself, but the next subsequent period. The personality of the collector of this second main division stands far more in the background than that of the author of the first, larger collection, who in its introductory chapters has given rich proofs of his oijrn poetical en- dowments and his wisdom. From which of the two the general superscription of the whole, chap. i. 1-6, has come, must remain a question ; yet it is from internal evidence more probable that it was the last collector who prefixed this to the book.
We have presented with especial fullness this hypothesis of Delitzsch in regard to the ori- gin of the Book of Proverbs, because it is in itself the most attractive of all, and offers the most satisfactory explanation of the various phenomena that arrest the attention of the observant reader, as he considers the superscriptions and the internal peculiarities of the several parts. It is less forced and artificial than the theory of Hitzig, which shows itself arbitrary and hypercri- tical, especially in breaking up the section, chap. xxv. — xxix.; and it does not rest content with the mere negative results of criticism, like the analysis of Bertheau, which is also chargeable with excess of critical sharpness. In comparison with Ewald's hypothesis it has the advantage, that it rests upon a more correct conception of the order of the development of gnomic poetry among the ancient Hebrews. For it rejects as a one-sided and arbitrary dictum, Ewald's axiom, that the antithetic verse of two members which predominates in chap. x. 1 — xxii. 16, is the old- est form of the Maschal, and that all proverbs and gnomic discourses otherwise constructed, by their departure from the typical form betray their origin as decidedly later than the days of So- lomon. It accordingly allows that sections in which there is a preponderance of gnomic dis- tourses and gnomic songs, — such as chap. i. — ix. and xxii. 17 — xxiv. 22, may come, if not from Solomon himself, at least from the age immediately after Solomon. It likewise recognizes in the collection that dates from Hezekiah's day proverbial poetry which is mainly the genuine work of Solomon, or at least stands very near his day, and whose artistic character by no means (as EwALD thinks) contains traces of a decay in purity and beauty of form that is already quite far advanced.
Only in this particular are we unable altogether to agree with Delitzsch, that he would find in chap. x. — xxii. together with a selection from the 3,000 proverbs of Solomon, much that is his only in a secondary sense. We believe rather that it is just this main division which contains nothing but fruits of Solomon's gnomic wisdom in the narrowest and strictest sense, and that repetitions of individual proverbs within the section, which are partly identical and partly ap- proximative, in which especially Delitzsch thinks he finds support for the view that we are now Combating, are to be otherwise explained. They are, like the repetitions of discourses of Christ in the Gospels, to be partly charged to diversity in the sources or channels of the later oral or written tradition, and in part recognized as real tautologies or repetitions which the wise king now and then allowed himself. We should, on the other hand, be disposed rather to conjecture, that in the supplements, chap. xxii. 17 — xxiv. 34, which are expressly described as " words of wise men," and perhaps also in Hezekiah's collection, chap. xxv. — xxix., there is no inconsiderable number of utterances of wise men of Solomon's time, such as Heman, Ethan, Chalkol, etc.; and
30 ISTROBCCTION TO THE PROVERBS OF SOLOMON.
this simply for the reason, that the superscriptions D'DDn '•"laT (xxii. 17) [words of wise men], and O'DOnS n^N DJ (xxiv. 23) [these also are from wise men], together with the peculiarity of diction which points to a high antiquity, make such a conjecture reasonable. The short section bec'inning with the superscription last cited, chap. xxiv. 23-34, we should be most inclined, ir concurrence with the majority of expositors, to regard as a second appendix to the first main collection, because the assumption of Delitzsch that it is a sort of Introit to the second main division, of the same age as the section, chap. xxv. — xxix., strikes us in no other way than as too bold and destitute of all adequate foundation.
It remains only to speak briefly of the superscriptions to the two supplements in chapters xxx., xxxi. The "Agur, son of Jakeh " (?) to whom the contents of chap- ter XXX. are accredited, is a wise man otherwise altogether unknown, whose era we are as unable to determine with certainty as his residence, whose very name is almost as difficult and uncertain in its interpretation as are the words next succeeding in chapter xxx. 1. S3N1 ^X'H''*'? '^^'^'^^. "^r^.^n ^^'. ^f^L^- Perhaps instead of the common translation of these words: "the prophetic address of the man to Ithiel, to Ithiel and Ucal" ["even the pro- phecy ; the man spake unto Ithiel, even unto Ithiel and Ucal," E. V.], the interpretation of HiTZio, adopted also by BEETHEAn, Hahn and Delitzsch, should be followed. According to this, the words T^^''_^ ]3 [" son of Jakeh "] by a change of punctuation are to be connected closely with the word tKi/'^T^ ; thus for the beginning of the whole superscription we reach this meaning : "Words of Agur, the son of her whose dominion is Massa" (KiffD nnp' ]3), t. e., son of the queen of Massa. This queen of Massa we should then have to regard as the same person who in the superscription to the next supplement (chap, xxxi.) is designated as the " mother of King Lemuel." For in this passage also X"^0 must be regarded as the name of a country, and the N2?0 "^O [King of Massa] as perhaps an Israelitish Arab, or, as Delitzsch suggests, an Ish- maelitish prince, whose kingdom, to judge from the mention of it in Gen. xxv. 14; 1 Chron. i. SO, must have lain in Northern Arabia, and whose brother would have been the Agur in ques- tion. [Fueest {ubi supra, pp. 76-7) regards Ntyo as a common noun, singular in form, but col- lective in import, having the meaning common in the prophets, " a prophetic or inspired utter- ance." The symbolical meaning found here by Jewish tradition may be reserved for the exege- tical notes on this chapter. — A.] Further arguments in support of this interpretation (first pre- sented by HiTZiQ in the Articles in Zellee's Theol. Jahrb., 1844, cited above, and adopted, al- though with various modifications, by the other interpreters whom we have named), and in re- ply to all conflicting interpretations, will be brought forward in the special exegesis of the pas- sages involved. We shall there have occasion to discuss the further question, whether the whole substance of chap. xxx. is to be referred to Agur, and all in chap. xxxi. to Lemuel, or whether at least the Alphabetic poem in praise of a virtyous matron must not be regarded (as is done by nearly all the recent commentators) as the work of another author.
I 13. THE KELATION OP THE MASORETIC TEXT OP THE COLLECTION TO THE ALEXANDEIAN.
In the LXX there occur many, and in some instances very remarkable deviations from the common Hebrew text of the Proverbs. These consist in glosses to many obscure passages (i. e., either in readings that are actually correct and primitive, as, e. g., xi. 24 ; xii. 6 ; xv. 28 ; xviii. 1 ; xix. 28 ; xxi. 6, 28, etc., or in wild emendations, as in xii. 12 ; xviii. 19; six. 25 ; xxiv. 10, etc.), in completing imperfect sentences (as, e. g., xi. 16 ; xvi. 17 ; xix. 7), in independent addi- tions or interpolations (e. g., after i. 18 ; iii. 15 ; iv. 27; -vi. 8, 11 ; viii. 21 ; ix. 6, 10, 12 ; xii. 13; xiii. 13, 15, etc.), in double versions of one and the same proverb [e.g., xii. 12; xiv. 22; XV. 6 ; xvi. 26 ; xvii. 20 ; xviii. 8 ; xxii. 8, 9 ; xxix. 7, 25 ; xxxi. 27, in the omission of whole verses [e.g., i. 16; xvi. 1, 3 ; xxi. 5 ; xxiii. 23, etc.), and finally in the transposition of entire passages of greater length. Accordingly, of the proverbs of Agur, the first half (chap. xxx. 1- 14) is inserted after chap. xxiv. 22, and the second, chap. xxx. 15-33, together with the words of King Lemuel, after xxiv. 34 ; the two supplements, therefore with the exception of the praise of the excellent matron (chap. xxxi. 10 sq.) appear associated with the "words of wise men" which stand between the elder and the later collection of proverbs.
g 14. THE POETICAL FORM OF PROVERBS. 31
These deviations are so considerable that they compel the assumption that there were ([uite early two different recensions of the Book of Proverbs, one belonging to Palestine, the other to Egypt, the former of which lies at the basis of the Masoretic text, the latter, of the Alexandrian version. The Egyptian text appears in general to abound more in corruptions and arbitrary alterations of the original ; sometimes, however, it preserves the original most correctly, and seems to have drawn from primitive sources containing the genuine proverbial wisdom of Solo- mon. Especially is it true that not a few of the additions which it exhibits on a comparison with the Hebrew text, breathe a spirit, bold and lofty, as well as thoughtful and poetic (see, e. g., iv. 27 ; ix. 12; xii. 13 ; xix. 7, etc.) ; these appear, therefore, as fruits grown on the stock of the noble poetry of wisdom among the ancient Hebrews, — in part even as pearls from the rich treasures of Solomon's 3,000 proverbs (1 Kings iv. 32).
Note 1. — The critical gain for the emendation of the text and for the interpretation of the Book of Proverbs that is yielded by the parallels of the LXX may be found most carefully tested and noted — though not without many instances of hypercritical exaggeration and arbitrary deal- ing— in Fr. Bottcher's "iVeiie exegelischkriiischeAehrenleie zura A. T.," III., pp. 1-39; in P. DE Lagakde's " Anmerkungen zur griechischenUebersetzung der Proverhien" (Leipz., 1SG3); in M. Heidenheim's Article, "Zur Texlkrilik der Proverbien" [Deutsche Vierteljahrsschr. filr englisch-theol. Porschung, u. s. w., VIII., Gotha, 1865, pp. 395 sq.) ; as well as in the Commen- taries of Berths ATI (see especially Introd., pp. xlv. sq.) and Hitzig (Introd., pp. xix. sq.; xxiii. sq.). The last mentioned writer has also thoroughly discussed tlie variations of the Sy- riac version (Peschito), the Vulgate and the Targum (pp. xxvii. sq.); of these, however, in ge- neral, only the first named are of any considerable critical value, and that usually only in the cases where they agree with those of the LXX.
Compare furthermore the earlier works of J. G. Jaeger, Observaiiones in Prow. Salom. ver- iionein Alexandriiiam, Lips., 1786; Schledssner, Opuscida critica ad versiones Grcccas V. T. perlinenli'a, Lips., 1812, pp. 260 sq.; and also Dathb, Be ratione consensus versionis Chaldaicx el Sgriacce proverb iorum Salomonis (in Dalhii Opuscc. ed. RosENMnELLER, pp. 108 sq.).
Note 2. — Umbreit in his Commentary has taken special notice of several other ancient Greek versions beside the LXX, especially the Versio Veneta, which i.s for the most part strictly lite- ral. Another text which is likewise quite literal, which Procopiits used in his 'Ep/ii/veia tlr tiic T7apiM/iia^, and which Anqelo Mai has edited in Tom. IX. of his Glass. Auctor., may be found noticed in Heibenheim (as above).
? 14. THE POETICAL FORM OF PROVERBS.
The simplest form of the Maschal, or the technical form of poetry among the Hebrews, is a verse consisting of two short symmetrically constructed clauses, — the so-called distich (Zweizei- ler,)a3 Delitzsch calls it, following Ewald's peculiarly thorough investigations on the subject before us. The mutual relation of the two members or lines of this kind of verse shapes itself very variously, in accordance with the general laws for the structure of Hebrew poetry. There are synonymous distichs, in which the second line repeats the meaning of the first in a form but slightly changed, for the sake of giving as clear and exhaustive a presentation as possible of the thought involved (e. g., xi. 7, 25 ; xii. 28 ; xiv. 19 ; xv. 3, 10, 12, etc.). There are antithetic distichs, in wbich the second illustrates by its opposite the truth presented in the first [e.g., x. 1 sq.; xi. 1 sq ; xii. 1 sq.; xv. 1 sq.). There are synthetic distichs, the two halves of which express truths of different yet kindred import [e. g., x. 18, 24, etc.). There are integral (eingedankige) dis- tichs, in which the proposition commenced in the first half is brought to completion only by the second, the thought which is to be presented extending through the two lines (as in xi. 31 ; xiv. 7, 10; xvi. 4, 10 ; xxii. 28). There are finaWy parabolic distichs, i. e., maxims which in some form or other exhibit comparisons between a moral idea and an object in nature or common life : and this is effected sometimes by 3 [as] in the first clause and \3 [so] in the second, that is, in the form na- tural to comparisons, — sometimes, and more usually, in such a way that the proposed object and its counternart are set loosely side by side, with a suggestive, emblematic brevity, with or without the copulative 1 (xi. 22; xvii. 3 ; xxv. 25 ; xxvi. 23; xxvii. 21, etc.). In the central main division of the collection, chap. x. — xxii. IP, all the proverbs are these short distichs, and, as has been already
INTRODUCTION TO THE PROVERBS OF SOLOMON.
said, the larger part of them (especially in the first six chapters of the section) milithetic distichs, distinguished by the " but '" (Hebr, 1) at the beginning of the second line (compare J 12, p. 27, and below, ? 15). In the supplements to the oldest collection (xxii. 17 — xxiv. 34) as well as in the aleanings of Hezekiah's men, there are found however not a few instances uf the extension of the simple typical distich to a verse of several lines, or of the multiplication of the couplet to four-, six- er eight-lined verses.*
In the case of these longer proverbs, which comprise several verses, we find repeated, if not every one, yet the greater part of the diverse relations of the first to the second half of the pro- verb, which we had observed in the distichs. There are, it is true, no antithetic stanzas of four lines, — but there are synonymous verses [e.g., xxiii. 15 sq.; xxiv. 3 sq,; xxiv. 28 sq), — synthe- tic (xxx. 5 sq.), — stanzas with a single idea (xxii. 22 sq., 26 sq.; xxx. 17 sq.), — and parabolic verses (xxvi. 18 sq.: xxv. 4sq.). Specimens of the six-lined stanzas (which are constructed mainly with a single thought, or in the synthetic form) are to be found, e.g , in xxiii. 1-3, 12- 1-t, 19-21, 26-28 ; xxiv. 11-12 ; xxx. 29-31. Verses 22-25 of cuapter xxiii. compose a stanza of eight lines, synthetic in its structure. Side by side with this normal multiplication of the couplet to form stanzas of four, six or eight lines, there are abnormal or one-sided growths, re- sulting in triplets, with the first division of two lines and the second of one [e.g., xxii. 29: xxiv. 3 ; xxvii. 22 ; xxviii. 10, etc ), — or in stanzas of five lines (xxiii. 4sq.; xxv. 6 sq.; xxx. 32 sq.), or in stanzas of seven lines, of which at least one example appears in chap, xxiii. 6-8.
If the proverb extends itself beyond the compass of seven or eight lines, it becomes the Mas- chal (or gnomic) poem, without a fixed internal order for the strophes. Such a poem (or song) is, for example, the introductory paragraph [of one main division], chap. xxii. 17-21 ; and again, the meditation on the drunkard, xxiii. 29-35 ; that on the lazy husbandman, xxiv. 30-34 ; the admonition to diligence in husbandry, xxvii. 23-27 ; the prayer for the happy medium between poverty and riches, xxx. 7-9 ; the prince's mirror, xxxi. 2-9, and the alphabetically constructed song in praise of the matron, xxxi. 10-31.
The introductory main division, chap. i. 7 — ix. 18, consists wholly of these proverbial poems, and of 15 of them (see in ^ 16 the more exact enumeration of these 15 subdivisions, which may again be classed in three larger groups). Inasmuch as the rhetorical presentation throws the poetical in these cases usually quite into the background, these Maschal poems may almost be called with greater propriety Maschal discourses. Yet within these there is no lack of poetical episodes, lofty and artistic in their structure, among which we would name especially the allegory of the banquet of Wisdom and Folly (chap. ix. 1 sq.), and also the numerical proverb in eight lines concerning " the six things which the Lord hates and the seven that are an abomination to Him " (in chap. vi. 16-19). Of these numerical proverbs, or nnD, as they are called in the poetry of the later Ju- daism, chap, XXX., as is well known, contains several (vers. 7 sq., 15 sq., 18 sq., 21 sq., 24sq,). In the Son of Sirach's collection of proverbs likewise we find several examples of the same kind [e.g., Ecclesiasticus xxiii. 16 ; xxv. 7; xxvi. 5, 28). Further observations on the origin and im- port of this peculiar poetic form may be found in notes on chap. vi. 16. Now and then the Book of Proverbs contains forms analogous to the Priamel [prceambulum, a peculiar type of epigram, found in German poetry of the 14th and 15th centuries — A.] ; see, e.g., xx. 10; xxv. 3; xxvi. 12 ; xxx. 11-14 ; yet this form is hardly found except in the most imperfect state.
The last of the technical forms of the poetry of the Book of Proverbs is that of the Maschal- series, i. e., a sequence of several proverbs relating to the same objects, e. g., the series of proverbs concerning the fool, chap. xxvi. 1-12, — the sluggard, xxvi. 13-16, — the brawler, xxvi. 20-22, — the
* [In English Biblical literature. Bishop Lowth's discussfon and classification has been the basis generally assumed. We know no clearer and more concise exhihition of this system and the various modifications that have been proposed than that given by W. Aldis Wrioht in Smith's THclinnary of the Ttibte (Article roHry, Hebrew). I.OWTH who is closely followed by StOart, Edwards and others, rr-gards a triple classification aa sufficient : synonymmis. antiUtftic and synthetic parallelisms. An infelicity in the term synonymous, in view of the extent and variety of its applications, was recognized by LowTH himself, but more strongly urged by Bishop Jebb, who proposed the term co<j7tfite. This appears to be a real im- provement in terms. Mdenscber (Introd., pp. xlv. sq.) proposes two additional classes, the gradational and the intro- vrtf.d. the first of which Is well covered by the term rofjnat', while the second, which had been proposed by JF.BB. seems open to Wright's exception, that it is "an unnecessary refinement." This objection does not seem to lie against tho new terms proposed in ZifCKLER's nomenclature.— A,]
? 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 3S
spiteful, xxvi. 23-27. This form belongs, however, as Delitzsch correctly observes, " ratlier to the technical form of the collection than to the technical form of the poetry of proverbs." That the former [the arrangement] is far more imperfect and bears witness to far greater indiflference than the latter, — in other words, that the logical construction, the systematic arrangement of in- dividual proverbs according to subjects, especially within the central main division, is far from satisfactory, and baffles almost completely all endeavors to discover a definite scheme, — this must be admitted as an indisputable fact, just in proportion as we give fit expression on the othei hand to our admiration at the wealth of forms, expressive, beautiful and vigorous, which the col- lection exhibits in its details.
Note. — With reference to the connection of the several proverbs one with another, and also with respect to the progress of thought apparent in the collection as a whole, we can by no means concur in the opinion of J. A. Benoel, — at least in regard to the main divisions, x. 1 sq.; xxii. 17 sq.; XXV. 1 sq. The collection of proverbial discourses, i. 7 — ix. 18, being intentionally arranged according to a plan, is of course excluded from such a judgment. Bengel says : " I have often been in such an attitude of soul, that those chapters in the Book of Proverbs in which I had before looked for no connection whatever, presented themselves to me as if the proverbs belonged in the most beautiful order one with another" (OsK. Waechteb, Joh. Albrecht Bengel, p. 166). We must pass the same judgment upon many other expositors of the elder days, who wearied them, selves much to find a deeper connection between the several proverbs (see, e.g., S. BoHLins, Elhica Sacra, I., 297 sq., "de diqiosilione el cohoerentia lextus;" and Stocker in the Introduction to his "Sermons on the Proverbs of Solomon "). In regard to this matter as old a commentator as Mart. Geier judged quite correctly :* " Ordo-frustra quwritur ubi nuUusfuit observatus. Quam- qii.am enim sub initium forte libri certa serie Hex noster sua projtosuerit, — allamen ubi ad ipsas pro- prie dicias parabolas aul gnomas deveniiur, promiscue, proul quidque se offer ebat, consignata vi- demus pleraque, ita ut modo de avaritia, modo de inendaciis, modo de simplieitale, modo de timore Dei vel alia materia sermonem institui videamtis," etc. As in the case of the great majority of the songs of the Psalter, in which the arrangement is merely and altogether external, determined of- ten by single expressions, or by circumstances wholly accidental, there is found among the germi- nal elements of the Book of Proverbs little or no systematic order. The whole is simply a combi- nation of numerous small elements in a collection, which was to produce its effect more by the total impression than by the mutual relation of its various groups or divisions. To use Her- der's language {Spirit of Hebrew Poetry, II., 1-3), it is " a beautiful piece of tapestry of lofty di- dactic poetry, which spreads out with great brilliancy its richly embroidered flowers," which, how- ever, is constructed according to no other rules of art than those perfectly simple and elementary ones to which the pearl jewelry and bright tapestries of Oriental proverbial wisdom in general owe their origin. Comp. furthermore the general preliminary remarks prefixed to the exegetical comments on chap. x.
i 1-5. THE DOGMATIC AND ETHICAL SUBSTANCE OF THE PROVERBS, EXHIBITED IN A CAREPTTL SURVEY OF THE CONTENTS OF THE BOOK.
Inasmuch as our book, considered as an integral part of the entire system of the Scriptures of the Old Testament, stands before us as the central and main source of Solomon's doctrine of wisdom (in the wider sense), — and so bears as it were written on its brow its Divine designation to be the chief storehouse of ethical wisdom and knowledge within the sphere of Old Testament revelation (see above, g 1, and § 10, latter part) we must anticipate finding in it great treasures of ethical teachings, prescriptions, rules and maxims for the practical life of men in their moral relations. In fact, the ethical contents of the collection far outweigh the doctrinal. And deeply significant as may be its contributions to the development of individual subjects in dogmatic theology, such as are found in various passages (e. g., iii. 19 and viii. 22 sq. in their bearing upon the doctrine of
♦ It 19 in vain to seek for order where none has been observed. For while perhaps near the beginning of the book oar King arranged his material with a definite plan, — yet when we come to the parables or gnomes properly so called we find the greater part recorded at random, as one after another suggested itself, so that we see the discourse turning now upon rtvarice, then upon falsehoods, again upon simplicity, and onco more upon the fear of God. or some other subject," rtc— TB.
3
84 INTRODUCTION TO THE PROVERBS OF SOLOMON.
the creation ; — viii. 22 — ix. 12 as related to the doctrine of the eternal Word of God, and the doc- trine of the Hypostasis or of the Trinity in general ; — xv. 11 ; xvi. 9 ; xix. 21 ; xx. 27, etc., as con- nected with Biblical Anthropology; or xi. 7 ; xiv. 32 ; xv. 24 in connection with the Old Testament doctrine of Immortality and the hope of a Resurrection, etc.); still, as a general rule, practical and ethical subjects are treated not only more thoroughly but with a far more direct interest. The book deserves much more the name of a school of morals, or of a Codex of Ethical Precepts for old and young, for princes and people, than that of Archives of Dogmatic Theology, or a prolific Repo- sitory of dogmatic propositions and proof-texts.
The dogmatic propositions do not, however, by any means stand in the midst of the greater wealth of ethical teachings and precepts, isolated and interspersed without system. They form rather every where the organic basis. They give expression to the absolute and primary premises for all the moral instruction, knowledge and conduct of men. They appear therefore inseparably combined with those propositions that are properly of an ethical or admonitory nature. It is pre- eminently the central idea of the Divine Wisdom as the mediator in all the activity of God in the world and in humanity, that shines out bright as the sun upon this background of religious truth which is every where perceptible in the book, and that more or less directly illuminates every moral utterance. As this eternal Divine wisdom is the original source in all God's revelation of Himself in natural and human life, — as it is especially the mediating and executive agency in the Divine revelation of the way of life in the law of the Old Covenant, and must therefore be the highest source of knowledge and the standard for all the religious and moral life of man, — so likewise does it appear as the highest good, and as the prescribed goal toward which men are to press. And the subjective wisdom of man is nothing but the finite likeness of the wisdom of God, which is not only objective, but absolute and infinite ; nothing but the full unfolding and normal development of the noblest theoretical and practical powers of the moral nature of man. It can be attained only by the devotion of man to its Divine original ; it is therefore essentially dependent upon the fear of God and willing subjection to the salutary discipline CDID, i. 2, 8 ; iv. 1, etc.) of the Divine word. He who docs not seek it in this way does not attain it, but remains a fool, an opposer of God and of Divine truth, who in the same ratio as he fails to raise his own moral nature by normal development to a living likeness to God, fails also to share in any true prosperity in the present life, to say nothing of the blessed rewards of the future. He who be- cause of the fear of God strives after true wisdom, on the contrary unfolds his whole inner and outer life to such a symmetry of all his powers and activities as not only secures him the praise of a wise man in the esteem of God and men, but also establishes his true and complete happi- ness for time and eternity.
A presentation of these fundamental ideas in (he ethics of Solomon, well connected, systema- tically arranged and exhibited, cannot possibly be expected consistently with the note appended to the preceding section in reference to the composition of the Book of Proverbs. If we there- fore now endeavor to give a table of contents as complete as possible, following the arrangement of the Masoretio text and the ordinary division of chapters, we shall be quite as unable to avoid a frequent transition to heterogeneous subjects, as on the other hand a return in many instances to something already presented ; we must in many cases dispense with even aiming at a strict logical order of ideas. We follow in the main the "Summary of the Contents of the Proverbs of Solomon," given by Starke at the end of his preface, pp. 1593 sq. Only with respect to the first nine chapters do we adopt the somewhat different summaiy and division which Delitzsch has given (pp. 697 sq.) of the "fifteen proverbial discourses" of the first maia division.
§ 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 35
GENERAL SUPERSCRIPTION OF THE COLLECTION. Chap. I. 1—6.
Announcement of the author of the collection (ver. 1) of its object (vers. 2, 3), and of its
great value (vers. 4-6).
I. Introductory Division.
Chap. I. 7— IX. 18.
True wisdom as the basis and end of all moral effort, impressed by admonition and commenda- tion upon the hearts of youth.
Motto: " The fear of the Lord is the beginning of all knowledge;" i. 7.
1. Group of admonitory discourses; i. 8 — iii. 35.
1. Admonition of the teacher of wisdom to his son to avoid the way of vice ; I. 8-19.
2. Warning delineation of the perverse and ruinous conduct of the fool, put into the
mouth of Wisdom (personified); I. 20-33.
3. Exhibition of the blessed consequences of obedience and of striving after wisdom;
II. 1-22.
4. Continuation of the exhibition of the salutary results of this devout and pious life ;
III. 1-18.
5. Description of the powerful protection which God, the wise Creator of the world, grants
to those that fear Him ; III. 19-26.
6. Admonition to charity and justice; III. 27-35.
2. Group of admonitory discourses ; IV. 1 — VII. 27.
7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the
warnings against vice, which were addressed to him in his youth by his father ;
IV. 1-27.
8. Warning against intercourse with lewd women, and against the ruinous consequences
of licentiousness; V. 1-23.
9. Warning against inconsiderate suretyship ; VI. 1-5.
10. Rebukeof the sluggard; VI. 6-11.
11. Warning against malice and wanton violence ; VI. 12-19.
12. Admonition to chastity, with a warning delineation of the fearful consequences of
adultery ; VI. 20-35.
13. New admonition to chastity, with a reference to the repulsive example of a youth led
astray by a harlot ; VII. 1-27.
3. Group of admonitory discourses ; VIII. 1 — IX. 18.
14. A second public discourse of Wisdom (personified) chap. VIII. , having reference
a) to the richness of her gifts (vers. 1-21);
h) to the origin of her nature in God (vers. 21-31) ; and
c) to the blessing that flows from the possession of her (vers. 32-36).
15. Allegorical exhibition of the call of men to the possession and enjoyment of true wis-
dom, under the figure of an invitation to two biinquets (chap. IX.),
a) that of Wisdom ; vers. Irl2.
b) that of Folly ; vers. 18-18.
II. Original nucleus of the collection, — genuine proverbs of Solomon ; X. 1 — XXII. 16.
Ethical maxims, precepts, and admonitions, with respect to the most diverse relations of human life.
36 INTRODUCTION TO THE PROVERBS OF SOLOMON.
1. Exhibition of the difference between the pious and the ungodly, and their respective lota in life ; chap. X.— XV.*
a) Comparison between the pioua and the ungodly with reference to their life
and conduct in general ; X. 1-32.
b) Comparison between the good results of piety, and the disadvantages and
penalties of ungodliness (chap. XI. — XV.), and particularly
a) with reference to just and unjust, benevolent and malevolent con- duct toward one's neighbor ; chap. XI. ;
/3) with reference to domestic, civil and public avocations; chap. XII;
/) with reference to the use of temporal good, and of the word of God as the highest good : chap. XIII. ;
(5) with reference to the relation between the wise and the foolish, the rich and the poor, masters and servants: chap. XIV. ;
e) with reference to various other relations and callings in life, espe- cially within the sphere of religion : chap. XV. ;
". Exhortations to a life in the fear of God, and in obedience ; (chap. XVI. 1 — XXII. 16); and in particular
a) to confidence in God as the wise regulator and ruler of the world ;
chap. XVI. ; /3) to contentment and a peaceable disposition ; chap. XVII. ; y) to affability, fidelity, and the other virtues of social life ; ch. XVIII. ; 6) to humility, meekness and gentleness ; chap. XIX. ; e) to the avoidance of drunkenness, indolence, quarrelsomeness, etc. ;
chap. XX. ; C) to justice, patience, and dutiful submission to God's gracious control ;
chap. XXI. ; '/) to the obtaining and preserving of a good name ; chap. XXII. 1-16.
III. Additions made before Hezekiah's day to the genuine proverbs of Solomon
■which form the nucleus of the collection; chap. XXII. 17 — XXIV. 34.
Ist Addition : Various injunctions of justice and prudence in life ; XXII. 17 — XXIV. 22.
a) Introductory admonition to lay to heart the words of the wise; XXII.
17-21 ;
b) Admonition to justice toward others, especially the poor; XXII. 22-29;
c) Warning against avarice, intemperance, licentiousness and other such
vices : chap. XXIII. ;
d) Warning against companionship with the wicked and foolish ; chap.
XXIV. 1-22,
2d Addition : chap. XXIV. 23-34.
a) Various admonitions to right conduct toward one's neighbor; vers. 23-29.
b) Warning against indolence and its evil consequences : vers. 30-34.
IV. G-leanings by the men of Hezekiah ; chap. XXV. — XXIX.
True wisdom proclaimed as the highest good to Kings and their subjects. Superscription ; XXV. 1.
1. Admonition to the fear of God and to righteousness, addressed to Kings and subjects ; chap. XXV.
* Tlie jiistiflcrttion for conipr^^hendins the contents of thesn cliajiters under the above heading is to l)e found in thia, — that tlie BO csillcd antithL-tic Maschal form ia d<.-cidodly predominant in them. Comp. above § 14, p. 32, and also the gentr r«I prrfatory romarkfS wliich introduce the exegetical comment-^ on chap. x.
I 16. LITERATURE ON THE BOOK OF PROVERBS. 37
2. Various warnings : viz.
a) Against disgraceful conduct (especially folly, indolence, and malice)
chap. XXVI.
b) Against vain self-praise and arrogance; chap. XXVII. (with an exhorta-
tion to prudence and frugality in husbandry; vers. 23-27).
c) Against unscrupulous, unlawful dealing, especially of the rich with the
poor; chap. XXVIII.
d) Against stubbornness and insubordination ; chap. XXIX.
v. The Sapplements: chaps. XXX., XXXI.
1st Supplement : the words of Agur ; chap. XXX.
a) Introduction : Of the word of God as the source of all wisdom ; vers. 1-6.
b) Various pithy numerical apothegms, having reference to the golden mean
between rich and poor, to profligacy, insatiable greed, pride, arrogance, etc.; vers. 7-33.
2d Supplement : The words of Lemuel, together with the poem in praise of the matron : chap. XXXI.
a) Lemuel's philosophy for kings ; vers. 1-9.
b) Alphabetic poem in praise of the virtuous, wise, and industrious woman ;
vers. 10-31.
Note. The more thorough presentation of the didactic substance of the proverbs is reserved for the exposition that is to follow, and especially for the rubric " Doctrinal and Practical." As the best connected discussion of this subject (biblical and theological) we should be able without hesitation to commend that of Bruch ( Weisheitslehre der Hehraer, pp. 110 sq.), if it were not characterized by the fault which pervades Bruch's treatise, so meritorious in other respects, — that in the interest of critical and humanitarian views it misrepresents the stand-point and the tendency of the Hhokmah-doctrine. That is to say, it insists that there is in this attitude of mind a relation of indifference or even of hostility toward the theocratic cultus and the ceremonial law, like the relation of the philosophers and free-thinkers of Christendom to the orthodox creed. No less clearly does he insist upon the general limitation to the present hie of every assumption of a moral retribution ; and in his view there is an entire absence of the hope of immortality from the view of the world taken in our book. For the refutation of these misconceptions of Bruch (which are undeniably in conflict with such passages as, on the one side, xiv. 9; xxviii. 4sq.; xxix. 18, 24; xxx. 17 ; and on the other xii. 28 ; xiv. 32; XV. 24; xxiii. 18, etc.), Oehler's able treatise may be referred to: " Grundzuge der altlis- tamentl. Weisheii " (Tub. 1854, 4) ; although this deals more especially with the doctrinal teach- ings of the Book of Job, than with Proverbs. See likewise Ewald (as above quoted, pp. 8 sq. ; Elster, J 1, pp. 1-6; Delxtzsch, pp. 714-716, and even Hitzig, pp. xii. sq.)
§ 16. THEOLOGICAL AND HOMILETICAL LITERATURE ON THE BOOK OP PROVERBS.
Beside the general commentaries (of which we shall have especial occasion to make use of Starke's Synopsis, the Berleburg Bible, J. Lanqe's Licht und Recht. Wohlpaeth and Fisch- er's Prediger-Bibel, the Calwer Handbuch, and VoN Gerlach's Commentary) we must men- tion the following as the most important exegetical helps to the study of the Proverbs. Me- lanchthon : EiplieaUo Broverbiorum, lb25 (Op/i., T. XIV.) ; Sebast. Munstee, Brov. Su- lom.juxla hebr. verit. translala et annolationibus illuslrata (without date) ; J. Mercerus, Comm. in Sa!onio)iis Broverbia, Eccl. el Cantic., 1573 ; Malbonatus, Comm. in prwcipuos libros V. Ten tamenli, 1643 ; F. Q. Salazar, hi Brov. 8al. Commentarius, 1636-7 ; Mart. Geier, Brov. Sa- lomords cum cura enudeata, 1653,1725; Thom. Cartwright, Comvientarii siiccincli el diluci(L in Brov. Sal, 1663 ; Chr. Ben. Michaelis, Annotaliones in Brov. (in J. H. Michaelis, " Ube- riores annolationes in Hagiogr.V. Test, libros," 1720, Vol. 1); A. Schultens, Brov. Salom. vers, integram ad Hebr. fonlem expressil at<iue comm. adjeeil, 17^8 ; {In comptnd. redegitii
INTRODUCTION TO THE PROVERBS OF SOLOMON.
obss. erilt. auxit G. J. L. Voqel, Hal., 1768-9) ; J. D. Michaelis, Die Spruche Sal. und der Prediger ubs. mit Anmerkungen, fur Ungelehrte, 1778; J. Chr. Dodeelein, Die Spruche Salo- monis mit Anmerkungen, 1778, 3d edn. 1786 ; W. C. Ziegleb, Neue Uebers. der Denkspriiche Salomonis, 1791 ; H. Muntinohe, Uebers. der Spr., a. d. Holland, von Scholl, 1800-2 ; Chr. G. Henslee, Erlduterungen des 1 Buches Samuels und der Salom. Denkspriiche, 1796 ; J. Fr. ScHELLiNG, Salomonis quce supersunt omnia lot. vertit notasque adjeeit, 1806 ; J. G. Dahler, Denk-und Sittenspriiche Salomos, nebst den Abweichungen der Alex. Vers, ins Deutsche iibers. mit Vorrede von Blessig, 1810; C. P. W. Grambebg, Das Buch der Spruche Sal., neu iiber- setzt, sysle^nat. geordnet, mit erkl. Anm. u. ParalL, 1828 ; F. W. C. Umbeeit, Philol.-Krit. und Philos. Comm. uber die Spriiche Sal., nebst einer neuen Uebers. Einl. in die morgerd. Weisheit uberhaupt u. in d. Salomonisehe insbes., 1826 ; H. Ewald, die poetischen Biicher des A. Bundes, Th. IV., 1837 ; F. Mattrer, Oomm. gram. erit. in Prov., in usum academiarum ador- natus, 1841 ; C. Bridges, An exposition of the Book of Proverbs, 2 Vols., Lond., 1847 [1 Vol., New York, 1847] ; E. Bertheau, Die Spriiche Sal. in the " Kurzgef. exeg. Handb. z. A. T." 1847 ; Vaihinger, Die Spr. Sal., 1857; F. Hitzig, Die Spr. Sal. iibers. u. ausgelegt, 1858 ; E. Elster, Comm. iiber d. Salomonischen Spriiche, 1858. [Adolf Kamphausen, in Bunsen's Bibelwerk, 1865].
[Besides the standard general Commentaries of Heney, Patrick, Adam Claeke, Gill, Oe- TON, Scott, Teapp and others, a considerable number of special commentaries on Proverbs have been written bv English and American scholars. Among these are Bede, Exposilio allegorica in Salom. Proverbial M. Cope, Exposition upon Proverbs, translated by M. Outeed, London, 1580 ; P. A. MuFFET, a Commentary on the Proverbs of Solomon, 2d ed, London, 1598 ; republished in Nichol's Series of Commentaries, Edinburgh, 1868 ; T. Wilcocks a short yet sound Commentary on the Proverbs of Solomon (in his works) ; John Dod, a plain and familiar exposition of Proverbs (chap. ix. to xvii.), 1608-9; Jeemin, Paraphrastical Me- ditations by way of Commentary on the whole Book of Proverbs, London, 1638 ; F. Taylor (Exposition with practical reflections on chaps, i. — ix.), London, 1655-7; Sir Edward Leigh, in his "Annotations on the Five Poetical Books of the Old Testament," London, 1657 ; H. Hammond, Paraphrase and Annotations, etc.; Richard Grey, The Book of Proverbs divided ac- cording to metre, etc., London, 1738 ; D. Ddeell, in his " Critical Remarks on Job, Proverbs, etc., Oxford, 1772; T. Hunt, Observations on several passages, etc., Oxford, 1775; B.Hodgson, The Proverbs of Solomon translated from the Hebrew, Oxford, 1788 ; G. Holden, An Attempt towards an Improved Translation, etc., Liverpool, 1819 ; G. Lawson, Exposition of the Book of Proverbs, Edinb., 1821 ; R J. Case, Comm. on the Proverbs of Solomon, London, 1822 ; French and Skinner, a new translation, etc., Camb., 1831 ; W. Newman, The Proverbs of Solomon, an improved version, London, 1839; B. E. Nicholls, The Proverbs of Solomon explained and illus- trated, London, 1842 ; G. R. Noyes, in his " New Translation of the Proverbs, Ecclesiastes and the Canticles." etc., Boston, 1846 ; M. Stuart, Commentary on the Book of Proverbs, Andover, 1852 ; J. Muensgher, The Book of Proverbs in an amended Version, etc.. Gambler, 1866 ; Chr. Wordsworth, Vol. IV., Part III. of his Commentary on the Bible, London, 1868.]
Jevrish Rabbinic Expositions ; Ant. Giggejus, In Proverbia Salomonis eoinmeniariitrium Rabbinorum; Sal. Isacidis, Abr. Aben Ezra, Levi hen Ghersom, quos A. Gigg. interpret, est, eas- tig., illustr., Mediolan, 1620. Of the more recent Rabbinical commentaries, that in Hebrew by Lowenstein, Frkft. a. M., 1838, is of special importance, and also that by L. Dukes, in Cohen's Commentary (Paris, 1847; Proverbes), where the earlier expositions of learned Je%vs upon our book, 38 in all, from Saadia to Lowenstein, are enumerated and estimated.
Literature in Monographs. 1. Critical and ex'^getical : J. F. Hoffmann and J. Th. Sprenger, Observationes ad qucedam loca Proverbb. Sal., Tubing, 1776 ; * J. J. Reiske, Con- jectural in Jobum et Prow. Salom., Lips. 1779 ; A, S. Arnoldi, Zur Exegetik und Krilik des A. Tests , 1. Beitrag ; Anmerkungen iiber einzelne Stellen d. Spr. Sal., 1781 ; J. J. Bellermann, ./Enigmata hebraica, Prov. xxx. 11 sq., 15 sq., explicata, spec. 1-3, Erford. 1798-9; H. F.
* In Umbreit (p. Ixvi.) and in Kkil (p. 395) Che. Fr. Schxcbrer is incorrectly named as theanthor of this little tie*
tise. It w;i9 rather a dissertation defended by the scholars above named under Scbnurrer's rectorate.
§ 16. LITERATURE ON THE BOOK OF PROVERBS.
MuEHLAU, De proverbiorum qua dicuntur Aguri el Lemuelis (Prov. xxx. 1— xixi. 9) origine alque indole, Leips., 1869. — Compare moreover the works already named in I 13, note 1, among which especial prominence should be given to Fe. Bottcher's " Neiie exegetkch-krilisclu Aehrenlese z. A. Test. (Abth. III., herausg. von. F. Mdehlau, Lips. 1865), as likewise to the treatises which are there mentioned by P. be jjji.gaede and M. Heidenheim (the former judg- ing somewhat too unfavorably of the LXX, the latter in some cases contesting the exaggerations of the former, and in other instances reducing them to their proper measure) ; for these are important aids to the criticism and exegesis of single passages.
2. Practical and Homiletical : Sam. Bohlitjs, Elhica sacra, Ptost. 1640 (compare note to J 1) ; J. Stocker (Pastor at Eisleben, died in 1649) Sermons on the Proverbs of Solomon ; Oetikger, IHe Wahrheit des sensus communis in den Spritchen und dem Prediger Salomonis, Stuttg., 1753; Staudenmaiee, Die Lehrevon der Idee (1840), pp.37 sq. (valuable observations on Prov. viii. 22 sq.) ; C. I. NiTZSCH.on the essential Trinity of God, Theod. Stud. u. Krit., 1841, II., 295 (on the same passage; see especially pp. 310 sq.); R. Stier, Der Weise ein Kdnig, So- lomon's Proverbs according to the compilation of the men of Hezekiah (chap. xxv. — xxix.), ex- pounded for the School and the Life of all times, Barmen, 1849 (the same work also elaborated for the laity, under the title " Solomon's wisdom in Hezekiah's days ") ; same author : " The Politics of Wisdom in the words of Agar and Lemuel," Prov. xxx. and xxxi. Timely scriptural exposi- tion for every man, with an appendix for scholars, Barmen, 1850. [In English no other recent work of this sort can be compared with Arnot's " Laws from Heaven for Life on Earth," 2d edn. Lond., 1866. Bishop Hall's " Characters of Virtues and Vices," London, 1609, is designed to be an epitome of the Ethics of Solomon. R. WARDL.iw : Lectures on the Book of Proverb* (a posthumous publication), 3 Vols., London, 1861].
THE
PROVERBS OF SOLOMON.
General Superscription to the Collection.
Announcement of the Author of the Collection, of its Object, and of itt great value.
Chap. I. 1-6.
1 Proverbs of Solomon, the son of David, the King of Israel :
2 to become acquainted with wisdom and knowledge, to comprehend intelligent discourse,
3 to attain discipline of understanding, righteousness, justice and integrity,
4 to impart to the simple prudence,
to the young man knowledge and discretion ; —
5 let the wise man hear and add to his learning, and the man of understanding gain in control,
6 that he may understand proverb and enigma, words of wise men and their dark sayings.
Introductory Section.
IVue wisdom as the basis and end of all moral effort, impressed by admonition and eommendaiion upon the
hearts of youth.
Chap. I. 7— IX. 18.
7 The fear of Jehovah is the beginning of knowledge; wisdom and discipline fools despise.
First group of Admonitory or Gnomic Discourses.
Chap. I. 8— III. 35.
1. The teacher of wisdom admonishes his son to avoid the way of viee.
Chap. I. 8-19.
8 Hearken, my son, to thy father's instruction, and refuse not the teaching of thy mother ;
9 for they are a graceful crown to thy head, and jewels about thy neck. —
10 My son, if sinners entice thee, consent thou not !
41
42 THE PROVERBS OF SOLOMON.
11 If they say, " Come with us, and we will lie in wait for blood, will plot against the innocent without cause;
12 we will swallow them, like the pit, living,
and the upright, like those that descend into the grave ;
13 we will find all precious treasure, will fill Qur houses with spoil !
14 Thou shalt cast in thy lot among us ; one purse will we all have!"
15 My son! go not in the way with them, keep back thy foot from their path I
16 For their feet run to evil, and haste to shed blood ;
17 for in vain is the net spread
before the eyes of all (kinds of) birds:
18 and these watch for their own blood, they lie in wait for their own lives.
19 Such are the paths of every one that grasps after unjust gain; from its own master it taketh the life.
Chap. I. 20-33.
2. Warning delineation of the perverse and ruinous conduct of tlie fool, put into the mouth of
wisdom (personified).
20 Wisdom crieth aloud in the streets,
on the highways she maketh her voice heard:
21 in the places of greatest tumult she calleth,
at the entrances to the gates of the city she giveth forth her words :
22 " How long, ye simple, will ye love simplicity, and scorners delight in scorning,
and fools hate knowledge !
23 Turn ye at my reproof!
Behold I will pour out upon you my spirit, my words will I make known to you !
24 Because I have called and ye refused,
I stretched out my hand, and no man regarded it,
25 and ye have rejected all my counsel, and to my reproof ye have not yielded ;
26 therefore will I also laugh at your calamity, will mock when your terror cometh ;
27 when like a storm your terror cometh,
and your destruction sweepeth on like a whirlwind, when distress and anguish cometh upon you.
28 Then will they call upon me, and I not answer, they will seek me diligently and not find me.
29 Because they have hated sound wisdom and have not desired the fear of Jehovah,
30 have not yielded to my counsel and have despised all my reproof,
31 therefore shall they eat of the fruit of their way and be surfeited with their own counsels.
32 For the perverseness of the simple shall slay them, and the security of fools destroy them :
33 he, however, who hearkeneth to me shall dwell secure, and have rest without dread of evil !"
CHAP. I. 1-33. 4S
GRAMMATICAL AND CRITICAL.
Ver. 2. [We have iu vers. 2, 3, 4, 6 final clauses, introduced by S, and indicating the object with which these wise
sayings are recorded. That purpose is disciplinary, first with reference to "the youni? man," and then to him who is already "wise." This discipline is contemplated not from the point of view of him who imparts, but that of those who receive it. These considerations determine our choice of words in translating several of the terms employed. Thus in
ver. 2 we render flj^ll not "to know," as this suggests the finished result rather than the process, which is " to become
acquiiinted with, to acquire ;" so Zuckler, zu erkennen ; De Wette, ktnnen zu Urnen ; Noves. '^*from luhick men may Uam;*' a little lees definitely, E. V.. "to know;" incorrectly Holden, "respecting the kuowleilge." " These wise sayings are to guide to and renult in knowledge; but the verbs, except in ver. ■!, represent not the teaching, imparting, communicat- ing, but the discerning and seizing. In respect to the two shades of meaning to be given to TD^O 8ee the exeg. notes.
T
Oese.v. and Fuerst agree in the etymology (10*) ; Fderst, however, carries back the radical meaning one step farther; G., "to chastise, correct, instruct;" F., "to bind or restrain, chastise," etc. It should, therefore, be borne in mind that more than the imparting of informatioa is intended by the word, it is discipline, sometimes merely intellectual but more fre- quently moral. — ny3 '^DK, lit., "words of discernment," "words of understanding " (so E, V., Notes, Muenschee) ;
T ■ ■• : ■ '
Stuart, " words of the intelligent;" 0e Wettb like ZiicKLER, *^ verstUndige Reden ;*' Van Ess and Aujou, with whom UoLDEN seems to agree, "die Worte {Begdn} der Klugheit" " the words (rules) of prudence." — A.].
Ver. 3. [73t?n ID^O. — our author's conception (see exeg. notes) corresponds with that of Fuerst also, who makes
the genitive not merely objective, as Db Wette, etc., seem to do (" discipline of understanding," "di> ZucM der Vemunff''), but makes it final, conleiuplating the end ; Foerst, " Z. ziir BesonrKnAetV." Zockler. "^i»Sic/(^Sfoiie Zucftf," discipline full of discernment, insight, understanding, i. e., in its results. The rendering of most of our English expositors is ambigu- ous or suggests other ideas : E. V. and Muknschee, " imtrtcction of wisdom ;" Holden, " instruction in wisdom ;" Notes,
"the instruction of prudence-" Stuart, "of discreetness" — D'^IC'D* plural of that which is "ideally extended" and plea-
. ^ ..
surable; Bottcher, Ausf. Lehrb., g 699. — A.].
Ver. 5. [E. V., followed by Holdex and Muenscher, "a irise man will hear;"" Notes, "viay hear;" Stuart, more forci- bly, "let the wise man listen," liktj our author, " es hiire" and Bottcher (^ 950. d., " Fu^ns debitum") "es soil horen."' De Wette makes this a final clause, like those of the three preceding verses, "doss der Weise hiire ,■" but see exeg. notes. ^DVI is given by Bottcher (g 9t>4, i) as an illustration of the "consultive" use of the Jussive; Stuart makes it au ordi- nary Imperf., and renders " and he will add ;" but his explanations are not pertinent ; the 1 need not be " conversive," it is simply copulative, and HDV which he assumes as the normal Imperf., is already a Jussive. — A.]. np7, properly that which is "taken, received, transmitted" (comp. the verb np7» "to attain," above in ver. 3) is like the Aram. n73p (from 73p. to take), and like the Latin truditio [in its passive sense]. The parallel term ni73np (from 73n. to lead, accord- ing to the analogy of the Arabic, and cognate with 73n. cable, and 7211) steersman) is' by the LXX correctly rendered by jcu^epiTjffty.
Ver. 6. Luther's translation of the 1st clause, " that he may understand proverbs and their interpretation," cannot possibly be right; for nV/D. if it was designed to convey any other idea than one parallel to 71^0 could not on any
T • : T T
principle dispense with the suffix of the 3d person (IH"). its, comp. Vulgate: ** animadvertat parabolamet interprelationem"
T
[This is also the rendering of the E. V., which is followed by Holden. while Notes, Stuaet, Muenschee and Words- worth, De Wette and Van Ess agree with the view taken by our author. — A.].
Ver. 7. D^/^IX. derived from j)^, crassus fuit ; to be gross or dull of understanding ; — Gesen., however, derives it
■ ■ v: ~T
from the radical idea " to be perverse, turned away," and Fueest " to be slack, weak, lax or lazy." [Wordsworth adopts the latter explanation — A.].
Ver. 8. [The different renderings given to the verb of the 2d clause while agreeing in their substantial import, "for- sake," "neglect." "reject," do not reproduce with equal clearness the radical idea, which is that of "spreading," then of *' scattering." — A J.
Ver. 10. KDHi scriptio defectiva^ for X3XP. as some 50 MSS. cited by Kennicott and De Rossi iu fact read, while some
others prefer a difl"erent pointing K3n~^t^ [thou shalt not go], which is however an unwarranted emendation. The
T ~
LXX had the correct conception : y.T) ^ovKr)Sjj<i, and the Vulgate : ne acquiescas. — [Comp. Green's Heb. Gram., g 111, 2, b, and § 177, 3. Bottcher discusses the form several times in different couueciions. ^ 325, d, and n. 2, — 129, B, and 1164, 2,
6, — and after enumerating the six forms which the MSS. supply, {<13ri. N3n. H^Njl, K3Xri. H^n. and N^in de-
T T V
cides that the original form, whose obscurity suggested alt these modifications, was X^n^^Ni^. Id significalion he
classes it with the "dehortative" Ju^sives. — A.].
Ver. 11. [E. v., Notes, WoRnswoRTn, Luther, \an Ess agree with one another in connecting the adverb with the verb, while De Wette, Holden, Stuart, Muenscher regard it as modifying the adjective, " him whose innocence is of no avail to protect him." — A.].
Ver. 12. [E. V., Stuart and Muenscher, like our author connect Q'^n with the object of the main verb; Umbreit
and HiTziG (see exeg. notes) are followed by De Wette, Holden, Notes in connecting it with the comparative clause. — 113 ''Til', for construction see e. g.. Green, gg 271, 2 and 254, 9, b. — A.].
Ver. 16. [;if1'1\ masc. verb with feminine subject; Bott., § 936, II.. C. a; Green, §275, 1. c— A.].
T
Ver. 20. The Wisdom who is here speaking is in this verse called mO^nT which is not a plural but"a new abstract
■ ^ - ■
derivative from Hl^JH, formed with the ending HV (Ewald, § 165, ci a form which is also found e.g., in niOnri» P^.
T : T Ixxvlij. 15. The name recnrs in the same form in ix. 1 ; xxiv, 7. [Bottcher, however, regards this as an example of the pluralis extens.^ to denote emphatically " true wisdom." See § 679, d, 6S9, C, 6, 700, c and n. 4. There is no difficulty in connecting a verb fem. sing, with a subject which although plural in form is singular in idea. — A.]. — n^iH. crieth aloud,
T T
from ni, comp. Lam. ii. 19; 3d sing. fem. as also in viii. 3 (Ewald, 191, c). [Comp. Green, g 97, 1, a, and Bott., g 929, d,
who with his usual minuteness ende.avora to trace the development of this idiom. — A.].
Ver. 21. ZijcKLER, an den Idrmvallattm Orten; Ds Wette, an der Ecke larmender Strassen; Fuebst, der bewegten Straiten i Holden, like the Eug. Ver., in the chief place of ciT^ourst.
44
THE PROVERBS OF SOLOMON.
Ver. 22. [For the vocalization of OHXil see GaiEN, Jg 60, 3, c, 111, 2, e. Per the use of the perfect nOD Be«
BoTT., ^ 94S, 2. He illustrates by snch cla^ical perfects as iyvutKo., olSa. ti.itia.a, metnini, novi^ and renders this form bj conctipiuerivi. — A.].
Ver. 23. [n>*3X, an fn^tance of the intentional Imperf., iu what Bottchee calls its " voluntative" signification, —
{ 965, 1.— A.].
Ver. 27. [niNty3, K'ri nXliyS, the former derived from ISC' or PlXi?, the latter from X1C?, of which verbs the
T - ; — ; T :
latter is obsolete except in derivatives, while the former occurs in one passage in Is. in the Niphal. The signification eet'ms to be one, and tue forms variations growing out of the weakness of the 2d and 3d radicals. Comp. lioTT., 3^ i74, a, and 811, 2.— A.].
Instead of the Infiu. X133, we have in the 2d member, since 3 is not repeated, the Imperf. HnX' (Ewald, 337, b)
[Stujkt, g 129, 3, n. 2].— A.
Ver. 28. [""^JXTp', 'Ji'^nii'^t ^JJXVD'. These are among the few instances in which the full plural ending )^ iR
foond before suffixes. Geeen, \ 105, c, BHtt., J 1047,/.— A.).
Ver. 29. For the use of ""^ Dnj"^, " therelore because," compare Deut. xxxiv. 7, and also the equivalent combination
ItPK nnn in 2 Kings xxii. 7 ; 2 Chron. xxi. 12.
EXEGETICAL.
1. Vers. 1-6. The superscription to the col- lection, which is quite long, as is common with the titles of Oriental books, is not designed to be a "table of contents" (Umbreit), nor to give merely the aim of the book (so most commenta- tors, especially Ewalu, Bertheau, Elster, etc.). But beside the author of the book (ver. 1), it is intended to give first its design (vers. 2, 3), and then, in addition, its worth and use (vers. 4-C), and 80 to commend the work in advance as salu- tary and excellent (Starke, Delitzsch). Ac- cordingly it praises the book as a source of wholesome and instructive wisdom: 1) for the simple-minded and immature (ver. 4); 2) for those who are already wise and intelligent, but who are to gain still more insight and under- standing from its maxims and enigmas (vers. 5, 6J. — Proverbs of Solomon, etc — In regard to
the primary meaning of 7C?0, and in regard to the special signification which prevails here in the superscription, "Proverbs of Solomon" (maxims, aphorisms, not proverbs [in the cur- rent and popular sense]), see IntroJ., ^11. — To become acquainted with wisdorn and knowledge.— In respect to Doan and its sy- nonyms (n:"3 and jl^'l) consult again the Introd., ^ 2, note 3. "1010 properly " chastisement," sig- nifies educati(in, mor.al training, good culture and habits, the practical side, as it were, of wis- dom (LXX: TToiJeia ; Vulg.: disciplina). In ver. 2 the expression stands as synonymous with " wisdom " (HOan), as in iv. 13 ; xxiii. 23, and frequently elsewhere ; in ver. 3, on the contrary, it designates an element preparatory to true wisdom and insight, — one serving as their foun- dation, and a preliminary condition to them. For the "discipline of understanding" ("IDW
l2)a7\, ver. 3) is not, as might be conceived, "discipline under which the understanding is placed," but "discipline, training to reason, to a reasonable, intelligent condition " (as Hitzig rightly conceives it); compare the "discipline of wisdom " (n03n "\D10 ), xv. 33, and for " un-
^ T : T - '
derstnnding" (73K/n), insight, discernment, a rational condition, see particularly xxi. 16. Umbubit and Ewaip regard '^SE'P as equivalent
to thoughtfulness ("a discipline to Ihoughtful- ness," Zuchtigung zur Besonneiiheit^^) ; by this rendering, however, the full meaning of the con- ception is not exhausted. — Righteousness, justice and integrity. The Uirec Hebrew terms pli'.DiJtys and D'lE^'O are related to each other as "righteousness, justice, and integrity, or uprightness" (GeTechligkeit, Recht und Geradheit). The first of the three expressions describes what is fitting according to the will and ordinance of God the supreme Judge (comp. Deut. xxxiii. 19); the second, what is usage and custom among men (Is. xlii. 1 ; 1 Sam. xxvii. 11): the third, what is right and reasonable, and in accordance with a walking in the way of truth, and so denotes a straight-forward, honorable and upright de- meanor.
Ver. 4. To impart to the simple pru- dence.— The telio infinitive (Oiw) is co-ordi- nate with the two that precede in vers. 2 and 3, and has the same subject. Therefore the same construction is to be employed here also ( to become acquainted with — to attain — -to impart); and we are not, by the introduction of a final clause, to make the contents of this 4th verse subordinate to the preceding, as the LXX do ((va Su K. T. /. ), and likewise the Vulg. (ut detur, etc.), and Luther (" that the simple may become shrewd, and young men reasonable and conside- rate "). The "simple" (□'Nfia), properly, the "open," those who are readily accessible to all external impressions, and therefore inexperi- enced and simple, vi/irioi, anaKoi (as the LXX ap- propriately render the word in this passage; coniji. Rom. xvi. 18). With respect to the relation of
this idea to that of the "fool" h^y Vd3) com-
^ TT ■ : '
pare what will be said below on i. 32. ami al'^.i Introd., J 3, note 2. — Prudence (HO'^i', de. iv.d from W^y) signifies properly nakedness, smooth- ness (comp. theadj. U\'^y ["subtle," E.V.], naked, i. e., slippery, crafty; used of the serpent. Gen. iii. 1); therefore metaphorically "the capacity for escaping from the wiles of others" (Umbeeit). "the prudence which guards itself against in- jury" (xxii. 3; 1 Sam. xxiii. 22). — To the young man knowledge and discretion.-- Discretion, thoughtfulness (HBtD, LXX, hn'ma),
denotes here in connection with "knowledge" (n,y'1) the characteristic of thoughtful, well con- sidered action, resting upon a thorough know-
CHAP. I. 1-33.
46
ledge of tilings, — therefore, circumspection, cau- tion.
Ver. 5. Not the simple and immature only, but also the wise and mtelligent, are to derive instruction from Solomon's proverbs. This idea is not, as might be supposed, thrust in the form of a parenthesis into the series of final clauses beginning ij-ith ver. 2, and reaching its conclu- sion in ver. 6, so that the verb (i??!?'.) is to be conceived of as rendering the clause conditional, and is to be translated " if he hears " (Umbreit. Elster) ; it begins a new independent proposi- tion, whose imperfect tenses are to be regarded as voluntative, and upon which the new infinitive
clause with S in ver. 6 is dependent (Ewald, Beetheat, and commentators generally). — Let the ■wise man hearken and add tp his learning. — .\s to the expression "add to his
learning" (npS t^pV) comp. is. 9; xvi. 12. The peculiar term rendered "learning" (see critical notes above) is a designation of knowledge, doc- trine, instructive teaching in general; comp. vers. 22 and 29. The word rendered "control," or mastery, is an abstract derivative, strengthened by the ending HI (Ewald, Gmmm., ^ 179 a., note 3), and expresses here in an appropriate and telling figure the idea of " skill and facility in the management of life." Comp. xi. H ; xii. 5; .lob xxxvii. 12, etc. Its relation to "learning"
(npS) is quite like that of "discipline" to "wis- ilom " in ver. 2 : it supplies the practical corre- lative to the other idea which is predominantly theoretical.
Ver. 6. To understand proverb and enigma, etc. — [" The climax of llie definition of
wisdom" — Staxlet]. The infinitive (J'Om) supplies the announcement of the end required by ver. 5: to this end is the wise man to gain in knowledge and self-command or self-disci- pline, that he may understand the proverbs and profound sayings of the wise, )'. <■., may know how to deal appropriately with them. It is not the mere understanding of thewisdom of proverbs by itself that is here indicated as the end of the wise man's "increase in knowledge and mas- tery," but practice and cxpertness in using this wisdom ; it is the callere senli'ntias aapien/um which imparts a competence to communicate further instruction to the youth who need disci- pline. If the telle infinitive (]'3n*7) be taken in this frequent sense, for which may be compared among other passages Prov. viii. 9 ; xvii. 10,24; Dan. i. 27, we do not need with Bertheao to give the expression a participial force (by virtue of the fact ibat he understands, — understanding proverbs, etc.), — nor to maintain with Hitzio and others that ver. G is not grammatically con- nected with ver. .5, on the ground that it is not conceival^ile that the "learning to understand the words of wise men " should be made an object of the endeavor of such as are wise already. It is an intensified acquaintance with wisdom that is here called for, a knowledge in tlie sense of the passage, "to him that hath shall be given, and ke shall have abundance," Mitth. xiii. 12; comp.
John i. 16 ; Rom. i. 17 ; 2 Cor. iii. 18. For the verbal explanation of "enigma" and "dark say- ing" (nX'''7p and HTn) see Introd., J 11, note 2. Certain as it is that both expressions here are only designed to embody in a concrete form the idea of obscure discourse that requires interpre- tation (the parallelism with "proverbs" and
"words of wise men" udO and D'DOn ''131)
T T ■ T-: •• : •
shows this beyond dispute), we h.ave no warrant for finding in this verse a special allusion to the obscure, enigmatical contents of chap, xxx., and so for insisting upon its very late origin, as Hit- zio does (see in reply Ewald). Nevertheless, it follows from the comprehensiveness of the plural expression " words of wise men" (comp. xxii. 17 and Eccles. ix. 17; xii. 11) that no one could have prefixed to his work an introduction like that before us, who was not conscious that he had collected with proverbs of Solomon many others that were not directly from him (comp. gl2 of the Introd.).
2. Ver. 7 is not to be regarded as a part of the superscription, as Ewald, Bertheau, Elster, Keil, etc., treat it, but is the general proposition introducing the series of didactic discourses that follows : — -a motto, as it were, for the first or in- troductory main division of the book, as Um- breit happily expresses it; comp. Hitziq in he. The proverb has also passed into the Arabic, and here also frequently stands at the commencement of collections of proverbs, whether because it is ascribed to Mohammed, as is sometimes done in such cases, or because it is cited as coming from Solomon. Compare Von Diez. Denkicurdigkeiten , II., 459; Meidani, ed. Freytag, III., 29, 610; Erpe.nius, Sent, qused. Arab., p. 4.5. In the Old Testament [and Apocrypha], moreover, the same maxim occurs several times, especially in Prov. ix. 10; Ecclesiast. i. 16, 25; Ps. cxi. 10. From the passage last cited the LXX repeat in our verse the words appended to the first clause : 'ApX^/ oofpia^ (po^o^ KVfHov, ci'veatr Jf ajnt?^ iraaiv 'inQ -rroiovciv avrrjv ["and a good understanding have all they that do it"]. — Beginning. —
(n'tJXI is here equivalent to Dinjl found in the parallel passage, ix. 10; it is therefore correctly rendered in Ecclesiast. and the LXX by apxv in the sense of "beginning"): compare chap. iv. 7, " the beginning of wisdom ;" not, as the words themselves would allow, "that which is highest in wisdom," "the noblest or best wisdom." [The latter is given as a marginal reading in the E. v., and is retained and defended by Holden ; soalso by Trapp and others. — A.]. — Fools. — The word designates properly the hardened, the stupid, — those fools who know nothing of God (Jer iv 22), and therefore refuse and contemptu- ously repel His salutary discipline (comp. above, note to ver. 2).
3. Vers. 8-19. These verses show in an exam- ple so shaped as to convey an earnest warn- ing, how we are to guard ourselves against the opposite of the fear of God, against depravity, which is, at the same time, the extremest folly. They contain, therefore, a warning against turn- ing aside to the way of vice, given as the first il- luetration of the truth expressed in ver. 7. — Vers. 8, 9 — My son. — The salutation of the
46
THE PROVERBS OF SOLOMON.
teacher of wisdom, who is liere represented as "father" in order to illustrate to his pupil the inner reality and nature of their mutual relation (comp. ICor. iv. 15; Philem. 10). The "mother" who is mentioned in connection with this " fa- ther" is only a natural expansion of the idea of the figure, suggested by the law of poetic paral- lelism,— and not a designation of wisdom perso- nified, who does not appear before ver. 20. [WoEDSWORTH and many of the older English expositors regard this as a specific address by Solomon to Rehoboam; this interpretation, how- e?er, lacks the support of Oriental usage, and too much restricts the scope of the Book of Proverbs. The large majority, however, of English and American commentators (e. g., Tr.\pp, Holden, Bridges, Wobusworth, Muenscheb) find here a more specific commendation of filial docility and obedience. Stuart more nearly agrees witii our author in making the "father" and "mo- ther" figurative rather than literal terms — .\.]. — La-w (minj, here doclriiia, Instructive pre- cepts in general ; as in several other instances in our book it is used of the instruction given by parents to their children, e. g., iii. 1 ; iv. 2 ; vii. 2; xxviii. 7, 9.— For they are a graceful croTW-n to thy head. — "Wreath of grace '
(tn n'l7) graceful crown, as in iv. 9. The com- parison of the teachings of wisdom with pearls which one hangs as a necklace about the neck, a figure which is a great favorite every where in tlie East, recurs again in iii. 3; vi. 21 ; Eccle- siast. vi. 30.
Ver. 10. Transition to an intelligible admo- nitory example ; hence the repetition of the fa- miliar salutation "My son," which occurs once more in ver, 15, at the beginning of the apodo- sis. Sinners (D'NQn). — Sinners by profession, habitual sinners, as in Ps. i. 1 ; here those in particular whose business is murder (comp. Gen. iv. 7, 8), robbers who are murderers. — Ver. 11. ■We will lie in wait for blood, etc. — The two verbs (31X and JSi") both signify to lie in wait for, to lay snares artfully (as the huntsman for the game, with noose and net). The adverb (Din) is probably more correctly construed with liie verb (lie in wait without cause, i. «., without having any reason for revenge and enmity), than with the adjective, — although this latter combi- nation is also grammatically admissible. But with the conception "him that is innocent in vain," i. c, the man to whom his innocence shall be of no avail against us, the parallel passages (Ps. XXXV. 19; Ixix. 4; Lam. iii. 52) correspond less perfectly than with that to which we have given the preference ; comp. Hitzig in Inc. — Ver.
12. Will swallow them, like the pit,
living. — The "living" (D"n) can refer only to
the suffix pronoun (in DJJ73J). The connection with "like the pit" (7lNi^3), to which Umbreit and Hitzig give the preference, gives the pecu- liarly hard sense "as the pit (swallows) that which lives." Comp rather Ps. Iv. 15: "they must go down living into the pit ;" and also Ps. cxxiv. 8; I'rov. xxx. 10, and the account of the destruction of Korah's company. Numb. xvi. 30,
33. — The upright (D'D'On) is accusative, object of the verb (^^^3), and therefore stands evidently as synonymous with Q"'pJ (innocent, comp. Ps.
xix. 13) ; it is accordingly to be interpreted as referring to moral integrity or uprightness, and not of bodily soundness (as Ewald, Bertiieau, and others claim). — Those that descend into the grave (tn "^"1^') — "'*^ ^'"'^ '"'" ^^^ sepul- chre, i. e., the dead; comp. Ps. xxviii. 1 ; Ixxxviii. 4 ; cxliii. 7.
Vers. 13, 14. Reasons for the treacherous proposal of the murderers. — Thou Shalt cast in thy lot among us — i. «., thou shalt, as one having equal right with us, cast lots for the spoil, comp. Ps. xxii. 18; Nehem. x. 35. — Vers. 15 sq. The warning, — given as an apodosis to the condition supposed in ver. 11. As to the figurative expressions in ver. 15, comp. Ps. i. 1 ; Jer. xiv. 10: Prov. iv. 26; for ver. Hi compare Is. lix. 7, and the passage suggested by it, Rom. iii. 15. Without adequate grounds, Hitzig con- jectures that ver. 16 is spurious, because, he says, it agrees almost literally with Isaiah (as cited), and, on the other hand, is wanting in the Cod. Vatic, of the LXX. Literal quotations from earlier Biblical writers are in Isaiah above all others nothing uncommon ; and with quite as little reason will the omission of a verse from the greatly corrupted LXX text of our book furnish ground, without other evidence, for sus- pecting its genuineness (see Introd., ^ 18). — Ver. 17. "The winged" (properly "lords of the
wing;" 133 'S?! 8.S in Eccles. x. 20) is hardly a figurative designation of those plotted against by the robbers, and threatened by treacherous schemes, so that the meaning would be "in vain do they lie in wait for their victims; these be- come aware of their danger, and so their prize escapes the assailants " (so Douerlein, Zieg- leb, Bertheau, Elster, etc.). For 1) the causal conj. "for" ("3) authorizes us to look for a direct reason for the warning contained in ver. 15; 2) the allusion to the possible failure of the plans of the wicked men would not be a moral motive, but a mere prudential consideration, such as would harmonize very poorly with the general drift of the passage before us ; and 3) the ex- pression "before the eyes" ("J"^?) stands evi- dently in significant contrast with "in vain" (Dijn) ; it is designed to set the fact that the net is clearly in sight over against the fact that the birds nevertheless fly into it, — and so to exhibit their course as wholly irrational. — Therefore we should interpret with U.mbreit, Ewald, Hitzig, etc.; like thoughtless birds that witli open eyes fly into the net, so sinners while plotting destruction for others plunge themselves in ruin. Only with this explanation, with which we may compare Job xviii. 8, will the import of ver. 18 agree: there "and these, these also" (QHI) puts the sinners in an emphatic way side by side (not in contrast) with the birds, and the suffixes desig- nate the oicn blood, the oicn souls of the sinners. Between the two verses there is therefore the relation of an imperfectly developed comparison suggested by the "also" (1) as in xxv. 25; xxvii.
CHAP. I. 1-33.
21 ; comp. Introd., § 14. [The view of English ex- positors is divided, like that of the German scholars cited by our author. Bishop Hall, Trapp, Henry and Noyes, e. g. agree with him in finding here a comparison, while D'Oyly and Mant, Holden, Bridges, Wordsworth, Stuart, MuENSCHER find a contrast. The argument based on the particles '3 and 1 it must be ad- mitted has very little force ; for '3 (see Ewald, J 321, b.) may be used positively or negatively in intense asseveration, "yea. surely," or "nay; while 1, it is well known, has a very generous variety of uses, among which is the antithetic, in which case it may be rendered " but" or " and yet" (Ewald, I 330, a.). — A.].— They lie in ■wait for their cwn lives. The LXX, which at the end of this verse adds the peculiar but hardly genuine clause, i) 6k Ka-raffrpofp^ avdpuv ■,Tapav6fxuv KoKr/ [" and the destruction of trans- gressors is evil, or great") seems, instead of "they
lie in wait for their own lives" (Dnii:;i)j7 133X')
to have read " they heap up evil" C'? ^1 ?13S'); for it renders the second number by " drjoavpilov- aiv kavToi^ nana " (they treasure up evils for themselves). Comp. Heidenheim in the article cited in the Introd., J 13, note 1.— Ver. 19. Ketrospect and conclusion; comp. Job viii. 13; xviii. 21. — Spoil (i'X3) gain unlawfully acquired,
as in xxviii. 16. The combination >'X3 ;t?i'3 is found also in xv. 27. The subject of the verb "takes" (np') isj'^3; "the life of its owner it, unjust gain, takes away." Luther, following the LXX, Vulgate, and most of the ancient ex- positors, renders " that one (('. e., of the rapa- cious) takes life from another." But the idea
"ownership, owner" (Q'7>'3) has no reference to the relation between partners in violence and those like themselves, but to that existing be- tween an object possessed and its possessor.
4. Vers. 20-33. After this warning against the desperate counsels of the wicked there fol- lows in this second admonitory discourse a warn- ing against the irrational and perverse conduct of fools. In the former case it was contempt of thefe.arof God, in the latter it is contempt of ■wisdom against which the warning is directed. Both passages, therefore, refer back distinctly to the motto that introduces them in ver. 7. The admonition against folly, Avhich is now to be con- sidered, is put appropriately into the mouth of wisdom personijied, — as is also, later in the book, the discourse on the nature and the origin of wisdom (chap. viii. 1 sq). — On the street and in public places wisdom makes herself heard ; not in secret, for she need not be ashamed of her teaching, and because she is a true friend of the people seeking the welfare of all, and therefore follows the young and simple, the foolish and un- godly, everywhere where they resort; comp. Christ's command to His disciples, Matt. x. 27; Luke xiv. 21. As in these passages of the New Testament, so in that before us, human teachers (the wise men, or the prophets, according to Ec- clesiast. xxiv. 33; Wisdom vii. 27) are to be regarded as the intermediate instrumentality in
the public preaching of wisdom. — Ver. 21. In the places of greatest tumult she calletb,
etc. "The tumultuous" (ni'On), comp. Isaiah xxii. 2; 1 Kings i. 41, can signify here nothing but the public streets full of tumult, the thorough- fares. The "beginning" (C'N'l) of these high- ways or thoroughfares is, as it were, their corner; the whole expression points to boister- ous public places. The LXX seem to have read jllOin " walls," since it translates k-rr' anpuv reixioiv [on high walls]. Before the second clause the same version has the addition " kni de :ri'?.ai^ dii'aOTcJv 7rapedpEi-£t'^ [and at the gates of the mighty she sits], an expansion of the figure in which there is no special pertinence. In the city (TJl'3) is probably to be regarded as a closer limitation of "at the entrances of the gates " (D'"li?iJ' 'nriiia), i. e., on the inner, the city side of the entrances at the gates: it is not then to be regarded as an antithesis, as Umbreit, Bertheau, Hitzig, etc., claim, [nor is it to be detached and connected with the next clause, as Stuart claims]. — Ver. 22. HoMsr long, ye sim- ple, will ye love simplicity ? The discourse of Wisdom begins in the same way as Ps. iv. 2. In regard to the distinction between " simple" ('!^2)
and " scorner" (]'/), comp. Introd. J 3, note 2 ; and above, the remarks on ver. 4. — The perfect tense in the second clause (non), which standing be- tween the imperfects of the 1st and 3d clauses is somewhat unusual, is to be conceived of as in- choative (like the verb " despise " ir3 in ver. 7), and therefore properly signifies "become fond of," and not "be fond of." [See, however, the critical note on this verse]. — Ver. 23. Turn ye at my reproof, — i. e.. from your evil .■ind per- verse \v,iy. I ■will pour out upon you my spirit. The spirit of wisdom is to flow forth copiously, like a never-failing spring; comp. xviii. 4; and with reference to the verb "pour out" (il'SH) which "unites in itself the figures of abundant fullness and refreshing invigoration" (U.MBREiT, Elster) comp. XV. 2; Ps. Ixxviii. 2; cxix. 171. — Ver. 24, in connection with 2-5, is an antecedent clause introduced by " because " (U"), to which vers. 26, 27 correspond as conclu- sion. The perfects and imperfects with 1 consec. in the protasis describe a past only in relation to the verbs of the apodosis, and may therefore well be rendered by the present, as Luther has done: "Because 1 call and ye refuse," etc. To stretch forth the hand, in order to beckon to one, is a sign of calling for attention, — as in Isa. Ixv. 2. The verb in ver. 26, f. c. (i'^3) is doubtless not "undervalue, despise " as Hitzig explains, following the analogy of the Arabic), but "cast off, reject," as in iv. 15, (Umbkeit, Ewald, Elster and commentators generally; comp. Luther's " let go, /n/irfH lussen"). [As between the two the Englii^h Version is equivo- cal, " set at naught "].— Ver. 2ij. "Laugh " and
"mock" (pnt? and J.^S) here as in Ps. ii. 4.— Ver. 27 depicts the style and manner in which calamity comes upon fools, " and accumulates
48
THE PROVERBS OF SOLOMON.
expression to work upoQ the fancy" (IIitziq). Instead of the K'thibh niSa'D according to the
K'ri we should read nSlU'S, and this should be
T ; interpreted in the sense of "tempest" (comp. iii. 25; Zeph. i, 15). Thus most commentators correctly judge, while lIiTZio defends for the expression the signification "cataract," which liowever is appropriate in none of the passages adduced, and also fails in Job xxx. 14 (comp. Oelitzsch on this passage). — In regard to the alliteration nplXl mS distress and anguish,
It : TT comp. Isa. xxx. 0; Zeph. i. 15. — Ver. 28. They
shall seek me diligently, int?. a denomi- native verb from TH^, " the morning dawn," signifies to seek something while it is yet early, in the obscurit}' of the morning twilight, and so illustrates eager, diligent seeking. [Of the re- cent commentators in English, Notes only retains aud emphasizes the rendering of the E. V., '• ihey shall seek me early." The rest do not iind the idea of lime in the verb, except by sug- gestion.— A.]. Comp., with respect to the gene- ral idea of the verse, Prov. viii. 17; Hos. v. 15. [Observe also the force of the transition from ihe 2d person of the preceding verse, to the 3d person in this and Ihe verses following. — .\.]. — Ver. 29. The " because " ('3 nnn) is not depen- dent on ver. 28, but introduces the four-fold antecedent clause (vers. 29, 30), which ver. 31 follows as its conclusion. With ver. 81 comp. Is. iii. 10; Ps. Ixxxviii. 3; cxxiii. 4, where the figure of satiety with a thing expresses likewise the idea of experiencing the evil consequences of a mode of action. niyj,M,o, evil devices, as also Ps. V. 10. — -Vers. 32, 33. Confirmatory and con- cluding propositions, connejted by "lor" ('3).— HD^li'O,' turning away from wisdom and its salu- tary discipline, therefore resistance, rebellious- ness. Comp. .ler. viii. 5, Hos. xi. 5, where it sig- nifies turning away or departure from God. " Se- curity" (HwEf) idle, easy rest, the carnal secu- rity of the obdurate; comp. Jerem. xxii. 21. A beautiful contrast to this false ease is pre- sented in the true peace of the wise and devout, as ver. 33 describes it.
DOCTRINAL AND ETHICAL.
As long ago as the time of Melanchthon it was recognized as a significant fact, that wisdom claims as her hearers and pupils not only the simple, the young and the untaught, but those also who are already advanced in the knowledge of truth, the wise and experienced. He remarks on ver. 6: "To his proposition he adds an ad- monition what the hearer ought to be. A wise hearer will profit, as saith the Lord : To him that hath shall be given. And again. He shall give tbe Holy Spirit to those that seek, not to those lliat despise, not to those that oppose with bar- barous and savage fierceness. These despisers of (jod, the Epicureans aud the like, he here says do not profit, but others, in whom are the be- ginnings of the fear of God, and who seek to be CDiii rolled by God, as it is said: Ask and ye shall
receive."* Susceptibility therefore both must ma- nifest,— those who are beginners under the in. struction of wisdom, and those who are more ad- vancecf; otherwise there is no progress for them. It is indeed divine wisdom in regard to the ac- quisition of which these assertions are made ; and in the possession of this wisdom, and in the com- munication of it as a teacher, no man here belc* ever attains perfection, so as to need no further teaching. It is precisely as it is within the de- partment of the New Testament with the duty of faith, and of growth in believing knowledge, which duty in no stage of the Christian life in this world ever loses its validity and its binding power. Comp. Luke xvii. 5; Eph. iv. 15, 16; Col. i. 11; ii. 19; 2 Thess. i. 3; 2 Pet. iii. 18.
2. The thoroughly religious character ol TVisdom as our book designs to inculcate it, ap- pears not only in the jewel which sparkles fore- most in its necklace of proverbs (ver. 7: "The fear of .Jehovah is the beginning of wisdom, etc."), but also in the fact that in the introductory admoni- tion, in ver. 10, it is Sinners (so designated with- out preamble or qualification^, the D'XtSn (Lu- ther, "the base knaves," dichospn Biiben). whone seductive conduct is put in contrast with the nor- mal deportment of the disciple of wisdom. Ob- serve further that in the very superscription, vers. 2 and 3, the ideas of discipline, righteousness, justice and uprightness are appended to that of wisdom as synonymous with it. The wise man is therefore eo ipso, also the just, the pious, the upright, the man who walks the way of truth. Inasmuch, however, as the ideas of righteousness, justice and uprightness [p'^'i- DB'l'O, D'1E''p), here, as every where else ... the Old Testament, express the idea of correspondence with the re- vealed moral law, the law, the law of Moses, therefore the wise man is the man who acts and walks in accordance with law, the true observer of the law, who "walks in all the command- ments and ordinances of the Lord blameless" (Luke i.6; comp. Deut. v. 33; xi. 22; Ps cxix. I). True wisdom, knowledge, and spiritual culture, are to be found within the sphere of Old Testa- ment revelation only where the law of the Lord is truly observed. Mere morality in the sense of the modern humanitarian free-thinking and polite culture could not at all show itself there ; moral rectitude must also always be at the same time legal rectitude. Nay it stands enacted also under the New Testament that " whosoever shall break one of these least commandments, and shall teach men so, shall be called the le.ast in the king- dom of heaven " (Matth. v. 19); that " the weigh- tier matters of the law, judgment, mercy and faith," together with its less significant demands, must be fulfilled (Matth. xxiii. 23) ; that he only can be called a possessor of " the wisdom that is from above," and " a perfect man," who " of- fends not in word" (James iii. 2, 17). The fear of the Lord, which according to ver. 7 is the be- ginning of wisdom, while again in ver. 29 it is
* Propositioni addit adraonUinni'm, qtcatem oportcat audilty rfm essp. Sapirrts auditor prqficief, sictit Duminus inqiiit: Flabenii dabitur. Item: Dabit spiritum mvcium. pelentibus, nnn contemnentibus, nnn repuffwintibus Itarbarica et cyclopica ferocia. Hos contemptores Dei, uf Epicurean et similes, ait hie non profir/re. sed atios, in qnib'/s aunt initia timoris Dki, et qui pHunt sff rcgi a Ds'i, sicul di'.-itur Petite et accipietis.
CHAP. I. 1-33.
49
{U'esented as tlic syiionyme of the same idea (comp. ii. 5; ix. 10, etc.) consisis, once for all, in a complete devotion to God. an unconditional subjection of one's own indivldualny to the be- neficent will of God as revealed in the law (comp. Deut. vi. 2, 13: x. 20: xiii. 4; Ps. cxix. 6-3, e^c. ). How then can he be regarded as fearing God, wlio should keep only a part of the divine commands, or who should undertake to fulfil them only ac- cording to their moral principle, and did not seek also to make the embodying letter of their for- mal requirements the standard of his life — in the Old Testament with literal strictness, in the New Testament in spirit and. in truth ?
From these observations it will appear what right Brcch has to maintain (in the work before cited, p. 128), that in the collection of the Pro- verbs of Solomon, and in general in the gnomic writers of Israel, the idea of wisdom is substituted for that of righteousness which is common in other parts of the Old Testament. Righteousness and wisdom according to this view would be es- sentially exclusive the one of the other; since the former conception *' had usually attached itself to a ceremonial righteousness through works," and had appeared "to make too little reference to the theoretical conditions of all higher moral culture." In the Introduction, (§ 15, note) we have .already commented on the one-sideduess and tlie niiscouoeption involved in this view, according to which the doctrine of wisdom (the Hhokraah-system) was Antinomian and rationalistic in the sense of the purely neg- gative Protestantism of modern times. Furtlier arguments in its refutation we shall have occa- sion to adduce in the exposition of the several passages there cited (see particularly xiv. It ; xxyiii. 4 sq. ; xxix. 18, 24, etc.) See also the doctrinal observations on iii. 9.
3. That the reckless transgressor de- stroys himself by his ungodly course, that he runs with open eyes into the net of destruc- tion spread out before him, and, as it were, lies in wait for his own life to strangle it, — this truth clearly presented in vers. 17, 18 is a ch.araetcr- istio and favorite tenet in the teaching of wis- dom in the Old Testament. Comp. particularly cbap. viii. 36, where wisdom exclaims " Whoso sinneth against me, wrongeth his own soul; all they that hate me love death." So also xv. 32; xxvi. 27; Eccles. x. 8; Ps. vii. l.j; Ecclesiast. xxvii. 29 (the figure of (he pit which the wicked digs, to fall into it at last himself). But in the Prophets also essentially tlie same thought re- curs ; thus when Jehovah (in Ezek. xviii. 31; xxxiii. 11) exclaims " Why will ye die, ye of the house of Israel?" Of passages from the New Testament we miy cite here Rom. ii. 5 ; 1 Tim. vi. 9, 10; G.al. vi. 8; James v. 3-5, etc. Both propositions are alike true, that true wisdom, being one with the fear of God and righteous- ness, is "a tree of life to all that Lay hold upon her " (Prov. iii. 18; xi. 30 ; xv. 4; comp. iv. 13, 22; xix. 23, etc ). — and that on the other hand a walking in folly and in forgelfulness of God is a slow self-murder, a destruction of one's own life and happiness. See the two concluding propo- sitions of our chapter (vers. 32, 33) and the ad- mir.'ihle poetic development of this contrast in the P.S. i. 4. The explanation given above (on
ver. 20) of the fact that wisdom is exhibited as preaching upon the streets, i. e., in reference to her benevolent and philanthropic character, which impels her to follow sinners, and to make the great masses of the needy among the people the object of her instructive and converting ac- tivity, seems to us to correspond better with the spirit of the doctrine of wisdom in the Old Tes- tament, than either that of Umbrf.it, according to which "it is only in busy life that the rich stream of experience springs forth, from which wisdom is drawn," or that of Ewald, which re- cognizes, in the free public appearance of wis- dom an effective contrast to the light.shunning deeds, and the secret consultations of the sinners who have just been described, (which explana- tion, besides, would apply only to this passage, and not to its parallels in viii. 2, 3, and ix. 3). The tendency of the Old Testament Hhokmah was essentially popular, looking to the increased prosperity of the nation, to the promotion of phi- lanthropic ends in the noblest sense of the word. Love, (rue philanthropy is everywhere the key- note to its doctrines and admonitions. "For- giving, patient love (x. 12), love that does good even to enemies (xxv. 11 sq.), which does not rejoice over an enemy's calamity (xxiv. 17 sq.), which does not recompense like with like (xxiv. 28 sq.), but commits all to God (xx. 22), love in its manifold varieties, as conjugal love, parental love, the love of a friend, is here recommended with the clearness of the New Testament and the most expressive cordiality." (Delitzscii, as above cited, p. 716). Why then should not that yearning and saving love for sinners which ven- tures into the whirl and tumult of great crowds to bear testimony to divine truth, and to reclaim lost souls, — why should not this also constitute a chief characteristic in this spiritual state mo- delled so much like the standard of the New Tes- tament? It appears — in how many passages! — as the type of, nay, as one with the spirit of Him who also " spake freely and openly before the world, in the synagogue and in the temple whither the Jews always resorted" (John xviii. 20); who, when He said something in secret to His disciples, did it only to the end that they should afterward " preach it upon the house- tops " (Matth. X. 27); who allowed himself to be taunted as "a man gluttonous, and a wine-bib- ber, a friend of publicans and sinners,'' because He had come to seek and to save the lost (Matth. xi. 19; Luke xix. 10). It is at least significant that the Lord, just in that passage in which he is treating of the publicity of His working, and of the impression which His condescending inter- course with publicans, sinners and the mass of the people had made upon the Jews, designates Himself distinctly (together with His herald and forerunner, John the Baptist) as the persona! Wisdom; Matth. xi. 19; Luke vii. 3.j. It is as though He had by this expression intended to call up in fresh remembrance Solomon's repre- sentation of wisdom preaching in the streets, and to refer lo His own identity with the spirit of the Old Testament revelation that spoke through this wisdom (the " spirit of Christ, ' 1 Pet. i. 11 ). I'omp. M.\RT. Geier and Starke on this passage. These authors appropriately remind us of ihc universality of the New Teslamenls proclamalion
50
THE PROVERBS OF SOLOMON.
of salvation, and its call penetrating everywhere (Rom. X. 18; Col. i. 6, 28); they are in error, however, in suspecting in the supposed plural niDJn (ver. 18) an intimation of the number- less ways in which wisdom is proclaimed in the world. The true conception of this seeming plu- ral may be found above in the Exegetical and Cri- tical Notes on this passage.
HOMILETICAL AND PRACTICAL.
Homily upon the entire first chapter. Solo- mon's discourse upon wisdom as the highest good. 1) Its design, for young and old, learned and unlearned (vers. 1-6). 2) Its substance: commendation of the fear of God as the beginning and essence of all wisdom (ver. 7). 3) Its aim:
a) warning against betrayal into profligacy as being the opposite of the fear of God (vers. 8-10);
b) warning against the foolish conduct of the world as being the opposite of wisdom (vers. 20- 33). — The wisdom of ihe Old Testament as a lype of true Christian feeling and action; a) with re- spect to God as the supreme author and chief end of all moral effort (vers. 1-9); b) with re- spect to the world, as the seducing power, that draws away from communion with God (vers. 10-19) ; C-) with respect to the way and manner in which Divine wisdom itself reveals itself as an earnest and yet loving preacher of righteous- ness (vers. 20-33). — Fear of God the one tiling that is needful in all conditions of life : a) in youth as well as in age (vers. 4 sq.) ; b) in cir- cumstances of temptation (vers. 10 sq.); c) in tlie tumult and unrest of public life (vers. 20 sq. ); d) in prosperity and adversity (vers. 27 sq.).
Stockee: — Threefold attributes of the lover of wisdom: 1) in relation to God: the fear of God (1-7); 2) in relation to one's neighbors. — and specifically, a) to one's parents; obedience (8, 9) ; b) to others: the avoidance of evil com- pany (10-19); 3) in relation to one's self: dili- gent use of the opportunity to become acquainted with wisdom.
Separate passages. — Vers. 1-6. See above. Doc- trinal and Ethical principles. 1. —
Stabke: — The aim of the book, and that which should be learned from it, are pointed out in these verses in various almost equivalent | words. The aim is, however, substantially two- fold: 1) that the evil in man be put away; 2) that good be learned and practised. — Wohl- FAKTH : — the necessity of the culture of our mind and heart. Not the cultivated, but the undisci- plined, oppose the law ! God "will have .all men come to the knowledge of the truth," 1 Tim. ii. 4. — [Ver. 4. CARTwaioHT (quoted by Briiigks): — "(_)ver the gates of Plato's school it w.as writ- ten— M/;(if(C dye(.>/ierpTjro{; etfjiru — Let no one who is not a geometrician enter. But very different is the inscription over these doors of Solomon — Let the ignorant, simple, foolish, young, en- ter!"]
Vers. 7-9. The blessedness of the fear of God, and the unblessed condition of forgetfulncss of God, — illustrated in the relation 1) of children to tlieir parents; 2) of subjects to authorities; 8) of Christians to Christ, the Lord of the Church. — The proposition "The fear of the Lord is the beginning of wisdom" must constitute the foun-
dation of all the culture of the children of God, as the experience of the truth that " to love Christ is better than all knowledge " is to con- stitute its capstone and completion. — Vers. 8, 9, in general a peculiarly appropriate text for a sermon on education. — Luther (a margin.al com- ment on ver. 7) : " He who would truly leara must first be a man fearing God. He, however, who despises God asks for no wisdom, suffers no chastisement nor discipline." — Melanchthon (on ver. 7) : — The fear of God, which is one with true reverence for God, includes : 1) right knowledge of God; 2) a genuine standing in fear before 'God; 3) faith, or the believing consecration to God, which distinguishes this fear from all ser- vile dread, and fleeing from God ; 4) the worship of God which aids to a true reconciliation with Him, a well ordered and assured control of the whole life. Therefore the fear of God is not merely beginning — it is quite the sum of all wis- dom, the right manager of all our counsels in prosperity and .ad versify. — Melanchthon (again) on vers. 8, 9: — He only reveals genuine fear of God who hearkens to the divinely instituted mi- nistry {minislerium docnidi) in the Church; and to this ministry parents also belong, so far forth as they are to "bring up their children in the nurture and admonition of the Lord," Eph. vi. 4. "Forsake not the law of thy mother," i. c, hearken always to the word of God as it has been communicated to the Church, and through the Church to all the children of God in the writings of the Prophets and Apostles. As a reward God here promises to those who practise this obedi- ence to His word a wreath upon the head and a beautiful necklace about the neck. The wreath betokens dominion, distinction, successful re- sults in all that one undertakes for himself and others, so that he becomes an instrument of blessing and a vessel of mercy for the people of God, according to tiie type of the devout kings, David, Jelioshaphat, Hezekiah, etc., and not a ves- sel of wrath after the likeness of a Saul, Absa- lom, etc. The necklace signifies the gift of dis- course, or of the command of wholesome doc- trine, through the power of the word. — .St.vrke (on ver. 7) : — True wisdom is no such thing as tlie heatlien sages taught, built upon reason and the human powers, inflated, earthly, and useless with respect to salvation; but it is "the wisdom that is from above, which is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy" (James iii. 17). The fear of God is, however, of two kinds, the servile and the childlike ; and only the latter is here meant, 1 .lohn iv. 18.— On Vers. 8, 9. From the fear of God .as belonging to the first table of the law, Solomon passes on to the second table, and be- gins with obedience to parents : in this connection however it is assumed that parents also fulfil their duty, with regard to the correct instruction of their children; Eph. vi. 4. — Zeltnek: — Many simple ones, who, however, fear God from tha heart, have made such progress in the knowledge of the Holy Scriptures, that they have outstripped many of the learned. True wisdom is easy to be learned, if only there be true fear of God in the heart, Ecclesiast. i. 22 sq. — Lance: — [Silom. LichI und RechI). The fear of God is a desira
CHAP. I. 1-33.
CI
flowing from the knowledge of the essence of all essences — of the will ami the gracious acts of God, — a sincere desire heartily to love Him as the highest good, in deepest humility to honor Him, in child-like confidence to hope the best from Him. and to serve Him with denial of self, willingly and steadfastly; and all this in con- formity to His revealed will. Comp. above, Me- LA.NCHTHON, and .also S. Bohlius, Elhica Sacra : •'To fear God is nothing but to follow God, or to imitate none but God."*
[Ver. 7. Arnot: — "What God is inspires awe; what God has done for His people commands af- fection. See here the centrifugal and centripe- tal forces of the moral world, holding the crea- ture reverently distant from the Creator, yet compassing the cliild about with everlasting love, to keep him near a Father in heaven." — -Ver. 8. "This verse of the Proverbs flows from the same well spring that had already given forth the fiftli commandment."]
Vers. 10-19 Calwer Handbuch : The first rule for youth, " Follow father and mother," is im- mediately followed by the second, " Follow not base fellows." — Starke: — As a good education of children lays the first foundation for their true well being, so temptation lays the first foundation for tlieir destruction. — The worM, in order the better to lead others astray, is wont to adorn its vices with the finest colors. There he most of all on thy guard ; where the world is most friendly it is most dangerous. It is a poi- soned sweetmeat. — If thou art God's chilil, en- grafted in Clirist the living vine by holy bap- tism, thou hast received from Him new powers to hate evil and conciuer all temptations. — On vers. 10-19:— The ungodly have in their wickedness tlieir calamity also, — and must (by its law) pre- pare this for one another. — Luther (marginal comment on ver. 17) : "This is a proverb, and means " It fares with them as is said, ' In vain is the net,' etc.; i. e., their undertaking will fail, they will themselves perish."
[Ver. 10. Ah-N'ot : — This verse, in brief com- pass and transparent terms, reveals the foe and the fight. With a kindness and wisdom altoge- ther paternal, it warns the youth of the Danger that assails him, and suggests the method of Defpncc.~\
Ver. 20 sq. Geier (on ver. 20, 21) :— "All this decl;ires the fervor and diligence of heavenly wisdom in alluring and drawing all to itself: just as a herald with full lungs and clear voice en- deavors to summon all to him " — Lange : — Eter- nal wisdom sends forth a call of goodness and grace to the pious, and a call to holiness and righteousness addressed to the ungodly. O that all would read and use aright this record written out thus in capitals! — Caltver Handh.: — Wisdom's walk through the streets. The Lord and His Spirit follows us every where with monition and reminder. Here wisdom is portrayed especially as warning against the evil consequences of diso- bedience, and as pointing to the blessings of obe- dience.— WoHLFAiiTu: The words of grief over the unthankfulness and blindness of men which Solomon here puts into the mouth of wisdom, —
* "7\'nier« Deum. nihil atiuU est quam sequi Deum give ne- minsm imitari prater I?eum."
we hear them, alas! even to-day. Truth has become .... the common property of all men : in thousands upon thousands of churches and schools, from the mouth of innumerable teach- ers, in millions of written ivorks, it speaks, in- structs, warns, pleads, adjures, so that we with wider meaning than Solomon can say, it is preached in highways and byways. If, on the one hand, we must greatly rejoice over this, how should we not in the same measure mourn that so many despise and scorn this call of wisdom ! Is it not fearful to observe how parents innumera- ble keep their children from schools — how many despise the preaching of the gospel, etc.? Let us therefore learn how slow man is to good, how inclined to evil, how careless he is just in con- nection with his richest privileges, etc.
Vers. 22 sq. Starke: — Wisdom divides men here into three classes: 1) The simple or foolish: 2) mockers; 3) the abandoned. Through her call, " Jurn you at ray reproof," etc.. she aims to trans- form these into prudent, thoughtful, devout men. —No one can receive the Holy Spirit of Christ and be enlightened with Divine wisdom, and not turn to the sacrifice of Christ (.John xiv. 15 sq. — xvi. 7 sq. ), renounce evil, and begin a new life (Ps. xxxiv. 15). — Lange : — If man does not follow the counsel of eternal wisdom, but walks according to the impulse of his own will, be comes at last to the judgment of obduracy. — W. Stein (Fast day sermon on i. 23-3-3) : — How does eternal, heavenly wisdom aim to awaken us to penitence? 1 ) Slie uncovers our sins ; 2) she proclaims heavy judgments ; 3) she offers us shelter and points out the way of eternal salvation. — [Ver. 23. FtAVEL: — This great conjunction of the word and Spirit makes that blessed season of salvation the time of love and of life. — J. Howe: — When it is said, "Turn," etc.. could any essay to turn be without some influence of the Spirit? But that complied with tends to pouring forth a copious effusion not to be withstood. — .Ar.not: — The command is given not to make the promise unnecessary, but to send us to it for help. The promise is given not to supersede the command, but to encourage us in the effort to obey. — When we turn at His reproof, He will pour out His Spirit; when He pours out His Spirit, we will turn at His reproof; blessed circle for saints to reason in. — Ver. 24-28. Ar.n'ot : — When mercy was sovereign, mercy used judgment for carrying out mercy's ends; when mercy's reign is over and judgment's reign begins, then judgment will sovereignly take mercy past, and wield it to give weight to the vengeance stroke. — Ver. 32. South: — Prosperity ever dangerous to virtue: 1) because every foolish or vicious person is either ignorant or regardless of the proper ends and lules for which God designs the prosperity of those to whom He sends it; 2) because pros- perity, as the n.ature of man now stands, has a peculiar force and fitness to abate men's virtues and heighten their corruptions ; 3) because it directly indisposes them to the proper means of amendment and recovery. — Ba.xter : — Because they are fools they turn God's mercies to their own destruction ; and because they prosper, they are confirmed in their folly.]
«2 THE PROVERBS OF SOLOMON.
8. Exhibition of (be blessed consequences of obedience and of striving after wisdom.
Chap. II. 1-22.
1 My son, if thou reeeivest my words and keepest my commandments by thee,
2 so that thou inclinest thine ear to wisdom, and turnest thine heart to understanding;
3 yea, if thou callest after knowledge, to understanding liftest up thy voice ;
4 if thou seekest her as silver,
and searchest for her as for hidden treasure;
5 then shalt thou understand the fear of Jehovahj and find knowledge of God ; —
6 for Jehovah giveth wisdom,
from his mouth (cometh) knowledge and understanding:
7 and so he layeth up for the righteous sound wisdom, a shield (is he) for them that walk uprightly,
8 to protect the paths of justice, and guard the way of his saints ; —
9 then shalt thou understand righteousness and justice and uprightness, — every good way.
10 If wisdom entereth into thine heart, and knowledge is pleasant to thy soul,
11 then will discretion watch over thee, understanding will keep thee,
12 to deliver thee from an evil way,
from the man that uttereth frowardness,
13 (from those) who forsake straight paths, to walk in ways of darkness;
14 who rejoice to do evil,
who delight in deceitful wickedness;
15 whose paths are crooked,
and they froward in their ways; —
16 to deliver thee from the strange woman,
from the stranger who maketh her words smooth,
17 who hath forsaken the companion of her youth and forgotten the covenant of her God.
18 For her house sinketh down to death and to the dead (lead) her paths;
19 her visitors all return not again, and lay not hold upon paths of lifa
20 (This is) that thou mayest walk in a good way and keep the paths of the righteous!
21 For the upright shall inhabit the land, and the just shall remain in it:
22 but the wicked are cut off from the land, and the faithless are driven out of it.
GRAMMATICAL AND CRITICAL.
fVer. Isq. De Wette and Notes conceive of the first two verges as not conditional, but as containing the expTegflioo of a direct and indepepil'^nt wish : Oh that thonwiuUif-it ri'rfivi:,etc. The LXX, Vtilg , LuTaBR.efc, make the first verBe conditional, Imt find the apodosig in ver. 2. Muenscher finds in ver. 2 an independent condition, and nota mere sequence to the preceding; so IloLOBX, wirti ii slightly different combinjitiun of the [mrta of ver. 2: If by inclining t/iin^. far . . . (Ao« will incline thint heart, etc. M^ H., StCaut ami other* tinii the apoiiosis of the Mrios of conditional clauses in ver. .5,
CHAP. a. 1-22.
Hsreeing in this with the E. V. These diverae views do not essentially modify the general import of the poBsage Zucklee
it will bo observed finds the apodosis in vers. 5 and 9, vers. 6-S being parenthetical. — A.].
Ver. 7. For the construction with the atat. constr. compare Isa. xxxiii. 15. [Compare Qeeen, | g 254, 9, b and 274 2.1 Ver. 8. The infiniUve 13fjS is followed by the imperf. IDK''' as above in ver. 2. [For explanations of the nature
and uae of this infinitive construction see Ewald, g 237, c. The literal rendering would be "for the guarding, protection, keeping." Whose keeping the piiths, etc.? Holdkn understands it of the righteous: " who walk uprightly by keeping the paths, etc." Most coniineiitators understand it ol Uod, who i^ "a shield lur tue protection, i.e., to prutect, efc." Zockler
in traualation conforms the following Kal pret. to this intin.. while most others reverse the process. X.\
Ver. 10. [The "'3 with which the verse commences is differently understood, aa conditional or temporal, or as causal.
Thus E. v., N., M., "when wisdom, etc. ;" S., K., Van Ess, "for wisdom, etc. ;" De W.. Z., " if wisdom, etc.'' Between the first and la^t there is no essential difference, and this view of the author is probably entitled to the preference. A.l.
The feminine Jl^n, "knowledge" (which is used here, as in i. 7, as synonymous with n0.3n "wisdom") has connected with it the masculine verbal form D^J'. because this expression "it is lovely" is treated as impersonal, or neuter, and nj!T is connected with it as an accusative of object [ace. synecd., " there is pleasure to thy soul in respect to
knowledge"]. Comp. the similar connection of nj?"T with the masculine verbal form ^pj in chap. xiv. 6; also Gen.
xlis. 15, 2 Sam. xi. 25.
Ver. 11. [For the verbal form 713^^^^. with J uuassimilated, "for the sake of emphasis or euphony," see ISoiT., ^ HOO, 3.— A.].
Ver. 12. y^ is a substantive subordinate to the stat. constr. ^^T as in viii. 13, or as in t?T ni33nn ^er- 1-t. i" ^•T^'t^JK, chap, xxviii. 5, etc.
Ver. 18. nn'*3~nnty. n'S which is everywhereelsemascuUneishereexceptionallytreatedas feminine; for riHE'
T " T T ■ - T T
is certainly to be regarded as 3d sing. fem. from n^lC. ii"d not with UMBttEiT and Elster as a 3d sing, masc, for only TI^K' and not nnt? (to stoop, to bow) has the signification here required, viz., that of sinking (Lat. sidere). The LXX read
T T
7^r\^ from nnE'j *nd therefore translate : edero yap iropd tw Bavart^ rof qXkov avrifi [she set her house near to deathj in which construction however TWi^ sidere, is incurrectly taken as transitive. [Both Bottchee and Fuerst recognize the possibility of deriving this form aa a 3d sing, fem., either from n^ti' or from nnC^ which have a similar intrans. nieauiug. To HHC neither Rodiger (Gesen. Thes.) nor Robinson's Gesenius, nor Fuerst gives any other than a transi-
- T
live meaning. — A.]. Perhaps Bottcher (De Inferis, g§ 201, 292; Ntue Aehrenl., p. 1) has hit upon the true explanation, when he in like manner makes the wanton woman the subject, but treats nn'3 Qot aa object but as supplementary to
T ■• the verb, and therefore translates '* for she sinks to death with her house, and to thedead with her paths. [RiJD. (Thesaur. p. 1377, a) expresses his agreement with B., but states his view differently : '* de ipsa miiliere cogitavit scriptor initio iie- viidichii prioris, turn vero in _fi}ie ad complcndani sententiam loco TtiiUietis subjectum. fecit nn^3." Fueest also pronounces
it unnecessary to think of any other subject than nn*3- — -^-J' Compare however Hitzig^s comment on thL^ passage, who remarks in defence of the common reading that Jl^j) is here exceptionally treated as feminine, because not so much the house itself is intended as " the conduct and transactions in it " (comp. vii. 27 ; Isa. v. 14).
Ver, 22. With ^H^p*. the expression which is employed also in Ps. xxxvii. 9, to convey the idea of destruction, there corresponds in the 2d clause ^nD'» which as derived from HDJ (Deut. xxviii 63; Ps. lii. 5; Prov. xv. 25) would
require to be taken as Imperf. Kal and accordingly to be translated actively : " they drive them out," i. e., they are driven out (so e. g., Umbreit, Elster, and so essentially Bertheau also). But inasmuch as the parallelism requires a passive verb as predicate for D^njl3 (t. e., the faithless, those who have proved recreant to the theocratic covenant with Jehovah, i-omp. xi. 3, 6; xiii.2; xxii. 12) which is employed unmistakably as synonymous with D^l^^l. — and inasmuch as no verb nnO exists as a basis for the assumed Niphal form ^nO'. we must probably read with Hitzig IPO'i *» ^^ Imperf. liophal from HDJ and compare np* as an Imperf. Hophal of T}p^ (used with the Pual o( the same verb).
EXEGETICAL.
1. Vera. 1-9. This first smaller division of the chapter forms a connected proposition, wiiose Iiypothetical protasis includes vers. 1-4, while withiu the double apodosis (vers. 5 and 9) the confirmatory parenthesis, vers. 6-8 is introduced. The assertion of Ewalu and Berthe.\i; [with
du meine Rede annehmen . . . So lass dein Ohr u. 8. w." The E. V. ends the proposition with ver. 5 as the apodosis. — A.]. — If thou receivest my Tvords- To the idea of "receiving" that of '* keeping '* stands related as the more emphatic, just as ** commandments " (illiTD) is a stronger expression than ** words " (D'^'^i^^)' In the three following verses also we find this same in-
whom IvAMPHAUSEN and Stuart agree] that the j creased emphasis or intensifying of the expres- entire chap, torms only one grand proposition, i ^-^^^ j^ the second clause as compared with the rests on the false assumption that the "if" "3 first,— especially in ver. 4, the substance of which
in ver. 10 is to be regarded as a causal particle, and should be translated by "for," — to which
as a whole presents itself before us as a superla- tive, or final culmination of the gradation which
idea the relation of ver. 10 both to ver. 9 and to , exists in the whole series of antecedent clauses, ver. 11 is opposed. Comp. Umbreit and Hitzig i in so far as this verse sets forth the most diligent on this passage. [On the other hand, the LXX, and intent seeking after wisdom. — Ver. 3. Yea, Vulg., LcTHER, etc. J complete the first proposi- > if thou callest after knoTwledge, ^. e., if thou tion, protasis and apodosis, within the first two | not only incliuest thine ear to her when she verses; the Vulgate e. g. renders "5^ AuacfpfW^ I calls thee, but also on thine own part callest - . . inclina cor tuum^ etc.," and Luther " iviHst I after her, summonest her to teach thee, goest to
64
THE PROVERBS OF SOLOMON.
meet her with eager questioning. This rela- tion of climax to the preceding is indicated by the DX '3, imo, yea, rather; comp. Hos. ix. 12; Is. xxviii. 28; Job xxxix. 14 [comp. Ewald, ^343, b]. The Targum translates the passage " If thou callest understanding thy mother," and must therefore have read DS '3 But the Masoretic pointing is to be preferred for lexical reasons (instead of DX, according to the analogy of Job xvi. 14 we should have expected "HX, "my mo- ther"), and because of the parallelism between vers. 1 and 3. Still "knowledge" (HI'S), as well as " understanding," which is named as its counterpart in the parallel clause, appears evidently as personified. — Ver. 4. Ifthouseek- est her, etc. — "The figure of diligent seeliing is taken from the tireless exertion employed in mining, which has before been described in the B00I5 of Job, chap, xxviii., with most artistic vi- vacity in its widest extent. The D'ODBO are surely the treasures of metal concealed in thfe earth (comp. Jerem.xli. 8; Jos. vii. 21)," U.mbeeit. [For illustrations of the peculiar significance of this comparison to the mind of Orientals, see Thomson's Land and Book, I., 197.— A.].
Ver. 5. Then -wilt thou understand the fear of Jehovah. — "Understand" is here equivalent to taking something to one's self as a spiritual possession, like the "finding" in the second clause, or like iSt^eoiJai ["receiveth"] in 1 Cor. ii. 14. The "fear of Jehovah" (comp. i. 7) is here clearly presented as the highest good and most valuable possession of man (comp. Is. xxxiii. 6), evidently because of its imperishable nature (Ps. xix. 9), and its power to deliver in trouble (Prov. xiv. 2G; Ps. cxv. 11; Ecclesiist. i. 11 sq.; ii. 7 sq.) — And find knowledge of God.— Knowledge of God is here put not merely as a parallel idea to the " fear of Jehovah " (as in chap. ix. 10; Is. xi. 2), but it expresses a fruit and result of the fear of Jehovah, as the sub- stance of the following causal proposition in vers. 6-8 indicates. Comp. the dogmatical and ethical comments. [Is the substitution of Eioldm for Jehovah (in clause 6) a mere rhetorical or poetical variation? Wordsworth calls attention to the fact that this is one of five instances in the Book of Proverbs in which God is designated as JElohim, the appellation Jehovah occurring nearly ninety times. The almost singular exception seems then to be intentional, and the meaning will be, the knowledge of "Elohim — as distin- guished from the knowledge of man which is of little worth." In explaining the all but univer- sal use of Jehovah .as the name of God in our book, while in Eccles. it never occurs, WoRUS- WOBTH says, " when Solomon wrote the Book of Proverbs he %vas in a state of favor and grace with Jehovah, the Lord God of Israel ; he was obedient to the law of Jehovah; and the special design of the Book of Proverbs is to enforce obe- dience to that law," etc.. (see Introd. to Eccles., p. 78)-A.]. . . , . ,
Vers. G-8. The Divine origin of wisdom must make it the main object of human search and effort, and all the more since its possession en- sures to the pious at the same time protection
and safety. — And so he layeth up for the righteous sound wisdom. — So we must trans- late in accordance with the K'thibh ]3!fl which is confirmed by the LXX and Peach, as the old- est reading. The K'ri ISX', without the copu- lative, would connect the proposition of ver. 7 with ver. 6 as essentially synonymous with it, to which construction the meaning is however opposed. [The majority of commentators prefer the K'ri, making this verse a continuation and not a consequence of the preceding. Kamphau- SEN agrees with our author in what seems to us the more forcible construction, which has the ad- vantage also of resting on the written text ; comp. BoTTCHER, ^ 929, b. — A.]. J3V to protect, to preserve, after the manner of a treasure or jewel, over which one watches that it may not be stolen; comp. above, ver 1, and also vii. 1 ; x. 14. — In regard to TT'tyn [rendered "sound wis- dom" by the E V. here and in iii. 21 ; viii. 14; xviii. 1] properly prosperity and wisdom united, see Introd., J 2, note 3. The word is probably related to t?', and denotes first the essential or actual (so e. g.. Job v. 12), and then furthermore help, deliverance (Job vi. 13), or wisdom, reflec- tion, as the foundation of all safety ; so here and iii. 21 ; viii. 14 ; xviii. 1 ; Job xi. 6 sq.; I.s. xxviii. 29. Comp. Umereit and Hirzel on Job v. 12. HiTziG (on iii. 21) derives the word from the root ni!?, which he says is transposed into TV!i^ (? ?), and therefore defends as the primary signification of the expression " an even, smooth path," or subjectively " evenness," i. e., of thought, and so " considerateness ;" he compares with this llty'D which signifies "plain " as well as "righteousness." — A shield for them that vralk blamelessly. — The substantive [JD (shield) is most correctly regarded as an appo- sitive to the subject, "Jehovah:" for also in Pe. xxxiii. 20; Ixxxiv. 11; Ixxxix. 18, Jehovah is in like manner called a shield to His saints. In opposition to the accusative interpretation of ]J0 [which is adopted by Stuart among others], as object of the verb [SX (he securelh, or en- sureth) we adduce, on the one hand, the mean- ing of this verb, and on the other the fact that we should expect rather X'H ]JD (as an apposi- tive to iT'iJ'in). The old translations, as the LXX and Vulgate, furthermore read the word as a participle (tJDD or [JO) ; they translate it by a verb (LXX : WepaaTiei ttjv nopeiav avrav). — on "371!, literally the "walkers of innocence," are the same as "those that walk uprightly," Prov. X. 9 (the Dn3 D"3^in) or Ps. Ixxxiv. 11 (the D"nn3 D"3'7in).— To protect the paths of justice, etc. — The 8th verse gives more spe- cifically the way in which God manifests Himself to the pious as a shield, and the ensurer of their safety. "Paths of justice" are here, by the substitution of the abstract for the concrete ex- pression, paths of the just, and therefore essen- tially synonymous with the "way of the pious " in the second clause. Comp. chap, xvii 23. — Ver.
CHAP. U. 1-22.
55
9 carries out the import of the parallel ver 5 as the particle IN repeated from the preceding •verse shows. — Every good path — This ex- pression (31D"Sji'"D"^3) includes the three con- ceptions given above, justice, righteousness and integrity, and thus sums up the whole enumera- tion. Therefore, it is attached without a copula ; comp. Ps. viii. ver. 9 b.
2. Vers. 10-19 form a period which in struc- ture is quite like vers. 1-9; only that the hy- pothetical protasis is here considerably shorter than in the preceding period, where the con- ditions of attaining wisdom are more fully given, and with an emphatic climax of the thought. This is connected with the fact that in the former period the Divine origin of wisdom, here, on the contrary, its practical utility for the moral life and conduct of man forms the chief object of delineation. There wisdom is presented predominantly as the foundation and condition of religious and moral rectitude in ge- neral,— here specially as a power for the conse- cration of feeling and conduct, or as a means of preservation against destructive lusts and pas- sions.— If wisdom entereth into thine heart. — This •'coming into the heart" must be the beginning of all attaining to wisdom; then, however, she who has. as it were, been received as a guest into the heart must become really lovely and dear to the soul. There is, therefore, a climax of the thought, as above in vers 1-4 The heart is here, as always, named as the centre and organic basis of the entire life of the soul, as the seal of desire, and the starting point for all personal self-determination. The soul, on the contrary, appears as the aggregate and sum total of all the impulses and efforts of the inner man. The former designates the living centre, the latter the totality of the personal life of man. Comp. Beck, Bibl. Seelenlehre, p. 6-5 ; Delitzsch, Bibl. Pxychol., pp. 248 sq.; VON Rudloff, Lehre vom Menschen, pp. 59 sq. What the last mentioned author, pp. 64 sq , remarks in criticism upon Dk- litzsch's too intellectual conception of the idea of the heart as the •'birthplace of the thoughts," — that every where in the Scriptures it appears to belong more to the life of desire and feeling, than to the intellectual activity of the soul, — this view finds foundation and support especially in the passage now before us, as well as in most of the passages which mention heart and soul to- gether (e. ^., Prov. xxiv. 12; Ps. xiil. 2; Jerem. iv. 19; Deut. vi. 5; Matth. xxii. 37; .\cts iv. 32). Comp. also Hitzic on this pa.ssage. — And knowledge is pleasant to thy soul — [For a peculiarity of grammatical structure in the original, see critical notes.] — Ver. 11. Then
■will reflection watch over thee. — I'i! "'nt? as in vi 22. 13i7 (construed, however, with a
- T ^
mere accusative of the object) and 1S3 have al- ready been found connected in ver. 8 above, and occur again in chap, iv 6. n3!0 here reflection, considerateness (LXX: (iovT,}/ Kali]), properly " wisdom, so far forth as its direction is out- ward, and it presents itself in relation to the un- certain, testing it, and to danger, averting it"
(HiTZIQ).
Ver. 12. To deliver thee from an evil
^ay — properly "from the way of evil." — < From the man that uttereth perverse' ness. — n03nr) perverseness, a strong abstract form [found almost exclusively in Proverbs — Fuerst] which expresses the exact opposite of D'Tt?"p ("uprightness," ch. i. 3; ii. 9), — it is therefore deceitfulness, subtlety, maliciousness. Comp the expressions, "mouth of perverseness," chap. viii. 13; x. 32 ; " tongue of perverseness," X. 31; "man of perverseness," xvi. 28; also passages like vi. 14; xvi. 30, xxiii. 33. — Vers. 13-15 Closer description of the wayward or per- versely speaking man, in which, because of the generic comprehensiveness of the conception E'"X, the plural takes the place of the singular. — Who forsake straight paths — The participle D"3t>'n expresses, strictly interpreted, a preter- ite idea, 'those who have forsaken;" for ac- cording to ver. 15 the evil doers who are de- scribed are already to be found in crooked ways. — In dark v^ays. — Comp. Rom. xiii. 12; Eph. v. 11 ; 1 Thess. v. 5; also .lob xxiv. 15; Is. xxix. 15. — Deceitful wickedness — literally "per- verseness of evil" (comp. remarks on ver. 12) a, mode of combining two nouns which serves to strengthen the main idea. — VThose paths are crooked — literally, " who in respect to their
ways are crooked ;" for the prefixed Dn'niT^N is to be construed as an accusative of relation belonging to the following D'typJ? ; comp. xix. 1 ; xxviii. fi. In the second clause in the place of this adverbial accusative, there is substituted the more circumstantial but clearer construction with 3 "perverse in. their ways."
Vers. 16-19. The representation passes into a warning against being betrayed by vile women, just as in v. 3; vi. 24; vii. 5 sq. — From the strange vroman, from the wan- ton woman. — As "strange woman ' (nt?N ni!) or a "wanton woman" (n-IDJ. properly "unknown," and so equivalent to "strange or foreign woman") the betrayer into unehastity is here designated, so far forth as she is the wife of another (comp. vi. 26), who, however, has for- saken her husband (ver. 17), and therein has transgressed also God's commandment, has broken the covenant with her God (ver. 17, 1. c.) — The person in question is accordingly at all events conceived ot as an Israelitess; and this is opposed to the opinion of those who, under the designation "the strange, or the foreign woman" (especially in connection with the last expression which appears as the designation of the adulter- ess in chap. v. 20; vi. 24; vii. 5; xxiii. 27), think first of those not belongingto the house of Israel, because the public prostitutes in Israel were formerly, for the most part, of foreign birth (so especially J. F. Frisch: Commentaiio de niu- liere peregrina apud Ebrmos minus honesle habita, Leips., 1744, and among recent commentators, e. g., Umbreit). This view is in conflict with the context of the passage before us quite as de- cidedly as is the idea of the LXX, which inter- prets the foreign and wanton woman as the per- sonification of temptation in contrast with wis-
50
THE PROVERBS OF SOLOMON,
dom (i. '20 sq ), but to carry out this view is obliged to introduce all manner of arbitrary re- lations,— p. g., referring that of the "companion of youth " in ver. 17 to the instruction in Divine truth [diSaaKa?.ia veon/rog), which was a guide in youth. It is decisive against this allegorical conception of the strange woman, which has been a favorite with some Christian expositors also, such as Melanchthon, Joach. Laxge, Chk. B. MiCHAELis, that the wicked and perverse men in vers. 12-15 cannot possibly be interpreted figu- ratively, but certainly only as individual con- crete representatives of moral evil. [This word n'"13J is " especially applied to those ' strange women' whom Solomon himself loved in his old age, and who turned away his heart from the Lord his God, and beguiled him to favor and encourage the worship of their false gods (see 1 Kings xi. 1-8; comp. Neh. xiii. 26, 27). Here is a solemn lesson. Solomon warns his son against that very sin of wliicli he himself was afterwards guilty. Thus by God's goodness Solomon's words in this Divinely inspired book were an antidote to the poison of his own vicious example " Wordsworth]. — 'Who maketh her words smooth — -i. c , \vho knows how to speak flattering and templing words ; comp. vii. 21 ; Ps. V. 9; Rom. iii. 13. — V^er. 17. The companion of her youth. — The same expression occurs also in Jerem. iii. 4 ; comp. Ps. Iv. 13, where ']l'7X in like manner means companion, con- fidant. The forsaking of this "companion of youth," i. e., the first lawful husband, is, at the same time, a "forgetting of the covenant of her God," i. p., a forgetting, a wilful disregard of that which she has solemnly vowed to God, Marriage appears here not merely as a covenant entered into in the presence of God, but in a cer- tain sense one formed with God. Quite similar is the representation in Mai ii. 14, where the adulterous Israelite is censured for the faithless abandoniuent of his D'^llj-'J nEyS (wife of youth) because God was witness with her at the forma- tion of the marriage covenant. That the mar- riages of the Israelites " were not consummated without sacred rites connected with the public religion, although the Pentateuch makes no men- tion of them," is accordingly a very natural as- sumption,— one which, e. g., Ewald, Bertueau, HiTzio, Reinke, v. Gkrlach, etc., have made on the ground of the two passages here uuder con- sideration, especi.ally the passage in Malaclii, Yet compare besides A KiJiii.ER on the latter passage \Nachail. Vrnphh., IV. 102 sq,), who finds there a witness of Jehovah, not at the con- summation, but at the violation of marriage — Vers. 18, I'.t. For her house sinks down to death, e/c— .\ reason for tlie strong expression in ver. Itj, "to deliver thee from the strange woman." — And to the dead her paths. — The D'e<i3'1 [i. e., properly the weak, languid, power- less [Gesen., Thes. : guieli, silen/es, — FrERST,"the dark, the shadowy"]; comp. the f(r5(.t/a Knfiov- ruu of Homer, and the timbrie of Vibgii.) are the dwellers in the kingdom of the dead (comp, ix,; xxi. 16; Ps. Ixxxviii. 10; Is. xiv. 9: xxvi. 14, 18, 19), and stand here, like the Latin inferi, for the world of the dead, or Sheol itself. — Her visi-
tors all return not again, — because from Sheol there is no return to the land of the living; see Job vii. 9, 10, — and comp. Prov. v. 5, 6. — Paths of life, as in Ps. xvi. 11 ; Prov. v. 6.
3. Vers. 20-22. While the [^dS [in order that] is strictly dependent on ver. 11, and co-ordinat» with the 7 of the two final clauses in vers. 12 sq. and 16 sq., still we are to recognize in the an- nouncement of a purpose which it introduces, a conclusion of the entire admonitory discourse which this chapter contains, — an epilogue, as it were ("all this I say to thee in order that," etc.), which again may be resolved into a positive and a negative proposition (vers. 20, 21 and ver. 22).
Umbreit's translation of [Jt'O? by " therefore " is ungraminatical, nor can it be justified by refer- ence to passages like Ps, xxx. 12; li. 4; Hos. viii. 4. — The upright shall inhabit the land. — In the description of the highest earthly pros- perity as a "dwelling in the land" [i. «., in the native land, not upon the earth in general, which would give a meaning altogether vague and in- definite), we find expressed the love of an Israe- lite for his fatherland, in its peculiar strength and its sacred religious intensity. "The Israe- lite was, beyond the power of natural feeling, which makes home dear toevery one, more closely bound to the ancestral soil by the whole form of the theocracy ; torn from it he was in the inmost roots of life itself strained and broken. Espe- cially from some Psalms belonging to the period of the exile this patriotic feeling is breathed out in the fullest glow and intensity. The same form of expression has also passed over into the New Testament, comp. Matth. v. 5, and also, with regard to the idea as a whole. Ps. xxxvii. 9, 11, 29; Prov, X. 30" (Elster). — But the wicked shall be rooted out from the land. — See critical notes above.
DOCTRINAL AND ETHICAL.
He only who seeks after wisdom, i. e., who turns his practical efforts wholly toward it, and walks in its ways, finds true wisdom. For wis- dom in the objective sense, is a gift of God, an efl[iuence from Him, the only wise (Rom. xvi. 27 ). It can therefore come into possession of Iiim alone who seeks appropriately to make his own the true subjective wisdom, which is aspiration after God and divine things; who in thought and experience seeks to enter into communion with God ; who devotes himself entirely to God, subjects himself fully to His discipline and guid- ance, in order that God in turn may be able to give Himself wholly to him, and to open to him the blessed fulness of His luxture, — This main thought of our chapter, which conies out with especial clearness in vers. 5, 6, is essentially only another side, and somewhat profounder concep- tion, Of the motto which, in i. 7, is prefixed to the entire collection, viz.. that the fear of Jeho- vah is the beginning of wisdom, — or again, of the significant utterance in chap, xxviii. 5: "They that seek God understand all things." Within the limits of the New Testament we may compare above all else, what the Lord, in John vii. 17, presents as the condition of a full comprehen-
CHAP. II. 1-22.
57
sion of Himself and of the divine truth revealed in Him: "If any man will do His will he shall know whether this doctrine be of God;" like- wise: " Ask and it shall be given you; seek and ye shall tind," etc. (Matt. vii. 7); and also: '•Awake thou that sleepest, and arise from the dead, and Christ shall give thee light" (Eph. T. 14). Comp. further the passage from the Book of Wisdom (chap. vi. 12, 13), which Me- LAXCHTHON, with perfect propriety, cites in this connection : •' Wisdom is willingly found of them that seek her, yea, she cometh to meet and maketh herself known to those thai desire her ;" and also David's language : " In thy light do we see light" (Ps. xxxvi. 9), the well-known favorite motto of Augustine, which in like manner, as it was employed by the profound metaphysician Malebr.\nche, ought to be used by all Christiau philosophers as their daily watchword and sym- bol.
In the second section of this admonition (vers. 10-19) this true wisdom, to be conferred by God, to be found only with God, is more completely exhibited, on the side of its salutary influence upon the moral life of humanity, especially as a preserver against sin and vice and their ruinous consequences. After this in conclusion the epilogue (vers. 20-22) contrasts the blessed re- sults of wise and righteous conduct and the pun- ishment of ungodliness in strongly antithetic terms, which remind us of the close of the first Psalm and of the Sermon on the Mount (Malt, vii. 24-27 ; comp. Ps. i. 6). Comp. the exegeti- cal comments on these two sections.
HOMILETIC.
Homilji on the entire chapter: The main stages in the order of grace, contemplated from the point of view of the wisdom of the Old Testa- ment: 1) The call (vers. 1-4); 2) Enlightenment (vers. 5, 6) ; 3) Conversion (vers. 7-10); 4) Pre- servation or sanctification (vers. 11-20); 6) Per- fection (vers. 21, 22). — Starke: — The order of proceeding for the attainment of true wisdom and its appropriate use: 1) the order for the attainment of wisdom consists in this, — that we a) ask for it, (1-3), b) search for it with care and diligence (4). 2) The wisdom thus attained is the only true wisdom, as appears a) from its own characteristics (5), b) from the person of its giver (0), c) from the conduct of the men who possess it (7, 8). 3) This only true wisdom is protilable, a) for the attainment of I'ighteousness in faith and life (9-11, b) for deliverance from evil (12-19), c) for the steadfast maintenance of an upright life (20-22). — Simpler and better StoCKEr : — Studiosi sapientise 1) officium (1-8) ; 2) jirsemium (9-22). [The student of wisdom 1) in his duty, 2) in his reward]. — Calmer Handb.: The way to wisdom consists 1) in listening to its call (1, 2) ; 2) in searching for it pr.ayerfuUy (3-6) ; 3) in deference to that portion of wisdom which one has already attained, by earnestness in a holy walk (7-9); 4) in the experience of the power of wisdom, which lies in this, that it pre- serves from ways of evil, especially of impurity (10-22). Vers. 1-9. MELANCHTHON:-"He admonishes how we niay make progress (in wisdom): for he com-
bines two causes: 1) God's aid; 2) our own zeal." (No. 2 ought here necessarily to have been put first — an improvement which was made by Stocker in his reproduction of this analysis of Melanchtuon). — Stocker:— The rounds upon which one must, with divine help, climb up to the attainment of wisdom are seven: 1) eager hearing; 2) firm retention ; 3) attentive medita- tion ; 4) unquestioned progress ; 5) due humilia- tion; 6) devoted invoking of God's help; 7) tireless self-examination. — [Chalmers (on vers. 1-9): — The righteousness of our conduct con- tributes to the enlightenment of o'.ir creed. The wholesome reaction of the moral on the intellec- tual is clearly intimated here, inasmuch as it is to the righteous that God imparteth wisdom]. — Starke (on vers. 1-4) ;— As the children of the world turn their eyes upon silver and treasures, run and race after them, make themselves much disquiet to attain them, though after all they are but shadows and vanity ; so ought the children of God to use much more diligence to attain heavenly wisdom, which endures forever, and makes the man who possesses it really prosper- ous.— [Vers. 1-6. Bridges: — Earthly wisdom is gained by study ; heavenly wisdom by prayer. Study may form a Biblical scholar; prayer puts the heart under a heavenly pupilage, and there- fore forms the wise and spiritual Christian. But prayer must not stand in the stead of diligence. Let it rather give life and energy to it. — Arnot (vers. 2): — The ear inclined to divine wisdom will draw the heart: the heart drawn will incline the ear. Behold one of the circles in which God, for His own glory, makes His unnumbered worlds go round. — (Ver. 4). Fervent prayer must be tested by persevering pains. — Trapp (ver. 2): — Surely as waters meet and rest in low vallej's, so do God's graces in lowly hearts. — (Ver. 3). A dull suitor begs a denial]. — Starke (On vers. 5-9) : — Righteousness of faith and righteousness of life are closely connected. As soon as the first exists (vers. 5-8) the other must also show itself in an earnest and pure walk before God and man, Luke i. 74, 75; Phil. i. 11. — Lange (on ver. tj) : — One may indeed by natural know- ledge very readily learn that God is a very be- nevolent being; but how He becomes to a sinner the God of love, this can be learned only from the mouth of God in the Holy Scriptures. — [Trapp (ver. 9): — "Thoushalt understand right- eousness," not as coffnoscitiva, standing in specu- lation, but as directtva vitse, a rule of life.]
Vers. 10-22. — [Ver. 11. Bridges: — Before wisdom was the object of our search. Now, having found it, it is our pleasure. Until it is so it can have no practical influence. — Arnot: — It is pleasure that can compete with pleasure; it is "joy and peace in believing" that can over- come the pleasure of sin.] — Stocker (on vers. 10-12): — Wisdom helps such as love her in all good, and preserves them against all evil; she directs them to the good and turns them from the evil way. — (On vers. 12-19): — Wisdom de- livers from the three snares of the devil, viz., 1) from a godless life; 2) from false doctrine; 3) from impurity and licentiousness. — Starke (on vers. 12 sq.): — Daily experience teaches us that we are by nature in a condition from which we need deliverance. But how few ai-e there of
68
THE PROVERBS OF SOLOMON.
those who are willing to be delivered, Matt, xxiii. 37! — (On vers. :i0-22):— Not merely some steps in tbe right way, but continuing to the end brings blessedness, Matt. xxiv. 13 [^Granted that for a time it goes ill with the godly in this world. God's word must nevertheless be made good, if not here, surely in eternity, Ps. cxxvi. h. — [Bridges : — The spell of lust palsies the grasp t>y which its victim might have taken hold of the vaths of life for hia deliverance.] — Hasius (on
vers. 21, 22): — People who mean rightly neither with God nor men are with their posterity rooted out of the world. He who observes will even now see plain proofs of this, Ps. Ixxiii. 19; xxxiv. lt>. — Von Geblacu (on ver. 21:) — The meaning of the promise, so common in the law, of '-the pious dwelling in the land " depends especially on the fact that Canaan was type and pledge of the eternal inheritance of the saints in light.
4. Continuation of the exhibition of tbe salutary results of a devout and pious life.
Chap. III. 1-18.
1 My son, forget not my doctrine,
and let thy heart keep ray commandments ;
2 for length of days and years of life and welfare will they bring to thee.
3 Let not love and truth forsake thee ; bind them about thy neck,
write them upon the tablet of thy heart;
4 so wilt thou find favor and good reputation in the eyes of God and of men.
5 Trust iti Jehovah with all thy heart, and rely not on thine own understanding.
6 In all thy ways acknowledge him, and he will make smooth thy paths.
7 Be not wise in thine own eyes; fear Jehovah and depart from evil.
8 Healing will then come to thy body and refreshing to thy bones.
9 Honor Jehovah with thy wealth,
and with the best of all thine income ;
10 so will thy barns be filled with plenty and with new wine will thy vats overflow.
11 Jehovah's correction, my son, despise not, neither loathe thou his chastening ;
12 for whom Jehovah loveth, him he chasteneth and holdeth him dear, as a father his son.
13 Blessed is the man that hath found wisdom, and he that attaineth understanding;
14 for better is its accumulation than the accumulation of silver, and her gain (is better) than the finest gold.
15 More precious is she than pearls, and all thy jewels do not equal her.
IG Long life is in her right hand, in her left hand riches and honor.
17 Her ways are ways of pleasantness, and all her paths (are paths) of peace.
18 A tree of life is she to those that lay hold upon her, and he who holdeth hsr fast is blessed.
CHAP. III. 1-35. 59
5 Description of the powerful protection which God, the wise Creator of the world, ensures to
the pious.
Chap. III. 19-26.
19 Jehovah hath with wisdom founded the earth, the heavens (hath he) established by understanding;
20 by his knowledge were the floods divided, and the clouds dropped down dew.
21 My son, never suffer to depart from thine eyes, maintain (rather) thoughtfulness and circumspection;
22 so will they be life to thy soul and grace to thy neck.
23 Then wilt thou go thy way in safety and thy foot will not stumble.
24 When thou liest down thou wilt not be afraid, and when thou liest down thy sleep is sweet.
25 Thou needst not fear from sudden alarm,
nor from the destruction of the wicked when it Cometh.
26 For Jehovah will be thy confidence and keep thy foot from the snare.
6. Admonition to benevolence and justice. Chap. III. 27-35.
27 Refiise not good to him to whom it is due, when thine hands have power to do it.
28 Say not to thy neighbor : " Go and come again ;"
or " to-morrow I will give it " — while yet thou hast it.
29 Devise not evil against thy neighbor while he dwelleth securely by thee.
30 Contend with no man without cause, when he did thee no evil.
31 Imitate not the man of violence and choose none of his ways.
32 For an abhorrence to Jehovah is the deceiver,
but with the upright he maintaineth true friendship.
33 Jehovah's curse dwelleth in the house of the wicked but the home of the just he blesseth.
34 If he scorueth the scorners, to the lowly he giveth grace.
35 Honor shall the wise inherit, but shame sweepeth fools away.
GRAMMATICAL AND CRITICAL.
Ver. 6. — [The idea of the verb '^K'" is not that of gnidaDce [E. V.: "shall direct thy paths"], bnt that of makiDf straight (Stuart), or. perhaps, better still, making smooth (Fuerst, De W., Kamph.). — A.]
Vers. 7, 8. — [^nn" 7K. the "dehortative " use of the Jussive, Bott., §964, 8; while in ver. 8 we have an example of the "desponsive" use — it shall be. — n'')ty7. For the doubling of the T by Dagesh see Bott., §392 c. He explains it as "mi- metic for greater vigor." Some texts carry this even into the succeeding \ § 885, A. Fuerst (Lex., sitb verba) pronounces
it unnecessary to change the vocalization as proposed by some commentators and preferred by ZiJCKlER, and agrees with Uhbreit in bis view ol the meaning. — A.]
Ver. l'.i. — In the ordinary rendering, " even as a father Ihe son in whom he deiii:hteth," or "whom he holds dear" [which is the rendering, e y., of the E. V., De Wette, Stuart, Noyes, Mde>8CB.], nVT' is construed as in a relative clause.
But then we should expect rather the perfect HX^ i and there should have been in the first clan e a comparative proposi-
T T
tion of like construction with the one before us. The L,\X, from which Htb. xii. 5 is ]i ersilly quoted [n rendering which HoLnEN adopts and defends], appears to 1 ave read ^X^' instead of ^KD^, for it translates Ihe second clause by juotTTiyoi
fie TTavra vibv Of napaBexfTOL [scourgeth every son whom he receiveth]. This old variation, however, nprears to owe its origin to the endeavor to securo a better paraUelism. [Kamph. adepts a slightly different rendering, which makes the lat'
6U
THE PEOVERBS OF SOLOMON
ter part of the clau>!e relative, bat makes the relfitive the subject and not the object of the verb, thus obviating the objec- tion in regaid to tense ; atid (dealeth) as a father (who) wisheth well to his son. Tbe Jl{< for J^X Jit the beginning of the
Terse is explained by Butt., I 362, 3, &a the result of assimilation to the subsequent HK- — A.J
Ver, 18. — In the Hebrew "ItS^XD ri'DDHl the plural D' JD/l is employed distribntively, or, as it were, of undefined
T '-. : T .- . :
individuals, for which reason its predicate stands in the singular; comp. Gen. xlvii. 3; Num. xxiv. 9; Gesen., Lehrgeb., p.
Tlo; EWALD, g30'J, a [BijTT., ^'02, 8J
Ver. 2ti. — The 3 in 17DD3 is the so-called 3 essentiiBt which serves for the emphatic and strengthened introductioa of the predicate, as, e.g., in '^1^3, Ex. iviii. 4 (Gesen., Lehrgeb., 839, Ewald, Lehrb^ 217 f.).
Ver. 27. — "When thy hands have power to do it ;" literally ■* when thy hands are for God." With this phrase com- pare T SxS iy% Gen. xxxi. 29, Micah ii. 1, or 1" SxS TX. Deut. xxviii. 32; Neh. v. 5. [The weight, both of lexicographiciil and esegetical authority, is, and, we think, plainly should be, against this view of the author. See, e- g.^ Gesex. and FtJERSx; 7X has assigned to it distinctly the^iguificatioti "strength,"' the abstract quality corresponding to the
concrete. " the stroug." i.e., God. It belongs to the power^it is in the power]. Inasmu''h as in these idioms the singular T always occurs, the K'ri reads in our passage also IT. and the LXX for tbe same reason bad translated rj \tip <rov f tho
translation being a free one; Frankel, Vorstudien zur Septuaginta, p. 239]. Vet there is no grammatical reason whatever for the change.
Ver. 28. — [-TVI/, K'thibh, another distributive plural, where the K'ri has a singular; see Bott , g^ 702, d — 886, c.
-A.]
Ver. 30. — [Holden translates the last clause *'Burely he will return thee evil," because the ordinary rendering "gives
to the word 70i the sense of doing or performing, which it seems never to bear, but always that of returning, requiting,
- T
rfcompensing.^^ The primary import, however, seems to be to collect, to complete, which fact, together with the tense. Jus* tiller the almost entire unanimity which sustains the ordinary rendering. — A.]
EXEGETICAL.
1. The close connection between this group of admonitions and chap. ii. appears at once exter- nally in the resuming of the address " My son " (ii. 1), which recurs three times in chap iii , vers. 1, 11, 21, — without, however, for that reason, introducing in each instauceanew paragraph; for in ver. 11 at least the series of admonitions begin- ning in ver. 1 continues in its former tone with out interruption (comp. especially ver. 9), — and agnin the new commencement in ver. 21 does not equal in importance that in ver 19 sq., or that iu ver. 27 sq. — Hitzig maintains that vers. 22-26 are spurious, inasmuch as the promise of reward which it contains, after the earlier briefer sug- gestions of virtue's reward iu vers. 4, 6, 8, 10, .-leems tedious and disturbing ; inasmuch as their style of expression appears tame, prosaic, and even, in some degree, clumsy; inasmuch as there may be detected in them traces of a strange and later idiom [e. g., the jni D'TI [life and grace] in ver. 22 ; the T\Xt! [destruction] in ver. 25 , the 13^0 [from the snare] in ver. 26); and finally — the thing which appears in fact to have given the chief impulse to bis suspicion — inas- much as from the omission of these five verses there would result another instance of the deci- mal grouping of verses before we come again to the address to the "children " of wisdom in chap, iv. 1, just as before the 'JS [my son] in vers. 11 and 21 was repeated in each case after ten verses. But since no kind of external testimony Ciin be adduced in support of this assumption of an interpolation, while, on the other hand, a ver- sion as old as the LXX contains the verses en- tire, the suspicion appears to rest on grounds wholly subjective, and to be supported by rea- sonings tiiat are only specious. This is espe- cially true of the fact that there are in each in- stance ten verses between the first addresses, " my son," — which loses all its significance when we observe that in chap. i. the same address re-
curs at much shorter intervals, — that between the " my son " in chap, ii 1 and the first in the third chapter there are no less than 22 verses, — and that finally the paragraphs or " strophes " formed by the repetition of this address in the two following chapters (iv. 10 sq.; iv. 20 sq.; v. 1 sq.) are by no means of equal length, and can be brought into uniformity only by critical vio- lence (the rejection of chap. iv. 16, 17 and 27). — If we therefore cannot justify Hitzig's endeavor to produce by the exclusion of several verses a- symmetrical external structure for our chapter, ( e., a division of it into three equal strophes, we are also obliged to differ with him when he con- ceives of the contents as mainly admonitory, in contrast with the more descriptive character of chap. ii. For here as there we find admonitions, direct or indirect, to the securing and retaining of wisdom (vers. 1, 3, 5, 7, 9, 11, 21, 27 sq.) al- ternating with delineations of the blessedness which becomes the portion of its possessors (vers. 4, 6b, 8, 10, 22 sq., 32 sq.), or with praises of wisdom itself (vers. 13 sq., 19 sq.). Especially are the commencement and conclusion of the chapter in close correspondence with those of chap, ii., and accordingly justify our concep- tion of the general import of the proverbial dis- courses which it contains, as being a sort of con- tinuation of the longer discourse which consti- tutes the preceding chapter. Only in two points do we find essentially new material introduced into the representation, which is now mainly ad- monitory and again chieiiy descriptive, — viz., in vers. 19 sq., where the protecting and preserving power of wisdom is illustrated by a reference to God's creative wisdom as the original source and model of all human wisdom, — and in vers. 27 sq., where in the place of the previous admonitions of a more general nature there appears a special admonition to love of one's neighbor, as the sura and crown of all virtues. Therefore (with De- I.ITZSCH, comp. above, Introd., J 15) at each of these points we begin a new section.
2. Conlmucd represenlalion of the salutary conse- quences of a wise and devout life. Vers. 1-18.
CHAP. III. 1-35.
61
Vers. 1, 2. Forget not my teaching. —
The substance of this teaching (miH, as in i. 8), or the enumeration of the individual commands (mSD) of wliich it consists, begins with ver. 3. — Iiength of days, properly "extension of days " (D'n' '^IX) as in Ps. xxi. 4), is a description of earthly prosperity as it is promised to wisdom for a reward. Comp. Ex. xx. 12 ; 1 Kings iii. 14. For that this long life is a liappy one, a " living in the promised land" (Deut. iv. 40; v. 30; vi. 2; xi. 9; xxii. 7; xxx. 16), an "abiding in the house of the Lord " and under His blessing (Ps. XV. 1; xxiii. 6; xxvii. 3), — this is plainly assum- ed. Comp. the parallel expression Dl/ty [peace] in the second member, which here, as below in ver. 17, describes the safety which belongs only to the pious, the religious peace of mind of which the ungodly know nothing (Is. xlviii. 22; Ivii. 21). — Vers. 3, 4. The first of the commandments announced in ver. 1, with the corresponding pro- mise of reward. — Love and truth. — These ideas HDXl IDfl which are very often associated,
in our Book, e. g., in xiv.
xvi. 6 ; XX. 28,.
are, when predicated of man, the designation of those attributes in which the normal perfection of his moral conduct towards his neighbor ex- presses itself. TDTI, which, as a Divine attribute, is equivalent to mercy or grace, designates " the disposition of loving sympathy with others, which rests upon the feeling of brotherhood, the feeling that all men are of like nature, creatures of the same Gol." This feeling, which is the prime factor in our moral life by wliich society is constituted, has for its natural basis the desti- tution and defencelessness of isolated man; from which springs the deeper necessity not only to augment power by mutu.il outward help, but also by the interchange of thoughts and emotions to effect a richer development of spiritual life, and to discern what in one's own feeling is purely individual, and what is common and eternal " (Elster). npS then designates inward truth- fulness, the pectus rectum, the very essence of a true man opposed to all hypocrisy and dissimu- lation, the endeavor to mould every form into the closest possible correspondence with the na- ture of the thing, on which depends all the relia- bleness and security of life's relations" (Elstek, comp. Umbreit). The proofs of a life regulated by "love" and "truth," and so of conduct toward one's neighbor, as loving as it is true, a genuine aX?!i}eveiv cv nyaTrri [truth in love, Eph. iv. 15] are suggested in the following admonitory dis- course in vers. 27 sq. — Bind them about thy neck — not as talismans and amulets, as Umbreit suggests, but simply as costly ornaments, which one wears upon the neck (comp. i. 9; alsovii. 3); or again as treasures which one will secure against loss, and therefore (if valued like a sig- net ring, Gen. xxxviii. 18; Jer. xxii. 24) wears aitached to a chain about the neck. The latter explanation, to which Hitzig gives the prefer- ence, seems to be favored especioUy by chap. vi. 21, and also by the analogy of the parallel ex- pression " write upon the tablet of the heart," t. e., thorougiily impress upon one's self and appro- priate the virtues in question (love and truth —
not perchance the "commandments" mentioned in ver. 1, of which C. B. Michaems and others here think without any good reason) ; comp. Jer. xxxi. 33 ; 2 Cor. iii. 3 ["To bind God's law about the neck is not only to do it, but to rejoice in do- ing it; to put it on, and to exult in it as the fairest ornament." Wordsw.]. — So Twilt thou find favor and good reputation — liier.nlly, "and so find," etc. (Ni'n?) ; the Imper. with i consec. stands for an Imperf. (Ewald, Lehrb., 235); for "by the command the certainty that obedi- ence will follow is promoted," Hitzig. Comp. iv. 4; XX. 13; Gen. xlii. 8; Isa. viii. 9; xlv. 22. [BoTT. calls this the " desponsive " imperative; see ^ 957, 6 — A.]. — " Find favor or gr.ace '" (in NYD) as in Jer. xxxi. 2 ; 1 Sam. ii. 26 ; Luke
ii. 52 ; only thiit in these passages, instead of "in the eyes of God" (i. e.. according to God's judgment, comp. Gen. x. 9 ; 2 Chron. xxx. 22) the ; simpler phrase " with God " (DN. Trapa) is com- i bined with the formula under discussion. — 1 Good reputation. — Thus we translate, as I Hitzig does, the expression 310 /^D', which be- low in chap. xiii. 15, as in Ps. cxi. 10, conveys the idea of good understanding or sagacity [so the E. v.. Bertheac, Kamph. render it in this passage also] ; but here, as in 2 Chron. xxx. 20, denotes the judgment awarded to any one, the favorable view or opinion held concern- ing any one. [Fcerst, Van Ess, etc., prefer this rendering, while Gesen., De W., Stuart, Noyes. MuENSCHER translate "good success." — A.~\. With (his interpretation the "finding favor" will have reference more to God, the "finding good opinion or favorable judgment " predomi- nantly to men. [Kamth.. however, insists that the idea is indivisible — universal favor.]
Vers, h, 6. Trust in Jehovah with all thine heart, etc. : the fundamental principle of all religion, consisting in an entire self-commit- ment to the grace and truth of God, with tlie abandonment of every attempt to attain blessed- ness by one's own strength or wisdom ; comj). Ps. xxxvii. 3 sq. : cxviii. 8, 9 ; Jer. ix. 22. — Re- gard him. ''^J:".''> strictly "lake notice of him," t. e.. recognize Him as the unconditional controller over all thy willing and doing. Comp. the opposite: 1 Sam. ii. 12, and in general for this pregnant use of the verb yy Ps. i. 6 ; xxxvii. 18; Am. iii. 2, etc. — Vers. 7,8. Fear Jehovah and depart from evil (comp. xiv. 16; xvi. 6; Job i. 1 ; xxviii. 28); an absolute contrast to the first clause of the verse ; for he who fears God distrusts his own wisdom, when this perchance presents evil and wayward .action as something agreeable and desirable (Gen. iii. 5). — Healing will then be (come) to thy body. Thus probably is the phrase 'Hn ri?N21 to be explained, with Bertheau and Hitzig, — for to express the idea "healing is this to thy body," (Umbreit, Ewald, Elstek, and most of the elder commentators) N'n n'.N3"; would rather
have been required. — Instead of ''J'pti'/ ^^Y navel (which, according to Umbreit, here, un- like Ezek. xvi. 4 ; Song of Sol. vii. 3, is intended to be a designation of the whole body by a part of special physiological importance) it will pro-
62
THE PROVERBS OF SOLOMON.
bably be correct to read I'fp; as a contraction of TlNty'?, or ^7ty3^ as in chap. iv. 22. For translations as early as the LXX and Peshito express simply the idea " to thy body," to which furthermore the parallel "to thy bones" corres- ponds better (comp xiv. 30; Micah iii. 2) than to the very far-fetched expression "to ihy navel." — Refreshing to thy bones, 'ipt:' strictly irrigation, watering, then refreshing, invigoration ; here in contrast with the " lan- guishing of the bones" (Ps. xxxii. 3, 4), i. e., their drying up under a fever heat or an inward anguish of soul, c. y., the pangs of a troubled conscience. Comp. Job xxi. '2i: Is. Iviii. 11.
Vers. 9, 10. Honor Jehovah with thy riches. The [0 in 'IJinD and the following
phrase -inSOri-Ss n'C/XlO is certainly not to be construed .is partitive, as though God was to be honored with a part only of one's wealth and of the first fruits of one's increase (so e. g., Bertheaxi), but the preposition [0 here ex- presses the idea of a coming forth out of some- thing, as in Ps. xxviii. 7 ; 2 Kings vi. 27. In opposition to the comparative idea which Ew.vLO endeavors to bring out from the JO ("more than thy wealth") see Hitzig on this passage. With regard to the idea itself compare passages like Ex. xxiii. 19: Deut. xviii. 4 sq. ; xxviii. 8 sq. ; Mai. iii. 10-12. That the offering in sacrifice the first fruits of the field and of the other revenues of one's possessions or labors was not only enjoined by their law upon the people of God under the Old Testament, but that it was also practiced by other ancient nations as a usage connected with religious worship, appears from passages in classical authors, e. </-. Diou. SicuL., 1.. 14: Plvt. de hide, p. 377: Pliny's Hist. Nat., 18, 2. Comp. in general Spe.nceb, Deleijibus Hebrxorum rilualihus, p. 713, sq. (•■de. primitiarum origine"). [Be not content with lip- service, but obey God's law by making the pre- scribed oblation and by bringing also free-will oflFerings to Him." — Wordsw. Oar author's notes, in their distinct recognition of the first fruits as required for and by Jehovah, are to be preferred to his version, which has the more ge- neral hut less Jewisli idea that "the best" should he given — -V.] — 'With new wine will thy vats overflo^v. ?i"^3', literally: they will ex- tend themselves, separate, swell ap Comp. the use of the same verb \'')2 with reference to rapidly increasing flocks ; Gen. xxx. 20'; Job i. 10. — Similar strong metaphors for the descrip- tion of a rich abundance and the blessing of the harvest may be found, e.g., Joel iv. 18: Amos ix. 13 ; Lev. xxvi. .5.
Vers. 11,12 Jehovah's correction despise thou not. To the " despising" (DS3 here as in the quite similar passage Job v. 17 [from which WoRUSw. thinks our passage to be de- rived]), the "loathing" or "abhorring" (]Mp) is evidently the climax. [In the E. V. generally this distinction between the two verbs is very fairly made; the prevailing rendering of the former being "despise, disdain, reject, refuse,"
while that of the latter is "loathe, abhor." In the present instance the rendering might easily be taken as an anti-climax — A.]. — And holds him dear as a father his son. For the gene- ral idea that God's corrections are essentially nothing but revelations of His educating love and fatherly faithfulness, comp. in the Old Tes- tament especially Deut. viii. 5 ; Ps. cxviii. 18 ; Lam. iii. 33 sq.
Vers. 13-18. Enthusiastic praise of true wis- dom, which is one with the fear of God. — Blessed is the man that hath found wis. dom. The perfect KX3, who hath found,
T T
expresses the idea of permanent possession ; the parallel imperfect p'i)' (from p1i3, procedere ; therefore, to bring forth, to bring to view, to bring to pass, comp. viii. 3-5; xii. 2; xviii. 22) denotes a continually renewed and repeated at- taining. The tKjin'O.tiv ("bring forth") used of the scribe "instructed unto the kingdom of heaven," Matt. xiii. .52, cannot be compared directly with our expression, since p"3ri clearly contains an iilea synonymous and not one con- trasted with Ni'"3. — Better is her accumula-
T T
tion than the accumulation of silver.
mnD does not, like the corresponding term '13 in the parallel passage, viii. 19, denote what wisJoia brings by way of gain, but the very act of gainiijg and acquiring (e/ijropsi'iaOai, LXX). So with nnxon, that which comes with and in
T T :
herself, the gain which exists in herself. [The "merchandise" of the E. V. is unfortunately obscure and misleading] — Than the finest gold, y^in signifies, according to most of the old interpreters, the finest and purest gold (Vulg. : auTum primum). The etymology leads, in the unmistakable identity of the root ]"in with that of the Greek. ;fpD'76c, at first only to the idea of clear or bright shining, gleaming or glittering {curw^eiire). Gold is therefore, on the ground of its brilliancy, named in the climax as a more precious possession than silver, to which in ver. 15 the "pearls" (instead of the K'thibh D"Ji3 we shall be constrained to give an unqualified j:irefercnce to the K'ri D'J'Ji!, comp. viii. 11 ; xx. 15: xxxi. 10, etc.) supply the culmination in the series, and the generalizing term "all thy jewels" includes the three specified items with all similar articles of value. Comp. viii. 11 ; Job xxviii. 18, where our verse recurs almost literally. In the latter passage (Job xxviii. 15-19) besides silver, gold and pearls, various other gems, c y., onyx, sapphire, coral, amber, topaz, etc., are mentioned as falling far below the value of wisdom. In the LXX there appear both in ver. 15 and in 16 amplifying additions, in respect to which Hitzig. while not regarding as original the double clause interpolated in ver. 15 between* the two members: ovk avTirnacerat ai<TTi oi'fifv TztiVTjfjSv. Er; vuorot; iariv Traatv Tuiq ()yi^nvmv avTiQ [no evil thing competes with her. She is well known to all those tliat approach her], yet considers it as resting upon an interpo- lation that had already made its way into the Hebrnw text. The supplement added to rer. 16: in Ttih G-Ouarni; tivTij^ hn-npehcTai ^tKatoui'VTi, vdaov i^i nal iXcoi' i-l yXCiaaii: ipopei [from her mouth
CHAP. III. 1-35.
63
proceedeth righteousness, law and mercy doth she bear upon her tongue] Heidenheim regards as the gloss of an Alexandrian Jew, who de- signed with ir. to oppose certain Pharisaic inter- pretations (?). — Long life is in het right hand, etc. Wisdom here appears personified, endowed with a human body and members, — and in ver. IG at first in a general way, in ver.
17 so that she is represented as walking, in ver.
18 so that she appears standing like a tree, that dispenses shade and precious fruits, nj'0'3 and
n7lX0ty3 in ver. 16 are at any rate not to be
T ; : *
translated " at her right hand," and •' nt her left hand " (so Luther and many old interpreters, conforming toPs. xvi. 8; xlv. 9; ex. 5), but " m her right and left hand," in accordance with Ps. xvi. 11; Is. xliv. 20, where the preposition 3 expresses the same idea. — " Long life," liter- ally, "length of days," as above, in ver. 2, from which passage the LXX has here repeated aho the phrase -'Kai irr/ ^ufir." — Riches and honor, as in viii. 18; xxii. 4. "The blessings which wisdom offers are appropriately distributed between the hands, according to their essential ilifference. The right hand is regarded as the nearer; and that one live is the foundation for his becoming rich and honored, as health is a condition preliminary to the enjoyment of prosperity. Compare accordingly the arrange- ment in 1 Kings iii. 11-14" (HtTzio). [.\n over- f;inciful elaboration of the simple idea of ttie passage. — .\.]. — All her paths are (paths of)
peace. Dl^iy can be regarded as a genitive, in which case the construction is the same as in Ps. xlv. 6 (according to the interpretation which is probably correct), Ps. xxx. 7; Lev. vi. 3, etc.; conip. Gesenius, Gramm. 1 121, 6 ; Naec.elsb.^ch, I U4, g. ; — or as a nominative, "her paths are peace," i. e., peaceable, peaceful, instead of strife and alarm offering pure peace and joy (so nearly all recent commentators, with the excep- tion of U.MBREiT and Elster, who seem with good reason to prefer the former view). A tree of life wisdom is called in ver. 18, as in chap. xi. 30 the " fruit of the righteous" is described by (he same figurative expression, in xiii. 12 the fulfilment of an ardent desire, and finally, xv. 4, "teniper- ateness of the tongue." The expression doubt- less contains an allusion to the tree of life men- tioned by Moses in Gen. ii. 9; iii. 22. although there the definite article stands before D"n, be- cause it was intended to designate the particu- lar tree bearing this name in Paradise. The ^'Tin I'J^ of Genesis and the D"n ]•)? of Proverbs are therefore related to each other as the familiar o vide ~ov avdpurron of the Gospels to the I'/'of a\diii',i-itv without the article in John V. 27. Elsteu, without reason, attempts to deny altogether the reference to Gen. ii. 9, and to make the expression parallel with other figura- tive representations, like "fountain of life," rtr. In his observation that the figure of the tree in this passage is based upon the previous personi- fication of wisdom, and that Sol. Song, vii. 9 is therefore to be compared, Hitzig is certainly right (comp. also passages like Is. Ixi. 3 ; Jer. xvii. 8; Ps. i. 3; xcii. 12). We must, however,
regard as less pertinent the other proposition of the same commentator, according to which the tree of life in our passage corresponds not only with the tree of the same name in Paradise, but at the same time also with the tree of knowledge (Gen. iii. 3), and so exhibits the identity of the two trees of Paradise. For as a thoroughly practical demeanor, consisting in the fear of God and obedience (see i. 7) the true wisdom of the Book of Proverbs unquestionably presents as complete a contrast to all assuming and "devilish" wisdom from beneath (James iii. 15) as the tree of life in Paradise to that of know- ledge.— And he who holds her fast is blessed. See critical notes. See also below, notes on chap. xv. 22.
3. Description of the wisdom of God that created the worlds as the mightt/ protector of him that fears God: vers. 19-20. — Jehovah hath with wis- dom founded the earth, etc. A connection undoubtedly exists between this allusion to the divine archetype of all human wisdom and what has been before said, so far forth as the paradi- siacal tree of life of primitive time seems to have called to the mind of the author the creation of the world, and therefore atforded him occasion for the brief delineation of the creative wisdom of God that lies before us, of which the passage,
chap.
sq., is only a fuller development
(comp. also Job xxviii. 12 sq. ; Ecclesiast. xxiv. 2sq.). Yet if the connection were really as close as it is commonly regarded (e. g., by Bertheau, who finds in vers. 19, 20 the conclu- sion of the series of thoughts beginning in ver. 11 ; by Elster, who discerns here " in a certain sense a metaphysical confirmation of the fore- going;" and in general also by Hitziq, etc.), the demonstrative conjunction "3 (for) would un- questionably stand at the beginning of the 19th verse ; this, however, is wanting both in the original text and in the older versions, and was first introduced by Luther. Therefore as the words stand, with an emphatic prefixing of the subject "Jehovah " (as at the commencement of many Psalms, e. g., Ps. xxvii. ; xcvii.; xcix., etc.). they are evidently designed not so much to serve as a continuation of representations already begun, as for the introduction of ideas essentially new, — and these new thoughts are the promises contained in vers. 21-26, of the divine protection and blessing, of which the wise man, /. e., he who acts and walks in accordance with this divine wisdom, will infallibly have the full enjoyment. Furthermore, comp., with reference to the idea of the conformity of the practical, ethical wisdom of man with the absolute creative wisdom of God, the " Doctrinal and Ethical ' notes. —With wisdom. nnon3, literally "through" wisdom, (. e., not merely with the manifestation of wisdom as an attribute of His. but by means of the personal, essential wisdom, as an independent, creative power indwelling in Him from eternity, comp. viii. 22 sq. In tlie same hypostatic sense, therefore, are also the interchangeable ideas of "understanding" njUjI ver. 19 1. c, and "knowledge" n>n in ver. 20, to be understood. [With this view of the au- thor Bertheau agrees, so Trapp and some others of the old English expositors : Scott, Holden
64
THE PROVERBS OF SOLOMON.
suggest it as possible ; while Stuart, Mden- SCHER and others, judging more correclly, we thinlf, find here none of tliose personal attributes which are so conspicuous in chap. viii. and there so clearly shape the interpretation — A.]. On ver. 19 comp. in addition ,Jer. x. 12, and on ver. 20, Gen. i. 0 sq.; ii. 0. — Did the seas divide. The perf. yp3J, " they have divided," refers to the primary creative act of the divi.=ion once for all of the masses of water above and beneath the firmament. Gen. i. 6 sq., while the imperf., '3J.'^\ relates to the constantly repeated and still continued emptying of the clouds in rain, as a consequence of that sundering of the waters which belongs to the history of creation. [The E. V. loses this distinction and refers both to the present, " are"].
Vers. 21, 22. My son, never suffer to de- part from thine eyes, etc. ^ij?' 7j; (for which, perhaps, in conformity with iv. 21 we ouglit to
read '.IT) signifies literally, "there must not
escape, slip aside" (from Tn) deflezit, a via de- dinavit). As subjects for the plural verb we usually find supplied from the preceding, es- pecially from ver. 1 sq., the idea "my doc- trines, my commands," [as in the E. V. and the commentaries of Stu.\rt, Muenscher .and others]. But this is plainly quite too far-fetched. It is simpler, with Umbreit. Hitzig, etc., to con- ceive of the following hcmislioli, "thoughtful- ness and circumspection," as at the same time subjects of the verb in Ihe first, and to ex- plain their omis-ion in the former clause to which they should properly have been attached, on the ground of the peculiar vivacity of the representation. This liveliness of expression can in some measure be preserved in our version by a "ratlier" after tlje verb of the second clause. — Maintain thoughtfulness and oil- cumspection. The more uncommon iTi^ip (comp. above ii. 7) stands here instead of HDIin (wisdom) ver. 19, and also the less frequent n3tD instead of nj'^n which occurs there, in
T- : T :
order to suggest the difference between the abso- lute wisdom and insight of God and the corres- ponding attributes of man. The LXX instead of the present order appear to have found the reverse, as they translate 3ovXi/v koI Hviuav. Comp. Heidenheim (as above cited). — So v^ill they be life to thy soul, etc In reply to Hitzig's disparagement of the genuineness of vers. 1'l-2^, see remai'ks above, at tlie commence- ment of the exegesis. With respect to the thought of ver. 22 f. c, comp. above vers. 2, 16, 18 ; also iv. 22 ; viii. 35, etc. For last clause comp. i. 9 ; iii. 3.
Ver. 23. Then ■wilt thou go thy vray
in safety. DDDT, in security, free from care, full of trust and good confidence, as below in ver. 29. ["Thou slialt ever go under a double guard, the ' peace of God' within thee (Phil, iv. 7) and the 'power of God ' without thee. (1 Pet. i. 5)." — Trapp. — For illustrations drawn from travellers' experience near Jerusalem, see Thovson's Land and Book, I., 109. — .\ ].
The simple n02 is used in the same way in chap. X. 9. For ver. 23 1. c. compare Ps. xci. 12, for the whole verse Prov. iv. 12. — Ver. 24. ■When thou liest down. The imperf. iJCil in the first member probably designs to express the idea of "laying one's self down to rest," while the following perf. T^'22U\ would designate the efiFect and consequence of this act, the reclin- ing and sleeping. Thus most interpreters have correctly judged. Hitziq amends according to the LXX : 32^ri DX, if thou sittest, which is plainly needlessly arbitrary. For the thought comp. furthermore chap. vi. 22; Deut. xxviii. 66. — Ver. 2.5. Thou needest not fear from
sudden alarm. NTP^Sx literally fear thou not. Since however the IX in ver. 23 still has
T
its effect, the expression is not to be taken merely as an admonition, but at the same time as a de- scription of the future condition (Ewald, Lehr- biic/i 310, a). [BoTT. ^ 964, a, classes it with the "permissive negatives"]. — Nor from the destruction of the 'wicked. D'yiii"} TINB the old commentators utianimously regard as active; the onset of (he wicked, the storm which they raise against the pious [procella quam impii excitant, Chr. B. Miciiaelis). So recently Hit- zig, while nearly all other modern interpreters since Dodeklein prefer the passive conception; the storm or destruction that will sweep away the wicked. A positive decision is probably not possible. Yet the parallel in Ps. xxxv. S, seems to favor the latter view [which is adopted also by Stuart and Muenscher]. With refer- ence to the subject compare further, for claus-> a, Ps. xci. 5; Prov. i. 27 ; xxiv. 22; and for '/. Job V. 21. — Ver. 26. For Jehovah will be thy confidence : literally, will be in thy con- fidence. 7D3 is here unquestionably trust, con- fidence, as in Job viii. 14; xxxi. 24; Ps. Ixxviii. 7. The signification "loins, side," which the Vulgate has given to the expression {^^Domimts rrit in latere tuo '") and, in imitation of this, e.g., ZiEGLER, Muentingue, ctc, agrcos indeed with passages like Job xv. 27; Lev. iii. 4, 10; xv. 4, etc., but not with the one before us. — And keep thy foot from the snare. The substantive
nSv, snare — for which more usually typIO or n3 — occurs only here, is not, however, for that, reason necessarily to be regarded, as Hitzig would have it, as a sign of a later phraseology.
4. Admonition to benevolence and justice : Vers. 27-35. A connection of tbis exborlation with some more specific point in tlic foregoing (with ver. 21 or ver. 20, e. g., as Hitzig suggests, as- suming vers. 22-26 to be spurious) need not be attempted, since the whole of Ibis brief section definitely enough distinguishes itself from the longer series of proverbial discourses, as an in- dependent and peculiar whole. — Refuse not good to him that deserves it : literally, " hold not good back from its master," .-. c, from him to whom it belongs ["either by Ihe law of equity or of charity," Trapp, — "whether upon Iheir deserving or upon their need," Bp. Hai.i.], him who is at the same time deserving and n^edy
CHAP. III. 1-35.
Go
(LXX : ev TToieli' ivSey). — Ver. 28. And yet thou hast it : literally, and it is yet with tbee on hand, there is yet a store [there is with thee]. The LXX adds to this admonition lo ready giving and to quick relief (according to the principle: bis dat qui cilo dat, " lie gives twice who gives quickly"), the words appropriate in themselves, '^ ov }afj oldar ri Tt^erat i] kTrtnlaa'' (for thou knowest not what the morrow shall bring forth), which, however, occur in their , original place in chap, xxvii. 1. — Ver. 29. De- vise not evil. The verb E?'^n here as in vi.
— T
14, 18; xii. 20; xiv. 22, expresses the idea of cctitriving, and that as a development of the idea of "forging" (Ez. xxi. 30) and not that of "ploughing" (as Ewald, following some older interpreters, maintains). — Ver. 30. 'Without cause, Heb. Djn, LXX, /idrr/v, comp. Supsdv in .John xv. 25. What is meant by this "con- tending without cause" is made more apparent in the 2d member. In regard to the ethical signifi- oance of this precept comp. "Doclrinal and Ethical " notes, No. 3. — Ver. 31. Emulate not the man of violence. For this signification
of Kilpn-^X, which is found as early as the Vul- gate [ne stmuUris hominem injustum), the strongest support is the parallel thought in the 2d mem- ber ; while unquestionably in passages like Ps. xKxvii. 1; Ixxiii. 3; Prov. xxiv. 1, the expres- sion 3 X3p denotes rather a "falling into a pas- sion" about some one, a "being envious." Yet comp. Prov. xxiii. 17, where the meaning plainly resembles iliat before us. [The difference among these expositors, we think, is more seeming than real. Thus Stuart renders, "Be not envious to- ward," etc., and explains "do not anxiously covet the booty which men of violence acquire ;" Muen- SCHEK renders, "Envy thou not the man," etc., and explains. "Do not be offended by the success and prosperity," etc., " so as to imitate," etc. — A.] — And choose none of his \ways. For in^n the LXX {/J>/6i ^rj/Micric) must have read innn, a reading which Hitziq is disposed to accept as the original. But how easily could this change be introduced, following as a standard Ps. xxxvii. 1, or Prov. xxiv. 19, where no doubt innn stands as the only appropriate reading!
Vers. 32-35 supply a ground in the first instance for the counsels contained in vers. 27-31, but fur- ther in general for those of the %vhole chapter: thus ver. 35 in particular, by its contrasting the comprehensive terms "fool" and "wise," reveals a far reaching breadth and compass in its refer- ence, like the similar expressions at the close of the 1st and 2d chapters. — An abhorrence to
Jehovah is the deceiver. — IwJ, properly the " perverse," he who is deceitfully crooked and se- cret (comp. ii. 16), and so is in direct contrast with the "upright" or straightforward. [n3>Mj1, which in the E.V. is always translated by "abom- ination," or some cognate term, is often used in other sacred books of idolatry. In the twenty or more passages in the Book of Proverbs in which (he word is found it has this signification in no single instance. "It would seem," says Wonns- woETH, m loc, " as if, when Solomon wrote the 5
Proverbs, he regarded idolatry as a thing impossi- ble. He therefore left out idolatry as the Greek Legislator omitted parricide from his code — .as a thing too monstrous to be contemplated. And yet Solomon himself afterwards foil into idolatry," ^tc. — A.]. — With the upright he maintains true friendship. — Literally, ■■with the upright is his secret compact" (HID), his intimacy, his confidential intimacy. Comp. .Job xxix. 4; Ps. XXV. 14.— Jehovah's curse dwells in the
house of the wicked.— Comp. the nb.X, the cursing which, according to Zech. v. 4, will take possession of the house of the wicked, and destroy it (in accordance with Dent, xxviii. 17 sq.); and for the term mso, Mai. ii. 2 (and Kohler on both passages).
Ver. 34. If he scorneth the scorners. — To this hypothetical protasis the apodosis is not found in ver. 35, as Bebtheau [and Stuart] hold, but immediately after, in the second clause of ver. 34. As in Job viii. 20 ; Lam. iii. 32, there is an argumeritum a contrario. Comp. our mode of conslructing propositions, with '-while on the one hand — so on the other." For the sentiment of the 1st member, comp. Ps. xviii. 26; for that of the whole verse the passages in the N. T. which cite freely from the LXX, 1 Pet. v. 5 ; James iv. C, and also above, i. 26 sq. — Ver.
35. Shame s-weeps foois a-way. — [iSp D'lD literally " shame lifts up," i. c, in order to sweep away and destroy them : Comp. Ez. xxi. 31; Is. Ivii. 14, and the corresponding use of Ntyj, tollere= auferre ; Is. xli. 16; Job xxvii. 21. The expres- sion p 'p, ignominia, properly levilas (lightness), at once reminds us directly of the familiar figure of chaff whirled away by the wind ( Ps. i. 4 ; Is. xvii. 3 ; xxix. 5, etc.). Therefore we need not
take C'^O as the predicate of D'Vp3 (fools) and translate it by suscipiunl in the sense of " gather up," "carry away," as Hitziq does, following the LXX, Targ., Vatael., and Rosenmuellkk [so NoYES, Muenscher, Wobusw., while Dk Wette, Stuart, etc., agree with cur author — A.]; although the distributive use of the participle in the singular instead of the plural, would have a sufficient parallel in the passage already ex- plained, chap. iii. 18 b.
DOCTRINAL AND ETHICAL.
1. *^Wisdo7n is life and gives life.^' This propo- sition, which finds its most pregnant utterance in ver. 18, and is formulated as a sort of Epitome of the whole chapter, is especially in ilie first admonitory discourse (vers. 1-18) expressed in manifold ways and exhibited in its bearing upon the most diverse relations, those of the present life first. Above all it is long life, to which walking in true wisdom aids (ver. iii. 16), and this for this reason, — because such a course is the indispensable condition of physical as well as spiritual health, — or because, as ver. 8 expresses it, ■' the wise findeth health for his body and re- freshing for his frame." He who is truly wise aims infallibly at the needful temperance, and a prudent self-restraint in his physical and mental
66
THE PROVERBS OF SOLOMON.
regimen, and thereby promotes healtli. his in- ward and oulward well-being in the highest pos- sible degi-ee. He contributes by his obedient subjection to the Divine grace, to the emancipa- tion of his noblest spiritual powers and capaci- ties,— secures these as well as the functions of his bodily organization against morbid excite- ment or torpidity, and so develops generally his entire personal life, body, mind and spirit, to its normal harmony, and the most vigorous mani- festation possible of its diverse and cardinal ac- tivities. He who lias in this way become in- wardly free through the fear of God and real ■wisdom in life, attains necessarily also to the confirmation of this his godlike freedom and vital power in connection with the phenomena of the outward natural life, as surely as the laws of the economy of nature are the same as those of the ethical sphere in the kingdom of God. He who is inwardly free becomes also naturally free. To him wlio has attained true mastery over himself there is soon restored dominion over the outward creation. — that heritage of the true children of God from Paradise, — at least in its essentials. And so outwai'd prosperity ii added in his ex- perience to inward peace ; God " smoo'.hs his paths" (ver. 6); fills his garners and cellars with abundance (ver. 10), makes him great througli riches and honor (ver, 16), and guides him during this whole life in ways of delight, peace, and prosperi'y (ver. 17 ; comp. vers. 2 and 18). A thing, however, that rises far above all these external blessings, above gold, silver and all the treasures of the earth (see vers. 1-4 and 15), is the grace and favor which the wise man finds not only with men, but much more with God (ver. 4). This favor of God and of men, — 2. €., not of all indiscriminately, but first and pre-eminently of the wise and devout, such as agree with God's judgment, is evidently in the view of the poet the highest and most precious of the raultifiirm blessings of wisdom which he enumerates. Wliat, however, is this "favor with God and men," the inseparable attendant and consequence of genuine wisdom (1 Sam. ii. 26; Luke ii. 52), what is this but the being a true child of God, the belonging to the fellowship of God and His people, the co-citizenship in the kingdom of truth and of blessedness '! — We stand here manifestly at the point at which the eudai- raonism of the author, in itself comparatively ex- ternal and inclining to tliat which is partial and sensuous, joins hands with the true doctrine of Christianity, — where, therefore, the Old Testa- ment doctrine of retributions predominantly earthly begins to be transformed into tlie super- sensual or spiritual realistic doctrine of the New Testament (.Matth. v. 10-12; xix. 28-30). For if to be a child of God and to stand in relations of grace appears as the chief value and most pre- cious reward of wisdom, the goal of prosperity at which the lovers of this wisdom aim is far more a heavenly than an eartlily one; and fel- lowship with God, obedient, loving dependence on lli[ii, is then not merely the end, but at the same time the principle and motive for all tiie thought, effort and action of the wise. As a way to the attainment of this end no other whatsoever can come uncler consideration but that opened and jioiuted out by God himself — that is, the way
of faith in the revelation of His grace. Believing self-devotion to the salvation which God bestows, which in the Old Testament is still essentially placed in the future, but in Christ as the Media- tor of the New Testament, has become real and present, is there as well as here the condition of the attainment of wisdom, of progressive growth and strength in its possession, and finally of the enjoyment of the blessed reward. That our poet also walks in this path, that he is a representa- tive of the "jides Veleris Testamenti," that he be- i longs to that host of witnesses, exL-mplars of faith under the Old Testament, which is brought be- fore us in Hebrews xi.; this is incontrovertibly established by the way in which he speaks of the conditions of attaining to the blessed reward of wisdom, or of the practical demeanor of the wise man in its details. There we hear nothing of outward works of the law, of meritorious ser- vices, of the fulfilling of God's will with one's own strength or reason ; but "trust in the Lord with all thine heart " is enjoined in emphatic contrast with " leaning upon one's own pru- dence " (ver. 5) ; the being '■ wise in one's own eyes " is put in significant contrast with the fear of God and the avoiding of all evil (ver. 7) ; yes, willing submission to God's salutary correction, humble and grateful subjection even to the strict disciplinary regulations which His fatherly love finds it good to employ : this constitutes the sub- stance of the dispositions and modes of action which are here prescribed (vers. 11, 12; comp. Heb. xii. 6 sq.). With good reason did Me- LANCHTHON direct attention to the genuinely evangelical, and even profoundly Christian cha- racter of this admonition to the patient endu- rance of suflFerings as wholesome disciplinary ordinances of God. He remarks on vers. 11, 12: '■ Here the whole doctrine of the cross is to be brought into view, and the distinction considered between Philosophy and the Gospel. Philosophy and human reason judge otherwise of the causes of death and of human calamities than does the voice of the Gospel Christian and philo- sophic patience must also be distinguished." And further, on ver. 13 sq.: "These praises of wisdom are rightly understood of revealed wis- dom, i. e , of the word of God manifested in the Church, of the Decalogue and the Gospel. Nor yet is it strange that antiquity applied these praises to the person who is the Son of God, who is the revealer of the word resounding in the Church, and is efficient by this word, and in it shows forth what God is, and what is His will." How far, furthermore, the point of view of our teacher of wisdom is removed from all possible Antinomian disparagements of positive moral re- quirements, how clearly, on the other hand, the wisdom that he teaches appears to be regulated by both factors of Divine revelation, law and gospel, shows itself from the emphatic promi- nence given to "love and truth" ('lO**!. IpH ver. 3 ; comp. the previous analysis of these two ideas on p. 61) as the chief manifestations of a spirit that fears God, and of a scrupulously du- tiful course in intercourse with one's neighbor. Love is, therefore, according to him, also, the fulfilling of the law (Rom. xiii. 10; Gal. v. 14). and indeed to such a degree that, according in his conception, the compliance with special pre-
CHAP. III. 1-35.
67
Boriptions of the positive external ceremonial law, e. ^., the oi'diniuces whicli relate to the bringing of the otferiugs of first fruits {see above on ver. 9), must be to it an easy thing. With the proposition of Bruch, that our author found himself in a sort of free-thinking opposition to the positive prescriptions of the Mosaic ceremo- nial law (comp. lutrod., J 15, note), this admoni- tion to a conscientious devotion of the first fruits to Jehovah, plainly cannot be reconciled.
2. .\s wisdom alone ensures true joy in life and abiding prosperity, it also shows itself man's most reliable protection (vers. 19-26), his de- fender and guardian in all the inward tempta- tions as well as the outward dangers of this earthly life. And this essentially for this reason, because it consists in ti-ustiug devotion to the eternal and absolute wisdom of God, which most richly and gloriously manifests its exhaustless power, and its compassionate love and faithful- ness, as formerly in the creation of the world, now also in its preservation and government. For he who loves wisdom is also loved by her ; and he who by walking in faith, love, and the fear of God, confesses himself here below a friend of the Divine word, — in his behalf does the eternal Word make confession above before the throne of the Heavenly Father. — For further remarks upon tlie relation to the Logos or the Son of God, of the Divine wisdom, which is here in vers. 19-20, for the first time, hypostatically presented in its quality as the power that created the world, see below on chap. viii. 22 sq. (Doc- trinal and Ethical comments). [As will be seen from the Exegetical notes on ver. 19, the best modern exegesis is not unanimous in applying this passage, like chap, viii., to the hypostatic wisdom. Our author's remarks, therefore, how- ever just in themselves, may be regarded as here out of place, so far forth as they involve the per- Bonality of wisdom — .\.]
3. The conditions for the attainment of true wisdom and its blessing, wliich are again empha- sized in the concluding verses (27-36), are com- preliended in the single requirement of love to one's neighbor as the fulfilling of the Divine law. As special manifestations of this love of our neighbor, we have made prominent, charitable- ness and constant readiness to give (27, 23), sincerity and an unfeigned frankness of dispo- sition (29), peaceableness and placability (30), gentleness and abstinence from all violence (31), straightforward, honorable ami upright deport- ment in one's general transactions (32, 33). hu- mility and the avoidance of all arrogant, frivo- lous and scornful demeanor (34). — These ad- monitions do not rise to the full moral elevation of the New Testament's requisitions of love. Thus there is noticeably wanting here the de- mand of love to enemies, although not in chap. XXV. 21, and instead of this there is, it is true, no hatred of one's enemy recommended (as in the casuistic ethics of the later Pharisaic Juda- ism, according to Matth. v. 43), but yet a re- striction of all dispute and controversy to one's relations with an actual ofi"ender ; see ver. 30. The specification of duties to one's neighbor that is here presented is therefore related to one truly Christian, very much as the moral precepts which, according to Luke iii. 10-14, John the
Baptist gave to the multitude that followed him, if compared with that fulfilment of the law pre- sented by Jesus in the Sermon on the Mount as the standard for the conduct of the children of God under the New Testament (Matth. v. 20-48). Let us observe also the fact, which is certainly not accidental, that all the moral precepts in our passage are given in the form of negative impe- ratives or warnings, while, e.g., in the Sermon on the Mount, in the concluding and admonitory chapters of Paul's Epistles, and in general in most of the counsels of the New Testament, the positively admonitory and preceptive tone has a decided preponderance over the prohibitory.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter, starting with the central thought in ver. 18: True wisdom as a tree of life, — .considered 1) in the precious fruits which it bestows upon us (1-18); — 2) in the solid ground in which it is rooted (19-26); — 3) in the cultivation which we must bestow upon it by a loving and faithful integrity (27-3.5).— Comp. M. Geiebs analysis of the chapter, which, treating the four introductory verses as an ex- ordium for the whole, finds prescribed in it three main classes of duties: 1) to God (5-26) ; — 2) lo our neighbor (27-30) ; — 3) to ourselves (31-35). — So St.vrke : Solomon's exhortation to the mani- festation of that piety which flows from true wis- dom, viz.: 1) of piety in itself (1-12); — 2) of wisdom as its celestial source (13-26) : — 3) of love to our neighbors as its chief earthly fruit and result (27-3.J).
Vers. 1-12. Mel.\nchthon (on vers. 5-12, after treating the first four verses as an Intro- duction): Three precepts of divine wisdom ; 1) Trust in God and fear of God (5-8); — 2) the sup- port of the ministry of the word by offerings and gifts (9, 10);— 3) patience under crosses and suf- ferings (11, 12, comp. above, p. 65). — Geief. (on 5-18): Six cardinal duties to God: 1) confi- dence,— 2) reverence, — 3) humility, — 4) honor, — 5) patience, — 6) zeal for wisdom. — St.\rke: An exhortation to true piety; and 1) a prelimi- nary encouragement to attention (1-4) ;^2) the direct admonition to the manifestation of true piety, a) in confidence in God (5), — b) in a living knowledge of God (6), — c) in the fear of the Lord with a renouncing of one's own wisdom (7, 8). — d) in the right payment of all gifts that are due (9, lU), — e) in the patient bearing of the cross (11, 12).- C«/»'.'r /yrt«rf6. .- The multiform bless- ings of a multiform wisdom; vers. 1, 2: long life, prosperity and peace; — 3, 4; favor with God and men ; — 5, 6 : a right guidance ; — 7, 8 : even physical well-being; — 9, 10: full garners and presses; — 11, 12: grace from God also in tri.als and sufferings.
On vers. 1-4. Board: See to it that on the tablet of thine heart nothing be found but the word of God and Jesus Christ. According to what is written on the tablet of thine heart, (2 Cor. iii. 3) will endless pain or eternal joy await thee, Matth, x. 32, 33. — On vers. 5-8. Hasids: It is a characteristic of true wisdom that one re- gards himself as simple; men who are wise in their own eyes are far removed from true wis- dom.— Zeltnee : Where true fear of God exists,
68
THE PROVERBS OF SOLOMON.
there is also true humility of soul, and renun- ] ciation of self Ecclesiast. i. 17, 18, e(c.— [Ver. ] 6. Tkapp: They trust not God at all that do it \ not alone. — Arnot: Trust is natural to the crea- i tare, though trust in the Lord be against the grain to the guilty. God complains as much of a divided allegiance as of none. In cleaving to Christ the effort to reserve a little spoils all. The command to "trust '' is encouraging as well as re- proving. The genuine spirit of adoption may be best observed in little things. — R. M. M'Chetne: Every enlightened believer trusts in a divine power enlightening the understanding ; he there- fore follows the dictates of the understanding more religiously than any other man. — Vers. 8. Abnot : He who makes holiness happy in heaven, makes holiness healthful on earth.] — On vers. 9, 10. Starke : We should above all things seek the kingdom of God, and share our means with those who labor in the word, and the extension of God's kingdom ; but not hold our goods for gain in order so to avoid God's service. It is unbelief if one accounts that lost which he vo- luntarily devotes to churches and schools, and to the maintenance of the ministry of the word. Matth. X. 42 ; 2 Cor. is. 6 ; Gal. vi. 6, etc.— Zeltner : Th.ankfulness opens the fountain of the divine blessing, unthankfulness closes it. — ■ Stocker : Liberality toward the clerical oifice, considered 1) in and by itself,' — 2) according to the manner of its exercise, — 3) in its reward. — [W. Bates : Charity is a productive grace, that enriches the giver more than the receiver. The Lord signs Himself our debtor for what is laid out for Him, and He will pay it with interest], — On vers. 11,12. Egaro: God's strokes are belter than Satan's kiss and love ; God smites for life, Satan caresses for death. — J. Lange : The king- dom of God in this world is a kingdom of the cross; but all suffering tends evermore to the testing and confirmation of faith. 1 Pet. i. 6, 7. — Berleb. Bible : God's chastenings and cor- rections are no signs of anger, but of love ; they are the pains which our healing and cure de- mand. Those who lie under the cross are often more acceptable to God, than those who taste and experience His dainties. He finds pleasure in our crosses and sufferings for this reason, be- cause these are His remembrance and renewal of the sufferings of His Son. His honor is also involved in such a perpetuation of the cross in His members (Eph. iii. 13; Col. i. 24, e<c. ) and it is this that causes Him this peculiar joy !
[V^ers. 11, 12. Arnot: Let your heart flow down under trouble, for this is human ; let it rise up also to God, for this is divine. — Trapi" : He that escapes affliction may well suspect his adoption. God's house of correction is His school of instruction.]
Vers. 13-18. Egakd : Silver, gold and pearls, serve and adorn the body only, wisdom, how- ever, serves and adorns mainly the soul. As much as the soul is nobler than the body, so mucii is wisdom also nobler than all treasures. Be- ware lest thou with the children of this world look with delight upon the forbidden tree, and with them eat death from it. Beware lest thou choose folly instead of wisdom! — Stockeu: Whosoever desires to regain what our first pa- rents squandered and lost by the fall, namely.
eternal life — let him hold fast upon heavenly wisdom — i. e., God's revealed word. This is a tree of life to all those who in true faith lay hold upon it. — Berleb. Bible : Solomon here testi- fies that wisdom even in Paradise nourished and supported men, and that the same is for this rea- son also in the restoration (the restitution of all things by Christ, Acts iii. 21) ordained for their spiritual maintenance. In this originates that most blessed condition of the new man, who gra- dually becomes again like and equal to the man of Paradise. — Wohlfarth : The tree of life of which we are to eat day by day is faith, love, hope Faith is its trunk, hope its flowers, love its fruit,
[Vers. 16, 17. Arnot: — If the law were ac- cording to a simple calculation in arithmetic, " tlie holiest liver, the longest liver," and con- versely, "the more wicked the life the earlier its close;" if this, unmixed, unmodified, were the law, the moral government of God would bo greatly impeded, if not altogether subverted. He will have men to choose goodness for His sake and its own ; therefore a slight veil is cast over its present profitableness. — South (ver. 17): The excellency of the pleasure found in wisdom's ways appears 1) in that it is the pleasure of tho mind ; — 2) that it never satiates nor wearies; — 3) that it is in nobody's power, but only in his that has it]
Vers. 19-26. Stocker: — Inasmuch as wisdom is so grand a thing that all was made and is still preserved by it, we are thence to infer that we also can be by it preserved for blessedness. We should hold dear the heavenly wisdom revealed to us in the word, and earnestly crave it, should learn to keep our eye upon God Himself, should entreat Him for all that we need, depend upon His omnipotence and faithful care, despond un- der no adversities, etc., etc. — [Bridges: (Ver. 23) Habitual eyeing of the word keeps the feet in a slippery path], — Starke : He who orders his ways to please the Lord, can in turn depend upon His gracious oversight and protection. — Our unrest and fear spring mainly from an evil con- science; divine wisdom however keeps the con- science from heavy sins, and stays the heart ou God. — -Von Gerlach : The wisdom which God imparts to the man who hearkens for His voice is no other than that by which He founded the earth; the holy order, which forms, keeps, sup- ports, holds together, develops into life, advances all. As now all that God has made is very good, each thing according to the law of the divine or- der that dwells in it, so in and for man all be- comes good that conforms to this order. — Wohl- farth (ou ver. 21-26) : The holy rest of the pi- ous. Little as the heart's innocence, thisfairesi. fruit of wisdom, can preserve and wlioUy free us from the sufferings which God suspends over us for our refining, so surely however docs it turn away the worst and saddest consequences of sin, and ensures even amidst the storms of this life a rest that nothing can disturb. — [Ver. 26. Arnot: It is the peace of God in the heart that has power to keep the feet out of evil in the path of life.] — Ver. 27-35. Stocker: The virtues of beneficence and patience are here developed after the method of the second table of the ten commandments; it is therefore taught how the believing Christian is iu his relations to his neighbor to exercise
CHAP. IV. 1-27.
69
himself in true charity, steadfast patience and forbearance. — Ouamer (in Stabke): Wlien God richly bestows upon us spiritual treasures, ought it to be a great nialter, if we to honor Him give .ilmsfrom our temporal goods? — (On ver. 32 sq); If an ungodly man rises in prosperity, look not upon his prosperity, but upon his end; that c;in easily deter you from imitating him. — Wohl- FARTH (on vers. 27, 28) : Thankfulness toward God requires beneficence toward one's brethren. — Von Gsrlach: Divine wisdom teaches the true communism, — makes all things common.
According to true love earthly goods belong to '* their lord " (ver. 27) i. c , to him wlio needs them. — [Ver. 27. Arnot: The poor have not a right which they can plead and enforce at a hu- man tribunal. The acknowledgment of such a right would tend to anarchy. The poor are placed in the power of the rich, and the rich are under law to God. — Ver. 33. Arnot: In addi- tion to the weight of divine authority upon the conscience, all the force of nature's instincts is applied to drive it home. — Ver. 34. Trapp : Hu- mility is both a grace and a vessel to receive grace. ]
Second Groap of Admonitory or Qnomic DiscourseB.
Chap. IV. 1— VII. 27.
7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the warm- ings against vice, which were given him in his youth by his father.
Chap. IV. 1-27.
1 Hearken, ye children, to a father's instruction, and attend to know understanding :
2 for I give you good doctrine ; forsake not my law.
3 For I was also a son to my father ;
a tender and only (son) for my mother ;
4 and he taught me and said to me :
" Let thine heart hold fast my words ;
keep my commandments and thou shalt live 1
5 Get wisdom, get understanding;
forget not, turn not from the words of my mouth 1
6 Forsake her not and she shall preserve thee ; love her and she shall keep thee.
7 The highest thing is wisdom ; get wisdom,
and with all that thou hast gotten get understanding!
8 Esteem her and she will exalt thee,
will bring thee honor if thou dost embrace her.
9 She will put upon thine head a graceful garland, a glorious crown will she bestow upon thee.
10 Hearken, my son, and receive my sayings; ami the years of thy life shall be many.
1 1 In the way of wisdom have I taught thee, I have guided thee in right paths.
12 When thou goest thy step shall not be straitened, and when thou runnest thou shalt not stumble.
13 Hold fast upon instruction ; let not go ; keep her, for she is thy life.
14 Into the path of the wicked enter thou not, and walk not in the way of the evil.
15 Avoid it, enter not upon it; turn from it, and pass away.
16 For they sleep not unless they sin ;
their sleep is taken away unless they have caused (others) to fall ;
70 THE PROVERBS OF SOLOMON.
17 for they eat the bread of wickedness, and the wine of violence do they drink.
18 But the path of the just is like the light of dawn, that groweth in brightness till the perfect day.
19 The way of the wicked is as darkness, they know not at what they stumble.
20 My son, attend to my words, incline thine ear to my sayings.
21 Let them not depart from thine eyes : keep them in the midst of thine heart.
22 For they are life to those who find them, and to their whole body health.
23 Above all that is to be guarded keep thy heart, for out of it flow the currents of life.
24 Put away from thee perverseness of mouth, and waywardness of lips put far from thee.
25 Thine eyes should look straight forward, and thine eyelids look straight before thee.
26 Make straight the path of thy foot and let all thy ways be established.
27 Turn not to the right or to the left, remove thy foot from evil !"
GRAMMATICAL AND CRITICAL. Ver. 2. [^nnj, an "affirmative" perfect (Bott. ^ 947,/.), anticipating a sure result, and so confirming confidence; not
• — T
merely have I already (?iven, etc.; it will always be found true. See like instances in ver. 11. — A.].
Ver. 10. [A masculine verb agreeing with a fem. subject, the nioi'e readily because the verb precedes. The same thing recurs in ver. 25; in V. 2: vii.ll; x. 21,^2; .\v.7: xvi. 3; xviii. r>.— A.]
Ver. 13. The fem. suffix in n~1^J refers strictly to HDJll [TOtO being masculine], which idea, on account of its
TV;- T : T T
close relationship, could be easily substituted for *1D^0 'coiup. i. 3; xv. 33), and all the more readily because this idea was
T
constantly before the poet's mind as the main subject of his dis'-ourse. Like anomalies in the gender of sutfixes may ho found, .". £/. ill I.ta. iii. 10, Judg. .xxi 21. [To euipiia-^ize ilie injuncti.m the form ot the verb is '-.xp^inded from the simple ,T1^J by doubling the middle radical by Uagesh forte diriment, and by alt;iching the suffix in its fullest form. See BiiTT.
J .Wi), 12; JJ 1042, b. 1043, 6.— A.].
Ver. 14. [FufiaST takes "lii^XH in its more common causative and therefore transitive sense, supplying as its object ^3 7 ; he reaches, however, the same result. The third declarative use of the Piel we have not found given here by any modem commentator. — A ].
Ver. 16. [For the form given in the K'thibh iSlIJO", see Qree.v, J SS, BiJTP. ? 367, 3.— A.].
Ver. 20. [The paragogic Imperative usually and uaturally takes its place at the beginning of the clause ; riJ'E'pn here, and in ver. 1 follows its object as well as the vocative 'JS. BoTT. g 960, c. — A.].
Ver. 21. ^Vl'' fnt. Uiphil from U'l with a doubling of the first radical, as in lj'7' from r^7. [Verb IJ* treated like a verb J>^,— Oreex, § 160, 1 ; Bott., § 1147, B. 3.— A.].
Ver. 25. [Holden makes HDJ? an object and not an adverbial modifier — "behold that which is right." This can hardly be reconciled with the strict meaning of TIDJ. For the peculiar OiV", in which the first radical retains fully its consonant character, resisting quiescence, see Stdart, g 69, 2; Green, g 150, 1; Butt., g 458, a, § 40S, 12.— A.]
EXEGETICAL.
1. The address to the sons, i. «., the pupils or hearers of the teacher of wisdom, in the plural number, appearing for the first time in ver. 1, and then recurring twice afterward, in v. 7 and
of positive appeals to strive after wisdom and the fe.ir of God. A starting point lor these admonitory discourses is furnished by the com- munication made in the preceding chapter, con- cerning the good instructions which the author as a child had had urged upon his notice by his father. The negative or admonitory import of
vii. 24 (as well as in one later instance, in the tiiese teachings of the father is now more fully discourse of the personified Wisdom, chap. viii. ' developed in the discourses, some longer, some :{'2) annouuces the beginning of a new and larger .shorter, of the next three chapters. And among fleries of proverbial discourses. Tiiis extends to these special prominence is given to sins against the end of chap, vii., and is characterized by a chastity, which had not, it is true, been expressly preponilerance of warning, and also by the clear ; named by the father, but still must now come and ininulc delineation of the by-paths of folly j under consideration as involving dangers espe- and vice wliich are to be avoided, that now : cially seductive and ruinous for the son, as he lakes the place of th" tone, hitherto predominant, 1 grow up from boyhood to youth. To these Ihe'e-
CHAP. IV. 1-27.
71
fore the poet reverts no less than three times ia the course of the admonidoiis which he attaches to his account of the precepts of his father as given in chap. iv. (viz., v. 3 sq. ; vi. 24 sq. ; vii. 5 sq ). And in each instance the transition is made in a peculiarly natural way, and with a far more complete delineation of the repulsive details than had been earlier given on a similar oocision (ch ip. iii. 16-19). Of the oldere-iipositors e.g., Egaru, J. Lange, 8tarke, and of the more recant Elster are in favor of extending the father's admonition from ver. 4 to the end of this chapter. In favor of those limits may be ad- duced especially the fact that vers. 26, 27 form a peculiarly appropriate conclusion for the father's discourse, — far more so not only than Ter. 9 (with wliich Jerome, Bede, Lavater, the W'drteinberg Bible, and most commentators of modern times, e. g., Ewald, Bertueap, Hitzio, [iMuEsscuER, Kamph.] %vould closo the discourse) but also tliau ver. 20, (to which point e. g., Um- BRsiT would extend it). Against those who would regard chap. v. 1-6 as also belonging to tie father's address (Hansen, Delitzsch) we have the substance of these verses, which, at least from ver. 3 onward, seem no longer appro- priate to an admonition addressed to a boy still ••tender" (see iv. 3); we have besides the still more weighty fact that chap. v. forms an indivi- sible whole, from which the first sis verses can plainly not be separated, on account of the re- ference to them contained in ver. 8. It is fur- thermore by no means necessary that the address "ye sons" (v. 7) should stand at the very com- mencement of the discourse where the poet resumes it. In reply to Hitzig who, for the sake of restoring a symmetrical relation of numbers, in the present chapter once more pro- nounces certain verses spurious (vers. 16, 17 and 27), see the special remarks on these verses. 2. Ver. 1-3. Hearken, ye children. It seems quite certain that this address, occurring only here and in chap. v. 7 and chap. vii. 21, is occasioned by the fact, that the author designed to represent himself in and after ver. 4 as him- self a sou and the object of his father's counsels and warnings. The aim was to present the ex- ample of the one son plainly before the many sons ; for this is the relation in which the teacher of wisdom conceives of his hearers or readers. For this reason again he does not say, "my sous," but "ye sons, ye children," here as well as in chap. v. 7. — To a father's correction, I. e., to the instruction of a man who is your spiritual father; not to the instruction of your several fathers. For, just as in chap i. 8, the author does not intend in the first line to exhort to obedience to parents, but simply to obedience in general. — To learn under- standing. The nr3 nj^'17 here corresponds with rT3Dn njl?']7 in the superscription, chap. i. 2, and is therefore to be similarly understood. HiTZio's idea " to linow with the understanding " is evidently needlessly artificial. — Ver. 2. For
good doctrine, etc. np7, something received, handed over (see on i. .5) ; the author here de- scribes his doctrine in this way because he him- self received the substance of it from his father.
The LXX here translate the word oulriglit by (!(j/30p(Vulg. donum). — Ver. 3. For I also was a son to my father, i. e., "1 also once stood in the relation to my (actual) father, iu which you stand to me. your paternal instructor," (IJer- THEAU). [MiiE.NSCH. Icss forcibly makes ''3 tempor.al: lehen I was, f/c] — A tender and only (son) to my mother, strictly, before my motlier, in hor siglit ; comp. Gen. xvii. 18. Tlie mention of the mother is prob,ably occa- sioned here, as in i. 8, by the poetic parallelism; for in what follows it docs not occur again. — Tender, "^1, not equivalent, as sometimes, to "susceptible of impressions, tractable," as the LXX conceive in translating it by vwi/KooQ ; but the expression, in connection with TiT, "an only one" (oorap. Gen. xxii. 2), indicates that the child has been to his parents an object of tender care; comp. Gen. xxxiii. 13, where .Jacob speaks of the tenderness of his children. Furthermore the LXX, doubtless in remembrance of the fact that Solomon, according to 1 Chron. iii. 5, was not the only sou of his mother, renders Tn' by aya-uutvoi; (beloved). That sever.al ancient manuscripts and versions have substituted for
''TbV. \iSi'}, '3X \}2\ the sons of my mother, doubtless rests upon the same consideration. Tlie earlier exegesis in general thought far too definitely of Solomon as the only speaking sub- ject in the whole collection of proverbs, and therefore imagined itself obliged in every allu- sion to a "father" or a "moiher" of the poet, to think specifically of David and Bathsheha. This is also the explanation of the fact that the LXX in the verse following exchanged the singular, "he taught me and said," for a plural [at eAeynv Kal t(i/(5at7/cof //f), and accordingly represented all that follows as instruction pro- ceeding from both parents.
3. Vers. 4-9. Let thine heart hold fast my words. The father's instruction begins quite in the same style as all the other .adinuni- tions in this first main division of the Book of Proverbs. At the end of ver. 4 the Syrian Ver- sion adds the words "and my law as the apple of thine eye." which U, however, plainly a supple- mentary gloss from chap. vii. 2, in which passage also the expression occurs, "keep my command- ments and ihou shalt live." Bektheau regards the addition as original here also, in order thus to do away with the peculiarity of three mem- bers in ver. 4 (which is surrounded by nothing but disticlis), and to make of the three clauses four. But the triple e'ructure owes its origin simply to the fact that the first member, as an introductory formula for the following discourse, must necessarily be maile to stand outside the series of clauses which are otherwise always arranged iu pairs. — Ver 5. Get vyisdom, get understanding, literally, " A«y wisdom, bug understanding." The doubling of the verb makes the demand more vehement ; as Umbreit explains it, an "imitation of the exclamation of a merchant who is oifering his wares." — Forget not, turn not from the words of my mouth. The zeugma appears only in the translation, not in the original, since the verb
THE PROVERBS OF SOLOMON.
njS> elsewhere, c. g., Ps. cii. 5, is found con- strued with ]0. In the idea of forgetting there is naturally involved a turning aside or away from the object.— Ver. 7. The highest thing is -wisdom. This is the interpretation to be here given, with Hitzig (following Merger, De DiEU and some older expositors), to the expressiou nniJn ri'nxi. Itisusuallyrendered" The begin- ning of wisdom," [e.y.bytheLXX.Vulg., Luther] o.nd the following clauses, " get wisdom, etc." are taken as the designation of that in which the beginning of wisdom consists, viz., in the "reso- lution to get wisdom " (Usibreit), or in the in- stant observance of the admonition which re- lates to this (comp. Elster on this passage [and also K.\MPH.]). But as the beginning of wisdom the fear of God is every where else designated (see Obs. on i. 7) ; and for the absolute use of n'ti'SI in the sense of prsestantissimum, aummum (the highest, most excellent thing) we may com- pare on tlie one hand Job xxix. lio, and on the other Gen. i. 1. — And with all that thou hast gotten get understanding. The beau- tiful verbal coriespondeuce iuthe Hebrew phrase is well indicated in the above rendering [in which the ambiguity of the E. V. is avoided; u-ilh is not to be taken in the sense of in coiinec- lion with, but n-ilh the ezpenHiture of, or at the price of, — German um or fiir]. For the thought comp. iii. 14 sq. — Ver. 8. Esteem her. The verb
So'^D which occurs only here, — the Pilel of
77D, — might possibly, as an intensive formed from this verb, which as is well known signifies "to heap up, to build a way by mounds and em- bankments," express the idea of enclosing with a wall, of a firm surrounding and enclosure. So the LXX understood it, translating by -eijixnjja- Kuaov avri/f; so also theChald., Syr., Vulg., and several modern interpreters, e. g., Berthe.vu, — all of whom find expressed in the word the idea of a loving clasp and embrace. It is however probably simpK-r and more in accordance with the sense of DOn in the parallel clause to take the word, as Abe.v Ezra, Luther, and most mo- dern interpreters do, in the sense of " to exalt, esteem ;" [So H., M., N., St. agreeing with the E. V.]. "With this conception also the second clause best agrees, for in this tliere is added to the exhortation to prize and honor wisdom, the otiier admonition to love her. — If thou dost embrace her. Wisdom here appears personi- litjd as a loved one or wife, whom one lovingly draws lo him, ar.d embraces; comp. v. 'JO; Eccl. iii. ;',. — Ver. 9. She will put upon thy head a graceful wreath. Comp. i. 9. — Will she bestow upon thee. The rare verb JJO wliich again in Hos. xi. 8 stands parallel with inj, according to this passage and Gen. xiv. 20 undoubtedly signifies to offer, to give, to pre- sent some one with somclhing (construed with two accusatives). The old translations took it gOHietimes in the sense of protecting (LXX: ix- tnan-i<7:i cou; Vulg. ; proteget le; so the Syriac), as though it were a denominative from J.JD. shield. With this, however, the "glorious crown" does not correspond, which is evidently
introduced as an ornament, and not as a protec- tion and defence.
4. Vers. 10-19. The father instructs his sol concerning the way of wisdom (vers 11, 18) in which lie should walk, in contrast with the rui- nous path of impiety (vers. 14, 19). — So shall the years of thy life be many. Comp. chap, iii. 2. [VVoRuswoRTH says "This word D'"n
is plural in the original, as in iii. 2, as if Solo- mon would comprehend the future life with the present, and add Eternity to Time." He forgets that the abstract idea of life is never expressed by the singular of this noun except as its stnt. conxtr. 'n is used in formulas of adjuration, e. g.. Gen. xlv. 15, 16; 1 Sam. i. 26, etc. See Lex- icons generally, and BiixT. | 697, 2, \ 689, B. a. A.]— Ver. 11. In the way of wisdom, i. e., not "in the way to wisdom," but in the way in which Wisdom walks, here also again as it were personified, — a way which is lovely and peaceful (according to iii. 17), a way with " right paths " (lit., " paths of straightness," comp. ii. 9, 12) as the 2d member and the following verse describe it (comp. Job xviii. 7). — [Ver. 12. The pecu- liar significance of such promises to an inhabi- tant of Palestine, see illustrated, e. g., in Hack- ett's Illustrations of Scripture, p. 20. — -\.]. — Ver. Vi. Hold fast upon instruction; let not go; keep her; she is thy life, as the be- stower of long life ; iii. 2, 16, 18; see below, ver. 2.S. — Ver. 14. And walk not. etc. lE'X properly, to go straight on, here used of the bold, arrogant walk of the presumptuous; comp. is.
6; xxiii. 19. To translate 1CfNn-'7X by "do not pronounce happy" (comp. iii. 18) as the LXX, Vulg., aud Syr. propose, contradicts the paral- lelism with "enter not" in the first member. — ■ Ver. 15. Avoid it. On J?^3 to abhor, reject, comp. i. 25. — Turn from it and pass away. — i. e., even if thou hast entered upon it d'^j.^) still turn aside from it and choose another way, which carries thee by the ruinous end of that one. — Ver. 16, 17. For they cannot sleep unless they sin, etc. Hitzig thinks that in this reference to the energy of the wicked in sin- ning there can be found no appropriate ground for the warning in ver. 15 ; he iherelbre declares vers. 16, 17 a spurious interpolation, and at the same time inverts the order of tlie two following verses, t. e., makes the 19th the 18th; he then connects the '3, "for," the only genuine frag- ment remaining of ver. 16, immediately with Ihe D•j;•|y■^ :]^T «/c., of ver. 18 (19j ; "For .... the wiiy of the wicked is as midnight, etc." Since however no ancient M.8S. or translation exhibits anything that favors this emendation, and since a certain irregular movement, an ah.indonment of that order of ideas which would seem simpler and more obvious, corresponds in g.neral with the style of our author (comp. i. 10 sq.; iii. 3 sq. ; viii. 4 sq.), we may fairly disregard so vio- lent a treatment. Besides, the substance of vers. 16, 17, so f.ir forth as they depict tiie way of the wicked as a restless, cruel aud abominable course of procedure, is plainly quite pertinent as Ihe foundation of a warning against this way. And
CHAP. IV. 1-27.
that subsequently the concluding description of this way as a way of darkness (ver. 19) is not intro<luced until after the contrasted represen- tation of the way of tlie pious (ver. 18), is an arrangement favorable to the general rhetorical effect of the whole, like several which we have already found, especially in chap. iii. 'Si, 35, and also at the end of cliapters i. and ii. — Unless they have caused (others) to fall, i. c, unless they have betrayed into sin ; the ob- ject— viz., others, in general — -does not need to be here distinctly expressed. For the Hiphil O'K'T, which should be the reading here ac- cording to the K'ri, in the ethical sense of " causing to stumble " in the way of truth and uprightness, comp. especially Mai. ii. H, where the " causing to fall" is brought into even closer connection than in our passajre with the idea of "turning from the way." [The K'lhihh would require the translation " thoy liave stumbled," i. e.. (figura- tively) sinned]. — For they eat bread of ■wick- edness, and 'Wine of violence do they drink. Against the translation of Schultens, MuE.\TisGHi5, Umbreit, Elster, [Kamphausen] : " for wickedness do they eat as bread, and vio- lence do they drink as wine" (comp. Job xv. 16; xxxiv. 7), may be .adduced the position of the words, which should rather stand somewhat in tills way — for they have eaten wickedness as bread for themselves — if designed to convey the meaning of a mere comparison. The expressions "bread of wickedness, wine of violent deeds," plainly conveying a stronger meaning, remind us of the "bread of affliction," Dent. xvi. 3; of the " bread of sorrows," Psalm cxxvii. 2, and like- wise of the " wine of the condemned' (D"iV1JX ]") Am. ii. 8.
Ver. 18, 19. Like the light of dawn that groweth in brightness till the perfect day, literally, "that grows and brightens (familiar He- brew idiom, as in .Judges iv. 24; Esth. ix. 4; comp. EwALD, ieArA. 280 6.) even to the establishing of the day." JIDJ (l•ons^ s/a^c of the part. Niphal of ]0) lit., the established, the (apparently) station- ary position of the sun at noon (comp. the Greek TO fjTa&epijv Trj(^ iieGijfi^pia^, which however the LXX do not here employ). For Djj, used of the hrightness of the rising sun, comp. Isa. Ix. 3 ; Ixii. 1. The comparison of the path, i. e., the moral course, of the just with the light of the rising sun, bright and ever brightening, is most appropriate. If the whole pat his light, a bright, clear knowledge of salvation, illumination by the heavenly light of divine revelation (comp. vi. 23; xxviii. 5; Isa. ii. 5, etc.) there can naturally be no idea of stumb- ling and falling suggested (comp. John xi. 9, 10) ; rather will he who walks in this wjiy attain more arid more to perfect clearness in the inward state oC his heart and conscience, and therewith also in increasing measure to outward prosperity. — The way of the w^icked is as darkness, 1
the exact opposite to that of the righteous. pSilX | strictly " thick darkness," midnight gloom. The degree of this darkness and its evil consequences for liira who walks in it, the 2d clause clearly de- 1 picts ; comp. John xi. 9, 10, and for the general subject, the previous delineation of the sudden
destruction of the ungodly, i. 27 sq. ; also ii. 18, 22; iii. 35.
5. Ver. 20-27. The father's admonition closes with an urgent warning to the son against for- getting this counsel, with a special reference tii the ruinous consequences which such a forget- ting will ensure. — Let them not depart from thine eyes. The meaning is " depart, escape." just as in iii. 21. Bertheau's interpretation is needlessly artificial, — " let them not withdraw them" (3 Plur. without a definite subject), (. f., let them not be withdrawn. — Ver. 22. For they are life to those virho find them : comp. iij. 2, 16; iv. 13: and especially for the use of " find " in the sense of to attain or to be blessed with anything, see iii. 13; viii. 35. — And to their whole body health. Comp. iii. 8, where rHK3") is found instead of the Ni313 of our passage. — Ver. 23. Above all that is
to be guarded keep thy heart "lODS-'^SO
T ; ■ T ■
literally, " more than every object of watching." for this is beyond all question the sense of
lOU'O, and not, as Aben Ezra and Jarchi take T : ■
It, "a thing against which one must guard," which would not correspond with the radical meaning of IDE'. The heart as the chief object of moral watchfulness, is plainly nothing but the conscience, the pure moral consciousness of man, the aya^i) airpeidi/nic, 1 Tim. i. 5, 19; 1 Pet. iii. 16. So HiTziG, with unquestionable cor- rectness, referring to Ps. Ii. 10; Job xxvii 6: 1 Sam. XXV. 31. — For out of it (flo^) currents of life. Lit., " issues of life " (Bertiikau) l c, oflifeinthe physico-organic as well as in the ethical sense; of life so far forth as it manifests itself in the normal course and movement of the functions of the bodily organism, just as also in the full development of the spiritual powers and their working upon external nature. Comp. re- marks on ii. 8 sq. Hitzig also, who translates D""n niSSlP not quite appropriately by "paths of life," admits the fact that the expression rests upon the recognition of the heart as the seat and fountain of the blood, and therefore also as the central home of the entire life of the phy- sical being (in accordance with Lev. xvii. 11; Dent. xii. 23; and in opposition to BERTHEAr. who denies this reference). So also U.mbkeit. except that he, with a view somewhat partial and obscure, conceives of the heart as the "seat of the sensibilities," and the life that flows from it as the " general sensation of being." ["AH vital principles are lodged there, and only such as aro good and holy will give you pleasure. The ex- ercises of religion will be pleasant when they are natural, and flow easily out of their own foun- tain." John Howe, Delighlinr/ in God. — A.]. — Ver. 24. Put away from thee perverseness of mouth, e/c "Following the first clause of ver. 23 the 24th and 25th verses warn against an arbitrary perverting of the moral judgment, into which evil passions so easily betray, and admo- nish not to give a misdirection to thought (the (7o>.5 animi) within the department of morality " (H1TZI15). — Let thine eyes look straight forward, etc. A prohibition not of an indolent " gazing about " (Bebtheau), but of the false
74
THE PROVERBS OF SOLOMON.
aud evil look of the self-seeking, who doe3 not intend honoriible dealing with his neighbor, but seeks in all his course and dealing to outwit, to deceive and overpower him; conip. vi. 13; x. 10 ; xvi. 30; Ecclesiasl. xxvii. 25; Matth. vi. 23. — Ver. 2G. Make straight the path of thy foot. Plainly sometliing that is possible only in connection with eyes that look straight forward and correctly; lliis is therefore the necessary practical consequence of the course commended in the preceding verse. He only who is from the heart honorable and upright is able also in the individual forms of his moral action to avoid every false step. — Let all thy \7ays be esta- blished. 133" does not mean "let them be
sure" (Berth.), but "let them be definite, fixed," which can be the case only with a course rightly regulated, straightforward, and sure ; comp. Ps. cxix. 133; Heb. xii. 13. The latter passage plainly contains an allusion to our verse, the first member of which according to the LXX reads: 'O/Ji^af Tpoxiiit^ Tvoiet aoi^ Tioniv. — Ver. '11. Turn not to the right or to the left, keep thy foot far from evil. This fuller explana- tion of that fixedness and certainty of the way which is demanded in ver. 26 completes the fa- ther's admonition in a way altogether appropri- ate, and is therefore neither to be declared, with HiTziQ, a spurious addition, nor is it, in agree- ment with 15ERTHE.\n, to be deprived of its posi- tion and meaning as a concluding appeal, by re- ceiving into the text as genuine the two verses which appear after it in the LXX (and Vulgate) : 'O^ov^ yap Tag t'/c 6f^i(ov o16ev b -deot;, ^tearpafJUEvat dt' EtGiv ul ff apiaTcpijv. AiVof ds op&at; Troa'/ffet rac Tpoxi-ag t^ov, rag d€ iropsiai^ gov ev Eipi/vrj Trpoa^et. These two verses, whose substance appears to be a mere repetition from vers. 2f5, and 27, seem to owe their origin to the design to secure here again, as in the preceding section (vers. 10-19) a full decade of verses. In opposition to this view, arbitrary and theoretical, that the struc- ture of the paragraphs or strophes in the chap- ters before us is uniformly equal, i. e., always consisting of ten verses — a view to which even Bertheau attaches much importance — see, above,, the Exeget. Notes on chap, 3, No. 1.
DOCTRINAL AND ETHICAL.
The counsel given by the pious and wise father to his son begins with the appeal to him to hold fast his words (ver. 4), and ends with an earnest warning against a course made insecure and dangerous by disregard of these words (vers. 20-27). Obedience to the word of revealed Iriith as fnifhimitted within the covimunity of the children of God. and bequeathed, by parents to their sons, — this i^ the gener.al statement of the invpoi-t of tlie do- manils of Iliis chapter as a whole, so far forth as it may be roduecfl to a single brief expression. Il is essentially, as Mei,a.\othon says, "■ ailhorla tiones ad sludiitmoiiedienliie el ad diliyentiavi reyendi disriplinam," that, are contained in this passage. The whole is a chapter on the riykt (Christian) training of children, nn exhibition of the nature of that chief manifestation of the Hhokmah [practical wisdom], which in the general super-
scription of the book (i. 3 ; comp. i. 7) was desig- nated as ID'O or discipline.* To this chief end, the holding his son to discipline, to obedience, and the cherishing of his wholesome words and teachings, all the other prominent ideas which find expression in the father's discourse are made subservient; the exhibition of wisdom as the one costly jewel, whose acquisition is above every other, and if necessary, at the cost of all other possessions, to be sought and secured (vers. 5-9; comp. Matth. xiii. 44-40); the emphatic admonition to be subject to "discipline," and not to let it go, even because it is the life of the true and obedient child of God (ver. 13); the clear delineation of the two paths; the way of darkness in which the ungodly walk, and the way of light in which the pious and wjse are found (vers. 14-19); the counsel to guard with all dili- gence not merely the word of truth received into the heart (vers. 20-22 ; comp. the l/iipvro( /oj'Of, Jas. i. 18), but also the heart itself, as the seat of the conscience, and the source of all life and prosperity (ver. 23); and finally the commenda- tion of a life of honor and integrity, without turning to the right hand or to the left, as the salutary result of that inward disposition which is both pure and sure (vers. 24-27). That a pure heart, i. e., one purified by the grace of God, and with this a firm heart, i. e., one firmly rooted in truth as its ground, is the source and common fountain for the successful development of all the main activities aud functions of human life, those belonging to the sphere of sense, as well as to the psychical and spiritual realms, and that this must more and more manifest itself as such a centre of the personality, sending forth light and life: — this thought, expressed in ver. 23 in a way peculiarly vigorous and suggestive, un- questionably presents the most profound, com- prehensive and controlling truth, that the father, ; in the course of his counsels aud warnings, gives to his son, standing before the portal of the school of life, to be borne with him on his way (comp. the advice of Tobias to his son : Tub. iv. 0). — Yet we must also mark as one of the most noteworthy of the fundamental ideas of this dis- course, the designation, contained in ver. 7, of wisdom as the "chief thiug," which is to be sought above all things else, and to be prized above all possessions and treasures. Yet this passage probably requires a dift'erent conception and application from that which is usually found, — so far forth as the thought which has already been expressed, e. g., above, in chap. ii. 3 sq., " that one must practise wisdom to become wise " (comp. Melanchthon on this passage ; Starke, and of recent writers, especially Elster), probably does not correspond with the true im- port of noon iTtl'N'^ ; the expression being de- signed rather to serve for the designation of wis- dom as the highest end of all human counsel and action.
I * In llus particular. KoiTLIus certiiidly took the correct I view, that in his otherwise reiiuirlijible clHssitication of the contents of the firet nine clwpt.-ra acci'rding to the seven principifl gt/iices divinir dediictiva (Daath, liinah, Sediel, I Titsuliijah, Mus:ir, Msinonali, OrliDili), he assigns to the 4tti ctiiipter tlio .Musar (or the e.oliigaUt infnrmatm, as he o:;plaiud the tenn;. See JiUiica Sacru, Uisp. VI., p. bj sq.
CHAP. IV. 1-27.
7C
HOMILETIC AND PRACTICAL.
Homily on the entire chapter: The two paths in which youth can walk, — that of obeiUence and that of vice (or llie way of wisJom and that of folly; the way of light and that of darkness; comp. the minute picture of the two ways in the Ep. Barnabie, | 18-20). — Educational SermoD: The fundamental principles of a truly Christian education of children, exhibited according to the standard of the counsels of a sage of the Old Testament to his son. 1st principle: True wis- dom (which is equivalent to the fear of God) the highest end of all regulations adopted in the educational action of parents (vers. 4-9) ; 2d principle : As means to this end, an earnest in- sisting both upon the reward of walking in the light, and upon the punishment for walking in darkness (vers. 10-19); .3d principle: Results to be anticipated simply from this, that God's word be received and cherished in a susceptible and good heart (vers. 20-27). — Comp. Stocker: Warning against evil companionship: 1) the sim- ple command that one must avoid evil company (vers. 1-19) ; 2) the way in which tiiis can be done (vers. 20-27). — Starke : How David admo- nishes Solomon: 1) to the reception of wisdom (4-13); 2) to the avoidance of impiety (14-19); 3) to the practice of piety (20-27).
Vers. 4-9. Stakke : — Should the case arise, that one must lose either true wisdom or all tem- poral good, forego rather the latter; for wisdom is better than gold (chap. xvi. 16; Matth. xix. 29). Honor, accomplishments, graces, esteem, each man desires for himself. If thou wouldst attain this wish of thine, then seek wisdom ; she gloriously rewards her admirers. — [Ver. 4. Bridges: — This heart-keeping is the path of life. GocLBURN: — Endeavor to make your heart a little sanctuary, in which you may continually realize the presence of God, and from which un- hallowed thoughts and even vain thoughts must carefully be excluded.] — Berleb. Bible: — The two conditions of the Christian life: 1) its com- mencement, the seeking and finding of wisdom (ver. 7, according to the common interpretation); 2) its continuance, dependent upon preserving wisdom, and thereby being preserved, advanced, and brought to honor by it (vers. 8, 9). — [Ver. 7. Trapp: Make religion thy business: other things do by the by]. — Vers. 10-19. Hasius : To set one's foot in the way of good is ofi limes not so difficult as to go vigorously forward in it. The power of temptation is great; the tinder of vice is naturally in us ; even a little spark can kindle it. — Zeltner: Impossible as it is that a stone fall into the water and remain dry, so im- possible is it that a lover of evil company be not betrayed, Ecclesiast. xiii. 7 ; 1 Cor. xv. 33. — [Ver. 18. .\rnot: The sun is an emblem not of the justified, but of the justitler. Christ alone is the source of light: Christians are only its re- flectors. The just are those whom the Sun of righteousness shines upon; when they come beneath His healing beams, their darkness flies away. They who once were darkness are light now, but it is '-in the Lord."] — Starke: The
pious can avoid the snares of destruction through the light of the Holy Spirit ; but the ungodly stumble in darkness and fall into the pits of death. As one from darkness walks on in dark- ness, so from light into light (ver. 18; comp. Prov. xii. 28; Ps. Ixxxiv. 7; Job v. \2-\i).— Berleb. Bible : The soul in its conversion to God must 1) hear His word ; 2) receive the influence of this word, and by it be directed to the way of truth; 3) be guided by God in this way ; 4) un- der God's guidance and protection learn so to run in this way that it shall nowhere stumble nor fall. — [Ver. 19. Emmons: Sinners are in such darkness that they are insensible to the objects that are leading them to ruin : thus they stumble a) at the great deceiver ; b) at one another ; c) at Divine Providence ; d) at their common employ- ments ; e) at the nature and tendency of their re- ligious performances; /) at the preaching they hear ; g) at the blindness of their own hearts.]
Vers. 20-27. J. Lange : — The inner spiritual life begins with the heart. As is the heart so are all its issues ; for " from the heart proceed evil thoughts," etc., Matth. xv. 19; xii. 3o. — Ber- leb. Bible: The heart must keep tlie doctrine, and the doctrine the heart. Both are so inti- mately connected that neither can be without the other. . . . Nature herself in the natural heart shows with what care we must keep the spiritual (ethical) heart. In this we can never be too precise, too sharp, or too careful. If we guard our house, much more must the heart be guarded; the watches must there be doubled, etc. — In this all the duties of a door-keeper com- bine, reminding us who goes in and out, what sort of thoughts enter into the heart, what sort of desires go out, etc. Self-denial is the best means to such a keeping of the heart. It must stand as porter before the heart's door; and the cross and the patience of Christ is tiie best door of the heart, well preserved with bolts and bars against all intrusion or violence. — Saurin (ser- mon on ver. 26): — On the needful attention which each should give to his ways. — Calwer Ilandb.: — ■ Threefold counsel in regard to the w.ay and means of continuing in the right path : 1) give good heed to thy heart ; 2) pui aw,ay a perverse mouth (ver. 24) ; 3) let thine eyes look straight- forward (vers. 25-27). — Von Gerlach: — Tlie first and most immediate thing proceeding from the heart is words, then deeds. Let the former be above all things truthful and sincere; tlie lat- ter circumspect, well considered, and then exe- cuted with certainty and confidence (vers. 26.27). Comp. Kom. xiv. 23; and Seneca's well known maxim: Quod dubitas, ne fcceris. — [.Arnot: We cry to God in the words of David, Create in me a clean heart, and He answers back by the mouth of David's son. Keep thy heart. Keep it with the keeping of heaven above, and of the earth beneath, — God's keeping bespoken in prayer, and man's keeping applied in watchful etfort. — Ver. 27. Tkapp: Keep the king's highway: keep within God's precincts, and ye keep under His protection. — Bridges : Though to keep the heart be God's work, it is man's agency. Our efforts are His instrumentality.]
76 THE PROVERBS OF SOLOMON.
8. Waiting against intercourse with wanton women, and against the ruinous consequences of
licentiousness.
Chap. V. 1-23.
1 My son, give heed to my wisdom, to my prudence incline thine ear,
2 so that thou maintain discretion, and thy lips preserve knowledge.
3 For the lips of the strange woman distil honey, and smoother than oil is her mouth :
4 but at last she is bitter as wormwood, sharp as a two-edged sword.
5 Her feet go down to death,
her steps lay hold upon the lower world ;
6 the path of life she never treadeth,
her steps stray, slie knoweth not whither.
7 And now, ye children, hearken to me,
and depart not from the words of my mouth 1
8 Turn away thy path from her,
and draw not near to the door of her house !
9 that thou mayest not give to others thine honor, and thy years to a cruel one ;
10 that strangers may not sate themselves with thy strength, and (the fruit of) thy labor (abide) in a stranger's house,
11 and thou must groan at last
when thy body and thy flesh are consumed,
12 and say, " Why then did I hate correction and my heart des|)ised reproof?
13 and I did not hearken to the voice of my teachers, did not incline mine ear to those that instructed me?
14 Well nigh had I fallen into utter destruction
in the midst of the assembly and the congregation I"
15 Drink waters from thine own cistern,
and flowing streams from thine own well spring 1
16 Shall thy streams flow abroad as water brooks in the streets?
17 Let them be thine alone,
and none belong to strangers with thee.
18 Let thy fountain be blessed,
and rejoice in the wife of thy youth,
19 the lovely hind, the graceful gazelle; let her bosom charm thee always ;
in her love delight thyself evermore.
20 Why, my son, wouldst thou be fascinated with a stranger, and embrace the bosom of a wanton woman ?
21 For before the eyes of Jehovah are the ways of man, and all his paths He marketh out.
22 His own sins overtake him, the evil doer, and by the cords of his sin is he held fast.
23 He will die for lack of correction,
and in the greatness of his folly will he perish.
CHAP. V. 1-23.
T7
GRAMMATICAL AND CRITICAL. Ver. 1. — [The shortened Imperative is even more thaa the paragogic entitled to the first place in its clause; here Con follows its object, Bott., ^ 960, z. ex. (comp. critical note on iv. 20).— A.]
Ver. 2. — TDC' 7. The construction in the Hebrew is the same as in chap. ii. 8 ; the Infinitive with 7 is followed by
the finite verb. [^^XJ*, a masc. verbal form with a fern. 8ubject,^-comp. note on iv. 10. For empliasis or euphony the assi- milation of tlie J is sometimes dispensed with. BiiTT ,§1100, 3. — A.]
Ver. 14. — [^Tl^^n, a Perf. with the signification of a pluperf. subj .; a very little and I should lutve fallen. Comp. BiiTT.,
3947, d.— A.l
Ver. 18 [Bott., ^964, 6, makes ^TIP ^o example of the desponsive use of the Jussive, and therefore makes it more than
the e-\pre8sion of a wish (see Exeg. notes): it becomes an anticipation or promise. — A.J
Ver. 22. — [IJ^^?*, a unique example of the attachment of 1, a more common suffix of the Perf, to the lengthened form
of the third plur.'masc. of the Imperf See Bott., gg 881, A, — 1042, 5, — 10i7, ex., correcting EwAU>, g 2o0 6, who makes the J epenthetic. See also GbE£M, g 105, c. — A.]
EXEGETICAL.
1. In oppositioa to the opinion of those who refer vers. 1-6 to the discourse of the father in ch. iv. 4sq., consult above, p. 71. J. A. Benqel appears even to have regarded the entire fifth chapter as a continuation of that discourse, for he remarks on ver. 1, "Inasmuch as David's careful directions to Solomon bear upon un- chastity, it seems likely that David and Bathsheba were concerned lest Solomon might also pursue a course like that in which the parents sinned together " (see Beilrdge zu J. A. Be.ngel's Schrift- firkldrung^ mitgetheilt von Dr. OsK. Waechteu, Leips., 18(3.5," p. 26). But the son addressed in the preceding chapter was conceived of as a "tender child;" the one now addressed is a young man already married, see vers. 15-19. For, as in the similar admonitions of the 6th and 7th chapters, it is not simple illicit intercourse, but such an intercourse within marriage rela- tions, adulterous intercourse with lewd women, that constitutes the object of the admonitory representations of the teacher of wisdom. — Furthermore, as Bertheau rightly observes, the passage before us. in its substance and ils form, variously reminds us of chap, ii., especially in respect to its form, by its long propositions ex- tended through several verses (3 sq , 8 sq., 15 sq.). .\s the three main divisions of thediscourse are of not quite equal length, we may with HiT- zio distinguish the introductory paragraph, vers. 1-6; the central and chief didactic section, vers. 7-20; which again falls into two divisions, vers. 7-14 and 15-20; and the epilogue, vers. 21-23.
2. Vers. 1-6. My son. give heed to my wisdom, etc. — Quite similar are the demands which introduce the two subsequent warnings against unchastity. — Chap. vi. 20 and vii. 1. — • So that thou maintaia discretion — literally reflection, niBtO, which elsewhere is usually employed in a bad sense, of base deceitful propo- sals, but here denotes the wise prndential consi- deration, the circumspect demeanor of the wise ; comp. the singular in ch. 1. 4. — And thy lips preserve knowledge. — The lips — not precisely the heart, chap iii. 1 — are to preserve knowledge 30 far forth as it is of moment to retain literally the instructions of wisdom and often to repeat them. — Ver. 3. For the lips of the strange Woman distil honey^^The "stranger" is the liarlot, as in chap. iii. 16. Her lips "drop
honey" (033, comp. Ps. xix. II) because of the sweetness not of her kisses but of her words. Comp. the quite similar representation. Song Sol. iv. 11, and as a sample of the wanton woman's words that are sweet as honey, Prov. vii. 14 sq. — Smoother than oil is her mouth. — The palate (^n) as an instrument of discourse occurs also chap. viii. 7 ; Job vi. 30 ; xxxi. 30. The "smoothness" of discouise as a symbol of the flattering and seductive, chap. ii. 16; vi. 24. — Ver. 4. But at last she is bitter — literally "her last is bitter" (comp. xxiii. 32), ;'. e., that which finally reveals itself as her true nature, and as the ruinous consequence of intercourse
with her. — As wormvrood (nji'7, for which the LXX inaccui'ately gives ;fo/'.;), gall), a well known emblem of bitterness, as in Deut. xxix. 18; Jer. ix. 15; Am. v. 7; vi. 12. It is "a plant toward two feet high, belonging to the Genus Artemisia (Spec. Artemisia absinthium), which produces a very firm stalk with many branches, grayish leaves, and small, almost round, pendent blossoms. It has a biiter and saline taste, and seems to have been regarded in the East as also a poison, of which the frequent
combination with 1?S1 gives an intimation" (Um- breit; comp. Celsius, Mierobot. 1. 481); Oken. Naturgesch. III. 763 sq.). — As a two-edged s^rord — literally as a sword of mouths, a sword with more than one mouth {riV2 3^n, comp. Ps. cxlix. 6 ; Judg. iii. 16). [The multiplicative plural is sometimes u.sed thus even of objects that occur in pairs; comp. Bott., § 702, 3 — A.] "The fact that the surface of the sword is also smooth is in this antithesis to the second clause of ver. 3 properly disregarded," HiTZid. — Vers. 5 and 6 explain and contirm more fully the statement of ver. 4.^ — Upon the loTwer world her steps lay hold — /. e., they hasten straight and surely to the kingdom of the dead, the place of those dying unblessed. [The author cannot be under- stood as meaning that 7lNt|' is always and only the place of those dying unblessed. The passage cited, chap. i. 12, is inconsistent with this, — so is the first passage in the 0. T. where the word occurs. Gen. xxxvii. 35, — so is the last passage, Hab. ii. 5, — so are many intervening passages, especially such as Ps. xvi. 10; Eccles. ix. 10. If the word here has this intensive meaning, it must
78
THE PROVERBS OF SOLOMON.
appear from the connection. See, therefore, D"n in ver. 6, which plainly has amoral import. Comp. Fuekst's Handw. — A.] Comp. ii. 18 ; vii. 27,—
and OQ '7iNt?. Hades, the lower world, i. 12. — The path of life she never treadeth.— The
Terb dSs, here just as in iv. 26, means to measure off (not to "consider," as Berthf,.\u maintains), to travel over. The particle JD, ne forte, stands 1 here, as in Job xxxii. 13, "independent of any | preceding proposition, and in accordance with its etymology signifies substantially 'God forbid that,' etc., or 'there is no danger that,'" elc, HiTziG ; it is therefore equivalent to "surely not, nevermore." Aben Ezra, Cocceius, C. B.
MicHAELis and others regard oHSiT as second pers. masc; "viam x-itic ne forte expemlas, vagantur orbitx ejus" ["lest perchance thou shouldst pon- der the way of life, her paths wander ;" which is very nearly the language of the E. V.]. But the second clause shows that the wanton woman must be the subject ot" the verb. Bertheau's transla- tion is however also too hard and forced, accord- ing to which the first clause is dependent upon the second, but it is to be regarded as a negative final clause prefixed ; " that she may not ponder (! ) the path of life, her paths have become devious," etc. [This is the view adopted by Holden, Stuart, Wordsworth, and De Wette ; Kamph. has the same conception of the relation of the clauses, but prefers the verb einschlagen, adopt or
enter A.] The LXX, Vulg. and other ancient
versions already contain the more correct inter- pretation, regarding |3 as here essentially equiva- lent to N*7 ; only that the emphatic intensifying of the negnlion should not be overlooked. — [Fcerst (Handw.) is also decidedly of this opi- nion ; he renders " dassja nicht "=so that by no means ; he explains the idiom as representing a necessary consequence as an object contemplated.
A] — Her steps stray, she knoweth not
•whither. — V^i is here doubtless not intended as an inceptive ("they fall to staggering"), nor in general does it design to express a "staggering of the tracks or paths," a figure in itself inap- propriate. It probably signifies rather a roving, an uncertain departure from the way (vngigrcssus,
Vulg.) ; and the j.nn lO which is connected with it is not to be explained by "she marks it not, without her perceiving it, unawares" (as it is usually taken, after the analogy of Job ix. -5; Ps. XXXV. 8) [so by Notes, Stl'art, Muenscu.; while the E. V. follows the old error of making the verb a second person. — .\ ], but by "she knows not whither," as an accusative of direc- tion subordinated to the foregoing idea (Hitziq, De Wette).
2. Vers. 7-14. And noTW, ye children, hearken to me. — nr^i^l draws an mlereuce from what precedes, and introduces the following admonition; comp vii. 24. The "words of my mouth " are the specific words contained in ver. 8 sq — Ver. 9. That thou mayest not give thine ho^or to others — ;. e., as an adulterer, who is apprehended and exposed to public dis- gracc.--And thy years to a cruel one — i. e..
to the injured husband, who will punish the pa- ramour of his faithless wife with merciless seve- rity, perchance sell him as a slave, or even take his life. [This explanation is grammatically better than that (of Holden, e. g.) which makes the "cruel one" the adulteress, and more direct than that (of Stuart and others) which makes him the purchaser of the punished adulterer. — A.]. Comp. vi. ?A. find below, ver. 14 — Ver. Id. That strangers may not sate themselves
with thy strength. — nj might, strength, is here undoubtelly equivalent to property, posses- sions, as the parallel ^"^i^,, thy toils^ i. e., what thou hast laboriously acquired, the fruit of thy bitter sweat (Vulg. laboris tut), plainly indicates. The idea is here plainly this, that the foolish para- mour will be plundered through the avaricious demands of the adulterous woman (comp. vi. 26), and that thus his possessions will gradually pass over into other hands (Ecclesiast. ix. 6). A different explanation is given by Ewald, Ber- theau, Elster (in general also by Umbreit); that the proper penalty for adultery was accord- ing to Lev. XX. 10; Dent. xxii. 22 sq.: John viii. 5, stoning ; in case, however, the injured husband had been somewhat appeased, the death penalty was on the ground of a private agreement changed into that of a personal ownership, the entrance into the disgracefully humiliating con- dition of servitude, and that allusion is here made to this last contingency. But while the superficial meaning of vers. 9 and 10 could be reconciled with this assumption, yet there is no- thing whatsoever known of any such custom, of transmuting the death prescribed in the law for the adulterer by a compromise into his sale as a slave; and as the entire assumption is besides complicated with considerable subjective difficul- ties (see Hitzig on this passage), the above ex- planation is to be preferred as the simpler and luore obvious. — Ver. 11. And thou must needs groan at last — literally "at thine end," i. e., when thou hast done, when all is over with thee. DHJ used of the loud groaning of the poor and distressed also in Ez. xxiv. 23 ; comp. Prov. xix. 12; XX. 2; xxviii. 15, where the same word describes the roaring of the lion. The LXX (koi fieTafie?.ri&//ay) appear to have read ^l^|^J] a gloss containing a true explanation, but need- lessly weakening the genuine sense of the word. — When thy body and flesh are consumed. '■jlKU'? 'l"''??, i. e., plainly thy whole body; the two synonymes, the first of which describes the flesh with the frame, and the second the flesh in the strictest sense, without the bones, are designed to emphasize the idea of the body in its totality, and that with the intention of marking "the "utter destruction of the libertine" (Um- breit).— Ver. 12. Why did I then hate cor- rection ? — Literally, How did I then hate cor- rection? i. e., in what an inexcusable way'.' How could I then so hate correction? — Ver. 14. A little more, ind I had fallen into utter destruction — i. e., how narrowly did I escape a fall into the extremest ruin, literally, "into entireness of misery, into completeness of de- struction!" As the second clause shows, the allusion is to the danger of condemnation before
CHAP. V. 1-23.
the assembled congregation, and of execution by stoning ; see above on ver. 10. — Assembly and
congregation — Hebrew 7np and mj;' — stand in the relation of the convened council of the el- ders acting as judges (Deut. xxxiii. 4, 5), and the concourse of the people executing the condemn- ing sentence (Numb. xv. 35; comp. Ps. vii. 7).
For /Tip is in general always a convened assem- bly, convocaiio; mj,' on the contrary is a multi- tude of the people gathering without any special call, coefiis sive inuUtlitdo.
4. Vers. 15-20. To the detailed warning set forth in vers. 8-14 there is now added a corre- sponding positive antithesis, a not less appropri- ate admonition to conjugal fidelity and purity. — ■ Drink -waters outof thine o^wn cistern, etc., i. «., seek the satisfaction of love's desire simply and alone with thine own wife. "The wife is appropriately compared with a fountain not merely inasmuch as offspring are born of her, but also since she satisfies the desire of the man. In connection with this we must call to mind, in order to feel the full power of the figure, how in antiquity and especially in the East the posses- sion of a spring was regarded a great and even sacred thing. Thus the mother Sarah is com- pared to a well spring. Is. li. 1, and Judah, the patriarch, is spoken of as 'waters,' Is. xlviii. 1 ; as also Israel, Num. xxiv. 7 ; Ps. Ixviii 26 " (U-mbbeit). Compare also Song Sol. iv. 12.— And flowing streams from thine OTwn -well spring — With T13, ;'. e., properly "cistern," an anificiiiUy prepared reservoir, there is associated in the second clause "^N3, fountain, t. e.,a natural spring of water conducted to a particular foun- tain or well spring. Only such a natural founlaiu- head (comp. Gen. xxvi. 15-20) can pour forth
O'^ilJ, i. e., purling waters, living, fresh, cool water for drinking (Song Sol. iv. 15; Jer. xviii. 14). — Vcr. lij. Shall thy streams flowr abroad as iwater brooks in the streets? —
To supply ]3 (Gese.\ics, Umbreit) or 7X (Ew- ALD, BEPTHE.^n, Elster [Stuart], e(c.) is needless, if the verse be conceived of as interro- gative, which, like Prov. vi. 30 ; Ps. Ivi. 7 sq., is indicated as such only by the interrogative tone. So with unquestionable correctness Ilnzio. A purely affirmative conception of tbe sentence, according to which it is viewed as representing the blessing of children born of this lawful con- jugal love under the figure of .a stream overflow- ing and widely extending (Scbultens, Doder- LEiN, Von Hofmann, Schn/lbew., II., 2, 375 [HoLDEN, Notes, Mcenscuer, Wordsw.], elc.) would seriously break the connection with ver. 17. As to the subject, i. e., the description of a wife who has proved false to her husband and runs after other men. comp. especially chap. vii. 12. — Ver. 18. Let thy fountain be blessed. — 'n' "attaches itself formally to the jussive ViT of the preceding verse" (Hitzig), and so »dds to the wish that conjugal fidelity may pre- vail between the married pair, the further wish that prosperity and blessing may attend their anion. ^^13 doubtless used of substantial bless-
ings, i. e., of the prosperity and joy which the husband is to prepare for his wife, as an instru- ment in the favoring hand of God. This, which is Hitzig's view, the connection with the second clause recommends above that of Umbreit, which explains '^113 as here meaning " extolled," and also above that of Bertheau, which contem plates "children as the blessing of marriage." — And rejoice -with the w^ife of thy youth. — Couip. Deut. xxiv. 5; Eccles. ix. 9. "Wife of thy youth," i. e., wife to whom thou hast given the fair bloom of thy youth (Ujibkeit). Compare the expression "companion of youth " in ii. 17. In a needlessly artificial way Ewald and Ber- theau have regarded the entire eighteenth verse as a final clause depending on the second member of ver. 17: "that thy fountain mny be blessed, and thou mayest have joy," elc. Hitzig rightly observes that to give this meaning we should have expected ^il"! instead of Tl], and likewise pnOU'l instead of nDtyi, and that in general ver. 18 does not clearly appear to be a final clause. [Stuaet makes the second clause final, depending on the first, which is also unnecessarily involved.] ^Ver. 19. The lovely hind, the graceful gazelle. — Fitly chosen images to illustrate the griiceful, lively, fascinating nature of a young wife; comp. the name "gazelle" ('3i", tuiii'Dd and its equivalent AopKac as a woman's proper name ; Acts ix. 36 ; also Song Sol. ii. 9, 17 ; viii. 14. Umbreit refers to numerous parallels from Arabic and Persian poets, which show the popu- larity of this figure in Oriental literature. [•• These pretty animals are amiable, affectionate and loving by universal testimony — and no sweeter comparison can be found." Thomsoji, 'J'he Land and the Book, I., 252 — A.] — Let her bosom charm thee al^vays. — Instead of
H'TT, her breasts, the Versio Veneta reads T\"V\ T •: \ , , T J V
her love {al ravTTj^ ^c?.iai), which reading
Hitzig prefers ("iA7-e Minne^*). A needless alteration and weakening of the meaning, in ac- cordance wiih Song Sol. i. 2; Prov. vii. 18, as rendered by (he LXX. Comp. rather the remarks below on ver. 20.^In her love delight thy- self evermore. njE' elsewhere used of the
TT
staggering gait of the intoxicated (chap. xx. 1 ; Isa. xxviii. 7), hereby a bold trope used of the ecstatic joy of a lover. That the same word is employed in the next verse for tlie description of the foolish delirium of the libertine hastening after the harlot, and again in ver. 23 of the ex- hausted prostration of the morally and physi- cally ruined transgressor, — and is therefore used in eacb instance with a somewhat modified mean- ing, indicates plainly a definite purpose. The threefold use of MJE' is intended to constitute
T T
a climax, to illustrate the sad consequences of sins of unchastity. — Ver. 20. Emphatic sequel to the foregoing, concisely and vigorously summing up the admonitory and warning contents of vers. 8-19. And embrace the bosom of a v7anton -woman. This expression (pn p^nP) testi- fies to the correctness of the reading H'^'l in ver. 19.
5. Vers. 21-23. Epilogue for the monitory pre- sentation of the truth that no one is in condition
80
THE PROVERBS OF SOLOMON.
to conceal his adultery, be it ever ao secretly practiced, — that on the contrary God sees this with every other transgression, and punishes it with the merited destruction of the sinner. — For before Jehovah's eyes are the Tways of man, and all his paths He marketh. — (D^3 here also not to "ponder," but to " marli out," see note on ver. 6.) An important proof text not merely for God's omniscience, but also for His special providence and '^ concursus^^ [cooperation in human conduct]. Comp. Job xxxiv. 21; x.\iv. •2-i; xxxi. 4, etc. — Ver. 22. His sins overtake him, the evil doer. The double designation of
the object, by the suffix in 1J1I3T and then by the expression *' the evil doer," added feu* emphasis, gives a peculiar force. Comp. xiv. 13; Ezek. xvi. 3 ; Jer. ix. 25. — By the cords of his sin. Comp. Isa. V. 18, and in general, for the sentiment of the whole verse, chap. i. 31, 32; xi. 5; xviii. 7; xxix. 6; Ps. vii. 15; xl. 12; John viii. 34; 2 Pet. ii. 19. — Ver. 23. For lack of correction. This is undoubtedly the explanation of ID'S I'N3, and not "without correction" (Umbeeit). The 3 is not circumstantial, but causal (instrumental), as in the 2d member. — As to the meaning of njt? see above, remarks on ver. 19.
T T
DOCTRINAL, ETHICAL, AND HOMILETIC.
That our chapter holds up in opposition to all unregulated gratification of the sexual impulses, the blessing of conjugal fidelity and chastity, requires no detailed proof. It is a chapter on a pioits marriage relation, appropri- ately attached to the preceding, on the right training of children ; for pious and strict disci- pline of children is impossible, where the sacred bonds of marriage are disregarded, violated and trampled uuder foot. In conformity with the thoroughly practical nature of the doctrine of wisdom (the Hhokmah), the author, as vers. 15- 20 show, completely overthrows all the demands and suggestions of a sensual desire that has broken over all the sacred bounds prescribed by God, and so, as it were, has become wild and in- sane, by exhibiting the satisfaction of the sexual impulse in marriage as justified and in conformity with Ibe divine rule. An important hint for a practical estimate of the contents of this chapter, from which evidently there may be drawn not merely material and arguments for a thorough treatment of the Christian doctrine with respect to the sixth commandment in general, but spe- cially for the exhibition of the true evangelical idea of marriage, in contrast with the extrava- gant asceticism of Romish theology, and also of many sects both of ancient and modern times (Montanists* Eustalhians, Cathari, Gichtelites, eir.). In this connection 1 Cor. vii. must also, naturally, be brought into the account, especially (he 5th verse of this chapter, which exhibits the fundamental idea of vers. 15-20 of our section, reduced to the briefest and most concise form that is possible ; with the addition of the need- ful corrective, and the explanation that is ap- propriate in connection with the " always" and " evermore " of ver. 19, which might possibly be misunderstood.
As a homily, therefore, on the entire chapter : On the right keeping of the 6th commandment, a) through the avoidance of all unchastity ; b) through the maintenance of a faithful (vers. 15- 20) and devout (vers. 21-23) demeanor in the sacred marriage relation. — Melascuthon; The sum of the matter is : Love truly thine own wife, and be content with her alone, as this law of marriage was at once ordained in Paradise (Gen. ii.): "they shall be one flesh," i. e., one male and one female united inseparably. For then also, even if human nature had remained incorrupt, God would have wished men to com- prehend purity, and to maintain the exercise of obedience by observing this order, ('iz.,by avoid- ing all wandering desires. Comp. Augustine: Marriage before the fall was ordained for duty, after the fall for a remedy. .
Vers. 1-4. Eoard: — A harlot is the devil's de- coy, and becomes to many a tree of death i^nto death. The fleshly and the spiritual harlot most fill hell (chap. vii. 27). The devil comes first with sweetness and friendliness, to betray man, afterward however with bitterness, to destroy the soul. — [Ver. 3. Traf_' : There is no sucii pleasure as to have overcome an offered plea- sure ; neither is there any greater conquest than that that is gotten over a man's corrup- tions.]— Staeke: Beware of the spiritual anti- christian harlot, who tempts the whole world to idolatry, and to forsaking the true God (1 John V. 21). — There are in general many allegorical interpretations in the old writers, in which the strange, lascivious woman is either partially or outright assumed (as, e. g., more recently in the Berlrb. Bible) to be the designation of " the false church," of antichrist, of worldly wisdom, etc. [See also Wobdsw. in loc., and also on ver. 19, together with his citations from Bede, etc. — A.]. For Evangelical preaching, naturally, only a treatment that is partially allegorical, can be regarded admissible, and in the end expedi- ent ; such a treatment as consists in a generali- zation of the specific prohibition of unchastity into a warning against spiritual licentiousness or idolatry in general.
Ver. 15-23. Staeke : An admonition to hold to one's own wife only ; 1) the admonition (15- 17); 2) the motives : a) the blessing on .such con- jugal fidelity (18, 19) ; b) the dishonor (20, 21) and c) the ruinous result of conjugal unfaithful- ness (22, 23). — [Ver. 15. Arnot: God conde- scends to bring His own institute forward in ri- valry with the deceitful pleasures of sin. All the accessories of the family are the Father's gift, and He expects us to observe and value them. — H. Smith (quoted by Bridges): First choose thy love ; then love thy choice.] — -Eoard : A married life full of true love, joy and peace, is a paradise on earth : on the other hand, a mar- riage full of hate, unfaithfulness and strife is a real hell. — Von Gerlach : The loveliness and enjoyment of a happy domestic relation as tlie earthly motive, the holy ordinance of matrimony watched over by God with omniscient slrictnes.", as the higher motive to chastity. — Calmer Iland- buch : Be true to thine own wife ; therein is hap- piness! Sin against her, and thou becomest through thine own fault wretched! — [Ver. 21. Thapp: a man that is about any evil should
CHAP. VI. 1-35. 81
Htand in awe of himself; how much more of (totll — Arnot: Secrecy is the study and hope 111" the wicked. A sinner's chief labor is to hide his sin ; and his labor is all lost. Siu becomes
the instrument of punishing sinners — retribution in the system of nature, set in motion by the aol of sin].
9. Warning against inconsiderate suretyship. Chap. VI. 1-5.
1 My son, if thou hast become surety for thy neighbor, hast given thine hand to a stranger;
2 if thou art entangled through the words of thy mouth, art snared by the words of thy mouth :
.3 then do this, my son, and free thyself,
since thou hast come into the hand of thy neighbor : go, bestir thyself, and importune thy neighbor!
4 Give no sleep to thine eyes, nor slumber to thine Hyelids;
5 free thyself, like a roe, from his hand,
and like a bird from the hand of the fowler.
10. Rebuke of the sluggard. Chap. VI. 6-11.
6 Go to the ant thou sluggard ; consider her ways and be wise !
7 which hath no governor, director, or ruler ;
8 ( yet) she prepareth in summer her food, she gathereth in harvest her store !
9 How long wilt thou lie, O sluggard? when wilt thou rise from thy sleep?
10 "A little sleep, a little slumber,
a little folding of the hands to rest ;" —
11 then cometh thy poverty like a robber, and thy want as an armed man !
11. Warning against deceit and Tiolent dealing. Chap. VI. 12-19.
12 A worthless creature is the deceiver,
he that walketh in perverseness of speech ;
13 he who winketh with his eye, who speaketh with his foot, who hinteth with his iinger.
14 Perverseness is in his heart, he deviseth evil at all times ; he stirreth up strifes.
15 Therefore suddenly shall his destruction come,
in a moment shall he be destroyed, and there is no remedy.
16 These six things Jehovah hateth,,
and seven are an abhorrence of his soul ;
17 haughty eyes, a lying tongue,
and hands that shed innocent blood ; 6
82 THE PROVERBS OF SOLOMON.
18 a heart that deviseth evil plots, feet that make haste to run to evil ;
19 one that uttereth lies as a false witness,
and one that stirreth up strifes between brethren.
12. Admonition to chastity with a warning delineation of the fearful consequences of adultery.
Chap. VI. 20-555.
20 Keep, O my son, thy father's commandment, and reject not the law of thy mother:
21 bind them to thy heart evermore, fasten it about thy neck.
22 When thou walkest let it guide thee, when thou liest down let it guard thee, and at thy waking let it talk with thee.
23 For a lamp is the commandment, and the law a light, and the reproofs of corrections are a way of life;
24 to keep thee from the vile woman,
from the flattering tongue of the strange woman. —
25 Long not for her beauty in thy heart,
and let her not catch thee with her eyelids!
26 For for the sake of a harlot one cometh to a loaf of bread, and a man's wife lieth in wait for the precious life.
27 May one take fire in his bosom, and his clothes not be burned?
28 Or may one walk upon coals, and his feet not be scorched ?
29 So he who goeth to his neighbor's wife;
no one that toucheth her shall be unpunished.
30 Men do not overlook the thief, when he stealeth to satisfy his craving when he is hungry;
31 if he be found he must restore seven fold, the whole wealth of his house must he give.
32 He who committeth adultery is beside himself; he that destroyeth himself doeth such things.
33 Stripes and disgrace doth he find, and his reproach will not pass away.
34 For jealousy is man's fierce anger,
and he spareth not in the day of vengeance.
35 He regardeth not any ransom,
and is not willing if thou increase thy gift.
GRAMMATICAL AND CRITICAL.
Vers. 1, 3. The form TtT'l. which ih found io some texts, is not a plural, bat the '- " iodlcaies in panae the pro- nunciation with ~ as in Gen. xvi. 5; Ps. ix. 15," HiTZia. Many MSS., moreover, exhibit here the regular form HV*) [BoTTCHEU, 2 888, n. 2, utterly rejects the possibility that TJ?T can be a singular form, and also that the plural form is
admlssililc here. Holden's renderin;; *'thy friends," ia incorrectly based upon the plural reading. — A.].
Ver. 8. [Note the appropriate thauge of teuse. The future VDy\i " ^ens solitum^^ Bott. ^ SitS, 6, and the perf.
^■^J5^, "Perfectvm, fjfftictivinn" §^ 94(), 4; 950, 4; the continually recurring "preparation," the ensured "gathering." — A.] T : T I
Ver. 12. ^77! stands here with the simple accusative without 3» aa in Mic. li. 11; Is. xxxiii. 15; Ps. xv. 2.
Ver. 13. [vSip used here alone with 5, usually with a direct object. 77^0 : the verb is in use only in Piel. For
the occurrence of participial forms In Piel thus resembling Kal, see Fuebst (sub. v. 77O), and BiiiT. g 994, 4. — A.].
- T
Ver. 14. For the explanation ct tflo ii ri D''J''^D (instead of the K'thibh D'JID) see HlTZia on this pa«eage, who
■ T : ■ ■ T :
\a probably right in referring to G.-n. xxxvii. 36 aw the source and occasion of this substitution. Ver. 16. [The fern. n^H used nf tliut which is distinctly neuter. See BiiTT. g 862, 4. — A.].
Ver. 19. The n'S' can be regarded as a relative Imperf, with which the participle 1171^0 interchanges, or it may
ke regarded as an irregular participial form, lengthened from nD^ I's. xxvii. 12, and formed like X'V'i 7"£3J, e^c.
CHAP. VI. 1-35.
83
(So HlTzro explains the form) [Fozest regards it an Imperf,, but Bott., very decidedly as a Hiph. participal, here and in xii. 17 ; xiv. 25; xix. 5, 9; Pa. xii. 6; xxvii. 12. See ( 994, 9.— A.].
VflT. 21-1 [D*^i!'pt a masc. suffix referring to fern, nouns. Bott. g 877, 3, declares it characteristic of " secular proB«, ■■ ; It popular poetry, and the majority of the later Hebrew writers thus to disregard exactness in the use of the suffix pro- nouns. Chap. XX. 12 is the only similar example adduced from Proverbs. Comp. Green, g 104, g. — A.J.
Ver. 32. riTlC^O a future participle. The suffix in HiK'J^^ refers to the 2''3XJ which is readily supplied from the
nE?X ^XJ of the first member. [Interpretations divide as to tne subjec- anil predicate clause of the sentence.
MuBNSCHEA, NoYES, HoLDEN agree with the E. V. in making destructioa toe predicted fate of the adulterer; Stuart, Kauph., and Dfi W. agree with our author in making adultery the natural and certain course of the self-destroyer. — A.j.
EXEGETICAL AND CRITICAL.
1. The sixth chapter consists of four indepen- dent admonitory discourses of unequal length, of quite different contents, and a merely external and circumstantial connection (through points of contact, as between "sleep and slumber" in ver. 4 and the same expressions in ver. 10 ; through the triple warning against impoverish- ment: vers. 11, 15 and 20, etc.). This is as ap- parent as is the fact that it is only in the last of these four sections that the subject of adultery, that was treated in the fifth chapter, is resumed. It is nevertheless arbitrary and lacks all clear proof, when Hitzio declares the three preceding sections to be the addition of an interpolator different from the author of chaps, i.-ix., who is supposed to have taken them from some old book of proverbs, and to have enlarged the third by adding vers. 16-19. For, it is argued, this nu- merical group of proverbs, of eight members, clearly shows itself to be the personal production of the interpolator, who was led by the sixfold division of the categories in vers. 1*2-14 to the composition of this group of the six things that the Lord hates. As though this parallel sixfold or rather sevenfold arrangement in vers. 12-19 could not be the work of the composer of tlie en- tire group of proverbial discourses that lies be- fore us, just as in the series of similar numerical proverbs contained in chap. xxx. (comp. Introd. ^ 14) ! And still further, as if there had not been already in what has gone before at least one iso- lated warning against unchastity and adultery, as a demonstration of the fact, that in thi& con- nection also the advisory and admonitory dis- courses that relate to this matter (cliap. v. 1 sq.; vi. 20 sq.; vii. I sq.), must not necess.arily form a whole continuing without interruption, but might very naturally be interspersed with other shorter passages of differing contents, like those forming the first half of chap. vi.i^Apart from this, HiTzia is undoubtedly correct in judging, that attention should be called to the close con- nection of vers. 16-19 with vers. 12-15, and that the first mentioned group should be regarded as a mei-e continuation and fuller expfinsiou of the import of the last mentioned. A special argument for this is the literal repetition of the expression, "stir up strifes," from ver. 14 in ver. 19. The Tiew recently prevalent (see e. </., Umbrf.it, Bertheau, Elster on this passage), according to which vers. 16-19 form a separate group of verses as really independent as tlie rest (1-5, 6- 11, etc.) is to be estimated by what has been al- ready said. The correct division has been before presented by Delitzsch (Herzoq's Real. Enci/cl. XIV., 698), and also by Ewald (on this pas- sage). I
2. Vera. i-5. Warning against suretyship. — My son, if thou hast become surety for tay neighbor. — The frequent warnings which our book contains against giving security for others (comp. in addition xi. 15; xvii. 18; xx. 16; xxii. 26), are to be explained doubtless by the severe treatment, which, in accordance with the old Hebrew jurisprudence, was awarded to sure- ties; for their goods might be distrained or they even sold as slaves, just as in the case of insolvent debtors (2 Kings iv. 1 ; Matth. xviii. 25 ; comp. Ecclesiast. viii. 13; xxix. 18-25, and also the warning maxim of the Greek philosopher Thales; "fyj-ia, ndpa 6'aTa" [give surety, and ruin is near], and the modern popular proverb "Burden soil man wiirgen" [the alliteration cannot be translated ; an approach can be made to it in " worry a surety "]. — In the passage before us the warning is not so much against suretyship in general, as merely against the imprudent assump- tion of such obligations, leaving out of account the moral unreliableness of the man involved; and the counsel is to the quickest possible release from every obligation of this kind that may liave been hastily assumed. — Hast given thine hand to a stranger. — The stranger (11) is not the creditor, but the debtor, who in the first clause had been designated as "neighbor." For according to Job xvii. 3 the surety gave liis hand to the debtor as a sign that he became bound for him. Therefore the translation of Ewald and Elster, "for a stranger," is unnecessary as it is incorrect. — Ver. 2. If thou art entangled through the ■words of thy mouth. — This second half of the protasis, which, according to Hebrew idiom, is still dependent on the "if" of ver. 1, refers to the involved and embarrassed condition of the surely some time after his in- considerate giving of bonds. — Ver. 3. Then do this, my son, etc. — The apodosis, with its em- phatic warning (which extends through ver. 5), is fitly introduced by the intensive particle N^3X, now, now therefore. Comp. Job xvii. 15 ; Gen. xxvii. 32; xliii. 11. — Since thou hast come into the hand of thy neighbor. HiTziG, interpreting the ''3, as in ii. 10, as equi- valent to DX, translates "if thou hast come," etc. But the introduction of a reason is here more pertinent, since the case of an unfortunate issue to the suretyship had already been assumed in ver. 2. — Stamp with the foot. — This meaning of DSinn, which is attested also by Ps. Ixviii. 30, is urgently commended by the following, " impor- tune thy neighbor" ('I'i'l ^i?"^)- [1" our ver- sion of this phrase in its connection we have substituted Fcterst's interpretation which is also Holuen's. The verb is found only here and in Ps. Ixviii. 30. Gesenids and many others, start-
84
THE PROVERBS OF SOLOMON.
ing with the radical idea, " to trample," which they find in tyS"! and assume in 031, translate the Hithp. in both passages, "suffer thyself to be trampled," i. e., "prostrate thyself." [So the E. v., De W., M., N. and St.]. Hupfeld (see Comm. on Ps. Ixviii. 31) and others adopt the indirect reflexive as the true meaning, — . "prostrate before thyself, i.e., subdue." Fuekst, distinguishing the two verbs, interprets D3T as meaning, in accordance with many Arabic ana- logies, "to move, stir, hasten," and the Hithp. as meaning "s;'cA beeiUn, sich sputen,'^ i. e., in the Imperative, make haste, bestir thyself. Although this rendering has not in its favor the weight of authorities, the internal evidence appears to us to be decidedly for it. — A.] The meaning is that one should in every way force the heedless debtor — for it is he, and not possibly the creditor, that is here again intended by the "neighbor " — to the fulfilment of his obligations, before it is too late, i. «., before the matter comes to the dis- traint of goods or otlier ju'lici.-il processes on the part of the creditor. — Ver. 5. Free thyself as a roe from his hand, and like a bird, etc. — G.izelle and bird — in the original a paronomasia: '3S and 113X — are appropriate emblems of a cap- tive seeking its freedom with anxious haste and exertion. The way is already prepared for these figures by the expressions employed in ver. 2. Instead of, l^"^ "out of the hand," all the old versions, except the Vulg. and Venel., had the reading n3D, " out of the snare." But this is an attempt at rhetorical improvement (perhaps ac- cording to the analogy of Ps. xci. 3), "in which it was overlooked, that the hand was introduced the first as well as the second time with a refer- ence to the giving of the hand on becoming se- curity " (ver. 1). Comp. Umbreit and Hitzig on this passage.
3. Vers. 6-11. Go to the ant, tboa slug- gard.— The :mt, ever working of its own impulse quietly and unweariedly. is proverbial as an emblem of industry, botii among Orientals and in the West; comp. MctD.wi's Arabic Proverbs, III., 468; S.vADi's Persian fable of the ant and the nightingale ; Aristotle's Historia Anim., 9, 26: Virgil's Geor^., I., 186 sq.; Hor.^ce, Serm., I., 1,33; also the German word "Hmaig" (Old High Germ, emazic), which is derived from ^-Ameisc'^ (Weigand, dcii/sches Wurterb., I.. Sd).
SSee Thomson's Land and Book, I., 519, 520, for lustrations both of the diligence of the ant and the utter laziness of Oriental laborers, "which liave no governor, director, or ruler." — A.] — Ver. 7. 'Which hath no governor, director or
ruler. — The three expressions t'i'p ^OV and 7^0 are relatively like the Arabic oflicial titles, "Kadi," "Wall," and "Emir." The "lOii* in par- ticular is the manager, the overseer, who, e. g., in connection with puhlic works urges on to labor (Ex. V. 6, 14 sq.). — Furthermore, compare chap XXX. 27, where also the first clause of ver. 8 re- curs, in almost literal agreement with our passage. Vers. 9-11 ad<l to the positive admonition to industry an emphatic warning against the evil consequences of its oppo.sile. — HoTW long wilt thou lie, O sluggard ?— Literally : till
when wilt thou, etc. The ''00-1^ of the first clause and ''TO of the second stand in the same or- der as in Nehem. ii. 6. The meaning of the two parallel questions is substantially "Wilt thou con- tinue lying forever ? — Wilt thou never rise ?" The double question is, as it were, a logical protasis to the apodosis which follows in ver. 11 after the in- terposing of the sluggard's answer (ver.lO): "then Cometh (Heb. N35j like a robber," etc. Comp.
Bertheac on this passage. — A little sleep, etc. — Ironical imitation of the language of the lazy man; literally repeated in chap. xxiv. 33. — A little folding of the hands— i. e., a little fold- ing of the arms, a well-known attitude of one who is settling himself down to sleep (comp. Eccl. iv. 5), and who in that act does just the opposite of that fur which the hands and arms are naturally designed, that is, for vigorous work. — Then
Cometh thy poverty like a robber.— ':i'7n'3
strictly grassator, a frequenter of the roads, a highwayman, a footpad (LXX: Ka/cuf 6<5'jijro/30f ). The parallel passage, xxiv. 34, has the Hithp.
participle ^SnnD without 3, which gives the far weakersense : " thencomelh qniftly thy poverty."' —As an armed man — lit., as one armed with a shield (jJO f'X) ; for even the assailing rob- ber, since lie must necessarily be prepared for resistance, must carry with weapons of offence the means of defence.
4. Vers. 12-19. Against the deceitful and violent. — Concerning the relation of the two divisions of this group of verses, the first of which (vers. 12-15) depicts the seven modes of deceitful action, while the second (vers. 16-19) expressly designates them a seven hated by God, repeating also their enumeration, — see above, ^ 1 of these exegetical comments. — A vrorthless man is the deceiver. — In support of this construction of ]1N D'X as the subject and of the prefixed
7i"73 DIN as the predicate [a construction pre- ferred also by Notes. Kamph. e/c. ] we have, be- sides the arrangement, especially the substitution of 13 Dl!< for 13 ly'X, which was rather to have
TT
been expected according to the analogy of 2 Sam. xvi. 7, etc. If the second expression were only "an intensive appositive to the first" (Bertheau; see also Luther [Wordsw., M., St., H., in agree- ment with the E. V.] : "a heedless man, a mis- chievous person"), then we should have looked for fX in both instances. With JIN 'i^'N, "man I of deceit, of falsity, of inward untruth and vile- ness," comp. furthermore flX "Hp, Job xxii. 15; and also, below, ver. 18— He that walketh in perverseness of speech. — Comp. iv. 24 ; xxviii. 18. — Ver 13. The three participles of this verse are best understood, with Hitzig. as prefixed appositives to the subject contained in
13S3, ver. 14, which is indeed the same as that of the 12th verse. — 'Who winketh -with his eyes.— Comp. x. 10; Ps. xxxv. 19.— "Who speaketh with his feet — i. c gives signs in mysterious ways (LXX : ajiunivFi), now with one foot, then witlithe other. — Who hinteth with
CHAP. VI. 1-35.
8fi
his fingers. — n^lD Hiph. part, from m\ here used in its most primitive me,aning. The evil intent involved ia the three forms of the language of signs as here enumeiated is of course implied. — Ver. 14. He deviseth evil at all times. — Comp. iii. 29. — He stlrreth up strife. — Lite- rally "he lets loose contentions" (Hitzig), or •'he throws out matters of dispute" (Behtheau); comp. ver. 19 and chap. xvi. 28. — Ver. 15. Therefore suddenly shall his destruction come. — Comp. i. 17; iii. 2.5; xxiv. 22. — Quickly V7ill he be destroyed, p^c.^Comp. xxix 1; Is. i. 28; x.\x. 14; .ler. xix. 11. — Without remedy. — l^omp. iv. 22.
Vov. 10. These six things Jehovah hateth, and seven, etc. — Of the origin of this peculiar proverbialform, using symbolical numbers, a form for which Arabic and Persian gnomic literature supply numerous illustrations (comp. Umbreit on this passage), Elster probably gives the simplest and most correct explanation, deriving it "purely from the exigencies of parallelism." " The form of parallelism could not, on account of harmony, be sacrificed in any verse. But how should a parallel be found for a number ? Since it was not any definite number that was the important thing, relief was found by taking one of the next adjacent numbers as the par.allel to that which was chiefly in mind." In a similar way Hitzio on Amos i. 3 (where the numbers put into this relation are three and four); "To the number three the number four is appended to characterize the first as one optionally taken, to convey the idea that there are not understood to be preciseU/ three and no more, but possibly more.^'' At any rate, those expositors are in the wrong, who, as e. g., re- cently Bertheau and Vo.N Geiilacu, find the design of this mode of numeration in the fact that the last of the enumerated elements, the seventh vice therefore in the case before us, is to be brought out with especial emphasis. [Stan- let (Hist. Jewish Church, II. p. 2-58), adduces this as a probable example of the "enigmas" or "riddles," which were one of the most charac- teristic embodiments of the wisdom of the wise king. — .\rnot : There is one par.allel well worthy of notice between the seven cursed things here, and the seven blessed things in the fifth chapter of Matthevv. The first and last of the seven are identical in the two lists. "The Lord hates a proud look" is precisely equivalent to "blessed are the poor in spirit;" and "he that soweth discord among brethren" is the exact converse of the "peacemaker." — A.]. — Ver. 17. Haughty eyes: literally, high or lofty eyes; comp. .\xx. 13 ; Ps. xviii. 27 ; cxxxi. 1 ; Job xxi. 22 ; xl. 11 ; also the Latin expression grande supercdiuia. — Hands that shed innocent blood. Comp. i. 11 sq., and Isa. lix. 7, witli wliich passage ver. 18 also corresponds in the form of expres- Bion, without for that reason being necessarily derived from it, as Hitzio holds. For in case of such derivation the order of words ought to correspond more exactly with the alleged ori- ginal, as in Rom. iii. 15-17. — Ver. 19. One that uttereth lies as a false vritness, literal- ly, one that breathes lies. The same characteri- zation of the false witness is found also in chap, xiv. 6, 25; xix. 5, 9. As respects the arrauge- ment in which the seven manifestations of treach-
erous dealing are enumerated in these verses, it does not perfectly correspond with the order ob- served in ver. 12-14. There the series is mouth, eyes, feet, fingers, heart, devising evil counsels, stirring up strifes; here it is eyes, tongue, hands, heart, feet, speaking lies, instigating strife. With reference to the organs which are named as the instruments in the first five forms of treacherous wickedness, in the second enu- meration an order is adopted involving a regu- lar descent (ver. lG-19, eyes, tongue, hands, etc.) ; the base disposition to stir up strife, or to let loose controversy (see rem. on ver. 14) in both cases ends the series.
5. Vers. 20-24. Admonition to chastity, prepar- ing the way for a subsequent warning Mgaiusl adultery. — Keep, O my son, thy father's commandment, etc This general introduc- tion to the new warning against adultery corre- sponds with the similar preparatory admonitions in chap. v. 1, 2 and vii. 1-5, and serves, like these, to announce the great importance of the succeeding warnings. With respect to ver. 20 in particular comp. i. 8. — Ver. 21. Bind them to thy heart evermote, etc. So chap. iii. 3 and vii. 3. On account of the plural wliich occurs in the verse, with which the singular is inter- changed in ver. 22, Hitzio conjectures the inser- tion of this verse by a late interpolator, and that in accordance with the standard furnished by chap. iii. 3, in which place the passage is held to be original. This is arbitrary, for no single ancient manuscript or version confirms the sus- picion. Just as well might ver. 22 be declaimed interpolated, inasmuch as only in this is the singular form found, while immediately after, ia ver. 23, the double designation "commandment" and " doctrine" returns. — Ver. 22. When thou ■walkest let It guide thee. The contrast between walking and sleeping or lying is like that in iii. 23, 24. — When thou wakest let it talk vrith thee. The accusative suffix in in'C'ri is here employed as in Ps. v. 4 ; xlii. 4 ; Zech. vii. 5, etc., for the designation of the per- son to whom the intercourse indicated in the action of the verb relates. With regard to n'E? to take, to converse, comp. also Ps. Ixix. 13 ; with reference to the sentence as a whole comp. Ps. cxxxix. 18. — Ver. 23. For the reproofs of correction are a vyay of life, i. e., they leail to life, comp. ii. 19; iii. 2, 16. " Reproofs of dis- cipline" (1D1D mnjin) corrective reproofs, re- proofs whose aim is correction. — Ver. 24. From the vile vroman, strictly the woman of evil, of vileness. y^ (for which the LXX here read iJI) is therefore a substantive, as in the phrase "the way of evil" in chap. ii. 12. — From the flattering tongue of the strange woman ; literally, from the smoothness of the tongue of
the strange woman. For instead of [liy^, from which reading of the Masoretic text the meaning would result " from the smoothness of a strange
tongue," we must doubtless point [Ity/ (construct state), since the subject of remark here is the strange, wanton woman (just as in ii. 16; v. 20). while the thought of a foreign language [y^Mrjaii
86
THE PROVEKBS OF SOLOMON.
aX?MTpia, LXX) is altogether remote from the context. In opposition to the translation of EwALD, Bertheau aud Elstee, "from the Bmooth-tongued, the strange woman," comp. HiT- zio on this passage.
6. Ver. 2o-a5. Warning against adultery itself. — With her eyelids, with which she throws amorous and captivating glances at her lover, comp. Ecclesiast. xxvi. 9. The eyelids (or, more literally, eyelashes) are here compared with the cords of a net, as in Eccles. xii. 3, with the lattice of a window, or as in the erotic songs of the Arabs and Persians, with darts, with lances, daggers or swords. — Ver. 26. For, for the sake of a harlot one Cometh to a loaf of bread, i. e., to the last bit, the last morsel of bread, as a sign and emblem of utter poverty (thus Schulte.ss, C. B. Mi- cuAELis, Umbreit, Elster) ; or again, the mean- ing may be to the begging a loaf of bread, to beggary (thus Abe.n Ezra, Vatablus, Rosen- HUELLER, Elster, Hitzig). In opposition to the translation defended by most of the ancient expositors, and recently by Ziegler, Ewald, Bertheau, etc., "For as the hire of a harlot one gives hardly a bit of bread," or as others prefer "merely a bit of breail," may be adduced 1) the context, see the 2d clause; 2) tlie lexical fact that 1)1 can neither mean "hardly" nor "mere- ly;" 3) the fact, historical and archaeological, established by Gen. xxxviii. 17, etc., that the harlot's reward in ancient Palestine doubtless amounted to more than a mere loaf of bread, e. g. a kid, as in the case cited from Genesis, or a price considerably higher, as seems to follow from Prov. xxix. 3 ; Ecclesiast. ix. 6 ; Luke XV. 30. — Lieth in wait for the precious life. Very appropriately has i^pj, "life," the predicate mp' "costly" connected with it; for its value rises .above all mere property: comp. Ps. xlix. 8. — Ver. 27-29. The meaning is this: impossibleas it is that the clothing on one's breast, or that one s feet should remain unharmed by scorching if fire be brought near them, so inconceivable is it that the adulterer should follow his unlawful intercourse without evil consequences and just retribution. The two questions in vers. 27, 28 imply a strong negation, like the interrogative •lauses in Amos iii. 4-6. Ver. 29 is connected with the two negative antecedent clauses as a correlative consequent, and is therefore intro- duced by ]3, so. — Vers. 30, 31. A new figure to illustrate the punishment, surely impending and severe, which threatens the adulterer. — Men do not overlook the thief, etc. ; literally "they do not contemu it in the thief." The im- perf. 1IO' expresses the idea of custom, that which occurs in accordance with experience. [Interpreters are divided between the two ideas of "scorn" and "disregard" as proper render- ings of the verb. Stuart, Mue.nsch., Words. adopt the former; men do not despise the thief, though he must be punished ; they do despise the adulterer. Words, calls attention to a dis- position in modern society to reverse this judg- ment. Notes, Holden, like De W., Fuerst aud our author, adopt the other view. — A ]. — To satisfy his craving nrhen he is hungry. This circumstance, which exhibits the guilt of the
thief in a milder light, serves evidently to dis- play the punishment that befalls the adulterei: with whom he is here compared, as one more richly deserved. For the more presumptuous his crime, the less excused, or, as it were, de- manded by his necessities, the more just is the punishment that comes upon him! If HiTZia had taken due notice of this meaning of ver. 30, which is transparent enough, he would have seen ia advance how unnecessary aud excessively artificial is the attempt to explain the verse as interrogative. [Kamph. adopts his view but does not strengthen it]. — He must restore sevenfold. According to the prescriptions of the law in Ex. xxi. 37 ; xxii. 1 sq., it should strictly be only four ortivefold (comp. the publican Zaccheus, Luke xix. 8). But in common Ufa these prescriptions were probably not ordinarily observed: the injured parly allowing his silence, his declining a judicial prosecution of the mat- ter, to be purchased at a higher rate than was exactly allowed. Furthermore, that " sevenfold" is here used loosely, only as a round number (comp. Gen. iv. 15), and is not designed, as might be tliought, to mark the highest conceivable ransom, appears from the 2d member, which suggests the probability of losing "the whole wealth of his house." — Ver. 32 stands in the same relation to the two preceding as ver. 29 to 27 and 28 ; it expresses the conclusion that is to be drawn from the meaning, which is clothed in the form of an analogy or parable, with refer- ence to the well-deserved recompense of tho adulterer. It is therefore hasty and arbitrary in HiTZiG to reject this as a spurious gloss, and to find in ver. 33 the direct continuation of tho thief's punishment, which has been depicted in ver. 31. — He that destroyeth himself doeth such things. Literally, "whoso will destroy his life, he does it." — Ver. 33. Stripes and disgrace. The i^JJ, plaga, may here very well stand in its literal sense, and so designate the blows with which the adulterer detected in the act will be visited by the husband of the unfaithful wife, and will be driven from the house (Umbreit, Hitzig). — Ver. 34. For jealousy is man's fierce anger, i. «., the jealousy (HX^p as in chap, xxvii. 4) of the injured husband is a fire blazing fiercely, burning and raging with all the miglit of a man ; comp. " the hurling of a man " [or as others "a mighty prostration"] Is. xxii. 17. The 2d half of the verse explains this somewhat brief expression, " man's wrath," which, moreover, appears to be chosen not with- out collateral reference to the more rsipidly evaporating wrath of women. — Ver. 3.5. He re- gardeth not any ransom, literally, "ho does not lift up the face ot any ransom," i. c, does uot receive it as adequate to allay his wrath — as one lifts up the face of a suppliaut when his request is granted or favorably received. — And is not trilling, i. e., to forego his strict right of re- venge.
DOCTRINAL AND ETHICAL.
1. The warning against improvident suret/'- sbip in the unqualified form, and the urgent and almost passionate tone in which it is presented
CHAP. VI. 1-35.
87
in vers. 1-5, rests upon the consideration that "all men are liars" (Ps. cxvi. 11 ; Rom. iii. 4), that therefore no one can be trusted (corap. Jer. xvii. 5; "Cursed be the man that trusteth in man"), tliat every neighbor is at the same time in a certain sense a " stranger" to us (see above on ver. 1), in a word, that one must be prepared for manifestations of unfaithfulness, or unrelia- bleness, on the part of any one whatever, though he stood ever so near us. Hence the duty, for the sake of preserving one's own independence and sparing one's own strength for his personal work (bodily as well as mental), of extricating one's self at any cost and as speedily as possible from every relation of suretyship, from the con- tinuance of which injurious consequences might result to our own freedom and welfare. With the admonitions of our Lord in the Sermon on the Mount, to be ready at all times for the lend- ing and giving away of one's property, even in oases where one cannot hope for the recovery of what has been given out (Luke vi. 30, 34, 8S ; comp. 1 Cor. vi. 7) this demand is not in conflict. For Christ also plainly demands no such readi- ness to sufi"er loss on account of our neighbor, as would deprive us of personal liberty, and rob us of all means for further benetioence ; and yet this sort of evil result from suretyship is what the author of our passage has in his eye.
2. Also in the subsequent warning against stothfulness (vers. 6-11) the reference to the danger of impoverishment appears to be the luaiu motive, brought forward with especial emphasis. This is above all things else the pre- cise thing to be learned from the example of the ant, that it is important to gather diligently "in summer," that one may not suffer in winter, — that the "harvest time," when all is within reach in abundance, is the time for earnest and unceasing toils, that one may be able calmly to meet the later seasons of want which offer to the most willing and vigorous industry no opportu- nity for acquiring. Comp. the example of Joseph in Egypt (Gen. xli. sq.), and apply all this to the spiritual department of labors in Christ's service, e. g., those of the pastor, the missionary, etc.
3. The six or seven vices, twice enumerated in different order and form of expression, against which the paragraph vers. 12-19 warns (comp. the exegetical notes on ver. 19), are at the same time all of them manifestations of hatred against one's neighbor, or sins against the second fable of the Decalogue ; yet it is not so much a gene- ral unkindness as rather an unkindness consist- ing and displaying itself in falseness and malice that is emphasized as their common element. .Vud only on account cf the peculiarly mischiev- ous and ruinous character of just these sins of haired to one's neighbor, is he who is subject to them represented as an object of especially in- tense abhorrence on the part of a holy God, and as threatened with the strongest manifestations of His anger in pen-alties (vers. 15, 16).
4. As a fundamental proposition for the suc- cessful avoidance of all converse with impure wantons, and of the dangers thence resulting, there is introduced in the 1st clause of ver. 2o a warning even against the very first beginnings uf all unlawful sexual intercourse, against ini-
' pure longings, or unchaste desires and thoughts of I the heart. Comp. the last commandment of the Decalogue (Kx. xx. 17), as well as Christ's inten- sifying and spiritualizing of the Mosaic prohibi- tion of adultery ; Matth. v. 28. — The admonition also, which is prefixed as introductory, to keep continually before the eyes and in the heart the teachings of Divine wisdom (comp. Tob. iv. 6), serves as an emphatic utterance of this "Obsta prmcipiis !" or the exhibition of the necessity that the very first germs and roots of the sin of unchastity must be rooted out.
HOMILETIC AND PRACTICAL.
In the endeavor to comprehend in one homi- letic whole the four main divisions of the chap- ter, one would first of all need to have clearly in view the suggestions given in vers. 2, 11, 15 and 26 sq., with reference to the danger of sinking into poverty and destitution, and to employ these in fixing his central idea. In some such way as this then : Even in the present life want and evil of every sort are wont to be the attendants a) of the lighter oS'ences 1) of inconsiderateness (vers. 1-5) and 2) of slothfulness (vers. 6-11): b) of the grosser transgressions and vices, such as re- sult 1) from pride and malignity (vers. 12-19), and 2) from lust of the eyes and sensuality (vers. 20-^5). — Comp. SxiiCKER: Against unfaithfulness in life and conversation, as it displays itself 1) in suretyship ; 2) in fulfilling the duties of one's calling: 3) in daily converse with human society ; 4) in married life.
Ver. 1-5. Starke: A teacher of the divine word becomes in a certain sense a surety to God for the souls of his hearers (Ezek. iii. 18); there- fore must he watch over them day and night, that none be lost through fault of his (Acts xx. 28). — ■ J. Lange : In Christ our friend we have a faith- ful surety who can and will free us from all our debt. — WoHLFABTB : From credulity to put at risk one's property, to which one's children have the first claim, and which one should employ only for the general good, and thereby to give an im- pulse to the follies and sins of others, is quite as ruinous as it is morally blameworthy.
Ver. 6-11. Melancuthon : Diligence is the virtue by which we are disposed steadfastly and firmly for God's sake, and the common welfare, to perform the labors belonging to our calling, with the aid of God, who has promised aid to those that seek it. The extremes of this virtue are in- dolence and abusy oiBciousness (TroAiin-paj/ioai)!'??). The indolent omits too much ; the oiBcious, either from excess of ardor, undertakes many things th:tt are not necessary, or undertakes l)y-works (-apFp^.a) and interferes with others' vocations," etc. — Egard; God will not support thee without work, but by work ; that is His holy ordinance (Gen. iii. 19). Do thy part, and God will do His. ... To know how rightly to employ time and opportunity is great wisdom. Gather in summer that thou raayest have in winter ; gather in youth that thou mayest have in old age 1 — Bcr- leb. Bible : Where the ways of Christianity are not directed in accordance with the perfect law of liberty (.Tames i. 25) and according to the impulse of the Spirit of God, but according to any human constitution, there men go more foolishly
e8
THE PROVERBS OF SOLOMON.
to work than the ants in their labor. — [Trapp : They are utterly out that think to have the plea- sure of idleness, and the plenty of painfulneas]. Vers. 12-19. Egaed: A proud heart has never done anything specially for God's honor and a neighbor's good; through humble hearts God does great things. — Staeke : The evil heart can- not long be hidden ; it soon shows itself in evil gestures, words and deeds. — (On ver. 18) : The heart underlies the seven vices which are an abomination to God, and in the midst, because it is the fountain from which evil flows in all direc- tious (Matth. xii. 34, 35; xv. 19). The Lord therefore hates not only the actual outbreakings of sins, but also the devices of the ungodly with which they encompass diiy and night. — (On ver. lOsq.): Eyes, hands, tongue, heart, feet, are in themselves good and well-pleasing to God; but when they turn from the path of virtue and in- cline to vice, then they are evil and cannot please God. — Wohlfauth: Before the Lord proud eyes, false tongues, guilty hands, elc, cannot stand. His hand lays hold upon all such transgressors according to the holy law according to which every kind of evil finds its penalty. ^[Ver. 16, 17. W. Bates : Pride is in the front of those sins which God hates, and are an abomination to Him. Pride, like an infectious disease, taints
the sound parts, corrupts the actions of every virtue, and deprives them of their true grace and glory. — J. Edwaeds : It is vain for any to pre- tend that they are humble, and as little children before God, when they are haughty, impudent, and assuming in their behavior amongst men.]
Vers. 2U-35. Stockee (on ver. 25) : Solomon here warns chiefly against the things by which one may be enticed into adultery, namely 1) against evil desire and lust in the heart; 2) agaiust wanton, over-curious eyes. — Staeke (on ver. 25): Since evil lusts spring up in the heart, Solomon would have us at the very beginning slop up the fountains, i. e., suppress the very first instigations of corrupt flesh and blood (James i. 14, 15). For it is always more difficult to extin- guish sparks already existing than to guard against the heart's receiving any. — Von Geb- LACH (on vers. 34, 35) : The fearful rage of the jealous husband grows out of the deep feeling that the wife is one with her husb.ind, a part of him, whose worth cannot be counterbalanced by any possession however great, outside of him. — Comp. J. Lange : Just as little as the adulterer taken in his adultery is left unpunished by the injured husband, so little, yea even less will the spiritual adulterer remain unpunished of the Lord (1 Cor. iii. 17).
13. New admonition to chastity, with a reference to the warning example of a youth led astraj
by a harlot.
Chap. VII. 1-27.
1 My son, keep my words,
and treasure up my commandments with thee.
2 Keep my commandments and thou shalt live — and my instruction as the apple of thine eye.
3 Bind them to thy fingers,
write them on the tablet of thine heart.
4 Say to wisdom " Thou art my sister !" and call understanding " acquaintance,"
5 that they may keep thee from the strange woman, from the stranger that flattereth with her words. —
6 For through the window of my house, through ray lattice I looked out,
7 and I saw among the inexperienced ones,
discerned among the youths, a young man void of understanding.
8 He passed along the street near her corner, and sauntered along the way to her house,
9 in the twilight, in the evening of the day, in the midst of the night and darkness.
10 And lo, a woman cometh to meet him,
in the attire of a harlot, and subtle in heart.
11 Boisterous was she, and ungovernable; her feet would not tarry in her house ;
12 now in the street, now in the market places, and at every corner did she watch.
CHAP. Vn. 1-27.
.S9
14
15
13 And she laid hold upon him, and kissed him, put on a bold face and said to him, " Thankofferings were (binding) upon me, to-day have I redeemed my vows; therefore came I out to meet thee, to seek thy face, and I have found thee.
16 Tapestries have I spread upon my couch, variegated coverlets of Egyptian linen ;
17 1 have sprinkled my couch with myrrh, aloes aud cinnamon.
18 Come, let us sate ourselves with love till morning, and enjoy ourselves in love! For the man is not at home, he has gone a long journey ; the purse he has taken with him ;
not till the day of the full moon will he return." 21 She beguiled him with the multitude of her enticements, by the allurements of her lips she led him astray. He followed her at once, as an ox goeth to the slaughter, and as fetters (serve) for the correction of fools — till an arrow pierceth his liver: — as a bird hasteneth to the snare, and knoweth not that his life is at stake. —
24 And now, ye children, hearken to me, and observe the words of my mouth !
25 Let not thine heart incline to her ways, and stray not into her paths.
26 For many slain hath she caused to fall and all her slain are many.
27 Ways of hell (is) her house
going down to the chambers of death.
19
20
22
23
GRAMMATICAL AND CKITICAL. Ver. 7. [ny^Xi tbe 1 consec. ocnitted, as is sometimes the case, the form resembling a simple iDtentional. Gf>
T ■ T
FEN. i€/ir<;«6. p. S74., BoTT. ^ ^ Qf^S. 6; 973, 5. SruiRT (comm. in loc.) seems to be in error in regarding this a real voliin- tative, and reuderiug '" that I might see amung the simple, aud observe, etc." — A.].
Vers. 8. [For the form H^D instead of the full form HH^S (with the ordinary form of fern, nouns with suff.), Sfs
T ■ TT ■
BiiTT. g 724, 6. Comp. however Exegetical notes in regard to the proper reading. — A.].
Ver. 11. [>.23'y^i usel of repeated recurrence in the past — Fiens mvUiplex preeteriti according to the terminology of
BoTT. §949,/.— A.]
Ver. 13. In the verb n'^T! (lit., she made hard, corroborairti) the doubling of the 2d radical is omitted, as in hShH,
T .^ .. ..
.Tud. XX, 40. [Given by BoTT, g oOO. .n, .as an example of the simplifying of that which is usually doubled, to express tiie idea of the permanent, gradual or gentle. See also § 1123, 3. Cump. (iREEN, ^141, 1 ; St(J\rt, ^ 66, 11. — A.J.
Ver. 15. [.Stuart's rendering of the last clause as final, " that I might find, eic," is unnecessary; it is rather a simple consecutive. — A.]. ,
Ver. 18. [nDvJ?nj, the co/iortod'ue use of the Intentional. Bott., § 965, 2.— A.].
EXEGETICAL.
1. From the preceding warnings against un- chastity and adultery (chap. ii. 10-19; chap v. ; chap. vi. 20-3.5) the one now before us is distin- guished by the fact, that the poel, after a preli- minary general introduction (vyr^. 1—5; comp- chap. vi. 20-24), for the sake of delineating more clearly the repulsiveness and various conse- quences of intercourse with wanton women, de- picts in narrative form the example of a single adultero'.is woman, wiio by her lascivious arts betrays a foolish youth into adultery. This is
therefore a didactic narrative, with a purpose of earnest warning, here presented as a conclusion to the second larger group of admonitory dis- courses. It is not possibly an allegory, for no- thing whatsoever in the text points to such a con- ception of the adulteress, by virtue of wiiich she might be regarded as introduced as a personifi- calion of the abstract idea of folly (in contrast with that of wisdom personified). Not till we come to chap. ix. 13 sq. do we tind such a pre- sentation of folly under tlie image of a wanton, adulterous woman. — In contrast with the exposi- tors of tlie ancient church, most of whom gave allegorical interpretations, the correct view is
90
THE PROVERBS OF SOLOMON.
found as early aa M. Geier, Vatablus, Merce- Rus, Egard, Hansen, Michaelis, Starke, and also in nearly all the moderns except Von Ger- i.ACH. The view of several of those named, es- pecially that of Starke, that the whole narration is to be regarded a true history, an actual expe- rience of the poet, lacks sufBcient support in the style and form of the delineation. The history may just as well be imaginary as the contents of many narrations of Christ, — e. g., that of the good Samaritan, of the prodigal son, etc.
2. Vers. 1-5: Introduction in a general form, in which ver. 1 reminds us of chap. i. 8 ; ii. 1 ; vi. 20; so ver. 2 of iv. 4; ver. 3 of iii. 3 ; vi. 21 ; ver. 5 of ii. 16; vi. 24.— Ver. 2. And my teaching as the apple of thine eye, lit. " as the little man in thine eye." The same figura- tive description is found in Arabic and Persian (see Umbreit on this passage). Comp. also the Greek Kcip^, Kopdaiov (=]];?^-n| [the daughter of the eye] Lam. ii. 18) and the Latin pupa,ptipiUa. The apple of the eye is also in Deut. xxxii. 10; Ps. xvii. 8: Zech. ii. 12, the emblem of a precious possession guarded with peculiarly watchful care.— Ver. 3. Bind them to thy fingers, not precisely as an amulet, as Umbreit thinks, but as an ornament, a costly decoration, like a ring; comp. Song Sol. viii. G, and the observa- tions on iii. 3. — Without adequate reason HiTZio regards the verse as spurious, on account of its partial correspondence with Deut. vi. 8; xi. 18. As though the figures here employed, especially that in the first clause, did not occur very fre- quently within the sphere of the Old Testament, and that in every instance with a form somehow slightly modified! Comp. e. g., Ex. xiii. 9, 16; Jer. xxii. 24; H.ag. ii. 23.— Ver. 4. "Thou art my sister!" Comp. Job xvii. 14; xxx. 29; Wisd. viii. 2. The parallel "acquaintance" in the 2d clause corresponds with the Hebrew ex- pression ^fllO, which denotes knowledge, ac- quaintance, and then (abstract for the concrete, as occurs, e. g., also in the use of the French tonnaisance [.and the English " acquaintance "]) one well known, a friend, familiaris. The same expression is found also in Ruth ii. 1 as the K'ri. Comp. P. Cassei. on this passage, who however both for that passage and the one before us gives the preference to the K'thibh i^l'O (comp. Ps. Iv. 14 ; Ixxxviii. 9) as the more primitive reading.
3. Vers. 6-9. Tlie foolish young man. — Through my lattice I looked out. Comp. the quite similar representation in the song of Deborah, .ludges V. 28. 3JtyX denotes as it does there a lat- ticedaperture, an arrangement for the circulation of fresh air (Hitzig). — Ver. 7. And I saw among the inexperienced ; literally, among the vr/Kioic, the simple; comp. remarks on i. 4, where the same expression D'NDi) is used, .synony- mous with 1^'J, boy, as here with D'33. It is not necessary, with Aiinoldi, Berthead and Hitzig, to explain the expression in exact accordance with the Arabic hy jiivenea [young men]. — Ver. H. Near a corner. — The Masorelic punctuation TM3 with mappik in the il (comp. mo. Job xi. 9) represents the corner as hers, i. e... the corner of the adulteress, the corner of her house, — and
many recent expositors, e. g., Umbreit and Hit- zig. translate and explain accordingly. But in- asmuch as according to ver. 12 (which Hitzio, without any reason, pronounces spurious), tho adulteress is accustomed to watch "at every corner," therefore at street corners in general, it is not quite needful to refer the corner here mentioned to her dwelling. All the ancient ver- sions moreover have read only the simple HjIS (LXX : napa yuv'iav \ \\\\^.; juxta angulum^ etc). — And sauntered along the ■way to her house. — Psychologically it is pertinent to depict the young man predisposed to sin as strolling before the house of the adulteress, and this as the beginning of his imprudence, so far forth as he thus plunges himself into temptation. The verb l^X is fairly chosen, as it always expresses a certain care and intention in his going. We say substantially " he measures his steps, he pi.ces before her door" (Umbreit). — Ver. 9. In the twilight, in the evening of the day.— The accumulation of the expressions is explained by the fact that it was fitting to characterize the action and conduct of tiie young man as belong- ing to the works of darkness, the deeds of night. Comp. Luke xxii. 53; Kom. xiii. 12; 1 Thess.v. 4-7, etc. There is furthermore no contradiction be- tween the notation of time in the first clause and that in the second ; for 'Ityj strictly signifies not the first evening twilight, but the later period of evening darkness, i'rom 9 o'clock to 12 (see Job vii. 4; xxiv. 15), and so the time immediately bordering upon the true black night or midnight. — In the blackness of night — literally, " in the pupil of the night," comp. xx. 20, K'ri. The tertiuin comparatio7iis is to be found, doubtless ia both, the blackness and the middle, and not in the first alone, as Umbreit holds. Comp. besides the phrase "heart of the night" in the poetic language of the Persians (see Umbbeit on this passage).
4. Vers. 10-20. The adulteress.— lnth.eatX.ixe of a harlot. — njil jTiy, dress of a harlot (comp. with respect to JT'E', dress, apparel, Ps. Ixxiii. 16), stands here with no connecting word in ap- position to " woman ;" a woman a harlot's dress, as though the woman herself were nothing more than such a dress. Thus, and with good reason, Bertheau explains [and Words.], while Hitzig altogether artificially explains TVW by TIE' (from
nit?) as equivalent to D-IOT, likeness, and accord- T T ' :
ingly translates "with the outward appearance of a harlot;" in the same way also the LXX: cUoq
ixovaa TropvtKdv. — Subtle in heart. — 21 D^^VJ is strictly "one who is guarded in heart," i. e.j one whose lieart is guarded and inaccessi- ble, who locks up her plans and counsels deep in her breast, comp. Is. Ixv. 4. Thus Cur. B. Mi- cuAELis (citing the French reteuu), Umbbeit, Bertheau, Elster, etc., and from earlier times at least the Vers, Ve/ieta: vei/ivXay/iiv?/ rf/v Kap(Var. [With these Wobdsw. is in substantial agree- ment; "her heart is like a walled fortress," e/c.]. The other ancient versions expressed the idea "one carrying away the heart of the young man," as though they had read n|^XJ (so also recently
CHAP. VII. 1-27.
91
AaNOLDi). EwALD explains "of hardened heart, bold and confident ;" HiTZio, in accord- ance with the Arabic and comparing the saacia in Vikgil's .Eiieid. IV. 1 : "an arrow in her heart, wounded by love's dart," and therefore ardent ami wanton — both of these being plainly altoge- ther artificial and adventurous. [Fuerst, treat- ing the adjective as fern, constr. from Ili'J, ren- ders "watching (for hearts of young men"). — Boisterous was she and ungovernable — ■ With the first epithet (literally, shouting) comp. chap. ix. 13: with the second, Hos iv. 16, where the same word is used of a wild heifer that will not submit its neck to the yoke. — Ver. 12. Novr in the street, etc. — That we have only here a custom, a habit of the wanton woman described, while in the preceding verse we have delineated her condition in a single instance, is an entirely arbitrary assumption of Hitzig's, which is alto- gether opposed by the use of the Imperfect in both oases (^iyjj], ver. 11, and a'isn, ver. 12). Therefore the argument that the verse is spuri- ous, resting as it does mainly oti this alleged difference in the substance and scope of the verse, is to be rejected (comp. above, remarks on ver. 8). — Ver. 13. Put on a bold face. — Comp. chap. xxi. 29; Eccles. viii. 1. — Ver. 11. Thank- oSerings were binding upon me — that is, in consequence of a vow, as the second clause shows. She has therefore on the day that is hardly gone ("to-day" — the day is here repre- sented as continuing into the night) slain a vic- tim in sacrifice that had been vowed to the Lord for some reason or other, and has prepared for a meal the flesh of this animal, which in accordance with the law. Lev. vii. 16, must be eaten on the second day, at the latest. To this meal, which, to judge from the description of the luxurious furnishing of the chamber, in vers. 10 sq., is no simple afi'air, she now invites the young man. — Ver. 16. Variegated coverlets of Egyptian linen.^nupn which the older translators nearly all interpret as "variegated coverlets," the
larger number derive from the Arabic \^ ^,
to be many colored (therefore tapetes vrrsicolores 8. picti, as it is found as early as the Vulgate) ; Bertueau, on the contrary, derives from 30n= 3yn to cut, to make stripes or strips (therefore striped material) ; Hitzio finally derives from the
Arab. . \^ ,. cotton, appealing to Puny, If.
iV, XIX., 1, 2, according to whom cotton fabrics in great quantity were manufactured from native material. The first of these explanations, as the simplest and best attested, deserves the prefer- ence.— p!3S is equivalent to the ^Egypt. Alhi- ouniau, linen, and is found in Greek also in the form bA6v7i or biidviov. [The rendering of the E. V. " with carved works, with fine linen of Egypt" conforms too closely to the primary meaning of the verb 30n "to carve." It cannot refer to any carved frame work of the bed, but rather to the embroidered figures which resemble carving — .■V.]. — Ver. 17. I have sprinkled my
coach, etc. — Hitzio, who translates the verb by " I have perfumed," has in mind a mere per- fuming of the bed or of its apparel by means of the swinging of a censer filled with myrrh, aloes and cinnamon. But while '^i does properly signify to raise, to swing, yet the signification "sprinkle" is easily enough derived from this; and although the spices in question were not sprinkled precisely in the form of water holding them in solution, they still produced a satisfac- tory result if strewed upon the coverlets of the couch in little bits, fragments of the bark, fibres or scales. In no other way than this is it to be supposed that the same fragrant materials (with cassia) were employed, according to Ps. xlv. 8, in perfuming the king's robes of state; comp. also Song Sol. iii. 6; iv. 14. — Ver. 18. Let us sate ourselves Twith love, etc. — Comp. v. 19, and also the phrase □"tn npty, Song Sol. v. 1.— Enjoy ourselves in love. — Instead of the meaning "enjoy" or "delight one's self," well attested by Job xx. 18; xxxix. 13, the old inter- preters give to the verb in this instance the stronger meaning "to embrace passionately, to cohabit" (LXX; eyKv^uG-^unev epurt; A(jutL.\ and Theodotion: (7vu~ppi—XlKu^£v ; so also Hitzig: "let us join in love's indulgence!"). But it is plainly unnecessary to substitute an obscene im- port, artificially and with a possible appeal to the Arabic, for the simpler meaning, which is abundantly attested by the usus Inquendi of the Old Testament. — Ver. 19. The man is not at home. — Let it be observed with how cold and strange a tone the faithless wife speaks of her husband. — He has gone a long journey. — Lit., "upon a journey from afar;" the idea " from afar " is loosely appended to that of "journey" in order to represent not so much the way itself as rather the person traversing it as far removed. — Ver. 20. The purse he hath taken with him — and therefore proposes ex- tensive transactions at a distance from home, and will continue journeying a considerable time. — On the day of the full moon he will return. — In the Hebrew the XD3 (for which in Ps. Ixxxi. 4 we have the form ^^^2) forms an alliteration with the 'IDS in the first member, which is pro- bably not undesigned ; " the verse flows so smoothly along (comp. ii. 13) and one imagines that he hears the sweetly musical voice of the be- trayer " (Hitzig). Furthermore the "day of the full moon" is not a designation of the full mooa of the feast of tabernacles which was celebrated with peculiar festivities (Umbreit, Elster), but the expression plainly relates to the next suc- ceeding full moon. Since now, according to ver. 9, the time to which the narrative relates must be about new moon, the cunning woman means to hint that her husband will not return for about a fortnight. See Hitzio on this passage.
5. Vers. 21-23. The result of her enticinfj arts. Ver. 21. 'With the multitude of her entice- ments.— npy, learning (i. 5; ix. 9) is here iro- nically employed of the skilful and bewildering rhetoric which the adulteress has known how to employ. — With the expression "smoothness of lips" comp. "smoothness of tongue," chap. vi.
92
THE PROVEKBS OF SOLOMON.
24. — Ver. 22. At once, Hebrew DNHS, implies that he had at first hesitated, until this fear of his to take the decisive step was overcome by evil appetite, and he now with passionate promptness formed the vile purpose and executed it at once, to cut off all further reflection. Here is evi- dently a strolie in the picture of the prof'oundest psychological truth. — As an ox goeth to the slaughter. — Therefore following another, and with a brutish unconsciousness. Comp. the cor- responding figure, which, however, is used with a purpose of commendation, in Is. liii. 7. And as fetters (serve) for the correction of the fool. — With the fetters (ODj! comp. Is. iii. 18) we have here compared, of course, the adulteress who suddenly and by a single efi'ort prevails upon the thoughtless youth. — and not, possibly, the young man himself (as U.MBREiT supposes, who finds the significance of the comparison in this, that the foolish and ensn.ared youth is represented first as a dumb beast, and then as a simply material phy- sical thing, as a mere dead instrument. As (he
obstinate fool ( /').i<) who treads a forbidden path, is suddenly caught and held fast by the trap lying in ii, so h.is the deceitful power of the adulteress caught the foolish young man. Thus, and with probable correctness, Elster, and long ago many of the older expositors, like Sol, Gl.^ss, I'hilol. Sacra, p. 738, and M. Geier on this passage (only that they unnecessarily explain by an hypaUage: "as fetters for the correction of afool," in other words, "as the fool (comes) to the correction of fetters"). Somewhat differently Bertheau, and before him Luther, Starke, etc. [and recently Stuart] ; " He comes as if to fetters, which are decreed for the correction of
the fool ;" but to supply before DDJ? '^X from the preceding has the order and parallelism against it. [FuERST regards the noun as an instrumental accus., and translates "and as in fetters, i. e., slowly, the fool is led to correction," — but re- gards the evidence as ,all indicating a defective text. Notes and Muenscher treat the noun as instrumental, but vary the construction of the other words: " as one in fetters to the chastise- ment of the fool." WoRDSw. suggests two or three renderings, of which that of Notes is one, but indicates no preference. Zockler's render- ing is brought, we think, with the least violence, into correspondence with the other two compari- sons, where the idea is plainly that of a certain fate, notwithstanding unconsciousness of it. So fetters await the fool, though he may not be aware of it — .\.] Many older interpreters, either failing to understand the figure, or judging it in- consistent with the context, have sought relief in more violent ways. The LXX, Peschilo and Tai'gums explain the D3i| or some word substi- tuted for this, as referring to a dog (LXX : uaTTf/) Ki'tjv tKi Seajiioi-c), which is here made a parallel to the ox and then the bird in the fol- lowing verse ; so also more recent commen- tators, like MiCHAELis, Kohler, etc. The Vul- gate probably read V23 instead of 02j}, since it translates "as a wanton and stupid lamb." Others, as of the older class the LXX, Peschito,
Targums, Arabic vers., elc. altered the 7']X to rX
stag, and connected it with ver. 23; so alea more recently Schellino and Rosenmuelleb, e.g.; "and like a deer rushing into fetters." HiTZiG finally treats the passage with the great- est violence, since he transfers ver. 23, third clause, to the place of the 2d clause in ver. 22; in this line, by altering DJ^f to D>'3 he changes the meaning to "for the fool is angry at correc- tion;" he finally transposes the first and third clauses of ver. 23, so that the two verses have this general import:
Ver. 22. " He followeth her at once,
as an ox that goeth to the slaughter, and as a bird hasteneth to the snare. Ver. 23. For the fool is angry at correction, and seeth not that it is for his life, until an arrow pierceth his liver." This might indeed have been originally the meaning of the passage ; but in.asmuch as neither manuscripts nor old versions give any evidence of any other arrangement as having ever existed, the whole emendation retains only the value of a bold hypothesis.. — Ver. 23. Till an arrcw pierceth his liver. — Since this clause plainly refers to the young man, and neither exclusively to the ox nor the fool, the two examples of a self-destroying folly which in the second and third clauses of ver. 23 are compared with him, its position is parenthetical (Umbkeit, Elster, Bertheau, etc.); for in the following clause still another example is added to the two mentioned before, — that of the bird hastening to the snare. The "liver" stands here as the re- presentative of the vitals in general (comp. Lam. li. 11) as in some instances the heart or again the reins (I's. xvi. 27: Isxiii. 21; Prov. xxiii. Iti, elc). According to Dklitzsch, Bibl Psychol., pp. 275 sq., the liver is here made prominent as the seat of sensual desire. Since the ancient Greeks, Arabians and Persians in fact connected this idea with the organ under consideration, and since modern Oriental nations also predicate of the liver what we say of the heart as the seat of the feelings and sensibilities («. ff., the Malays in Java, see Ausland. 18G3, p. 278), this view may be received as probably correct. By no means is the designation of the liver in the passage before us to be regarded as a purely arbitrary poetical license or as a mere accident. — And kncOTeth not that his life is at stake, liter- ally, "that it is for his soul ;" the expression 1U/2J3 signifies " at the price of his life," com)i.
Numb. xvii. 3.
0. Vers 24-27. Concluding exhortation intro- duced by "and now." like the corresponding final epilogue, chap. viii. 32; comp. also v. 7. —
Ver. 25. And stray not, J'^rl 7N, [a dehorla- tive] from n^Tl, to go roaming about, comp. HJi?
chap. V. 20.
Ver. 26. And all her slain are many. D'OSJ?, meaning " strong" (Bertheau), is never- theless on account of the parallelism with D"3^
in the first member to be taken in the sense of "numerous, many," comp. Ps. ixxv. 18; Joel i. 5, [Hold., Notes. Miiexsch., De W., K., agree with our author ; Stuart and Words., like the E. v.. keep closer to the original idea of strong: li,
CHAP. VII. 1-27.
93
■• many strong men" have been her victims. — A.] Witli the expression in the first member comp. Judges is. 40.
Ver. 27. TRTays of hell — her house. "Her house" is the subject, having here a plural pre- dicate connected with it, as chap. xvi. "25; Jer. xxiv. 2. — Chambers of death. Comp. '• depths of death" or " oi ucll," clKip. is. 18: and with reference to the general sentiment of the verse, chap. ii. 18 ; v. 5.
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
From the earlier and copious warnings against adultery the one now before lis is distin- guished by the fact, that while chap. v. con- trasted the blessing of conjugal fidelity and chaste marital love with unregulated sexual in- dulgence, and chap. vi. 20-35 particularly urged a contending against the inner roots and germs of the sin of unchastity, — our passage dwells with special fullness upon the temptations from without to the transgression of the sixtli com- mandment. It also sets forth the folly and the ruinous consequences of yielding to such temp- tations, by presenting an instructive living ex- .araple. What elements in thisviviil moral picture stand forth as ethical and psychological truths to be taken especially to heart, has been already indicated by us in the detailed interpretation. Abide from the fact that it is nocturnal rambling, that delivers the thoughtless, heedless and idling youth into the hands of temptation (ver. '.)), and HHide from the otlier significant feature, that after a first brief and feeble opposition he throws himself suddenly and with the full energy of passion into his self-sought ruin (ver. 2'J ; comp, James i. 15), we have to notice here chiefly the important part played by the luxuriius and Havoi-y feast of the adulteress as a cooperating factor in the allurement of the self-indulgent youth (see ver. 14 sq. ). It is surely not a feature purely incidental, wittiout deeper significance or design, that this meal is referred to as preceding the central and chief sin; for, that the tickling of the palate with stimulating meats and drinks prepares the way for lust and serves powerfully to excite sexual desire, is an old and universal observation, con»p. Ex. xxxii. 6 (1 Cor. .x. 17). "The people sat ilown to e.at and to drink, and ro.se up to play:" as also similar passages from classical authors, »?. ^f. Euripidks, Alceslis, 788; Plactus, Miles qlorinsus, HI., 1, 83; Abrian. Anab. Alex., II., '), 4 ; and the well-known Roman proverb from Tekence (Eunuch., IV., .5. tj ; comp. Appui.., Attium., If., 11), "Sine Cerere el Libera friijel Venus" [without Ceres (food) and Bacchus (wine) Venus (loye) is cold} ; and finally Tkbtul-
LiAN, dejejuii. adv. Psychicos, c. 1: "Lust without gluttony would indeed be deemed a monstrosity, the two being so united and conjoined that, if they could by any means be parted, the sexual parts would first refuse to be attached to the belly. Consider the body ; the region is one, and the or- der of the vices conforms to the arrangement of the members ; first the belly, and all other sensual- ity is built immediately upon gluttony; through indulgence in eating sensual desire ensues," elc.
In tbe horailetic treatment we are naturally not to dwell too long upon these details, lesf the entire impression produced by the picture of the young man ensnared by the adulteress be unduly weakened. An analysis of the chapter into several texts for sermons is inadmissible on ac- count of the closely compacted unity of the action. .•Vt tbe most, the five introductory verses may be separated as a special text (comp. Starke) ; yet even these would better be connected closely with the whole, and all the more since they conform very nearly in expression and contents to similar introductory paragraphs of a somewhat general nature, of which there have already been several (see exeget. notes, No. 2).
The homily that should comprehend the entire chapter might therefore present some such theme as this: How the dtntf/n's frovi lemptntion to nn- chantily are to be eacappd. Answer: 1) By avoid- ing idleness as the beginning of all vice (ver. (>, sq.); 2) By shunning all works of darkness (ver. 9) ; 3) By subduing the sensual nature, and eradicating even the minor degrees of evil appe- tite (ver. 14 sq. ); 4) By the serious reflection, that yielding to the voice of temptation is the certain beginning of an utter fall from the grace of God, and of eternal ruin (vers. 21, 27). — ■ Comp. Stakke: Sin is like a highway robber, tlnit at first joins our company in an altogether friendly way, and seeks to mislead us from the right path, that it may afterwards slay us (Rom. vii. 11) — Im.aginary pleasure and freedom in the service of sin are like gilded chains with which Satan binds men. Though the tempter is deeply guilty, he who suffers himself to be tempted is not for that reason excused. Let every one there- fore flee from sin as from a serpent (Ecclesiast. xxi. 2.1. — Comp. M. Geier: Be not moved by the flattering enticements of the harlot, the world, false teachers (that betray into spiritual adultery and abandonment of God), or of Satan himself. Close thine ears against all this, /. e. refuse in genuine Christian simplicity and faithful love to the Lord to hearken to any solicitation to diso- bedience. Follow not Eve's example, but Jo- seph's. Gen. xxxix. 8, etc. — [Trapp : (ver. 0) Foolish men think to hide themselves from God by hiding God from themselves. — (Ver. 22). Fair words make fools fain].
94 THE PROVERBS OF SOLOMON.
Third Oronp of Admonitory or Proverbial Discoarse*.
Chap. VIII. 1— IX. 18.
14. A second public discourse of wisdom persoiufied.
Chap. VIII. 1-36.
a) The richness of her gifts.
(Vers. 1-21.)
1 Doth not wisdom cry aloud,
and understanding lift up her voice?
2 Upon the top of the high places, by the way, in the midst of the way she placeth herself.
3 By the side of the gates, at the exit from the city, at the entrance to its doors she calleth aloud :
4 " To you, ye men, I call,
and my voice is to the sons of men !
5 Learn wisdom, O ye simple ones,
and ye fools, be of an understanding heart !
6 Hear, for I speak plain things,
and the utterances of my lips are right things ;
7 for my mouth meditateth truth,
and wickedness is an abomination to my lips.
8 All the words of my mouth are right, there is nothing crooked or false in them ;
9 they are all right to the man of understanding, and plain to them that have attained knowledge.
10 Receive my instruction and not silver, and knowledge rather than choice gold I
1 1 For wisdom is better than pearls, and no precious things equal her.
12 I, wisdom, dwell with prudence,
and find out knowledge of sagacious counsels.
13 The fear of Jehovah is to hate evil, pride, arrogance and an evil way, and a deceitful mouth do I hate.
14 Counsel is mine, and reflection ;
I am understanding ; I have strength.
15 By me kings reign
and rulers govern justly.
16 By me princes rule
and nobles, all the judges of the earth.
17 I love them that love me,
and they that seek me find me.
18 Riches and honour are with me, increasing riches and righteousness.
19 Better is my fruit than the purest, finest gold, and my revenue than choice silver.
20 In the way of righteousness do I walk, in the midst of the paths of justice,
21 to ensure abundance to those that love me, and to fill their treasuries.
CHAP. VIII. 1-36. i»6
b) The origin of her nature in God. (Vers. 22-31.)
22 Jehovah created me as beginning of his way, before his works of old.
23 From everlasting was I set up,
from the beginning, before the foundation of the earth.
24 When there were as yet no floods was I brought forth, when there were no lountains abounding with water.
25 Before the mountains were settled, before the hills was I brought forth ;
26 while as yet he had not made land and plains and the first clods of the earth.
27 When he prepared the heavens I was there,
when he stretched out the firmament over the deep ;
28 when he established the clouds above,
when the fountains of the deep raged loudly ;
29 when he set to the sea its bounds,
that the waters should not pass its border;
when he settled the foundation pillars of the earth ;
30 then was I at his side as director of the work, and was delighted day by day,
rejoicing before him continually,
31 rejoicing in his earth,
and my delight did I find in the sons of men.
h c) The blessing that flows from the poBseBsion of her.
(Vers. 32-36.)
32 And now, ye children, hearken unto me : Blessed are they that keep my ways!
33 Hear instruction, and be wise, and be not rebellious.
34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors !
35 For whosoever findeth me findeth life and obtaineth favor from Jehovah ;
36 and whosoever sinneth against me wrongeth his own soul : all they that hate me love death."
GRAMMATICAL AND CRITICAL.
Ver. 2. ri^3=r3, in tht midst, is an Ar:imaic idiom, occurring also in Ezebiel xli. 9. — A.
Ver. 3. As to the form Hi'lp comp. i. 20. [Bott. 929, 6.— A]
Ver. 6. Instead of 31 ^y27\ [understand ye in heart, " be ye of an understanding heart," E. V.],we should probably read with the LXX [eVfleo-^e wapStai'J, Vul.c., Arnolpi and HiTZio 2 7 IJ'jn, direct your heart, i. €., exert your under- standing, appUcaU animum. Cump. |13J ^S, Ps. Ivii. 8 ; and also 1 Sam. Tii. 3 ; Job xi. 13 ; and to illustrate the use of s'l
in the sense of the understanding, the reason, comp. seyeral other passages in the Proverbs, especially xv. 32 ; it»ii. Ifl: xix. 8.
Ver. 6. C'l'JJ. [An illustration of the principle that "single adjectives describing what is pre-eminent or etrikini;
appear in the more elevated style, raised aa it were to personality, and are therefore put in the masc, nlural :" see BiJTTCHER. {707,2.-A.] ,
Ter. 13. HNJI^, [an infinitive of a verb N7 having the feminine termination of the verbs n? ; see BiJTT., J 10S3, 13.— A. J.
DnX [regularly 3n!<X.— after the rejection of one of the weak consonants, the vowel is "assimilated " fr-un the Initial vowel of the neighboring form "3nS; for examples of the normal modification, 3nS. with and without siiBlitcs, •ee Mai. i. 2; Hos. xi. 1 ; xlv. 5: Ps. cxix. 167.— BijtT., §425, A.— A.]
'JJKSp', [an example of the retention of the fuller form of the plural ending with weakened vowel and tonelesi «ufflx;'see PBtt., | 1047,/.— A.J
THE PROVERBS OF SOLOMON.
Ver. 24. H^J'VD. "With this fem. plural form there occurs in an isolated instaDce, Pe. civ. 10 [together with four
others of construct and suffix formd], the masculine D*y^*0 i for which reason the masc. of the adjective ^133J is the
less striking (Bebtheau).
Ver. 26. [Perfect lense with D1t3 in the sense of a Pluperfect. Bott., § 947, c— A.]
Ver. 29. [.n3>" n'?!. Imperfect with xSi '■"^"S" °' *''''°P'^^'^- ^"''j-' "*""'**>" ^- Bott., J 949, J 2.— A.] Ver. 29. ip.in2 stands either for 'lpn3, or as Hlizio perhaps more correctly assumes for the Poal form 1ppin3. [BiiTTCHER prefers the first of these explanations, citing this as an exam|)le of usage varying in certain words, and sug, gesting as a reason for the adoption of the fuller form in this case, correapoudeiico with iOW2 in the first clause. See
{J 766, 71, and 1147.— A.]
EXEGETICAL.
1. Preliminary Remark. From the preceding larger group of admonitory discourses (cliap. iv.- vii.), that now before us, comprising only chap, viii. and ix., is distinguished chiefly by the fact that it returns to the representation, which has already been made in chapters i.-iii. of Wisdom as a person. And this is so done that the two features of the representation which there ap- peared separately ; the exhibition -of Wisdom as a public preacher (i. 20-33), and as a divine agent In the creation of the world (iii. 19-26), are now combined in one whole. Here Wisdom appearing as a preacher herself testifies to the aid which she rendered God at the creation (viii. 22 sq.). Besides tliis point of contact with the first main group, we may also direct attention to the mention of the fear of God as a disposition in the most intimate alliance, and even identical with wisdom (viii. 13) ; this also is common to the division before us and the first; for only in chapters i.-iii. (see i. 7; i. 29; ii. 5; iii. 7) was any express utterance given to this form of the Hhokmah doctrine. The middle group (chap, iv.-vii.) nowhere contains the expression "the fear of Jehovah." There are however continu- ally coming to view many conned ions between the second and third groups ; especially the plu- ral address "ye children," repeated in the dis- course of the personal Wisdom (viii. 32) from chap. iv. 1 ; v. 7 ; vii. 24 (see above, p. 95). Observe also the representation of Folly personi- fied, as a counterpart to Wisdom (chap. ix. IS- IS), appearing as an adulteress of mien and bearing quite like the adulterous woman of chap, vii. who is as it were exhibited here, " developed into a more comprehensive character" (comp. HiTzio, p. 09). ^Furthermore this last section of the first main division of the Book of Proverbs consists of only two discourses of unequal length, chapters viii. and ix. each of which, however, in (urn includes several subdivisions clearly distin- guishable,— chap, viii., comprising the three that have been given above, and chap. ix. the two pa- rallel delineations of the personal Wisdom (vers. 1-12) and Folly personified (vers. 13-18). — The unequal length of the two discourses HiTiir. seeks to a certain extent to remove by striking out from chap. viii. a large number of verses, sixteen, and from ch.ap. ix. a smaller number, six, as spurious additions by a later hand. His grounds of distrust are, however, here again of a purely subjective kind, and do not present for a single one of the passages in question any reli- able evidence of their spurious character, as we shall hereafter have occasion to sliow in detail.
2. Vers. 1-3. Doth not wisdom cry aloud?
This form of interrogation (with tOri) which expects as its answer an assenting and emphatic "Yes, truly !" points to the fact clearly brought to view in all that has preceded, that wisdom bears an unceasing witness in her own behalf in the life of men.
Ver. 2. Upon the top of the high places by the v?ay, in order that those who pass along by the way may observe her. In the midst of the iway. This Aramaic idiom gives no oc- casion for pronouncing the passage spurious (contrary to the view of Hitzig, who furthermore takes exception to the allusion to " high places " in the 1st clause, and therefore summarily pro- nounces the entire 2d verse interpolated). Um- BREiT translates " at the house where roads cross," and interprets, not indeed of an inn lo- cated at cross-roads (as Doderlein does), but still of a house situated at the junction of several streets. But these "ways" are roads, solitary paths, not streets in the city, and the delineation proceeds in such an order as to exhibit Wisdom first, in ver. 2, as a preacher in the open country, in grove and field, on mountains and plains, and then in ver. 3 to describe her public harangues in the cities, and in the tumult of the multitudes. The condition therefore is unlike both to that presented in i. 20, 21, and to that in ix. 13, where in both cases the interior of a city alone furnishes the scene for Wisdom's activity as a preacher.
Ver. 3. At the exit from the city, literally " towards the mouth of the city," i. e., standing at the gate and facing the streetB which centre there. — At the entrance to its doors, (comp. i. 21), i. e., standing on the farther (outer) side of tho gateway.
3. Vers. -1-11. This more general introduction to Wisdom's discourse, with the addition of ver. 12, Hitzio declares spurious, partly on account of the alleged tautological nature of vers. 6-9, giving no genuine progress to the thought, — partly because ver. 10 is almost identical with viii. 19, and ver. 11 with iii. 15, — and lastly, partly because of the peculiar form D''ty''X in ver. 4, which is said to betray a later date. Yet this very form is found also in Isa. liii. 3, and Ps. cxli. 4, for both of which passages the later origin (in the exile, or even after the exile) is in like icanner yet to be established. And as re- specls the alleged tautologies and repetitions, similar ones occur throughout the entire Book of Proverbs (comp. Inlrod. | 12). The codices and old versions, however, know nothing what- ever of the absence from tlie text of even a single one of these verses.
Ver. 5. Learn wisdom. O ye simple ones. Comp. i. 4. — Ye fools, shovr understanding. sec ci'itical note, above.
CHAP. VIII. 1-36.
97
Ver. 6. I speak plain things. The word
licre translated ■' pliun " niiglit, it is true, desig- nate "noble, princely tbiug.s," (conip. the a£jivd of the LXX, the "res magnie" of the Vulg., etc.); [So WoRDSw., H01.DEN, N. and M.], the paral- lelism however rentiers more natural the signifi- cation "plain, evident" (clara, mani/est'a) ; [So Stuart] ; comp. a similar term in ver. 9. This only appropriate sense we find already given iu the ChaMee and Syriac versions.
Ver. 7. For my mouth meditateth truth, literally, "my palate," comp. Song Sol. v. 1(5; Job xxxi. no. The functio.i of speech docs not. appear to be here immediately associated with the palate, but, as the antithesis in the 2d clause shows, rather the inward moulding of the word as yet unspoken, by the silent working of the spirit, — the reflective consideration which pre- cedes speech.
Ver. 8. Right, literally, "in righteousness." For this use of the prepo-ition employed 10 in- troduce the predicate, and forming as it were the transition to the 3 esscniix, compare passages like ProT. xxiv. 5 ; Ps. xxix. 4, and Ew.\ld, 2 L'17 f.
Ver. 9. Right to the man of understand- ing . . . plain to them that have attained kno'wledge. Slrai;/ht and plain stand cun- Iriisted with the crookt:d and false of the preceding verse. [Tuapp: "Plain in things necessary to salvation ; for as all duties so all truths do not concern all men. God doth not expect or re- quire that every man should be a doctor in the chair; but those points that direct to duty here and salv:ition hereafter, are clear, express and obvious to them thatdesire to understand them."]
The " man of understanding " is he who is so wise as not to despise the words of wisdom, who rather duly takes them to heart. " They that have attained knowledge," literally "the finders of knowledge," are those who have made pro- gress in the sphere of ethical knowledge, the " knowing," the mature and experienced. Um- BREIT incorrectly interprets "to them that wish to find knowledge ;" the participle is here to be taken in a preteritive sense; comp. Gen. xix. 11 : Neh. x. 29. [Other examples may be found cited by 15 ttcheu. ^ 997, 2, II.]
Ver. 10. Receive my instruction and not silver, i. e., when you have the choice prelVr my instruction to silver. There is therefore here a comparison like that in the 2d clause, only Boniowhat otherwise expressed. — Rather than choice gold. Hitzio. following the LXX and Chald., "than tried gold." Bui IH^J means "selected, chosen," and we have no trace else- where of the use of the partic. tn^J, which is indeed similar in form and easily substituted, for the designation of tncd gold (^lyjtia/oi^ dEihKi/^ao/ie- vov). Comp. besides ver. 19, and in the forego- ing, iii. 14; with ver. 11 comp. iii. 15.
4. Vers. 12-21. I, Wisdom, dwell ■with prudence. That Wisdom who is speaking here emphatically calls herself by name is doubtless to be explained by the fact that only just before, in ver. 11, she had spoken of herself in the Sd person. Very unwarrantably Hitzig infers from this circumstance the spuriousness of this verse also. — The "dwelling" of wisdom " with pru-
dence" expresses a confidential or friendly rela- tion.— the same idea which is elsewhere indicated by the Hiphil of the closely related verb po ; comp. Ps. cxxxix. 3 ; Job xxii. 21. Inasmuch aa the verb stands here with the simple accusative of the noun, without the prepositions ordinarily signifying "with" (for this construction comp. e. 17. . Ps. V. 6) many translated "I inhabit prudence" and so conceive of prudence either as the shel- tering roof (as e. g., U.mbreit explains), or as a property subject to the disposal of prudence (thus Bertheau) ; but both are alike harsh and inap- posite. Tbe correct, view is found in Ewald, HiT/.iQ, Elstee, the last of whom illustrates the relation of wisdom to prudence by the remark, "prudence (Ha^^') denotes here right know- ledge in special eases, in conti-ast with the mnro comprehensive idea of intelligence in general; the practical realization of the higher principle of knowledge found in wisdom (noDn) " — And
^ T : T '
find out know^ledge of sagacious counsels.
" To find out knowledge " here stands for "to know" (comp. Job xxxii. 13); the expression as a whole would therefore find its equivalent in the simpler "and know sagacious counsels" (ni^n J'nXI). Comp. furthermore the notes on i. 14. ■
Ver. 13. The fear of Jehovah is to hate evil. Only thus far is the 1st member of tliis ver. to be carried; the following exjiressions, "pride," "arrogance," and "an evil way" (li- terally, "way of evil ") are, in spite of the pre- sent accentuation, to be regarded as prefixed ob- jects to the verb "I liate," so that the meaning of the entire verse is substantially this; "Inas- much as the fear of God, this beginning of all wisdom (see i. 7; ix. 10) comprises within itself as a distinguishing characteristic the hatred of evil, I, wisdom, accordingly hate everything proud, wicked and crafty." (Comp. Hitzio on this passage). The general proposition forming the first member of the ver., which naturally gives us no exhaustive definition of the fear of God, but only a description of it by one of its chief characteristics (comp. Heb. xi. 1), is there- fore, as it were, the major premise, from which the conclusion is drawn that forms the 2d and 3d members. The minor premise, however, which might have had some such form as the first clause of chap. ix. 10, is omitted; the rea- soning, as it here stands, taking the form of a lemma. In opposition to the diverse methods of punctuating and interpreting, such as are found in Umbreit, Bertheau, and most of the earlier commentators, comp. Hitzig and Elster on this passage. — For the expression "mouth of deceit " or "crafty mouth" comp. ii. 12; x. 31.
Ver. 14 Hitzio pronounces an addition growing out of the similar passage Job xii. 13, as he also explains the iwo following verses as "founded upon the reading of Isa. xxxii. 1," and condemns them. But the accordance with these other pas- sages is far too remote and partial to permit us to think of a derivation from them. In the case of ver. 14 and Job xii. 13 we might more readily think of the converse relation of dependence, in case one must at all maintain any such relation as existing, which seems hardly necessary. For aa respects the expressions "wisdom," " eoun-
es
THE PROVERBS OF SOLOMON.
f el," '■ understanding," and " strength," which lire brought into combination in these verses, they are lound, with the exception of the second, combined elsewhere, especially in Isa. xi. 2, where they are adduced quite as they are here, as attributes of the true ruler. The instances of paronomasia, however, in vers. 15 and 16, ("kings are kings," and "rulers rulers"), were of themselves so natural, and suggested them- selves so obviously, that neither for the author of our verses was there need of any reading of Isa. xxxii. 1, nor for Isaiah of any recollection of Prov. viii. 15, 16, to give occasion for the employ- ment of this trope. — [Wordsw. ; Sound wisdom, the very essence of things, whence they derive tlioir soundness and strength]. — I am under- Btanding, I have (lit. "mine is") strength. Tliis change in the pronouns is certainly not un- designed: "understanding" is to be exhibited as one with wisdom, "strength" however [i.e., true efficiency or energy), as a possession, or more pre- cisely a result of wisdom, just as previously in the Jirst clause "counsel" and "reflection" (comp. with respect to them ii. 17) are named as constant products, possessions, or attributes of wisdom.
Ver. 16. And nobles, all Judges upon earth. These two subjects, attached without any copula to the "princes" of the 1st clause, are plainly intended to signify that all possible diverse classes of princes or rulers derive their power from the celestial wisdom of God (comp. the simi- lar enumerations in Eph. i. 21 ; Col. i. 16, etc.). The idea that this proposition can hold only of Just rulers, owes its origin doubtless to the old read- ing "judges of righteousness " (P^Jf) instead of "judges of the earth" (]'.7^.), (found in Syr., Chald., Vulg., R. NoRzi, and still preferred by BeFlTUEAU). See objections to this mid argu- ments in support of the iIa.soretic texliu HiTziG.
Ver. 17. I love them that love me. This conforms to the pointed text ('SnS). The writ- ten text (nonS), "them that love her (Wis- dom) " is not in keeping with the context, seems to have been occasioned by a w.'indering of the transcriber's eye to the form of the verb follow- ing [which although a peculiar form of the 1st person — see critical note above — might, unpoint- ed, bo mistaken for a form of the od person], and has therel'ore with abundant reason been rejected by all the old versions, several MSS., and by most of the recent interpreters (Umbeeii', Ewaid, Elster, and Hitzig). — VVith the 2d clause of ver. 17, comp. i. 28.
Ver 18. Comp. iii. 16. — Increasing riches. This is probably the meaning which, with Hnzio, we should adopt (growing means, " widisend Vermorjen") ; for the common render- ing, "old" or "durable " riches, seems less ap- propriate, since the old is by no means necessarily the sound and permanent. Comp. rather, with reference to the idea of a steadily growing or accuiiiulaliug wealth, Ps. Ixii. 10. — And right- eousness. Wliat this here signifies is more fully explained in the first clause of ver. 20.
Ver. li). Better is my fruit, comp. the re- presentation of wisdom as the tree of life in chaj). iii. 18, and to illustrate the "purest, ftncst
gold" (in Hebrew properly two synonymous ex- pressions for the idea of "fine gold," comp. Ps. xix. 1 1 ; xxi. 4 ; Song Sol. v. 1 1 ) compare iii. 14. Ver. 21. To ensure abundance to those that love me. The word here translated " abundance " [^^) must here necessarily be a substantive, of similar import with a derived form (D'CZ-in) occurring in ii. 7, and substantially equivalent to the inrap^i^ of the LXX and the nhaia of the Venetian version. For the verb "to ensure " plainly requires an object, and the position of this noun at the end of the clause shows that this is precisely the object governed by the verb. Moreover, if Hitzig's conception of the expression as an impersonal verb in the sense of prxsto est, it is at my command, ("I have it ") were correct, we ought rather to have
a pronominal object ('y C'.', "there is to me"). The verse as a whole, therefore, forms a conclu- sion to the preceding, setting forth the object of Wisdom's walking in paths of righteousness as described in ver. 20; in other words, what result follows from such a course to her friends and attendants. Comp. Bertheau on this passage. After ver. 21 the LXX has the words, " If I declare to you the things that occur day by day, I will remember to enumerate the things that are from eternity" [tnv ai'ayyei?u vfiiv ra Ka^' jjiikpnv yivdfieva, fivTipovcvcD ra ff alijvoc dpt'S/if/aai']. This addition is evidently designed to prep.are the way for the subsequent descrip- tion of the antemundane origin and working of Wisdom ; it appears, however, as ill adapted to this as to any possible place either at the begin- ning of the chapter, such as Jaeger proposes to as- sign it [Obscrvatt., p. 63), or again before ver. 10, where Hitzio would be disposed to transfer it. 5. Vers. 22-26. In this delineation of the divine origin of the personal Wisdom, the first half directs attention first to her existence before time, or her creation as the first of all created things. — Jehovah created me as the begin- ning of his course. Thus versions as old as the LXX (iKriof). Chald., Syriac, with most of the modern commentators; — while the exegesis of the ancient church from the time of the Arian controversy judged itself coniptUed to render the verb in the sense of possfdit me (Vulg.), or enrr/caTo (thus the Vers. Venet. and even Aquila): and this turn of expression was given, that the idea of a creation of eternal Wisdom, or what was equivalent, of the personal Word of God, might be excluded. But against the rendering, "Jehovah possessed me," may be adduced, 1) the fact that the verb (HJp) does not signify simply "to possess," but "lo attain to the pos- session," " to acquire," which latter signification would find here a poor application ; 2) the fact thattheadjunct of the verb (13'^^ Tt'^t';!) agrees better with the idea of creating than that of possessing; 3) that the double mention of Wis- dom's "being horn," in vers. 24. 25, and not less the expression in ver. 23, "I was set up" ("or wrought out"), corresponds belter with the idea of a creation than with that of possessing or having ; and 4) that the parallel passages. Ecclesiast. i. 4, 9 ; xxiv. 8, which are evidently
CHAP. VIII. 1-36.
99
formed on the model of that before us, also em- ploy the verb Kri^eiv (create), and not some such as Ixetv or KeiiT?/ai)ai (have or possess). Even thouo'h accordingly the personal Wisdom is re- presented as one created at the beginning of the divine activity, not begotten, as a Knaiia, ov yii'vr/ua, si ill we may by no means draw from this the conclusion of the correctness of the well-known Arian dogma that the Son of God is the first creation of God. For the delineations of the whole passage before us are of a poetical nature, and are not adapted to a direct applica- tion in forming dogmatic conceptions ; and the personal Wisdom of our didactic poem is by no means simply identical with the Logos, or the Son of God. Comp. the Doctrinal notes. — "The beginning of His way" is a second accu- sative depending on the verb; "as beginning or first fruit of His way," i. e. His activity. His creative efficiency. His self- revelation. Instead of the singular, "His way," we ought perhaps, with the LXX, the Vulgate, and many recent expositors, especially Hitzig, to read in the plural "His ways" (Oil); the parallel expres- sion "before His works" seems to spe.ak de- cidedly for this reading. — Before his ^^orks.
The word here translated "works" (D'7>'30) occurs only here; yet comp. the corresponding feminine form in Ps. xlvi. 9 (niS^'SD). The word translated "before" (Dip) Hitzio regards as also a substantive, synonymous with "begin- ning " (n't^XT), and therefore translates " as foremost of His works " Yet the conception of it as a preposition is favured by the usage of the 0. T. elsewhere. — Of old liXO), long ago, liter- ally, "from long ago," comp Ps. xciii. 2.
Ver. 2.3. From eternity. It seems neces- sary, with the expositors of the early church and many of recent times, such as Umbi'.eit, Bf;RTHEAD, Elster, (Ic, to regard thi.s difficult verb which follows as a Niphal from ^DJ, and therefore to transhate it "I was anointed," t. e. consecrated to a priestly royalty ; comp. the ' ordinila sum of the Vulgate. But the verb is not elsewhere used in this conjugation ; and the par- allelism with ver. 22, as well as with those fol- lowing, calls for a, verb having some such mean- ing as " establish, create, call into being." It seems therefore needful to read with the LXX, "I was established" (^■^^D1J=" jiJf/ieA/ucrev^e"), or, which would be better advised, so to inter- pret the form in the text as to give the idea of a being created, or something equivalent. To this end we may either translate, with the Versio Veneta, comparing Ecclesiastic. 1. 9 (fff^ffv avTf)v), Ki:xvuai, " 1 was poured forth," or which is on the whole to be preferred, with Hitzig we
may vary the punctuation ('nilD:), so that the expression shall stand as Perfect Niphal, of the verb ^DD, and have the signification "I was woven or wrought ;" with this may be compared Ps. cxxxix. 1.): Isa. xxxviii. 12. — From the beginning, from the foundation of the earth " From the beginning," ae in Isa. xiviii 16. "The foundation of the earth," an
expression like that occurring in Isa. xxiii. 7 (yiX riDTp), denoting the earliest primseval period, the time of the beginning, the origin of the earth. How this establishment or production of Wisdom "from the foundation of the earth" is to be understood, namely, in the sense of an existence of Wisdom even prior to the earth (comp. Ps. xc. 2), appears from the three follow- ing verses.
Ver. 24. When there were as yet no floods. Hitzig regards the meniion of the waters before the mountains as inappropriate, and therefore conjectures that the verse is spuri- ous. As though in Ps civ. 6 and Job xxxviii. 8 the seas were not mentioned immediately before the earth as a whole, and also before llie moun- tains ! — Fountains abounding -virith water. The meaning is, doubtless, tlie springs from which the floods or the deep broke forth ; comp. Gen. vii. 11, and below, ver. 28.
Ver. 2.5. Before themountains-wereasyet settled, with their "roots ' (Job xxviii. 9) in the pliant earth ; comp. Job xxxviii. 6, where mention is made of the settling even of the pillars of the earth (in the infinite space of the heavens). With the second clause comp. Ps. xc. 2. — Land and plains. The LXX had in their day cor- rectly rendered niXin by aoiKi'/Tovc [uninhabita- ble places] ; these are " unoccupied commons or plains," regions lying outside the occasionally occupied land (comp. Job v. 10). — The first clods of the earth. Thus, wiih HiTztG, are we to understand this expression, and not "the sum or mass of the clods of the earth" (Coc- CEics, ScHULTESs. Bektueau, EiSTER, e(c.); and still less "the first men" (Jarchi), or even " man as born of the earth" (U.mbreit); these last interpretations are plainly too far-fetched.
6. Vers. 27-31. From the aniemundane exist- ence X){ Wisdom the poet now passes over to the description of her active cooperation in the crea- tion of the world. The same progress from the pre-existence to the world-creating activity of the divine Logos is found in sever.al passages of the N. T., especially in John i. l-», Col, i. 1.5-16. — When he stretched out the firmament over the deep, i. e. when He fixed the vault of heaven, the arch of heaven (comp. Gen. i. 8; Job xxii. 14), over the waters of the earth, as a bari^ier between the upper and lower waters (Gen. i. 6; Job xxvi. 10). Over the deep, in the Hebrew literally " upon the surface of the deep," comp. Gen. i. 2.
Ver. 28. When he fixed the clouds above. Literally. " when He made firm, made strong" (iV3X2); i. e. the clouds are, as in Job xxvi. 8; xxxviii. 37, conceived of as bags, which only in case they are suitably secured and do not burst, prevent the mighty outpouring of the upper waters upon the earth. — When the fountains of the deep (see ver. 24 above) raged violently. This is the interpretation to be given, with Umbreit, Winer, Hitzig, elc; for the verb here unquestionably has the in- transitive meaning, inralescere, vehementer agitari (comp. in Isa. xliii. 16 the "mighty waters"). The transitive signification, "when He made firm, i. e. restrained, bound up" (LXX; most of the other versions, and recent interpreters
100
THE PROVERBS OF SOLOMON.
like Elstee) is inadmiBsible from the absence of the suffix with the infinitive.
Ver. 20. When he set to the sea its bounds. "Bound" here in its local sense, limit, barrier, as in Jer. v. 22; substantially the same as -'its border" (1"3) in the 2d member. For this expression (D'H '3) mouth or shore of the sea, instead of the phrase, elsewhere usual, "lip of the sea" (D'H ^1317), as in Gen. xli. 3; comp. Isa. xix. 7 ; and for the description of the separation between the sea and the land in general, see Gen. i. 9, 10; Ps. xciv. 9. — When he settled the foundation pillars of the earth; end of the description of the earth's creation, comp. Job xxxviii. (J.
Ver. 30. Then was I at his side as direct- ress of the vTork. This noun, derived from a verb (|"5Xj signifying to be firm, true, reliable (and also liindred to ['3', dexter, "the right hand," yet not to be regarded as Hoffmann talces it, Sclu-iflbeu-., I. 0.3, us an infinitive abso- lute used adverbially, but necessarily as a sub- stantive), denotes like the parallel form found in Song Sol. vii. 2, " arlifcx, artist, master of the work." [So WoKDSw., Hold., Mue.nsch., Notes; Stuart translates ■•confidant." — A.] Comp. the description, undoubtedly based on the pas- sage before us, found in Wisdom vii. 21 : j? ™i' TzavTuv rf^^i'Znc (7o0/a ("wisdom which is the worker of all things") ; comp. the epithet apuo- Cwna (adapting) in the LXX, and the cuncia componens of the Vulgate, in our passage. In opposition to the rendering of JION by " fos- ter-child, ff/u?nn!i.s, nutri'cius" (.\qi-ila, ScnrL- TENS, RosE.N.MnELLnR, Elster) may be urged first, that then in accordance with Lam. iv. 6 we ought to point p'3N, [wliich pointing Bott-
CHER favors, see ^ fi'JO, 6 and n. 1], and then, that this form could hardly have stood in the text as a substantive without some adjunct de- fining it more closely. The verb should be rendered, not "then became I" (Bertheau), but " then was I." For the existence of wisdom before the world's creation and at the time of the world's creation formed the principal subject of the preceding description, and not, e. g., her passing from previous rest to more active rela- tions.— And was delighted day by day. Literally, " I was delight day by day." This abstract noun plainly stands in the predicate quite as appropriately as the parallel term in the 3d clause (the participle ^pO?"?) "■"'^ aims like this expression to indicate that wisdom enjoyed and delighted in her creative activity. For the idio- matic use of this abstract noun comp. e. </., Ps. cix. 4 ("but I am prayer"); also notes on vii. 10 above. — The verse following then declares that this her delight and exultation relates particu- larly to the manifold creatures of the earth, chiefly to man. The creative agency and control of the wisdom of God in (he origin of the earth and its inhabitants, is therefore here represented as attended and sustaineil by the heartiest satis- faction in the natvtres that are created, especially in man, the personal image of Goil ; and this is quite in harmony with the "God saw that it was good" of the six days of creation (Gen. i. 10,
12, 18, 31); comp. also Wisdom vii, 22, 27, 29 sq. A reference of these expressions in ver. 31 to any period subsequent to the creation (Um- ereit: " In his earth do I now delight and am the joy of the children of men," comp. Mer- CERns and many of the elder interpreters, and also Luther), is suggested by nothing in the context, and is rather decidedly at variance with the connection. Not before ver. 32 does the author with "and now" return from the past to the present. When Hitzig feels constrained to strike out as spurious the second clause of ver. 30 ("and I was in joy of heart day by d,ay"), and also the 1st clause of ver. 31 ("sport- ing in His earth"), this results from the fact that he has wholly missed the progressive character of the description, which gradually descends from God and His seat in the heavens to earth, and more specifically to the human race; just as, in his representation which shows throughout a peculiarly external and mechanical conception of the nature of wisdom, he maintains, "The 1st clause of ver. 31 comes into contradiction with the first of ver. 30: for if wisdom is near Jehovah she cannot appropriately be at the same time disporting herself on the earth ! " A mere hasty glance at the later representations of the nature and activity of the hypostatic Wisdom, like Wisd. vii. 8; Ecclesiast. xsiv., etc., might have convinced Hitzig of the superficial and untenable nature of such a view. Yet this is in truth nothing more than the necessary fruit of his entire rationalistic view of God and the world.
7. Vers. 32-36. Concluding admonition and promise, based on ver. 22-31 as well as ver. 1-21. — Ver. 33. Hear instruction, etc. Hitzig would have this whole verse stricken out "because it has no rhythm," and because it comes in only as a disturbing element between the benedictions in ver. 32, 2d clause, and ver. 34. But the lack of rhythm that is asserted rests on the conception of the subjective taste: and the position between two benedictions produces no distraction whatever; all the more since to the first and shorter of these two sentences be- ginning with "Blessed," a corresponding admo- nition had been prefixed, ver. 32, 1st clause.-^ And be not rebellious. Thus with Ujibreit, Elster, etc., must we understand the prohibition
without a grammatical object (1>'">3n 7N1). To supply from the 1st clause the idea "instruc- tion " is unnecessary, especially since the intran- sitive "and be wise " had been interposed as the immediate antithesis to the verb " refuse, or ra- bel," For the etymology and signification of this verb (i'"'3) see, furthermore, notes on:. 25. Ver. 84. That hearkeneth to me, watch- ing, efc. The expression, " sr, that he watch ^
npiv'?) like the following pnrase "so that hs keep," expresses not so much the design as tha result of hearkening to wisdom ; these expres- sions give, as it were, the manner of this heark- ening, and thus correspond with the ablative of the gerund in Lutin, or with the pres. participle (LX.\: (ijpi'TvrJ)' — T7jfitjv). —For whosoevei findeth me, findeth life. This is in accord- ance with the K'ri. The K'thibh is somewhai
CHAP. VIII. 1-36.
101
more artificial, " for the finders of me are finders of life," i. c, those who find me, they find life. One may choose between the two readings which in import do not differ. [Ruetschi proposes (Stud. u. Krit, Jan. 1868, p. 134) to solve the difficulty in another way, retaining the conso- nants of the K'thibh, but modifying the punctu- ation, so that the two forms will be singular and apparently identical ('K!fD}, the second being a form artificially constructed with '" as a "union vowel," (Ewald, ^ 211, 6, 1), so as to secure the juxtaposition of two forms app:irently the same. — A.]. — And obtain favor from Je- hovah. Literally "and draws forth,"' i.e., gains for himself, harvests, bears away.
Ver. 36. And \whosoeversinneth against me. Literally "who misseth me" in contrast with " who findeth uie " in ver. 3.5. Comp. Job V. 24; Judges xx. 111. — All they that bate me love death. Comp. iv. 13, 22; vii. 27, and also Ezek. xviii. 31.
DOCTRINAL AND ETHICAL.
1. For a correct understanding of the section before us two things in general are to be ob- served; 1) that the entire discourse is poetical, and that therefore the personification of Wisdom which forms its chief subject is also to be re- garded as essentially, and in the first instance, the product of a bold poetical sweep of thought, and of a vivid oriental imagery; 2) that, how- 'ever, because of the solemn earnestness and pro- foundly religious character of the discourse, its figurative element cannot possibly be viewed as the mere play of fancy: or an empty ringing of phrases, but must rather every where stand in more or less exact harmony with the supersen- euous truth that is to be set forth. Wisdom, which here appears personified, as the principle of the world's creation, as well as of its preser- vation and government, having sprung from (jod himself, and being absolutely supernatural, is no unsubstantial pbantom, no unreal fiction of the fancy, no poetic creation without an underlying higher reality. It is rather a result of the pro- foundest religious an'l ethical inquiry, an object of the purest and most genuine knowledge of di- vine things, nay a product of divine revelation — only that this revelation has here passed through the medium of a poetic conception and repre- sentation, and for that very reason appears in its formal relations partially reflected, broken, or inaccurately exhibited. It is really thi- free po- etic form, ideal in its portraiture, to wliicli must be ch.arged whatever in the .statements before us is partially inadequate, inconsistent, and not di- rectly applicable in the formation of dogmatic ideas. The substance, which is easily separable from this form, bears the impress of tlie most genuine divinely revealed truth, and forms one of the most important and strongest of the foun- dation pillars of Old Testament theology, on which the theology and Christology of tlie New Testament is reared, the doctrine of the Trinity in the ancient church, and indeed the whole glo- rious structure of Christian dogmatics. — Comp. Staui'ENMAier, Die Lehre von der Idee, pp. 31 sq., end particularly Nitzsch, Ueber die weaentl. Drei-
einiffkeit Gottes (Letter to Lucke, in the Slud. und Krit., 1841, ii. ; especially pp. 310 sq.).
2. In the picture of wisdom drawn in our chap- ter tlic two conceptions of the divine wisdom, and the wisdom of the creature, or of the celestial type of the Hhokmah and its earthly and human counterpart, are plainly so combined that they more or less flow into each other, and without a clear discrimination of their difference inter- change, (as in the shorter description of the pro- tection and blessing going forth from God's crea- tive wisdom for those who honor it, — chap. iii. 19-2(1). That wisdom is at the outset introduced as teaching and preaching (vers. 1 sq.), shows at once that she is regarded essentially as a self- conscious personal being, as a reflection there- fore of the absolute personality, or the Godhead. And even within the first section (vers. 4-21), which refers in the first instance only to her ma- nifestations in the moral and religious life of man, several features suggest the supernatural in her nature and relations. Thus especiallj' the predicates "counsel, understanding, strength," (in ver. 14) with which she is endowed as the Messiah is in Isa. xi. 2. So also the allusion to the fact that she imparts to and preserves for the kings, rulers, princes, and judges of the earth, all their power (vers. 1.5, 16) ; and finally, with no less plainness, the declaration that she " lovea them that love her," and accordinglj' shows lier- self to be the dispenser of all benefits and bles- sings to her faithful ones (ver. 16-21). Of a purely earthly and creature principle all this could not be asserted. It is plainly not an ab- stract conception of moral philosophy, or any de- finition pertaining to the moral and intellectual conduct of men, that is thus described, but some- thing higher, a nature fundamentally identical with the divine providence, the activity of God in preserving and ruling the world, — a personal principle belonging to God's revelation of Him- self, which is not essentially different from the Logos of the New Testament or the Son of God.
This conception of the idea of a superhuman wisdom, which determines and controls with ab- solute power and knowledge the destinies of our race, conducts, however, immediately to the pro- per and hypostatic representation of Wisdom as an emanation from God's eternal nature, as the partaker and mediator in His absolutely creative activity. From the description of Wisdom as the mediating principle in divine Providence (vers. 14-21), the poet passes to the exhibition of her mediating participation in the creation of the* world, and in this connection he reveals in the same act tlie deepest sources and beginnings of her nature (vers. 22-Sl ). Wisdom is, it is true, also a creation of God, but one coming into being before all other creatures, a " first born " (ivpu- TdKTLnrov) a "beginning of the creation of God " [apxv r^c KTioeug tqv r^eov), comp. Rev. iii. 14. And for that very reason she took part in His work of creation; she was not merely witness, but helper in the revelation of His power in the primitive creation that called His heavens and earth into being. She maftifested herself as the regulative and formative principle, who in those mighty acts of creation "rejoiced before Him," i. «., developed before Him in free, happy action, as it were in joyous sport and play, her infinitely
lOti
THE PROVERBS OF SOLOMON.
rich life, and thus produced an infinite number and variety of creature forms. This creative ac- tivity of wisdom found however its end and its completion in the creation of men in whom she has her delight in an altogetlier pre-eminent de- gree (ver. 31) for they are called to be her con- scious recipients, and under her enlightening in- fluence to grow up into a walk in holy fellowship with God. Precisely for this reason the posses- sion of wisdom, i. e., in the first instance tliat comparative, creative wisdom which is identical with the fear of God and righteousness, is the sura of all that can be recommended to man as the means to the attainment of the highest tem- poral and eternal welfare. For tliis relative wisdom is in fact nothing but the reflection and emanation of that which is absolute. It is the absolute divine wisdom as this has found its in- dividual reflection in the life of individual man, — the eternal wisdom of God entering into the subjective conditions of man, and so becoming creaiural. When the concluding verses of the chapter (vers. 32-30) emphatically advise (he ob- taining of this wisdom which has thus become mundane and human, and point to the blessed consequences of its possession, they seize again upon that which was the starting-point in the whole admonition, and show how the secondary wisdom is derived from the primitive and con- ducts again to it, how the same holy life-power infinite in its perfection, which was active in the first creation of the world and of man, must also be efiicieut in their moral recreation .lud their perfecting after God's likeness. Comp. Stachk.n- M.\IER, as cited above, p. 38: "The eminence of man consists not merely in the fact that wisdom comes in him to self-consciousness, but also in the fact that by the Creator there has been con- ferred upon him in the gift of freedom the power to become as it were the second creator of his own life according to the innate divine idea. This idea appears therefore now a practical one: the impulse to become practical existed already in its living energy, or was this very energy ; and with this it is at the same time clear that man with his freedom has pre-eminently a prac- tical religious and moral problem set before him. Since however by this very freedom he also has it in bis power not to follow his destination, and even to resist it. Wisdom appeals to him to hear her voice, and does this as she speaks to him both from within and from without, — from within by ideas (through the voice of reason and con- science), from without, through divine revelation in which absolute wisdom dwells."
3. This representai ion of wisdom as a personal principle mediating between God and man. ex- isting in God as the prototype, in man in the an- titype, plainly stands in the closest relationship to the doctrine of the Logos in the New Testa- ment.*
* Comp. NiTZSCH as cited above : " Do you aeo here no triice
of a "iivine process a j^erul of Hn ontotogical selt-distiDCIion ill liod? For ttiis Wisdom is indeed a' first God's coinmiini- «atiou localized in the world, particularly in man, and still more especially in Israel. Yet it will tie understood aa no mere creature liite otliers, no angel, no dependent power or effect; it claims in lie known and honored in its divinity. Without exhausting the idea of divinity it claims to lie ftod of tlod — ".Ti'hovah created me" — a creation wliicii according to the connection gi k'ea no natural, creatnrely heing liut has a significance pliiinty transcending these bounds, tte.'" —
The connection, it is true, with a right exege- sis of the main points involved (see notes on vera. 22, 23, and 30, above), does not reach so far that wisdom is described outright as a child of God, be- gotten in eternity and " anointed," i. «. , solemnly consecrated and sealed, — and so is attended by those characteristic predicates with which Christ describes His absolutely unique metaphysical relation as Son to God (.John x. 36; v. 26 ; xvii. 5; comp. i. 1, 18). And yet when she also is declared to have been created as beginning of the ways of God, there are surely not wanting em- phatic intimations that her character is abso- lutely above that of creatures in both respects, that which concerns her coming into being be- fore all creatures, and also her intimate fellow- ship of essence and of life with God. While fur- thermore the primaeval consecration to be a ruler overall things, to the ranks of a priestly regal mediatorship between God and His creation is not to be found among the points expressly em- ph.asized in the description of Wisdom, yet the way in which she is described in vers. 14-16, aa possessor and dispenser of all sovereign power and wisdom, reminds us distinctly enough of the omnipotence in heaven and earth that is given to the Son, and of His being endowed with the un- divided fulness of the Divine Messiah-Spirit, — which Isaiah in his day pronounces a spirit of all wisdom and understanding, all counsel, all strength, knowledge, and holy fear (Isa. xi. 2; comp. John iii 34; Matth. xxviii. 18). And al- though, finally, the name "son" or "child" is not given to her, and the "exultation" in the presence of God at the time of His creative ac- tivity, cannot fitly be conceived of as the intima- tion of a relation in any way like that existing between a sportive favorite child and his father, still the appellation "directress of the work" characterizes this being distinctly enough as a personal emanation from the very nature of God. And a mediatorial participation not only in the creative, but also in the redemptive and sancti- fying activity of God is suggested, if only in gen- tle intimation, by what is said of her "delight in the sons of men." To these points of correspon- dence which are presented in the chief individual features of the picture in Prov. viii. 22 sq., there may be added sever.al unmistakable allusions to our chapter found in the New Testament. Among these the essential identity of the creative wisdom of God that is here described, with the Logos or tlie pre-existent Christ stands out most distinctly. When our Lord in Matth. xi. 19 (Luke vii. 35) and probably also in Luke xi. 49 (comp. Van OosTERZEE on this passage) designates hiiuself as the "Wisdom of God," and at the same time speaks of "children of this wisdom," meanitig by this the men who are subject to her revealing and enlightening influence, especially the Jcw.m, as having been Divinely intiuenced by law and prophecy, He can have chosen this mode of des- ignating Himself only with His eye upon the Biblical delineations that were familiar to His hearers ; and to these, beside EcclesiaslicUL xxiv. and Wisdom vii.-ix., etc., the passage be-
The truth of this representation holds also ai against that which VoN IIoFMAN.l {S-hriflhrm, I. pp. 9)sq.) his tirought f irwaid in support of the opposite view, i.e., that whicli do- nies tliL- hypostatic nature ot wisdom in our passage.
CHAP. VIII. 1-37.
103
fore us would pre-eminently belong. When John ascribes to the Divine Logos both alike, the act- ing as medium of the activity of God in the crea- tion of the world, and the accomplishment of His enlightening and saving efficiency on the world. — when he in doing this distinctly characterizes the Logos not as a mere attribute or impersonal reason of God, but as a hypostasis self-conscious and freely coming forth from the absolute ground of the Divine essence, as a Divine personality seeking incarnatiou (.John i. 1-18), the harmony of this description of his witn Solomon's praise of the Divine Wisdom cannot have continued to be merely unconscious. And this is all the less possible, from the consideration that this wisdom had already before his time and in manifold in- stances been designated by the name Aojof, e. g., Eoclesiast. i. 4 (comp. xxiv. 3), Wisdom, ix. 1. When Paul in numerous passages asserts the same of his pre-existent Christ (especially 1 Cor. viii. 6 ; Col. i. 15 sq.; Phil. ii. 5 sq.), among the passages from the Old Testament lying at the foundation of his views in this matter, Prov. viii. '11 sq., cannot have been wanting. And further- more his designation of the Son as the " Wisdom uf God" (I Cor. i. 24, 30; comp. Rom. xiii. 27 ; Col. ii. 3) cannot have developed itself on any oilier basis. The same holds tinally also of the author of the Epistle to the Hebrews (see Heb. i. 2 :?q. ), as well as of the writer of the Apocalypse, who. by his emphatic use of the name of the Lo- goi (Rev. xix. 13), shows himself plainly enough io be no other than the Evangelist John. His pjculiar designation of Christ, already adduced above, as '■ the beginning of the creation of God" (chap. iii. 14) may perhaps be viewed out- right as a literal allusion to verse 22 of our chapter.*
If this were the case, the idea of a "beginning of the creation of God" would by no means for that reason require to be interpreted in the -■Vrian sense. For in an author who elsewhere adopts the doctrine of the Logos the representation of Christ as the first creature of God would palpably be a monstrosity. John can in this expression intend to designate the Lord only as the active principle in the creation (comp. Dcesterdieck oil this passage). In just this active sense shall we be obliged to interpret the expression which possibly suggested John's language, — the ''be- ginning of the ways of Jehovah " in our chapter, !. e , as relating to that activity of the eternal Wisdom of God which commenced His manifesta- tion of Himself in creation, its mediating coope- ration in God's world-creating act (see remarks on this passage above).
4. The only noteworthy difference between the idea of the Logos in the New Testament, and the hypostatic Wisdom of our passage consists, there- fore, in the decidedly created character ascribed to the latter by the expression " Jehovah created vii" in ver. 22, and the parallel expression in ver. 23. Our teacher of wisdom in the Old Tes-
* We herrt prt'snppo^e ttio spurious character of the iKicKjfiTia% (which, besides, was early expunRed by the cor- rectors of Ilie text) standing in the place of xTttjew? in the djd. S'n If tiii-f lem^rkable readiiijj: were ge:iiiioe, the meaiiiug of ih" expression would certainly be altngether dif- ferent Hut tile iis^umption can hardly be avoided that there i.s here ail atti-nipted emendation in the interest of the Anli- uiouarehians or Anti-arians.
lament, near as he may have come to the idea, was therefore unable to rise to an altogether clear discernment of the relation existing between God and His eternal Word, who in all His like- ness of nature is yet personally distinct, and while appearing as the " first-born of every crea- ture," still on the other hand appears also as the only begotten Son of the living God, or as eternal personal emanation from the Divine essence. The hypostatic Hhokmah of our author (and also the SoijJm of the Apocrypha, which differs from it in no essential characteristic) appears accord- ingly as an imperfect introduction and prepara- tion for the idea of the Logos in the Neu- Testa- ment, the conception not having yet reached a full symmetrical development. So also the "Spirit of God" in the prophetic literature of the 0. T. shows itself to be the prototype, the germinal basis for the Trvn/ia ayinv of the N. T., this distinctly personal third Divine agent in salvation, with the Father and the Son.*
In any event, however, this conception stands much nearer to the idea of the Logos or the Son in the New Testament, and contributed more di- rectly to its development, than that personification of the creative " word of Jehovah" which appears here and there in Psalmists and prophets (e. g., Ps. xxxiii. 6; cxlvii. 15; Is. Iv. 11, etc.). For this last expression has, after all, no other value than poetic figures in general, hastily thrown out. The Hhokmah of our passage, however, is, notwithstanding the poetic character of its drapery, a conception developed with the great- est care, a fruit of profound and consecrated speculation, a bright ray of Divine revelation, which, among the Messianic prophecies of the 0. T. that relate to the Divine side of the Re- deemer's nature, holds one of the most conspicuous places. Comp. Nitzsch, as above cited, pp. 319, 320.
[5. The error in our English exegetical and theological literature with respect to our passage has been, we think, the attempt to force upon it more of distinctness and precision in the revela- tion of the mysteries of the Divine nature than is disclosed by a fair exegesis. Sometimes it is the doctrine of the Logos that is made to stand out with all the clearness of the New Testament an- nouncement ; sometimes it is " the eternal gene ■ ration of the Son" that Solomon is made, as tho Spirit's mouthpiece, to reveal. Owen's elaborato arguments (Comm. on the Epistle to the Hebrews, Exercitalion xxvii,), and IIolden's extended and learned comments (Comm. in loc), appear to ua very plainly to err in this excess. If it be not unworthy of the Holy Spirit to employ a bold and graphic personification, many things in this chapter may be said of and by the personified Wisdom; which these and other similar authors regard as triumphantly proving that we have here the pre-existent Christ, the Son of God. How weak would that personification be whicli did not ascribe to the imagined person hate, love, power, etc. (see Holden) ! Why cannot a personi- fied attribute, if the personification be at all successful, be represented as being born, as being by or near the Deity, as rejoicing in His sight, etc. (see Holden again) '? And yet we need not
* Comp. also subsequent notes on ch. xxx. Ssq.
THE PROVERBS OF SOLOMON.
go so far as Owen and say, "A personal transac- tion before the creation of the world, between the Father and the Son, acting materially by their One Spirit, concerning the state and condi- tion of mankind, with respect to Divine love and favor, is that which we inquire after, and which is here fully expressed." Wordsworth not agreeing with Ge-senius, etc., in regard to the primary meaning of the much debated HJp* admitting that it originally signifies acquire, nevertheless agrees with Gesen., Hupfeld (?), NoYES, Stu.\rt and others in here rendering it "created," because he wants an "eternal generation " as the product of his exegesis, — a product far enough from the thoughts of most of thos3 who agree with him in his rendering. We can, to say the least, go no farther th;in our au- 'hor has done in discovering here the foresh.a- dowings of the doctrine of the Logos. We are inclined to prefer the still more guarded state- ments, e. g.. of Dr. J. Pye Smith (Scripture Tes- timony to the ile.ssiah, I., 3-52), that this beautiful picture "cannot be satisfactorily proved to be a designed description of the Saviour's person ;" or that of Dr. John Harris (Sermon on Prov. viii. 30-36). "At all events, while, on the one hand, none can demonstrate that Christ is here directly intended, — on the other, none ca.a. prove that He is not contemplated; and perhaps both will admit that under certain conditions language such as that in our text may be justifiably applied to Him. One of these conditions is, that the language be not employed argumentatively , or in proof of any thing relating to Christ, but only for the purpose of illustration; and another is that when so employed, it be only adduced to illus- trate such views of the Son of God as are already established by such other parts of Scripture as are admitted by the parties addressed." — A.]
HOMILETIC AND PRACTICAL.
Homihj on the entire chapter. See the translation above, andcomp. Stocker: The heavenly Wisdom which is the word of God is urgently commended to us: 1) by the good opportunity which we have to study it (vers. 1-5) ; 2) by the rich blessing that it brings us (vers. 6-21) ; 3) by the eminence and majesty of the teacher who teaches it, and who is no other than Christ, the eternal Son of God (vers. 22-36). — St.^rke : The true Wisdom's invitation of all men to the Kingdom of God : 1) the invitation itself (vers, l-ld); 2) the induce- ments to give heed to it, namely: a) the inesti- mable value of wisdom (vers. 11, l2) ; b) the blessings of those who accept her invitation to tlie Kingdom of God (vers. 13-36). — Calmer Uandbuch : Wisdom commends herself: 1) in general (vers. 1-5) ; 2) by her truthfulness (vers. 6-9); 3) by the prudence, understanding, honor and power that she imparts to her followers (vers. 10-21); 4) by her eternal existence, her participation in the creation, her delight in the sons of men (vers. 22-36). — Wohlfarth : Wisdom the truest and best friend of men, her doors (ver. 34) standing open day by day to every one that needs and desires her.
*rFor a very full and candid discussion of this with other related points, see an article by Prof. E. P. Barrows, BMioth. Sacra, April, 1858 ; also, Libdon's Bamp. Lectures, pp. 00, 01. -A.]
Vers. 1-11. Egard: — The Eternal Son of God gathers, plants, builds His Church by a voice, i. e., His word. All true teachers of the word are crying voices through which Christ calls. — . Out of Christ's school is no true wisdom ; they who deem themselves wise and shrewd are unfit- ted to learn of Him. — So long as Christ's wisdom is still speaking outside of thee it avails thee nothing; but when thou allowest it to dwell in thee it is thy light and thy life. — Thou shouldst have one heart and one mouth with Christ; if false and perverse things are found in thy mouth thou art still far from Christ. — Silver and gold is mere vanity and nothingness ; what can it help in the day of wrath and judgment? Let God's word be thy highest and best treasure — Berleb. Bible: Wisdom (who speaks to us not only through the word %vritten and preached, but also inwardly, as God's voice in our hearts) is so far from keeping silence, that although we stop our ears, we yet hear her correction within at the entrances and doors of the heart; and al- though we will not understand her, we must ne- vertheless feel her. And this is a testimony how desirous God is of our blessedness.
Vers. 12-21. Melanchthon (on vers. 14 sq.): Those counsels are just which agree with tlie word of God ; and these counsels will at length have joyful issues, with the aid of the Son of God, who wills to aid those that continue in tlie word which He has given, and who call upon Him. — LuTUER (marginal comment on vers. 15, 16): "Princes should act, speak, work, honora- bly and praiseworthily, that men may glory iu and follow their example ; and not as the tyrants, the foul, the Cyclops," etc. — Hasius : When true wisdom is taken into counsel in every thing. Dien in all ranks that will occur which each one's purpose demands according to a perfect ideal. Kings, princes, nobles, counsellors will act in conformity with the aim of their calling (2 Chron. xix. 6, 7). — Things would stand much better in the world if men exercised their spirit more after holiness, and strove with greater zeal for wisdom, Matth. vi. 33. — Berleburg Bible: No one can rightfully take to himself the name of a Christian ruler, but he who subjects himself in spirit and truth, in humble obedience to the control of the Almighty, lays himself at His feet and allows himself to be wholly ruled by Him. Others exercise a rude, violent and tyrannical control, and an assumed authority over the per- son of men. — Von Gerlach: The wisdom who here announces herself is tlie very wisdom of God, and is therefore also, as all good can be from God alone, the soul of all good laws and ordinances (vers. 14-17), and must, as every thing earthly is ruled, disposed and rightly dis- tributed among men by God, necessarily reward her disciples with welfare, honor and riches (vers. 18-21). [Ver. 12. Charsock: All arts among men are the rays of Divine wisdom shining upon tliem. Whatsoever wisdom there is in the world, it is but a shadow of the wisdom of God. — Ver. 13. Arnot: To fear retribution is not to hate sin ; iu most cases it is to love it with the wliole heart. It is when sin is forgiven that a sinner can hate it. Then he is on God's side. Instead of hating God for his holiness, the for- given man instinctively loathes the evil of his
CHAP. IX. 1-18.
J 05
own heart. — JoxA Euwarus: " The affection of hatred as having sin for its object is spolcen of in Scripture as no inconsiderable part of true reli- gion. It is spoken of as that by which true re- ligion may be known and distinguished." — Ver. 1.5. Bp. Sanderson : On the efficient cause and consequent obligation of human law. — Hooker; *' By makings reign," etc. Not as if men did behold (hat book and accordingly frame their laws; but because it worketh in them, because it discovereth and (as it were) readeth itself to the world by them, when the laws which they malie are righteous. — -Ver. 18. Arsot : The riches which the King of saints imparts along with the patent of nobility to support its dignity withal, are linked to righteousness and last forever. Handfuls are gotten on the ground, but a soulful IS not to be had except in Christ.]
Vers. 22-31. Geier: — From this delineation there follows: 1) the personal difference of the Son from the Father; 2) the essential likeness of the Son to the Father, as parlaker of the Di- vine activity in creation; 3) the unutterable love of the Father to the Son (ver. 30?) ; 4) the deep and grateful love which we in turn owe to this Divinely loved director and mediator in creation and redemption. — Zeltner: All the works of God's omnipotence and wisdom thou shouldst contemplate with holy joy and wonder, praise the Creator for them, and with them strengthen thyself in faith in His paternal providence. — As nn essential and indescribable fellowship exists between the Father and the Son, so does there exist between God and the believer a gracious spiritual union, on which the Christian must be most intent. — Starke : All things have had their beginning except the Son of God regarded in His Divine nature. He is with the Father and the Holy Ghost true God from everl.a.sting to everlasting. All that this Eternal Wisdom does in the kingdom of nature, as well as in that of grace, she does with gladness and delight: yea, there is in this work so lovely and wise an alter- nation and mauifolduess, that we must in reason
wonder at it (comp. Eph. iii. 10. "the manifold wisdom of God"). — Von Gerlach : — That " play " of wisdom in which the Lord takes pleasure, and her joyousness on the earth, in which she finds her joy among men, points to the childlike gladness of the love that ruled in creation, and to the confidential relation into which the children of wisdom on earth (Matth. xi. 19) enter, to her the very wisdom of God ; comp. Prov. x. 23. In this passage there is a most clearly prophetic gleam of the light of the New Testament: God's eternal wisdom comes forth from Him that He may delight Himself in her ac- tivity ; His own eternal nature the Father for his own blessedness contemplates in the Son. And it is in a love most intimately blended with wis- dom that the Father created the world, to His own blessedness and that of His creatures.
Vers. 32-36. Geier : The true fruits of obe- dience should follow the hearing of the word. To these belong: 1) walking the prescribed way; 2) willing reception of the Divine correction ; 3) the extirpation of all inner opposition ; 4) zealous and persistent seeking after salvation ; 6) thank- ful enjoyment of the true wisdom when found. — Von Geklach (on vers. 34 sq.): Wisdom here appears as a sovereign, separate and secluded in the style of Oriental monarchs. so that only those know any thing of her who diligently keep watch at her doors. Wisdom, who is universal in her call and invitation (vers. 1-3), yet in the course of communication, in order to test the fidelity of her admirers, veils herself at times in a mysterious darkness, and reveals herself only lo those who never intermit their search (Matth. vii. 7) — [John Howe: There ought to be an ex- pectation raised in us that the vital savor dif- fused in and by the word may reach us; and many are ruined for not expecting it, not wailing at the posts of wisdom's door. — Trapp: Hear, etc. This way wisdom enters into the soul. Hear, therefore, for else there is no hope ; he.ar, howsoever. — Flavel : It is good to lie in the path of the Spirit.]
15. Allegorical exhibition of the call of men to tbe possession and enjoyment of true wisdom, under the figure of an invitation to two banquets.
Chap. IX. 1-18.
a) The banquet of wisdom: Vers. 1-12.
Wisdom hath builded her house, she hath hewn out her seven pillars hath slaughtered her beasts, spiced her wine, hath also spread her table ; hath sent out her maidens ; she inviteth
on the highest points (summits of the high places) of the city: "Whosoever is simple, let him come hither!"— Whoso lacketh understanding, to him she saith :
106
THE PROVERBS OF SOLOMON.
5 " Come, eat of my bread
and drink of the wine I have mixed!
6 Forsake the simple, and live,
and walk in the way of understanding.
7 He who correcteth a scorner draweth upon himself insult, and he who rebuketh the wicked, it is his dishonor.
8 Reprove not the scorner lest he hate thee ; admonish the wise and he will love thee.
9 Give to the wise and he becometh yet wiser, insitruct the upright and he learneth yet more.
10 The beginning of wisdom is the fear of Jehovah, and knowledge of the Holy (one) is understanding.
11 For by me will thy days become many, and the years of thy life will increase.
12 Art thou wise, thou art wise for thyself,
and if thou scornest thou alone shalt bear it."
b) The banquet of Folly : Vers. 13-18.
13 A simple woman (and) clamorous,
is Folly, and knoweth nothing whatsoever.
14 She sitteth at the door of her house enthroned in the high places of the city,
15 to invite the wayfarers
who go straight on their ways :
16 " Whosoever is simple let him come hither !" — whoso lacketli understanding to him she saith :
17 " Stolen waters are sweet,
and bread taken in secret is pleasant,"
18 and he knoweth not that the dead are there,
in the depths of hell (the lower world) her guests.
GRAMMATICAL AND CRITICAL.
Ver.3. [BijTTCHER cites ^0*^D aa illustrating a peculiar Hebrew idiom by which the emphatic plural of generic de-
Bignatione of perftona, places and things is used for the singular with an indefinite article, which the Hebrew lacked, and only in its later periods began to suppl»-ment by the numeral. He would therefore translate "on one of the high places of tho city." See AusfiilirL Lehrb., J 702, d.].
Vers. 4. [TD'i an e.-iample of the " consultive" use of the Jussive form (see B TT. § 964, 2), which under the influ-
*._T
eace of the succeeding word retains the u vowel (§ 956, g,—^ 1132, 3), the ordinary Jussive being lb"- mpX Perf. con- sec, employed, as it sometimes is in the lively discourse of oratory and poetry, without the connective 1, B. g 974].
Ver. 9. [D3iT1, ^lOVl, examples of Jussive with 1 consec, in the "conseca/ree-a^rroattije" sense, as giving an
assured result. BoTT. 3 9l>4. a.l. .... .j ,« o/,n x •. . i, /^ j
Ver. 13. [no is regarded by BiiTTCHEE also as an indefinite, quidquid or quidquam, Q 899, e), as it is by Gesbhids and
FtJERsT. GESES^however finds a different "hade of meaning in the verb, and translates " and careth for nothing "].
Ver. 16. (miDNl. an example of the Perf. consec. in the sense of the " riens solitum, the " future with the idea of
T : t:
customary action. B5tt. § 981, B. p.].
pillars suggests the splendor of the completed building. The sevenfold number represents this as a sacred work ; for seven stands here, as it so frequently does in the Old and New Testaments, as a sacred number (comp. my article " Sieben- zakl" in Heuzoq's Theol. Reat-Enq/d.. XIV. 353 sq.). The house of the celestial Wisdom is by this peculiar and emblematic description repre- sented, as it were, in advance, as a temple, and the banquet offered in it as a sacred sacrificial meal. Special significance in the seven pillars, c. J/., in connection with the seven attributes of the higher wisdom enumerated in James iii. 17; or the seven gifts of the Holy Spirit referred to in Rev. i. 4, 12 sq. ; iii. 1 ; iv. 5 ; v. 6, etc. (Vl-
EXEGETICAL.
1. Vers. 1-3. 'Wisdom hath builded her
bouse. The figure of the building of a house which is readily suggested by the appellation " director of the work " in chap. viii. 30, appro- priately provides for a transition from the de- scription of the agency of eternal Wisdom in the creation of tlie world, to thai here symbolized as an invitation to a banquet, — her activity among men, summoning and morally instructing them. Comp. chap. xiv. 1. — The designation of Wisdom (nin:in) is the same as in i. 20.— Hath hewn out her seven pillars. 'X^Xa hewing out of
CHAP. IX. 1-18.
m
TRINGA, C. B. MiCHAELIS, J. LaNGE, VoN GeB-
LACH, etc.], or the seven principia deducliva Ethi- ces divinse (according to S. Bohlius, comp. re- marks above, p. 74, note), or finally, the first seven chapters of the Book of Wisdom now be- fore us, — all this is indicated by nothing what- ever in the context, and is therefore wholly ar- bitrary. The suffix in n'1^3^, since r\'2 is usually masc, seems to refer to Wisdom as the subject of the proposition, — her, not its seven pillars.
Ver 2. Hath slaughtered her beasts. Notwithstanding the sacred character of the ban- quet, nn3i3 is still not to be necessarily trans- lated " her victims," but signifies " that which is slaughtered," slain animals in general. There is probably no reference to vii. 14. — The "mix- ing of the wine " seems not to refer to a mere mixing of wine with water, but to the prepara- tion of a strong spiced wine with myrrh, etc. ; comp. Isa. V. 22; Prov. xxiii. 30, etc.
Ver. 3. She inviteth on the highest points of the city, ;. e., so that her servants must as- cend the highest elevations of the city (not spe- cifically the roofs of palaces), from which their calls of invitation to the banquet are most widely heard. Hitzig singularly translates " on the bare elevations of the city," because D"3J in Exod. xxi. 3, 4, and according to the Arabic, means naked, unclothed (?). — Furthermore the maidens sent forth, the servants of Wisdom, cor- respond to the servants by whom the Lord in the Gospel (Luke xiv. 10 sq. ; Matth. xxii. 1 sq.) has the guests invited to his banquet.
2. Vers. 4-12. " ^A^hosoever is simple let him come hither!" etc. On accnuut of tlie si- milarity of this verse to ver. Iti, which contains the words of Folly's invitation, and on account of the summons to eat breud (ver. -5) which does not agree with the mention of the slain beasts in ver. 2, HiTZiQ pronounces vers. 4 and 6 spuri- ous. But it is very significant and pertinent that Wisdom's inviiatiou appears clothed in the same words as that of Folly (comp. the analogous verbal repetitions in Christ's parables and di- dactic narratives, e. g , Matth. xxv. 20, 22: Luke V. 6, 9; xvi. 6, 7, etc.); and to "eat bread" stands here as in iv. 7, and indeed frequently (e g.. Gen. iii. 19; Lev. xxvi. 5; Deut. xxix. (i; Judges xix. 5; 1 Sam. ii. 30, etc.), by synec- doche for " the partaking of food, the taking a meal " in general. [The allegorical view of (his passage as held, e. g., by WoRnsw., and in his Commentary supported by ample use of the Church Fathers, may be illusi rated by the sup- posed reference of ver. 5 to " the Body of Christ, the Living Bread, and the mystery of His blood, bj' which we are refreshed at His Holy Table." A.]. — The destitute of understanding, to
him she saith. Before the 3 (.""lOn there is to be supplied from the 1st member the pro- noun 'D, —literally, therefore " who is destitute of understanding, to him she saith." The dis- course accordingly here (and in the 2d member of ver. 15) falls back from the style of recital to that of description.
Ver. 0. Forsake the simple. It will he easiest to take this phrase in its literal sense.
For the verses following give this very counsel, not to keep company longer with the simple, with fools and scorners, because these are still incorrigible. The old versions and most modern commentators [as e, g., St., N., M ] re- gard the noun .as abstract (equivalent to the sing. 'ri3 in i. 22, or the abstract derivative n?'"n3 in ver. 13), and therefore translate " Forsaka simplicity, let your simplicity go." [As Tiiapp, in his pithy way expresses it: "No coming to this feast in the tattered rags of the old Adam: you must relinquish your former evil courses and companies"]. But such a signification of this plu- ral is attested by no example whatsoever. Just as unadvisable is it to construe the verb abso- lutely, by which HiTzioreaches the translation, "Cease, ye simple," etc.; for in Jer. xviii. 14, the verb is construed not absolutely, but rather with [!3 ; and the connection with w(iat follows at least decidedly favors our explanation, which is supported by Umbueit also among others of the later expositors.
Ver. 7. He ■who correcteth the scorner dratweth upon himself insult. Usually the connection with ver. 4-6 is so conceived as if Wisdom were here (in ver. 7-10) explaining her conduct in inviting especially the simple ; she is supposed to turn to these alone, for the reason that if she wished to invite the scornful and wicked also she would only expose herself to in- dignities, and yet would effect nothing. But against this view of the course of thought may be urged decidedly, the warning and admonitory tone of vers. 8, 9, and the didactic nature of ver. 10, which make it easy to find expressed in ver. 7 also the spirit of dissuasion, and so to regard vers. 7-10 as an argument in support of the de- mand embodied in the 1st clause of ver. 6, to avoid further intercourse with the simple, scorn- ers, villains, etc. A comparison with i. 22 shows that under the "simple " may be included very readily mockers, the violent, etc., as belonging to the same category ; so does also the name "sim- plicity " (nrriiJJ which is below, in ver. 13, directly given to the personification of Folly. "Abandon intercourse with such persons" is therefore Wisdom's admonition, " for you gain from it nothing but insult, hate and contempt: forsake the camp of the simple (D'Xn3) and come over into that of the wise (D'ODll), whose watchword is the fear of God and knowledge of the Holy; so will you find abundance of happi- ness and blessing." — Hitzig, whose oonceptioir of the 1st clause of ver. 0 makes the recognition ofthisasthe true connection of thought from the first impossible, summarily rejects ver. 7-10 as a later interpolation. But if in fact the "if thou scornest " in the 2d clause of ver. 12 sug- gested this interpolation, the verses introduced would both in form and substance have been es- sentially different. And in the form in which the passage has come down in the manuscripta HiTziGS hypothesis of an interpolation here again finds no kind of support. — And he 'who rebuketh a wicked man to him it is a shame. The word 1010 (his fault or shame)
cannot be dependent on the verb (np7) of the first clause which is associated with 17 [he
108
THE PROVERBS OF SOLOMON.
taketh to himself his shame], but must be re- garded as a predicnte: "this is to him shame, such action is his disgrace." Comp. Eccl. v. 16 ; Ps. CSV. 7.
Ver. 0. Give to the ■wise and he be- cometh 1)^1361. Comp. chap. i. 5, which pas- sage although expressing an idea lilfe that before us, must not for that reason be regarded as de- rived from this (in opposition to Hitzig). [Lord Bacon (Ada. of Learnini/, Book II.) says, " Here is distinguished the wisdom brought into habit, and that which is but verbal and swimming only in conceit ; for the one upon the occasion pre- sented is quickened and redoubled, the other is amazed andconfused "]. Withver. lOcomp. i. 7; ii. 5. Corresponding with the "Knowledge of God " in the latter passage we have here "knowledge of the holy," i. e. not "knowledge of the holy" [in plural] (LXX, Vulgate, and most Catholic expositors), but "of the Holy" [in singular, "dcs jjeiliytn"''], i. e. of God. Comp. further for this plur. majest. chap. xxx. 3 and Hos. xii. 1. [See still further examples of the use of participial plurals in the same way in Isa. liv. 5; Ps. cxxi. 6; Eccl. xii. 1, etc., Ewalk, Uhrb., I 178, h, BoTT., I 701, Green, I 202.— AVith regard to the interpretation compare Dr. J. Pte Smith (Script. Test, to the Messiah, I., 311): " According to the usual construction of Hebrew poetry, the plural epithet "the Holy" must be understood in apposition with Jehovah in the former half of the distich." So H., St. M., and N.— A.]
Vers. 11, 12 are not to be regarded as taking up the discourse after the alleged digression in vers. 7-10, and attaching themselves to the words of invitation in vers. 4-6 to justify them (Bee- THEAn, Hitzig), but give the reason for the gene- ral affirmation in vor. 10, which had been added as a peculiarly strong motive to the acceptance of Wisdom's invitation. The address in the sin- gular has therefore nothing remarkable in it; it simply follows vers. 8, 9. — By me vsrill thy days become many, etc. Comp. similar pro- mises of long life, chap. iii. 2 ; iv. 10. [For the use of this 3d pers. plural ^3'pV see the gram- mars generally, e.g. Ges., J 134, 3; Green, ^ 243, 2, 4, but niore fully BiiTT., § 935, 6],— Art thou virise, thou art -wrise to thyself. The Biune thought is found somewhat more fully de- veloped in Job xxii. 2, 3; xxxv. 6-9; comp. .also Rom. xi. 3.5 ; Rev. xxii. 11,1 2. — If thou scorn- est thou alone shalt bear it. Comp. Numb. ix. 13; Jer. vii. 19; Job xxxiv. 31, and also the Latin dictum of Petuonius, "5^6^ quisque pcccat.^' The LXX offer in ver. 12, 1st clause, the fuller reading "thou shalt be wise for thyself and for thy neighbor" {nal tCi irh/aiov) which is surely the re- sult of interpolation, like the addition which they append to ver. 10 {to yap yvuvat vdfinv diavoiac ifjTiv (ij-niJ^f). The longer additions .also of three verses each, which they with the Syriac and Arabic translators exhibit after ver. 12 and ver. 18, hardly rest upon a genuine original text thai was before them, altliough they may readily be rendered back into Hebrew (see HiTZio's at- tempts at this, pp. 86 and 88), and therefore very proljably date from pre-Alexandri.an times.
Vers. 13-18. A simple woman, clamo-
rous, [violently excited] is Folly. The ab- stract nrr\i3, simplicity, foolishness (see above remarks on ver. 7) is here plainly the subject, and designates the personified Folly, the exact opposite of Wisdom in ver. 1 With this subject is associated and prefixed as the main predicate, the appellation " woman of folly," i. e., sim- ple woman ; the P'Oin " clamorous, boisler-
T ■
ous" is in turn an attribute of this predicate, and describes the passionately excited, wanton desire of the foolish woman represented as an adulteress, just as in vii. 11, with which deli- neation that before us has a general and doubt- less intentional correspondence. — And know, eth nothing \whatever. In this way in ac- cordance with Job xiii. 13, this phrase of the
Masoretio text (n3"n>''l''"731) must unques- tionably be interpreted. Utter ignorance (comp. John xi. 40, "ye know nothing at all ") would accordingly be what is here asserted of Folly. But perhaps Hitzig is right, according to the LXX {jj ovK E—iGTaTcu aloxwrji^ "who knowetb
not shame") in reading T\3~l3 instead of no (the disappearance of the two consonants might easily have been occasioned by the false reading nO"'73), and therefore in translating "andknoweth no shame," which agrees admi- rably with the "boisterous " of the 1st clause.
Ver 14. She sitteth at the door of hei house, like harlots who watch for passers by; comp. Jer. iii. 2 ; Gen. xxxviii. 14, and the con- duct of the adulteress described in chap. vii. 10 sq. — Seated in the high places of the city. The place thus described is not the same as that in the 1st clause, but some other, farther re- moved from the door of the house. The harlot is therefore quite like the one in chap. vii. 10 sq., represented as running irregularly this way and that and often changing her place. In this, however, the representation accords with that in ver. 3 ; as Wisdom so also Folly sends forth lier call of invitation from elevated places of the city (comp. also chap. viii. 2). A real throne as her seat, which she has erected under the open air, and which, in contrast to the "bald, un- covered heights" (?) mentioned in ver. 3, is sup- posed to be covered with tapestry (Hitzig), is certainly not intended; but the "throne" is here metaphorical; a "lofty throne of the city" (U.mdueit) is a figurative and probably an ironi- cal representation of a specially high place on which the wanton harlot has stationed herself, ■and therefore is as it were enthroned.
Ver. 1-5. Who go straight on their ways, and therefore qniei, unwary travellers who li.ke no thought of circuits or by-paths. The expres- sion is doubtless to be taken literally, and yet not without a secondary moral significance.
Ver. 17. Stolen waters are sweet, etc. Plainly words of Folly, and not of the author (EwALD, Bertheau), Or even of one who has been ass.ailed and ensnared by Folly's allure- ments (Elstek) : for tlie suggestion of the at- traction and charm of forbidden pleasures ap- pears most appropriately in the mouth of the beguiler. Comp. Umbreit on this passage. Instead of wine (ver. 5) water is here mentioned
CHAP. IX. 1-18.
109
as the ingredient of the feast, probably with reference to the waters mentioned in chap. v. 15. — Bread of secrecy, ;. e. not simply bread secretly enjoyed, but also unjustly g;wned : an image of the forbidden enjoyment on which the ;ilulterer seizes (comp. chap. xxx. 20).
Ver. 18. And he knoweth not, i. e. the fij'olish victim who heeds her call and enters her ln)u3e(comp. viii. 22). — That the dead (shades) are there, ;'. e. children of death, who are surely moving on toward the horrors of the lower world, and therefore even now, while the body still lives, are tenants of the lower world 1D'N3"1, comp. ii. 18), or " dead " (thus quite correctly according to the sense, Luther [the Knglish version, etc.~\: comp. Matt. viii. 22; Eph. ii. 1, etc.) — In the depths of hell her guests; literally, "in the depths (not as Um- BREiT and Ew.\LD would read 'in the valleys') of Sheol her invited ones." Therefore although in the house of Folly and to be found at her ban- quet those ensnared by her are in truth already in hell. For that house as a throat of hell reaches down to it (comp. ii. 18; vii. 27), is as it were only a station on the way of these sinners, which leads surely and irresistibly down to hell. Thus, and doubtless correctly, HiTzio, in opposi- tion to others who make this language only anti- cipative. As to the three verses which the LXX supply after ver. 18 see above on ver. 12.
DOCTRINAL AND ETHICAL, HOMILETIC AND PR.\CTIC.\L.
The prototypical relation of the contents of this chapter to our Lord's parables founded on banquets (Mt. xxii. 1-14; Lu. xiv. 16-24) is evi- dent, and therelore its special importance to the doctrine of the call to salvation. What peculiarly characterizes the representation before us is, how- ever, the twofold banquet to which invitation is given, and the correspondent resemblances and differences in the two feasts with their accompa- niments. In both instances, .^t Wisdom's feast as well as that of Folly, it is the " simple," i. e. the great mass of the unrenewed, the children of this world, those indeed needing but not yet par- taking the divine salvation, to whom the call goes forth. It also goes in both cases (Ver. 4 and 16) with the same words of invitation, and under quite similar conditions, — that is, in such a way that those to be invited are laid hold upon in the street, and at once taken into the house (comp. Matt. xxii. 9; Luke xiv. 21). With these analogies which are found mainly at the begin- ning of the acts compared, how great are the diti'erences, how fearful the contr.asts! In the former case it is a splendid palace with its col- umns, a holy temple of God, in which the feast occurs; in the latter a common house, a harlot's abode, built over an entr.ance to the abyss of hell! In the lirst the entertainer, represented as the princely occupant of a palace, remains quietly at home, while her servants take charge of the invitations ; in the last the common woman goes out herself on the streets and high places of the city, that sitting in the attire of a harlot (comp. vii. 10), with the open heavens as a canopy above her, she may craftily .and shame- lessly attract as many as may be affected and
ensnared by the contagion of her wanton lust ! In the former instance it is simple words of God that make up the inviting testimony, words that in part with a literal exactness agree with the gracious calls of mercy and love with which the Son of Man once called sinners to repentance (comp., for example, ver. 5 with John vi. 35, vers. 7, 8 with Matt. vii. 6; ver. 9 with Matt, xiii. 12; vers. 6, 11, 12 with Matt. xi. 28-30); in the latter it is a Satanic voice of temptation that is heard, setting forth with the boldest ef- frontery as a commendable principle to which we should conform our lives, the well-known " we ever strive for the forbidden, and desire the denied " [nitimur in veiitinn semper cupimusgue negata) ! comp. ver. 17 with Malt. iv. 3, 9; Eom. i. 32, etc.
In the homiletic treatment of the passage as a whole it will be appropriate to set in the clearest light this parallelism of the banquets that are compared, with their special resemblances and contrasts ; in some such way as this then : The friends of the kingdom of heaven and the friends of this world; or, The call of Christ to His Church, and the enticement of Satan to the ser- vice of sin ; or. The feast of death, etc. Comp. Stocker : Christ's wisdom and humanity (t/JiAai'- dpuTzia) ; Antichrist's folly and desiructivcness. — Starke : — A lesson on the founding of the church of the Messiah, and the collection of its mem- bers: 1) The founding of the Church by the work of redemption (vers. 1, 2). 2) The invita- tion to the enjoyment of the blessings of Christ's salvation in the Church; and in particular: a) How Christ invites to the enjoyment of these blessings of His salvation (vers. 3 0); b) How this invitation is foolishly despised by many men, and the allurements of sin preferred to it. — WoHLFAKTH : — The cross-roads ; while wisdom calls us to the w.ay of virtue and offers herself as our guide on it, at the same time the pleasure of this world calls and offers everything imagina- ble to draw to itself earth's pilgrims of all race^ ages and conditions.
Single, passages. On vers. 1-6. Stocker : — (Sermon on Christmas eve) ; Christ's friendliness and condescension, as it appears 1 ) from the founding of His Church ana its maintenance by "seven pillars," i. e. by the apostles endowed with the manifold gifts of the Holy Ghost (ver. 1 ); 2) from His costly work of redemption in His own sacrificial death (ver. 2) ; bj' the institution of the means of grace in His Word and Sacra- ment (vers. 2-3) ; 4) from the gracious invitation to partake of .all this (vers. 4 sq.).
On vers. 7,8. Cramer: — In the office of the Christian ministry the function of discipline must .also be especially maintained. It docs not, however, produce uniform fruits; some reform, some are and continue scorners. — [Ver. 7. Fh.\- VEL: — What we fear might turn to our bene- fit. The reproof given is duty discharged ; and the retort in return is a fresh call to repent- ance for sin past, and a caution against sin to come. — Vers. 7-9. Arnot; — Reproof — how to give it and how to take it. There should be jealousy for the Lord's honor, and compassion for men's souls like a well-spring ever in the heart; and then the outgoing effort should be with all the wisdom of the serpent and the harmlessnesa
110
THE PROVERBS OF SOLOMON.
of the dove. For rightly receiving reproof the rule is, be more concerned to get the benefit of the reproof than to wreak vengeance on the re- prover.]
On ver. 7-12. Calwcr Handbuch ; Reflections on the reception which Wisdom's invitation finds among men ; mocliers answer it with derision ; wise, i. e. God-fearing men, and such as continue in sanctification grow not only in wisdom, but also in outward prosperity: the gain is in every case ours, as the loss is the scorner's. — On vers. 11, 12. H.^sius : — Wisdom and virtue lose nothing by being reviled and defamed; he, however, inevi- tably loses who makes sport of them. — [T. Adams: — Wisdom is the mother of abstinence, and absti- nence the nurse of health; whereas voluptuous- ness and intemperance (as the French proverb hath it) dig their own grave with their teeth.]
On vers. 13-18. Stakke: — If the temptation of Satan and bis agents is so strong so much the more needful is it to try the spirits whether they
be of God, and to beseech God that He will guide us in the right way. Alas .' to many men in consequence of their corrupted taste in spiri- tual things there is more relish in the bread of vice and in draughts from the impure sloughs of the world, than in what is off'ered to them on the table of Jesus' grace. — Berhhury Bible: — The more faithfully one serves the world, the more he allows himself to be led by corrupt reason and gives ear to the fascinating voice of tempta- tion, the more enamored he is of tlie deceitful harlot, so much the deeper will he sink into the lowest depths of hell .... Who would pre- fer hell to heaven ! who would go after death that may attain life! — [Ver. 17. Trapp: — Many eat that on earth that they digest in hell. — Ar.not: — When you have tasted and seen that the Lord is gracious, the foolish woman beckons you toward her stolen waters, and praises their sweets in vain : the new appetite drives out the old].
II. ORIGINAL NUCLEUS OF THE COLLECTION— GENUINE PROVERBS OF SOLOMON.
Ethical maxims, precepts and admonitions -with respect to the most diverse relations
of human life.
(Proverbs mainly in the form of antithetic distichs.)
Chap. X. 1— XXll. 16.
1. Exhibition of the difference between the pious and the ungodly, and their respective lots in life.
Chap. X-XV.
b) Comparison between the pious and the ungodly with respect to their life and conduct in gene- ral. Chap. X.
1 Proverbs of Solomon.
A wise son inaketh glad his father,
but a foolish son is the grief of his mother.
2 Treasures of wickedness do not profit, but righteousness delivereth from death.
3 Jehovah will not suffer the righteous to famish [E. V.: the soul of the righteous], but the craving of the wicked He disappointeth.
4 He becometh poor that worketh with an idle hand, but the hand of the diligent maketh rich.
■5 He that gathereth in summer is a wise son, but he that sleepeth in harvest is a bad son.
6 Blessings are upon the head of the just,
but the mouth of the wicked hideth violence.
7 The memorj- of the just is blessed, but the name of the wicked shall rot.
8 Whoso is wise in heart will receive precepts, but he whn i- of foolish lips shall fall.
9 He th.'it walketh uprightly walketh securely,
but he that perverteth his way shall be made known.
CHAP. X. 1-32. lU
10 He that winketh with the eye causeth trouble, and he that is of foolish lips is overthrown.
1 1 A fountain of life is the mouth of the righteous, but the mouth of the wicked hideth violence.
12 Hate stirreth up strife,
but love covereth all transgressions. 1.3 On the lips of the man of understanding wisdom is found, but a rod (is) for the back of the fool.
14 Wise men store up knowledge,
but the mouth of the fool is a near (speedy) destruction.
15 The rich man's wealth is his strong city, the destruction of the poor is their poverty.
16 The labour of the righteous (tendeth) to life, the gain of the wicked to sin.
17 A way to life is he who heedeth correction, he who resisteth reproof leadeth astray.
18 He that hideth hatred (hath) lying lips, and he who spreadeth slander is a fool.
19 In much talking transgression is not wanting, but he that governeth his lips doeth wisely.
20 Choice silver is the tongue of the righteous, the heart of the wicked is of little worth.
21 The lips of the righteous feed many, but fools die for want of knowledge.
22 Jehovah's blessing, — it maketh rich, and labour addeth nothing thereto.
23 It is as sport to a fool to do mischief, but to the man of understanding wisdom.
24 What the wicked feareth cometh upon him, but the desire of the righteous is granted them.
25 When a storm sweepeth by the wicked is no more, but the righteous is an everlasting foundation.
26 As vinegar to the teeth and smoke to the eyes, so is the sluggard to them that send him.
27 The fear of Jehovah muUiplieth days, but the years of the wicked are shortened.
28 The expectation of the righteous is gladness, but the hope of the wicked shall perish.
29 .lehovah's way is a bulwark to the righteous, but destruction to evil doers.
30 The righteous shall never be moved,
but the wicked shall not abide in the land.
31 The mouth of the righteous bringeth forth wisdom, but the perverse tongue shall be rooted out.
32 The lips of the righteous know what is acceptable, but the mouth of the wicked perverseness.
GRAMMATICAL AND CEITICAL.
Ver. 1. — [nSK^'; cited by BoTT (J§943, c, e;900f) as an illustration of the employment of the Imperf. to express what must be from the very nature of the case, — Fiais dthitum, — "must gladden.".— A.]
Ver 2. — [^7^^V : as above, with the meanins " cannot profit:" gOfiO, c. p. — A.]
Ver. 3. — [3*_J?T ; an example of the Fims solitttm. what is wont to be; g950, 6.] — The LXX, arbitrarily assimilatiu^
the language of the first and second clauses, read in the second D*J?t!^^ H^n, for they translate "the life of the on.
godly," ^wiji' Bk acrc^uii/ avarpeij/et. [n^H has been quite variously rendered. The E. V. translates "substance," the ob-
jert of the desire of the wicked. LtjTHEa. fnllowinp: the in':tdia.'; of the Vulg., renders by "Schind<'rei=,exaHwns or f>pprf:$- f'on. Hoi.DEN translates "iniquity." .N.. St., and M. agree with our author in retaining the simple meaning -craving, ur Ere(.'lv 'leRire." So GtSEN., Fuer.st. etc. — A.]
Ver 5.— [^'30 is taken by Gesen., Fuerst, Stdaet as intransitive, in the sense of "acting basely." N. M., 11. agree
THE PROVERBS OF SOLOMON.
with the E. V. in deriving it from a different radical idea Id the verb, and making it a causative Ilipbil. The difference in the final import is nut very great, yet tlie termer conception of the word appears to have the best warrant. — A.] Ver. 8 [np't ^i^ris hcUuia, ''is diaposed to receive," etc. BoTT, §9o0, c. — X.]
Ver. 21. — "ion is here sUit. ccmstr. not of the adj. IDHi aa «• 0- above in ver. 1.3, but of the no'in ^OH, ag the old trans-
lators correctly judged. Bertheau is therefore wrong in rendering "through one void of underRtanding.' our author's view ; so BijTT. (^ 7y4), who would interpret ver. 10 iu the sauie way, ^* the bacli of fully." — A.]
FuERST takes
EXEGETICAL.
1. Oeneral prelimmary remark. The main di- Tision of the collection of proverbs that begins with chap, x., by the scattered isolation and the mosaic-like grouping of its individual elements contrasts quite strongly with the longer and well compacted proverbial discourses of tlie first nine chapters. And yet one would go too far in as- suming an entirely planless and unregulated ac- cumulation of the proverbs contained in chaps, x.-xsii., and failing to recognize at least an at- tempt of the collector to secure a ntethodical grouping of the rich store of maxims that he has to communicate. HiTZio's assumption, it is true, seems altogether artiticial, and tenable only as the result of violent critical dealing, — viz., that chaps, x.-xxi. may be resolved into four sections of equal length, of .about 90 verses each; 1) chaps, x.-xii. (xiii. 1 making a commencement parallel to x. 1); chap, xiii.-xv. 32 (in which division xiii. 23 is to be stricken out to make 91 verses, as in the preceding section); chap. xv. 33-xix. 3 (where by omitting xvi. 25 and insert- ing two verses from the LXX after xvi. 17 the number of 89 verses must be reached that shall correspond with the section following) ; and chap. xix. 4-xxi.31. Ho also assumes that within these four principal subdivisions groups of verses symmetrically constructed of six, seven and eight verses respectively, succeed one another. But although such a construction according to definite relations of numbers is not demonstrable, or at least is demonstrable only in single in- stances (c y. , chap. XV. 33 — xvi. 1.5; see remarks on this passage), still the existence of larger or smaller groups of proverbs of similar import cannot be denied ; and many of these groups relating to one and the same subject are very probably attached one to another according to a definite plan or construction of ideas. And yet these in most cases stand in a loose co-ordina- tion, and wilhal quite frequently appear accom- panied or interspersed by single verses that are altogether isolated. In the chapter before us groups of this sort, governed by a certain unity of idea, may be found in vers. 2-7, 8-10, 11-14, 15-21, 22-2.5, 27-30. Vers. 1, 26, 31, 32 stand isolated. Hitzig's attempt to construct from x. 1 — xi. 3 exactly five groups of seven proverbs each appears untenable after an unprejudiced examination of the real relations of the matter. — With reference to the contents of the six groups of verses, together witli the individual verses accompanying I hem, and also with respect to central thoughts that m.ay possibly be drawn from these elements, see the "Doctrinal and Ethical" notes.
2. Vers. 1. A 't;7ise son maketh glad his father, dc. — This thought, wliich is quite gene- r.'il, is ]i!ainly designed (o serve as an introduc- tion to the entire collection of proverbs that suc-
ceeds ; comp. i. 8. As in that instance, and as in XV. 20; xvii. 25; xxiii. 24 there is found here an attempt, by means of an antithetic parallelism, at Metalepsia or the distribution of the proposi- tions between father and mother in detail. [In- genious expositions of the diverse effects of dif- ferent kinds of conduct upon the father and the mother, like tliat of Lord Bacon in the "Advance- ment of Learning ,'''' and more elaborately in the "Z>c Augmentis Scientinriim," overlook the nature of the Hebrew parallelism — A.] "Grief, anx- iety," derived from HJ' i^moestus esse, dolere), LXX : /liiTT^ ; comp. xiv. 13; xvii. 21 ; Ps. cxix. 28.
3. Vers. 2-7. Six verses or three pairs of verses relating to the earthly lot of the just and the un- just, the diligent and the sluggish. — Treasures of ■wickedness profit not. — Because they cannot avert the sudden and unhappy death that awaits the wicked ; comp. vers. 25-27. With the second clause compare chap. xi. 4-19.
Ver. 3. Jehovah will not suffer the righteous to famish. — Literally, " the spirit of the righteous;" for tliis is the sense which in agreement with most interpreters we must find here, and not " the desire, the craving of the righteous," as Elster thinks, appealing for con- firmation to vi. 30; xxiii. 2. For this strong expression is inappropriate before we come to the aniithesis in the second member, and here the idea is plainly enough expressed by the word mri, "longing" (comp. HiN, Deut. xii. 15; 1 Sam. xxiii. 30). Comp.are xi. G.
Ver. 4. He becometh poor thatTvorketh with an idle hand. — n'0"l-^3, not a "deceit- ful, crafty hand," but an "idle, sluggish hand," nanus remissa (Vulg.); comp. xii. 24, 27; xix. 15 ; Jer. xlviii. 10.-1^X1, for which the LXX
T
and Vulg. must have read 12'NT the substantive (irfrm, egestas), is the third Sing. Perf. Kal [or the participle] with the scriptio plena (like DSp in Hos. X. 14), and with the signification "he is impoverished," inopsfit: comp. Ps. xxiiv. 10. With the phrase T HHy, to stir the hand, to work
^ - T T
with the hand, comp. Jer. xlviii. 10. — But the hand of the diligent — literally, " of the sharpened," comp. xii. 24.
Ver. 5. He that gathereth in summer is a ■wise man — lit., "is a son that doeth wisely," and so in the second member, "a son that doeth badly." These same predicates stand contrasted also in chap. xiv. 35, in that case to define more closely the term " servant," but here as attributes of the "son," which designation is chosen in this instance rather than "man," probably because "the heavy labors of the field which are here spoken of devolve especially upon the younger men, and also because idleness is particularly ruinous to youlh" (Ei.sTrn). — For the general sentiment comp. also chap. vi. 8, 9.
Ver. 6. Benedictions (come) upon the head
CHAP. X. 1-32.
113
of the just, but the mouth of the \vicked hideth violence. — -lu this strictly literal rea- dering of tlie vers« there is no sharp antithesis be- t ween the first and second clauses, for which reason many, following the LXX and Vulg., reverse the relation of subject and object in the second clause, and either translate with Dodeblein, Dathe, etc., " wickedness closeth the mouth of the vicious." or, inasmuch as the noun D3n cannot possibly
T r _ _
he used in this sense of " wickedness, evil dispo- sition," explain with Umbreit among others, "tlie mouth of the profligate crime covereth." [E. v.: "violence covereth the mouth of the wicked."] (This is substantially the explanation of HiTZiG also, except that he points T\D3' instead of nDD\ and takes the noun D3n coutrary to
V- :' T T *^
usage in the sense of " pain, ruin ;" " tlie mouth of the wicked is covered with sorrow.") [Words. gives a doubtful support to this view.] But why in just this passage and the second hemistich of ver. 11 which corresponds literally with it, it should be particularly the mouth and not the/ace of the wicked that is named .is the object to be covered with crime, is not readily seen; and to read "face" {'A?) iiistead of "mouth" ('3) in accordance with Ps. xliv. 16; Jer. li. 51, would evidently not auswev on account of the double occurrence of the expression. Therefore, with 1>erthe.\u, Elster, etc. [N., St., and M. in a qualified way], we should hold fast the above explanation as the simplest and most obvious, and accordingly reckon our verse among the ex- ceptions, which, moreover, are not very rare, to that antithetic mode of constructing propositions which altogether predominates in the division of the book now before us. [Rueetschi, in the Stud, und Krit., 1868, I., 13.5, not only agrees with our author in his construction of the verse, but endeavors more fully to justify the parallelism by the following explanation. " While the righteous, who is himself for others a fountain of life and blessing (ver. 11), nothing but love and fidelity, is himself also to expect blessing (ver. 7), the wicked has in himself only destruction; he hides it, covers it, it is true (comp. 7TD3, ver. 18), with his mouth, yet has it in him (Ps. v. 9) ; and this very fact, that he covers in himself Tuin for others, turns the blessing away from him."]
Ver. 7. The name of the Tvicked lottetb, strictly " will rot or moulder," ;. e., the memory of the wicked not only disappears quickly and surely, but also so as to excite sensations of ab- horrence and disgust in other men (like ill smelling mould).
4. Vers. 8-10. Three proverbs bearing upon the contrast between wise men and fools. — He ■who is of foolish lips is overthrow^n. — With the wisely disposed (in the first clause) there is sig- nificantly contrasted the foolish speaker, the fro- ward talker, and that, too, with the designation suggested by the organ of his foolish discourse, "the fool in lips." The verb (03^'), for the most part misunderstood by the older translators, can express only the meaning of being brought to a downfall, being oveithrown, prsecipilari, and accordingly sets forth the consequence of that refusal to receive comm.andments which charac- terizes the fool in contrast with the wise man. 8
To secure a stronger antithesis to the verb of the first clause Hitzig reads Ob/" or t03 J', " casta them away," i. e. the commandments. But it is precisely the correspondence with the 2d clause of ver. 10, where Hitzig must admit the passive meaning of the verb, that makes it certain that this is here also the intended meaning ; for such verbal repetitions of whole or of half verses are among the fancies of the author of this division of our book ; see above, remarks on ver. 8. [The wise "speaks little, but hears much: re- ceives commands: therefore it goes well with him" (ver. 9, 1st clause ; chap. iii. 1 sq.) ; but he " who is of foolish lips," who by his words shows himself a fool, is ever talking and not receiving instruction, is ruined; literally, is overthrown. It is in general a peculiar charm of mauj' pro- verbs that the parallelism is not perfectly close, but it remains the function of the reader to seek out the intermediate thoughts, and to make tho deductions." Rueetschi, as cited above].
Ver. 9. Is made manifest, lit., "is made known," i.e. as a sinner deserving punishment, an allusion to the judicial strictness of God, the All-seeing, [so Wobdsw.], (the verb, therefore, not used as in chap. xii. 16). Hitzig strangely renders "made wiser," as though the Niphal weru here passive of the Iliphil. [Rueetschi again (as cited above, p. 136) agrees with Zocklek, and thus develops the antithesis: "he adopts crooked ways in order, as he thinks, to be able to practice iniquity more secure aud unobserved; but he is ever known and exposed, he must himself always fear recognition, and this gives to his walk 'in- security' "].
Ver. 10. He that -winketh -with the eye. Comp. vi. 13, where as here the "winking with the eye" immediately follows the mention of crooked and perverse action. Instead of the -i clause, which is identical with the 2d clause of ver. 8, and which here yields no antithetic'paral- lelisin to the 1st clause, Ke.nsicott, D.vtue, Ber- the.vu, Elster prefer the very dilferent reading of the LXX: 6 6e k'/.eyx^^v fitra —afiprjoiai; e'ipTjvo- TToiel (but he that rebuketh boldly maketh peace). This however appears rather to be an attempted emendation, the result of well-meaning reflection than the restoration of an original Hebrew text. We must here again assume a momentary depar ture of the poet from his ordinary strictly anti- thetical construction of his sentences. In con- nection with this, however, we are not to give to
the verb D^v' conjecturally the meaning of
"stumbling" or of "groping blindly" (Hitzig), but that which is found also in ver. 8, " having a fall," "self-destruction" (Umbreit). [Hcri again Rueetschj comes to the defence of the poet's antithesis, with the explanation " he that winketh, the false, causes sorrow, produces vexation to himself, and he who in his folly openly utters evil falls." The results difl'er according to the nature of his wickedness; "vexation when he has done wrong secretly, overthrow, destruction, when he has done it openly " (as above cited, p. 13G)].
5. Vers. 11-14. Two pairs of sentences con- cerning the contrast between good and evil, wis- dom and folly, associated by the mention which
Ill
THE PROVERBS OF SOLOMON.
is common to the first and last proverb, of the mouth of those in whom the contrast appears (as the preceding group was characterized by the men- tion of the lips in vers. 8 and 10). — A fountain of life is the mouth of the righteous, on account of the hearty, edifying, lovmg character of its utterances. For this ligure compare xiii. 14; xviii. 4. For the 2d clause see remarks above on ver. (j.
Ver. 12. Hate stirreth up strife, lit., "dis- putes," "litigations:" comp. vi. 14. — All trans- gressions love covereth over, by ignoring them, by palliating words, by considerate and conciliatory demeanor; comp. xvii. 9; James v. 20; 1 Pet. iv. 8; 1 Cor. xiii. 4.— [Trapp: Love hath a large mantle].
Ver. 13. A rod for the fool's back, i. e. merited punishment overtakes him, the man void of understanding whose lips lack wisdom (comp. xxvi. 3; xix. 29). The imperfect and suggestive form of the antithesis is like that in vers. B and 8.
Ver. 14. VTise men reserve knowledge, lit., "conceal knowledge," ;. e. husband the know- ledge and understanding which they possess for tlie ri.zht time and place, do not squander it in un- seasonable talk and babbling (comp. ver. 8). [So W , N., St., and M.]. In the parallel passage xiii. i'i the eyuouymous verb to "cover" (HulS) forrespoud.') with the one here used. Comp. also Mai. ii. 7. — Is a near destruction, i. e. is ever inclined to break forth with its foolish sugges- tions, and thereby to bring upon itself and upon others alarm and even destruction. Comp. the sentiment of chap. xiii. 8, which although indeed somewhat differently constructed is still in gene- ral similar. ["Near" is an adjective, and the rendering should be more distinct than the am- biguous and misleading translation of the E. V. The mouth of the wicked is not simply passively near to being destroyed; it is a quickly destroy- ing agency.— -A.]
6. Vers. 1.5-21. Seven proverbs mostly relating to earthly good, its worth, and the means of its attainment, — connected with the two preceding groups (although only loosely and externally) by the "destruction" of ver. 15, and the allusion to the lips in vers. 18 and 19. With the 1st clause ef ver. 15 comp. xviii. 11 ; Ecclesiast. xl. 26: and Eccles. vii. 12. — The destruction of the poor is their poverty, ;. e., on account of their desti- tution lliere is every instant threatening them an utter destruction or the sundering of all their relations; they tlierefore come to nothing, they are continually exposed to the danger of a com- plete ruin in all their circumstances, while to the rich man his means secure a sure basis and a strong protection in all the vicissitudes of life. Naturally the author is here thinking of wealth well earned by practical wisdom; and this is at the same lime a means in the further efforts of wisdom; and again, of a deserved poverty which while the consequence of foolish conduct, always causes one to sink deeper in folly and moral need. Comp. the ver. following. Uitzig here following Jer. xlviii. 39 lakes this destruction (nnnp) subjectively, as equivalent to "conster- nation, terror," [Notes], which view, however, is opposed by the use of the expression in the preceding verse and in ver. 29.
Ver. 16. The labor of the righteous, his
acquisitions, his earnings, comp. 2 John 8. — Tendeth to life, comp. xi. 19 and also xvi. 8. The contrast to this, "tendeth to sin," includes the idea not fully expressed, " and accordingly to all misfortune and ruin as the result of sin." HiTZiG, " to expiation," i. e. to making good the losses which his sins bring upon him as just penalties (with a reference to Zech. xiv. 19 ; Jer. xvii. 3); Schultens, Arnoldi. Umbreit, etc., " to downfall, to misfortune." Both expositions fail to conform to the usual signitication of JINtSn. Ver. 17. Avyay to life is he v^ho heedeth correction. "Away to life," (a well known expression like " a way, or path of life " in chap. V. 6, and therefore not to be changed by a
new punctuation into D-'Hy H^S, " a traveller to life," as Ziegler and Ewald propose) : so the wise obse»ver of good instruction is here named because he also guides others to life, in contrast with the n^'nOi 'i'™ '<«^o misleads, the despiser of wholesome discipline and correction, who not only fails of the right way himself, but shows himself an evil guide to others also (Matt. xv. 14). [The rendering of the E. V., " ia in the way," although followed by H., N., M., W., is not full and exhaustive enough. Such a man is not merely "in the way to life :" he is a guide, by a bolder figure he is a way to other men. — ■ A.] The intransitive conception of this parti- ciple (LXX, Vulg., LtiTHER, and also Umbeeit. Ewald, etc.), may if necessary be reached by modifying the punctuation n^iT? (Hithp., HiT- ZIg); but the "going astray" even then does not correspond remarkably with the "way to life," so far as this expression is correctly understood. [" This sentence is an example how sometimes that which is simplest and most obvious can be persistently missed: these words so simple and true have been refined upon because the real idea was not taken. The meaning is simply this: example is efficacious ;" e(c. Rdeetschi, as above, p. 137].
Ver. 18. He that hideth hatred (hath) lying lips, strictly, "is lips of falsehood," i. e. is a man of deceitful lips. [Here again the E. V. sacrifices much of the original. " Lying lips" is not here instrumental; it is the predicate. So H., N., S., M., W.— A.] Comp for this im- mediate personification of the sinning organ, chap. xii. 19, 22, where in the first instance the "lying tongue" and then the "lying lips" ap- pear personified. For the sentiment comp. xxvi. 24. Peculiarly hard and arbitrary is Hitzigs exposition; that instead of Ip''/ (falsehood) we should read ItfP. (union), and that the ex- pression thus resulting, " close, compressed lips" (?) is to be taken as the description of the de- ceitfully and maliciously compressed mouth of the man who is full of hate ! Ewald is also arbitrary (although following the LXX) ; that instead of Ipt? we should read p^S (righteous- ness); "the lips of the righteous hide hatred," i. e. cover their enmity with love (?)■ — He ^ho spreadeth slander is a fool. The meaning of tliis I'd clause does not stand in the relation of an antithesis to the preceding, but that of a
CHAP. X. 1-32.
115
tlimax, adding a worse case to one not so bad. If one conceals his hatred within himself he be- comes a malignant flatterer; but if he gives ex- pression to it in shmder, abuse and base detrac- tion, then as a genuine fool he brings upon himself the greatest injury. [RuEiiTSCUi objects to this, 1) that the analogy of xii. 19, 22 does not justify our taking the expression "lying lips" in the 1st clause as the predicate, and 2) that the emphatic pronoun " he " (N'H) in the 2d clause is still less intelligible on this view of the structure of the verse ; he regards this rather as one of the instances, of no very rare occurrence, in wliich the two clauses make but one proposi- tion, and renders, " whoso conceals hatred with lying lips and at the same time utters slander — he is a fool," aiding the explanation " one of the most odious of vices is where one conceals hatred under fine speech, and yet slanders behind the back; such a man is in sight of God and men despised and spurned "].
Ver. 19. Transgression is not v^anting. In this way is the verb to be rendered, with Um- BREiT, HiTziG and most others : and not with Uertiieau, transgression " does not vanish " (as though we had here something to do with a re- moval or obliteration of actual guilt) ; only with the former rendering does the antithesis in the 2d member correspond, where it is plain that taciturnity and discretion in speech are recom- mended ; oomp. xiii. 3 ; xvii. 27, 28. [Noyes's translation, "offence," has the fault, rare with him, of obscurity or ambiguity]. With the ex- pression " to govern the lips" compare the Latin compescere linyuam and the parallels from Arabic and Persian poets which Umbreit adduces in illustration of our pass.age.
Ver. 20. Choice silver, as in chap. viii. 19 (comp. 10) is here used to indicate a very great value. — Is of no ^vorth. literally, "is as no- thing, is as a trifle,"— a popular and proverbial circumlocution for the idea of utter nothingness or worlhlessness. — Ver. 21. Feed many, i. e. nourish and refresh many with the wholesome doc- trines of godliness (comp. Eccles. xii. 11; Ezek. xxxiv. 2 sq ; Acts xx. 2»). — -But fools die for 'V7ant of kno^^ledge, i. e. persistent fools
(D'TIX) .are not only incompetent to become to others teachers of truth and guides to life: they are in themselves children of death for their lack of understanding.
7. Vers. 22-25. Four proverbs relating to the conduct of the righteous and the ungodly and their respective lots. The lot of the righteous, which consists in God's blessing which makes rich without any efl'ort, forms the starting point of the description in ver 22. — And labor add- eth nothing beside it, i. e. as supplementary and exterior to it, that divine blessing which is all in all, which enriches the friends of God even in sleep (comp. Ps. cxxvii. 2 [and in connection with this Hupfeld's comments: "NMtiirally this is not to be taken literally, as thougli perchance labor in itself were cast aside, and the Oriental indolence commended : nor again is the privilege given to the pious of being released from ordi- nary human toils, and of folding their liands in reliance on their powerful Friend; the aim is only, after the emphatic and one-sided manner
of the proverb to make prominent the other side of the case, overlooked by restless toilers, what God does in the matter, so as to warn against the delusion that man can conquer by his toil alone," etc-l). This view is correctly taken by Jarchi, Levi ben Gekson, Ewald, Hitzig, etc., while others (LXX, Vulg., Umbreit, Bertheau, Elster, [the E. V., H., N., St., M.]) translate "and addeth no sorrow thereto." But then in- stead of n3i' we should rather have had TT'IV T ■ T V -
(comp. Jer. xlv. 3).
Ver. 23. As sport to a fool is the practice of iniquity, literally, " like a laugh Is it to the ■fool to execute evil counsel." This "like sport" is then to be supplied also before the 2d member; "but to the man of understanding wisdom is as an enjoyment." [.M. agrees with our author whose view is both more forcible and more ac- cordant with the Hebrew idiom than that ex- pressed in the E. V. and retained by N. and S. : " a man of understanding has wisdom." More than this is meant : wisdom is his delight. — A.] The verb to practice (nity;t?. ) is probably not to be supplied here before "wisdom" (nojn) ; it is self-evident (in opposition to Hitzig's view) that wisdom is considered here as something practiced and not merely possessed. With tlie phrase "man of understanding," the discerning man, comp. xi. 12.
Ver. 24. What the wicked feareth, lit., "the dread of the wicked," comp. Isa. Ixvi 4; Job iii. 25; Prov. xi. 27. — The desire of tlic righteous is granted them. — The verb ([P]; can be regarded either as impersonal [like the German '•esgibl," there is: comp. xiii. 10 and Job xxxvii. 10], or directly changed to the passive (tip") as the Vulg., the Targums, and among re- cent interpreters Ew.\ld and Hitzig, e. y., do. To supply as the subject "Jehovah" (ABr:N Ezra, U.mbreit, Elster, Stuart, etc.) has its parallels indeed in xiii. 21, 22, but is here less natural than there.
Ver. 2.5. When a storm s'weepeth by the ■wicked is no more. Thus correctly Ewald, Bertheau, Hitzig, [Holue.s, Stuart, Muen- scher]. Against the conception of the first phrase (^.i2^2) as a comparison, " ,as a -storm
sweepelh by, so," etc. (Umbkeit, Elster, [E. V., Notes], etc.) we may urge the conjunction 1 before px, as well as the idea of an " everlasting foun- dation " in the 2d member. With the latter -ex- pression comp. ver. 30, and also Ps. cxxv. 1. With the first clause comp. Job i. 19; Isa. xxviii. 18, 19: Prov. i. 27.
8. Ver. 2li. An isolated proverb relating to the uselessness and repulsiveness of the sluggish. Comp. xxii. 13, and also vi. 6 sq. ; xii. 27 : xix. 24. — As vinegar to the teeth. So the majority correctly render, while the LXX, Pesch., .•Irab.,
etc., falsely translate the noun (V3n, comp. Num. vi. 3 ; Ps. Ixix. 22) by "sour grapes" (buipn^). — To them that send him. Perhaps this phrase as referring to the idea which must be supplied, the authority, the master (D''^nX), comp. sxv. 13, might be transhited by "his sender, his em- ployer." Comp. Hitzig on this passage.
116
THE PROVERBS OF SOLOMON.
9. Vers. 27-30. Four proverbs bearing upon the prosperity of the pious and the ruin of the ungodly. With ver. 27 comp. iii. 1; ix. 11 ; xiv. 27. — Ver. 28. The expectation of the right- eous is gladness, i. e. as its object comes lutu possession of him who indulges it. With the 2d clause comp. xi. 7; Job viii. 13; Ps. cxii. 10.
Ver. 29. Jehovah's way is a bulwark to the innocent. The meaning doubtless is, Jeho- vah's way in the administration of the world. His providence, His righteous and gracious rule, proves itself to the pious a strong protection and defence (comp. the "strong city" of ver. 15. also Ps. xxxi. 21 ; xxxvii. 39; xliii. 2, etc.) [Wordsw. : wherever he goes he is in a casllel. Only with this objective conception of "Jehovah's way" does the antithesis in the 2d clause agree (comp. vers. 14, 15), and not with the subjective, which makes it religion, a devout life. Many, however, (Aenoldi, ZiEGLEB, Umbkeit, Elstek, [NuvesJ,
etc.) unite DH in one conception with ^'I'l and translate "A fortress is Jehovah to the innocent" (upright in his way); comp. Prov. xiii. 6; Job iv. G. One must make his choice between the two interpretations, as both are grammatically admissible and yield essenti.ally the same mean- ing.— Ver. 30. With the first clause comp. xii. 3: with the second, ii. 21 ; Ps. xxxvii. 29.
10. Vers. 31, 32. Two proverbs standing iso- lated, treating of the mouth of the righteous and that of the ungodly and their respective utter- ances or fruits. The mouth of the righteous putteth forth w^isdom, as the sap of a fruit- ful tree develops boaiitiful flowers and fruits; comp. the "fruit of the lips," Isa. Ivii. 19 and the corresponding expression /capTof xe'^-f"" in Heb. xiii. lli — In the 2d clause this figure is aban- doned, so far as respects the expression "the perverse tongue ;" but the "is destroyed " re- minds distinctly enough of the hewing down and dying out of unfruitful trees; comp. Matth. iii. 10 . vii. 19. — Ver. 82. Knowr what is accep- table, >. e., are familiar with it, know how to say much of it. The noun ]i!f1 is here ob- jective in its meaning, used of that which pro- duces delight (with God and men) the lovely, the charming (comp. Luke iv. 22). — Hitzig on ac- count of the aiToa-d^ci of the LXX (they distil, they send forth) reads ]'>'?! instead of |'i'7.'.' from which we do certainly gain a better paral- lelism of meaning with the 1st clause of the pre- ceding verse. And yet it seems at least suspi- cious to go so far in this endeavor to secure a parallelism in the contents of the two verses, as actually to transpose, as HiTZio does, the order of their second clauses, and so combine them in the following order: 31, 1st — 32, 2d— 32, Isl — 31, 2d. [llUEETSCiii, in liis criticism upon this tampering with forms and arrangement, says : " It is all needless — nay, it destroys a beautiful, life-like thought, and substitutes for it a dry commonplace." Ver. 31 says: "The mouth of the righteous shooteth forth wisdom, but the perverse tongue is rooted out;" if the mouth of the righteous may be compared to a goud tree or field, that must yield good fruit, tlie ilccuitful tongue is a bad tree, that can hear only rdtten fruit, and for that very reason is cut down,
rooted out, destroyed. Ver. 32 adds " The lips of the righteous know," etc. " The righteous finds always, as if instinctively, what is acceptable — is, as it were, inspired with it, so that his lips, as it were, naturally find it, while, on the other hand, the wicked knows and understands only what is distorted or perverse, and his mouth therefore speaks only this" (as cited above, p. 138)].
DOCTRINAL AND ETHICAL.
The contrast between the righteous and the wicked, or between the wise and foolish, forms evidently the main theme of our chapter. This contrast, after being suggested in a general and prefatory way in ver 1, is developed with spe- cial reference, 1) to the attainment or non-attain- ment on both parts of earthly possessions, espe- cially riches and a good name (vers. 2-7) ; 2) to their differing dispositions as expressed by mouth and lips, the organs of speech, with diverse in- fluence on their prosperity in life (vers. 8-14); 3) to the effect, tending on the one side to bless- ing, on the other to destruction, which the labor of the two classes (whether with the hands or with the lips) has upon themselves and upon others (vers. 15-24 and ver. 26) ; 4) the different issues of the lives of both (vers. 2.5, 27-32). With the individual groups of proverbs, as we had occasion to combine them above in the exe- getical notes, these main divisions in the treat- ment of the subject correspond only in part ; for the formation of the groups was determined as we sasv in manifold ways, and by quite external circumstances and relations.
A peculiarly rich return, in an ethical view, is yielded by those maxims which refer to the earthly revenues and possessions of the pious and the foolish (2-7, 15, 16, 22, 27 sq.). They all serve to illustrate the great truth, " On God's blessing every thing depends," while they no less interpret that other saying (2 Thess. iii. 10; comp. vers. 4, 5 of our chapter). "If any man will not work, neither shall he eat." Eminently important and comparatively original (;'. e., never before brought to an emphatic utterance) are also the proverbs relating to the worth of a cir- cumspect reserve in speech (vers. 8, 10, 13, 14, 18, 19, comp. James iii. 3-12) ; those relating to the case with which the evil man brings forth his evil and the good his good — plainly because an evil heart underlies the works of the one, a loving spirit the other's whole mode of action (ver. 23; comp. vers. 11, 12, 18, 20, and pussages of the New Testament like Matth xii. 33-35; 1 Johu iii. 7 sq.; v. 3) ; and lastly those relating to tlie spiritual blessings for others also that spring forth from the mouth of the pious as (he whole- some fruit of his wisdom (vers. 11, 21, 31 ; comp. Matth. vii. 16 sq.; John xv. 4 sq.; Gal. v. 22; Phil. i. 11; James iii. 18).
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. The pious and the ungodly compared in respect, 1) to their earthly good ; 2) to their worth in the eyes of men; 3) to their outward demeanor in intercourse with others ; 4) to their disposition of heart as thij
CHAP. X. 1-32.
117
appears in their mien, their words, their acts ; 5) to their diverse fruit, that which they produce in their moral influence on others; tj) to iheir different fates, as awarded to ihera at last in the retribution of eternity. — Comp. Stocker: True righteousness: 1) its basis (ver. 1) ; 2) ils mani- festation and maintenance in life (vers. 2~o) ; o) its utility (vers. 6, 7) : 4) tlie manner of itb pre- servation and increase (ver. 8 sq.).*
3tarke : — The great difference between the pious and the ungodly: 1) in respect to temporal blessings (vers. 1-7) ; 2) in respect to conduct (vers. 8-2t)) ; 3) in respect to their prosperity and the issue of their deeds (vers. 27-32). — • Calwer Handbuch : Of righteousness through wisdom and of unrighteousness through folly and mockery. 1) Warning .against the vices which quench delight in rigliieousness (1-14); 2) admo- nition to the careful government of the tongue as tliat on which above all things else the life and the true fruits of righteousness depend (15-21); 3) allusion to ric'.ies, long life, the joyful attain- ment of one's hopes, contidence in (iod, security, good counsel, eic.^ as impelling to righteousness, as well as to the opposite of all these as the evil result of sin (22-32).
Vers. 1-7 (Text adapted to a sermon on Educa- tion). Egakd: Will thou have joy and not sorrow in thy children, then train them in the nurture and admonition of the Lord (Eph. vi. 4). — .Stock- er: Are there to be people that walk justly, ;'. e., honorably and sincerely before God, then must they be trained to it from childhood. Tiie educa- tion of cliildren is the foundation that must be laid fjr righteousness. — Ver. 3 sq. Starke: Al- though all depends cliiefly on God's blessing, yet not for that reason is man discharged from labor. Labor is the ordinance in which God will reveal His blessing (Ps. cxxvlii. 2). — Von Gerl.ich: The Lord maketh rich, but by the industry which the righteous by His grace exercise. ^[Bp. But- ler: Riches were first bestowed upon ihe world as they are still continued in it, by the blessing of God upon the industry of men. in the use of (heir unilerstanding and strength.] — Vers. 0, 7. Oshn- DER (in Starke): A good name among men is also I'easonably to be reckoneil among the excel- lent gifts of God, Ps. cxii. 6; Eccles vii. 1. — Geier : To the righteous not only does God grant good in this life aad the future; all good men also wish them all good and intercede for ii day by day, witliout their knowing or suspecting it, Ihat it may descend on them from God. Many righteous m3n unknown, or even hated during •,bcir life, are first truly known after their death and distinguished by honors of every kind, as the
* Stocker brings the contents of chap^. x. — xxiv. in gene- ral under five titles, coirespoailinf: to the fi»e chief virtu, s; .lustice. Modesty, WiaiK.m TeniperMni-e I'itlieiice To .lus- tictt he assijius ttie cunients ot cliapters x ami xi.; lo Mo- deration chnps. xii. and xiii.; to Wisdom cliaps. xiv — xvi,; tu 'feniperanee ch^ips. xvi. — xxiii.; to Patieme chtip. x.\iv. tie himself admits the arbitrariness of this division, and yet tliinliS there is no undue violence done thereby to the i-ro- veibs m (juestion; for there is "in these proverlts ot Sulo- liion (in cliaps. x. — xxiv.) in g-nera) a certain qualirysuch JIM we may have seen in a beautiful green meaduw, on which all manner uf beautiful, lovely, gl-nidus flowers of many sorts and colors are to be fallen in with or found, which stand wonilerliilly mixed and confused, and are only nfter- wiir.is to be brought and placed in a ceit.On order by some iiiaideu who gatheis ihem lor a wreath." {Sermons, etc., p. Itiii.) I
Apostles, Prophets, Martyrs, etc. The ofTensive- ness of the ungodly, on the contrary, where even so much as the mention of their name is involved, is perpetu.al. — Funeral discourse on ver. 7. ZlEGLER (in ZtMMERMANfl's SmuUagsfcier, 1858, pp. 760 sq.): The memory of the just is blessed I) because of his winning friendship; 2) because of his unfeigned piety; 3) because of his stead- fast patience ; 4) because of his noble, public- spirited activity. — [Ver. 7. J. Foster: Thejust show in the most evident and pleasing manner the gracious connexion which God hasuonsiantly maintained with a sinful world ; they are verify- ing examples of the excellence of genuine reli- gion ; they diminish to our view the repulsive- ness and horror of death ; their memory is com- bined with the whole progress of the cause of God on earth, — .with its living agency through every stage. — Trapp : Be good and do good, so shall thy name be heir to thy life.]
Vers. 8-14. Geier (on ver. 8): Long as one lives he has to learn and to grow in knowledge, but above all also in Ihe an of governing the tongue. A fool is in nothing sooner and better recognized than in his conversation — [Ver. 9. B.\RROW : Upright simplicity is the deejv'st wis- dom, and perverse cratt the merest shallowness; he who is most true and just to others is most faithful and friendly to himself, and whoever doth abuse his neighbor is his own greatest cheat and foe. — Bridges: ''Show me an easier path" is nature's cry. "Show me," cries the child of God, "a sure path." Such is the upright walk, under the shield of the Lord's protection and providence ; under the shadow of His promises, in the assurance of His present favor, and in its peaceful end.] — J. Lange (on ver. 10): In his very bearing and gestures the Christian must so carry himself that there can be read in them true love, due reverence and sincerity. — He who has too many compliments for every body is sel- dom sincere; trust not such a one, etc. — [Ver. 11. Arxot: The Lord looks down and men look up expecting lo see .a fringe of living green around the lip of a Christian s life course.] — Zeltner (on ver. 12): Love is the noblest spice in all things, the first fruit of faith, the most useful thing in all conditions, yea, a truly Divine virtue, for God Himself is love. — Take love out of the world, and thou wilt find nothing but contention. Of the utility of true love one can never preach enough [T. Adams : " Love covcrelh all sins," saith Solomon ; covers them partly from the eyes of God, in praying for the offenders ; partly from the eyes of the world in throwing a cloak over our brother's nakedness ; especially from its own eyes, by winking at manj' wrongs ofl'ered il.] — Cramer (on vers. 13, 14) : It is no shame to know nothing, but it is indeed to wish to know no- thing Learn in thy youth, and thou h;isl bene- fit therefrom thy life long. — Hasius (on ver. 13) : He who makes his tongue a rod to scourge others with, must often in turn give his back lo correc- tion.— Von Gerlach : The fool must like the beast be corrected with the stick, since he is ca- pable of no rational teaching. — [Bradford: He lhat trembleth not in hearing shall be broken to pieces in feeling.]
Vers. 15-21). Geier (on vera. 15, 16): Riches are a means lhat may be employed for good, but
118
THE PROVERBS OF SOLOMON.
as, alas, generally happens, may be misused in the service of vanity and evil. Poverty is in it- self a sad thing (Prov. xxx. 8), and brings be- sides serious dangers to the soul ; for an humble heart, however, that, child-like, submits to God's correction and guidance, it may also become a security against many kinds of sins. — [Vers. 15, 16. Tk.\pi' : Surely this should humble us, that riches — that should be our rises to raise us up to God, or glasses to see the love of God in — our corrupt nature uses them as clouds, as clogs, etc., yea, sets them up in God's place. — Lord B\coN : This is excellently expressed, that riches are as a stronghold in imagination, and not always in fact; for certainly great riches have sold more men than they have bought out. — Brii>ges; Our labor is God's work — wrought in dependence on Him — not for life, but to life. — Ver. 18. Barrow: Since our faculty of speech %vas given us as in the first place to praise and glorify our Maker, 80 in the next to benefit and help our neighbor, it is an unnatural, perverting and irrational abuse thereof to employ it to the damage, disgrace, vexation or wrong in any kind of our brother. — Arnot: Strangle the evil thoughts as they are coming to the birth, that the spirits which trou- bled you within may not go forth embodied to trouble also the world. — They who abide in Christ will experience a sweet necessity of doing good to men ; they who really try to do good to men will be compelled to abide in Christ.] — Starke (on ver. 18). Open hatred and secret slander are both alike works of Satan against which a true Christian should be on his guard — (On vers. 19-21) : The more one gives free course to his tongue, the more does he defile his con- science, comes too near God and his neighbor. But how usefully can a consecrated tongue be em- ployed in the instruction, consolation and counsel of one's neighbor ! Therefore let the Holy Spirit of God rule thy heart and thy tongue, Eph. iii. 29. (On ver. 2:^) : It is devilish to sin and then boast of sin. The wanton laughter of the wicked is followed at last, and often soon enough, by weep- ing and wailing, Luke vii. 25. — (On ver. 24) :
With all the good cheer of sinners there is yet sometimes found in them a strange unrest. Their own conscience chastises them and causes dis- may.— (On ver. 26) ; Indolence is injurious to every one, whether in a spiritual or a secular calling. Not by ease, but by diligence and fide- lity does one honorably fulfil his office ; 1 Cor. iv. 2. — [BuNYAN : All the hopes of the wicked shall not bring him to heaven ; all the fears of the righteous shall not bring him to hell. — Ar- not:— Fear and hope were common to the righteous and the wicked in time: at the border of eternity the one will be relieved from all his fear, the other will be deprived of all his hope. — (On ver. 26) : The minor morals are not ne- glected in the Scriptures. He who is a Christian in little things is not a little Christian. He is the greatest Christian and the most useful. The baptism of these little outlying things shows that he is full of grace, for these are grace's overflow- ings.]— Bcrleb. Bible (on vers. 19-21): As si- lence is in many ways needful, as Christ Himself hath taught us by His own example, so on the other hand we should offend God and rob Him of His honor if we would keep silence when He will have us speak. The lips of the righteous often serve God as an instrument by which He speaketh and instructeth him that needeth.
Vers. 27-32. Zeltxer: There is no grosser self- deception than when one in persistent impeni- tence and impiety yet imagines that he is at last to live in heaven. — Geier ; If thy hope of eternal blessedness is not to fail thee, it must be based on the righteousness of Christ appropriated by faith, for this alone avails with God. — (On vers. 30): Let us love and long for that which is really eter- nal and unchangeable; for only then can we say "I shall not be moved," Ps. x. 6; xxx. 6. — Starke (on vers. 31, 32): When God's honor and the edification and improvement of one's neighbor is not the chief end of our speaking ; it is a sign that eternal wisdom has not yet wholly sanctified our hearts, comp. ver. 13, 14. — Wohlfarth (oa vers. 23-32) : The sinner's fear and the hope of the righteous (comp. 1 John iv. 18; iii. 3).
h) Comparison between the good results of piety and the disadvantages and penalties of ungod- liness.
Chaps. XI.— XV. a) With reference to just and unjust, benevolent and malevolent conduct towards one's neighbor.
Chap. XI.
1 A false balance is an abomination to Jehovah, but a true weight is his delight.
2 Pride cometh, then cometh shame, but with the humble i.s wi-^doin.
3 The integrity of the upright guideth them,
but the perversenesa of the ungodly shall destroy them.
CHAP. XI. 1-31. ^^1
4 Riches profit not in the day of wrath, but righteousness delivereth from death.
5 The righteousness of the upright maketh smooth his way, hut by his wickedness doth the wicked fall.
6 The integrity of the upright delivereth them,
but by their transgressions shall the wicked be taken.
7 With the death of the wicked (his) hope cometh to nought, and the unjust expectation hath perished.
8 The righteous is delivered from trouble, and the wicked cometh in his stead.
9 The hypocrite with his mouth destroyeth his neighbor,
but by the knowledge of the righteous shall they (he) be delivered.
10 In the prosperity of the upright the city rejoiceth,
but at the destruction of the wicked (there is) shouting.
11 By the blessing of the upright is the city exalted, but by the mouth of the wicked it is destroyed.
1 2 He that speaketh contemptuously of his neighbor lacketh wisdom, but a man of understanding is silent.
13 He who goeth about as a slanderer reveal eth secrets, he who is of a faithful spirit concealeth the matter.
14 Where there is no direction the people fall, but in a multitude of counsellors is safety.
1-5 He shall fare ill that is security for a stranger, but whoso hateth suretyship liveth in quiet.
16 A pleasing woman retaineth honor, and strong men retain riches.
17 A benevolent man doeth good to himself, and the cruel troubleth his own flesh.
18 The wicked gaineth a deceptive result,
but he that soweth righteousness a sure reward.
19 He that holdeth &st integrity (cometh) to life, but he that pursueth evil to his death.
20 An abomination to Jehovah are the perverse in heart, but they that walk uprightly His delight.
21 Assuredly (hand to hand) the wicked goeth not unpunished, but the seed of the righteous is delivered.
22 A jewel of gold in a swine's snout,
(and) a fair woman that hath lost discretion.
23 The desire of the righteous is good only,
the expectation of the wicked is (God's) wrath.
24 There is that scattereth and it increaseth still, and (there is) that stinteth only to poverty
25 A liberal soul shall be well fed,
and he that watereth others is also watered.
26 Whoso withholdeth corn the people curse him,
but blessings ( come) upon the head of him that selleth it,
27 He that striveth after good seeketh favor,
but he that searcheth for evil, it shall find him.
28 He that trusteth in his riches shall fall,
but as a green leaf shall the righteous flourish.
29 He that troubleth his own house shall inherit wind, and the fool shall be servant to the wise in heart.
30 The fruit of the righteous is a tree of life, and the wise man winneth souls.
31 Lo, the righteous shall be recompensed on earth, much more the ungodly and the sinner.
lao
THE PROVERBS OF SOLOMON.
GRAMMATICAL AND CRITICAL.
Ver. 2. — JC3 is given by BaTTCHEB, § 950, 1, as an example of tbe Per/ecUim relativum, the precise time being a matter of indifference. The Iniperf. that follows is then a contingent tense describing a normal consequence, ^980 B.]
"Ver. 3. — DlC/l, to he read Dlt!'^ ^ith the K'ri. [Bottcheb, in explaining forms like this, of which he adduces a (on-
Biderable number, ^ !*23, 0. refers to but rejects the old explanation which makes the 1 an older form of the 3d persoii.il prefix (from the prunuuii K.iH), and regards it as representing in the view of thy K'thibh the conjunction 1, an ei ror wliicli
is here corrected in the K'ri.]
Ver. 15. — V'y in _^*1"1*' I'T is probably not Infin. abs. Kal. (which should be _i*n). but a substantive, here used ad- verbially and attached to the reflexive Future Niphal j;!"!" to strengthen the idea. [Fuerst, while giving JJT as an intran- sitive Infin. abs.. also suggests that it may bp. a noun, giving it however the place and power of a masc. and not a neuter, and making it the subject, " df.T Schl&:thandeindi',"^ht^ that manages ill.]
Ver. 25. — X"ir is eithtr to be t.iken as the Iraperf. Hopha! of N"l''=n"l^, or by change of pointing to be read X'^V and this is then to be regarded as another form of 711"!" (Hitzig ; comp. Zieglee and Elsieb).
EXEGETICAL.
1. Vers. 1-11. Eleven proverbs on the value of a just demeanor towards one's neighbor, and on the curse of unrighteousness. — With vers. 1 cump. XX. 10. 2.J, and also Meid.^ni's collection of Arabic proverbs. III., 538. where the first mem- ber at least appears, and that too expressly as a proverb of Solomon. — A true 'weight, lit., "a full stone ;" comp. Deut. xxv. 13, ^^'here JIIX in like manner signifies the weight of a balance.
Ver. 2. Pride cometh, then cometh
Bhaiue; — lit., "there hath come pride, and tliere will come sliame," ;. e.. on the proud ; comp. xvi. 18: xviii. 12. — But ■with the humble is ■wis- dom.— That wisdom, -naniely, winch confers honor (iii. l(i ; viii. 18). '■ The humble," derived from HK, which in Chaldee sig.iities "to con- ceal," denote strictly those who hide tliemselves, or renounce self [raTrsivoi., raTrervnOpavec). — Yer. 3. The ^faithlessness of the fal.-e) perverse- ness of the ungodly destioyeth them. — " Destroyeth," — from Die root 'Iii' whicii means " violently to fall upon and kill," ;.ii.i not merely to
"desolate" (comp. Jer. v. 0). ^70 should in ac- cordance with the Arabic be explained either by "falseness, perverseness " (as ordinarily), or with HiTziG " trespass, transgression." — Ver. 4. In the day of ■wrath, viz., the Divine wrath and judgment; comp. Zeph. i. 18; Ezek. vii. 19; Job xxi. 'Mi. With reference to the general thought comp. chap. x. 2. — Vers. 5 and G are ex.actly jia- rallel not only each to tiie olher, but al.so to ver. 3. Comp. also iii. fi ; x. 3. — And by their lusts are the ■wicked taken. — Literally, "and by the lusts ('cravings' as in x. 13) of the wicked (false) are they (the wicked) taken:" the construction is the same therefore as in Gen. ix. U ; Ps. xxxii. 6 ; comp. also ver. 3. — Ver. 7. — .\ further development of the idea in the second clause of x. 28. — The unjust ex- pectation.— Lit., "the expectation pf depravi- ties, of wickedness " (D'JIX plur. of 1'!!^). Most interpreters regard (he nnnn liere as tin abstract for ;i concrete ; " the expectation ot' theungodly, (he wicked" [so De W., E. V., il., N., M." W.]. j'^\v.\LD interprets it in aceordaitce with i;ce. ix. 4 by " sorrows " (continuance of sorrow) ; others in accordance with Is. xl. 2(5, render it by "might." In .support of our interpretation see Uiizii; on this passage. [FiiKus^r suggests that
the form may be participial from the verb ]'N with the signification "the troubled, the sorrow- ing," and BoTTCHER, I 811, 3, deriving it as a participial form from HJN, reaches the same meaning; this is also Stuart's view, while Kajiph. agrees with our author — A.] The anti- thesis in idea between the first and second clauses which is lacking in this verse, the LXX attempts to supply by reading in the first clause "when the righteous mitu dieth, hope doth nut ■perish " [Te7.£VT//aavT0(; av6f>b^ dinaiov ovk b'/./.vrat iX-if ) ; they thus put the hope of the righteous reaching beyond death in contrast with the hope- less end of the life of the ungodly. This thought the original text certainly does not express; hut immortality and a future retribution are yet pre- sumptively suggested in the passage, as Wt'N- TINGHE, U.MBREIT, LuTZ (Bill. Jjogmatik, p. 100, etc.) and others have correctly assumed. Comp. the "Doctrinal" notes.
Ver. 8. The righteous is delivered from trouble, elc. — This proposition presented so con- clusively "cannot be the result of experimental observation, but only the fresh, vigorous expres- sion of faith in God's justice, such as believes where it does not see " (Elstlr). — -Ver. 9. The flatterer (hypocrite) ■with his mouth de- stroyeth his neighbor — For the verbal ex- planation of njn which, according to the old Rab- binical tradition, and according to the Vulgate, denotes a hypocrite (Vulg., simulator), comp. Hit- zig on this passage. He moreover needlessly ni- ters this first clause in harmony with the LXX (in the mouth of the hypocrite is a snare for liis neighbor), and gives to the second member also a totally ditferent form ; "and in the misfortune of the righteous do they rejoice." — By the knov7- ledge of the righteous are they delivered; — they, i.e., his neighbors ; the sing, "his neigh- bor," which is altogether general, admits of be- ing thus continued by a verb in the plural. The meaning of the verse as a whole is " By the pro- tective power of that knowledge which serves righteousness, they are delivered who were en- diiygered by the artifices of that shrewdness which is the ins rument of wickedness" (El- ster].
Ver. 10. In the prosperity of the upright — 2'-02, an infinitive construction: literally, "when it goes well to the righteous," as in the second clause nbx|, " in the perishing," when they perish. Comp. xxix. 2. — HiTZia
CHAP. XI. 1-31.
121
strikes out tliis verse mainly to secure again within vers. 4-11 a group of seven proverbs, as before in x. 29 — x). 3, but without being able to allege any ground whatever of suspicion that is really valid. — Ver. 11 gives the reason why the population of a city rejoices at the prosperity of the righteous and exults at the downfall of the wicked. — By the blessing of the righteous is the city exalted, — ;'. p., by the benehceul and salutary words and acts (not by the benevolent wishes only) of the righteous (literally, "the straight, true, straightforward") is the city raised to a flourishing condition and growth, exaltabitur cwitas (Vulg.). Not so well Elster: "is the city made secure'' — as if the idea here related to the throwing up walls of defence.
2. Vers. 12-1.5. Four proverbs against talka- tiveness, a slanderous disposition, foolish counsel and thoughtless suretyship. — He that speak- eth contemptuously of his neighbor. — This is the rendering liere required to correspond with the antithesis in the second clause; comp. xiv. 21 ; xiii. 13. [The E. V. and Holden in- vert this relation of subject and predicate, while De W., K., N., S., and M. agree with our author in following the order of the original — A.] — Ver. 13. He that goeth about as a slanderer be- trayeth secrets. — With this expression, "to go tattling, to go for slander," comp. Lev. xix. l(i;
Jer. ix. 3. With the expression TO HvJ. revela- vit arcanum, "to reveal a secret." comp. xx. 19: XXV. 9; Am. iii. 7. That not this "babbler of secrets" is subject of the clause (Hitzig), but "he that goeth slandering," the parallel second clause makes evident, where with the "slari- derer " is contrasted the faithful and reliable, and with the babbler the man who "concealeth the matter, t. e., the secret committed to him." Comp. Ecclesiasticus xxvii. 10.
Ver. 14. Where there is no direction. — For this term comp. i. 5. — In the multi- tude of counsellors there is safety. — This tliought recurring again in xv. 2J ; xsiv. 6, is naturally founded on the ass.umption that the counsellors are good and intelligent persons, and by no me.'ins conflicts with the conditional truth of the modern proverb, "Too many cooks spoil the broth;" or this, "He who asks long errs long," etc.
Ver. 1-5. He shall fare ill that is surety for a stranger. — •• 111, ill dots it go with him, — ill, very ill will he fare, — ill at ease will he be," etc Instead of "who is surety," etc., the origi- nal has literally "if one is surety," etc. — With the second clause comp. remarks above ou chap, vi. 1 sq. Instead of D'i.'pljT (partic.) we ought probably to read here D'i'pn (subst.) (Hitzio), or to take the plural participle in the sense of the abstract "striking hands" (instead of "those striking hands)." Thus. c. .17., U.mbreit. Not so well the majority of commentators (Ew.\li>, Berthe.vu, Elstee, among others), who read *' he that hateth sureties," i. e., who will not belong to their number, who avoids fellowship with such as lightly strike hands as sureties, who therefore does not follow their example.
3. Vers. lC)-2o. Eight proverbs of miscellaneous import, mostly treating of the blessing til at at lends
righteousness and the deserved judgment of im- piety.— A gracious 'woman retaineth honor and strong men retain riches. — So reads the Hebrew text, according to which there is a comparison made here; as mighty men (lit., "tyrants, terrible men," comp. fitanrai, Matth. xi. 12) retain their wealth and will not allow it to be torn from them, with the same energy and decision does a " gracious woman " (comp. v. 19) watch over her honor as an inalienable posses- sion. Comp. the similar sentiment, chap. xxix. 23 (where we have the same, "holdeth fast ho- nor "); and as to the force of comparative sen- tences formed thus simply with the copulative conjunction 1, comp. xxv. 2.5 : xxvi. 9 ; Job v. 7 ; xii. 11 ; xiv. 18, 19, e/c— The LXX, whom ZiEGLER, EwALD, HiTZiG foUow, read D'if'Tn (i. e., diligent men, comp. x. 4), and besides in- sert two clauses between the first and second of this verse, so that the whole proverb has this expanded form : "A gracious woman obtaineth honor;
but a throne of disgrace is she that hateth virtue. The idle will be destitute of means,
but the diligent will obtain wealth." For the authenticity of this fuller form may be urged especially the vigorous expression " throne of disgrace" [9p6vo^ aTifuai), which is hardly the product of later invention, but rather agrees antithetically with the expression which is seve- ral times found, "a seat or throne of honor" (^'13:] ii02), 1 Sam. ii. 8 ; Is. xxii. 23 ; Jer. xvii. 12. [While RcEETScni (as cited above, p. 138) seems to admit the antiquity of the form repro- duced in the version of the LXX, he thus defends and amplifies the sense of the shorter form found in the Masoretic text, " A woman is powerful hiy her grace as the mighty are by their strength. In grace there lies as great force as in the im- posing nature of the mighty ; nay, the power of the strength of the latter gains only more pro- perty, while the woman gains honor and esteem, which are of more worth."]
Ver. 17. The benevolent man doeth good to himself. — Lit., "the man of lore," who by the goodness wliicli he manifests towards others, benefits his own soul. The second clause in its contrast with this: "And his own flesh doth the cruel trouble," does not aim to characterize any thing like the unnatural self-torture of gloomy ascetics, but to express the simple Ihouglit that on account of the penalty with which God re- quites cruel and hard-hearted conduct, such con- duct is properly a raging against one's self. Thus the LXX had correctly expressed the ideii, and among modern Interpreters Hitzig, Elstek, etc., while the great body (U.mbeeit, Ewald, Berthe.^u among them), comparing Ecclesiast. xiv. 5, find the meaning of theverse to be directed against niggardliness, or ascetic self-torture: He who deals harshly and unkindly with him- self will treat others also no better."
Ver. 18. The •wicked gaineth delusive gains, — i. e. such as result in no good to himself, such as escape from under his hands. Comp. x.
2, and with reference to rivi'S, gain, acquisition, X. 16 — But he that soweth righteousness,
122
THE PROVERBS OF SOLOMON.
a sure reward. — The "sure reward" (nox 13t^. perhaps ia ils sound in intentional accord with ■^pty in the first member) is also governed by the
verb "gaineth" or " worketh out" (nb^'j ; comp. Jer. xvii. 11, etc. For this figure of " sowing righteousness," i. e. the several right acts, which like a spiritual seed-corn are to yield as their harvest the rewards of God's grace, comp. James iii. 18; 1 Cor. ix. 11 ; 2 Cor. ix. 6 ; also Job iv. 8; Gal. vi. 8, etc. — Whoso holdeth fast integ- rity (cometh) to life. — [3 before nplX (right- eousness) if genuin?, (the LXX and Syriae ver- sions read instead [3, "sou"), can be only an adjective or participle derived from the verb p3 •■ to be firm," having the meaning ■• firm" (comp. Gen. xlii. 11, 19) ; it therefore denotes "the stead- fast in righteousness," i. e. as the antitheiic phrase in the 2d member shows, "he who holds fiist to righteousness, who firmly abides in it."
Thus ZlEGLER, EWALD, U.MBREIT, Et.STER, etC.
Oiliers, like Cocceius, Schultens, Mich.\elis, UiioERLEiN, take the word as a substantive — • Steadfastness (?) ; still others regard it as a par- ticle in the ordinary meaning "thus" (by which construction however the verse would lose its iuJependeut character, and become a mere ap- pendage to the preceding proverb); and finally, HiTZ[G conjeoturally substitutes 023 and trans- lates "As a standard is righteousness to life."
Vers. 20, 21. Two new maxims concerning the contrasted lot of the righteous and the wicked, serving to confirm vers. 18 and 19. With ver. 20 comp. ii. 21 ; xvii. 20. — Assuredly, literally, "hand to hand," a formula of strong assevera- tion, derived from the custom of becoming surety by clasping hands (ver. 15), and therefore sub- stantially equivalent to " I pledge it, I guarantee it." Comp. the German formula which challenges to an honest self-scrutiny, " die Hand au/'s Ilerz.'' (the hand on the heart!); and for the sentiment of the 1st clause compare xvi. 6. [FtTERST and K. regard the formula as one of asseveration ; Gesen., De W. and Notes inter- pret, by the analogy of some similar expres- sions in cognate languages, as referring to time, "through all generations;" H., M., S. and W. retain the rendering of the E. V., " though hand join in hand." The exceeding brevity of the Hebrew formula stimulates inquiry and conjec- ture without clearly establishing either interpre- tation.— A.] — But the seed of the righteous
escapeth, literally, "delivers itself" (D'70J a Ni- phal participle with reflexive meaning), that is, in the day of the divine wrath, comp. vers. 4, 23. The " seed of the righteous " is not the posterity of the righteous (soboles justorum, Sch.iller, RosENMUELLER, Bertheau) but is equivalent to the multitude, the generation of the righteous. Comp. Isa. Ixv. 23, " the seed of the blessed of Jehovah."
Ver. 22. A gold ring in a swine's snout ; a fair v7oman that hath lost discretion. — This last phrase (DJ,'I3 n'^D) literally denotes "one who has turned aside in respect to taste," i. e. one who lacks all moral sensibility, all higher appreciation of beauty and sense of propriety,
in a word, a chaste and pure heart, — an unchaste woman. Only with this conception does the figure of the swine agree, and not with that given by Rosen-muellee, Beetheah, Ewalu, Elster, " without judgment," i. e. stupid, weak. Compare furthermore the Arabic provero here cited by Hitzig (from Scheid's Selecta qusdam ex aenlentiis, etc., 47) : "Mulier sine verecundia est ut cibas sine sale, [a woman without modesty is like food without salt]. For the "gold ring" (ring for the nose, DO, not circlet for the hair, Luther) comp. Gen. xxiv. 47 ; Isa. iii. 21, and also in general what is cited by Umbreit, in con- nection with this passage, on the habits of the Eastern women in respect to this kind of orna- ment.
Ver. 23. The desire of the righteous is good only, — i. e. nothing but prosperity and blessing, because God rewards and prospers them in everything. Comp. x. 28, and with the 2d clause where "wrath" denotes again God's wrath, comp. ver. 4 above.
4. Vers. 24-2G. Three proverbs against ava- rice, hard-heartedness and usury. — Many a one scattereth and it increaseth still. — Coinp. Ps. cxii. 9 (2 Cor. ix. 9), where the same verb is used of the generous distribution of benefactions, of scattering (nKop-i^eiv) in the good sense (differ- ent from that of Luke XV. 13). For it is to this only true form of prodigality, this " sowing of righte- ousness" that the expression applies, as the two following verses plainly show. — And many save only to poverty, literally, " and a with- holder of wealth only to want;" (thus Bertheait correctly renders, following Schi'ltens, etc.). With the participial clause (1C''0 ^"il'ni) the af- firmative of the preceding clause (t?', there is, there appears) still continues in force. Hitzig's attempted emendation is needless, according to which we ought to read VT U'jbh] in corre- spondence with the language of the LXX, e'lal Si Kal 01 cwayavTei;. Others, like Schelling, U.M- BREiT, Ewald, Elster (comp. also Lother), translate " who withholdeth more than is right ;" but thus to give a comparative force to [D after "tlt^n has no sufficient grammatical support, and instead of 1ii''0 we should, according to xvii. 26, rather expect 1!?' 7J^ The signification "wealth," opulentia for 117' is abundantly con- firmed by the corresponding Arabic word.
Ver. 25. A liberal soul is well fed, lit., "a soul of blessing is made fat," comp. xiii. 4; xxviii. 25; Ps. xxii. 29; Isa. x. 16; xvii. 4, etc. — And he that \!vatereth others is likewise ■watered, lit., "he that sprinkleth others is also sprinkled" (comp. Vulgate, " inebriat .... in- ebriabilur"). The meaning of the expression is unquestionably this, that God will recompense with a corresponding refreshing the man who refreshes and restores others. Comp. Jer. xxxi. 14, and with reference to the general sentiment Eccles. xi. 1 : Ecclesiast. xi. 11, etc.
Ver. 26. 'Whoso withholdeth corn, him the people curse. — The withholding of grain is a peculiarly injurious form of the "withholding
of property" mentioned in ver. 24. DIS7. people,
CHAP. XI. 1-31.
12&
of clauses see Umbreit, Behthead and Hitziq on this passage.
Ver. ai. Behold the righteous shall be recompensed on earth. That the "?hall be recompi-aseJ " denotes specifically requital bi) punishmcH.', and therefore the retribution of the sins of the righteous, cannot be positively main- tained on account of the comprehensiveness of
multitude, as in xxiv. 24. With the 2d clause comp. X. 6.
5. Vers. 27-31. Five additional proverbs re- lating to the contrast between the righteous and the wicked and their several conditions. — Seeketh favor, that is, God'sfavor, gratiam Dei; comp. Ps. V. 12; Isa. xlix. 8. With the senti- ment of ver. 27 compare in general x. 24; Am.
"■ Ver"^28. He that trusteth in his riches "'^ '^^^ °^ recompense (dW), Yet a compa shall fall. — Comp. x. 2 ; Ps. xlix. 6; Ecclesiast. '• son with the 2d clause unquestionably makes this v. 8. — But as a green leaf shall the righteous specific meaning very natural; the whole then flourish. Comp. Ps. xcii. 12; Isa. Ixvi. 14. "As ' appears as an aryumentatio a mujori ad minus, and a leaf," ;'. e. like a fresh, green leaf on a tree, in ' LnxnER's rendering, " Thus the righteous must contrast with the withered, falling leaf, to which suffer on earth," substantially hits the true the fool should rather be compared who trusts in meaning. On the other hand the Alexandrian his riches. J.\eoer and Hitzig (following the version introduces a foreign idea when it renders.
LXX) read n7;''31"and he who raiseth up," that is, raiseth up the righteous man, proves himself their helper in time of need. On account of the appropriate antithesis to the 1st clause this reading is perhaps preferable.
Ver. 29. He that troubleth his own house, lit., "saddeneth" (as in ver. 17), ;'. e. the avari- cious man, who is striving after unjust gains, straitens his own household, deprives them of their merited earnings, oppresses and distresses them, etc.; comp. chap. xv. 27: 1 Kings xviii. 17 (where Elijah is described by .\hab as the man tint -'trjubleth" Israel, ;. e. allows them to suifer, brings them into calamity). — Shall in- herit wind, i. e. with all his avaricious, hard- hearted acting and striving will still gain nothing. Comp. Isa. xxvi. 18; Hos. viii. 7. — The fool be- cometh servant to the wise in heart, that is, this -■same foolish niggard aud miser by his very course is so far reduced that he must as a slave serve some man of understanding (a master not avaricious but truly just and compassionate). Comp. ver. 21.
Ver. 30. The fruit of the righteous, i. e. that which the righteous man says and does, the re- sult of his moral integrity, and not in an alto- j gether specific sense, his reward, as Hitzig maintains (in accordance with Jer. xxxii. TJ). — Is a tree of life (comp. note on iii. 18), a, growth from which there springs forth life for many, a fountain of blessing aud of life for many. Umbreit, Elster and others unnecessarily repeat "fruit" ('">3) before the "tree of life" (□"n ]■;;); "is a' fruit of the tree of life."— And the wise man winneth souls, by the irresistible power of his spirit he gains many souls for the service of God and for the cause of truth. [The E. V. which has the support of H., S., and M., here again inverts the order of subject and predicate, conforming to the order of the original. The parallelism seems to favor our author's rendering which is also that of De W. and N. Both conceptions are full of meaning and practical value. — A.] Hitziq here again alters in accordance with the LXX, sub- stituting DOT for D3T\: "but violence taketh
life" (? !). ZlEGLER, DODERLEIN, D.\THE, Ew-
ALD transpose the clauses of vers. 29 and 30 into this order: 29, 1st; 30, Ist; 29, 2d; 30, 2rl-
"If the righteous be scarcely saved" (Ei o jue" Srnmo^ fidhc auZ^Tat, — see also the New Testa- ment's citation, 1 Pet. iv. 18); for the verb zhu never signifies "to be delivered."
DOCTRINAL AND ETHICAL.
That it is chiefly that righteousness which is lo be manifested in intercourse with one's neighbor that is commended in the proverbs of our chap- ter, and against the opposite of which they all warn, needs no detailed proof For the first eleven verses relate solely to this antithesis, and in the second and larger section of the chapter also there are added to the proverbs which refer to the duties of justice for the most part only commendations of merciful, and censures of cruel, hard-hearted conduct (vers. 17, 18, 24-26, 29, 30). Those proverbs which have reference to the lack of intelligent counsellors (14), to in- considerate suretyship (15), and to feminine grace and purity (16, 22), take their place among the precepts which enjoin righteousness in the widest sense (in so far as wisdom in rulers is an absolutely indispens.ible condition of prosperity in civil, and a wise economy and womanly honor in domestic society). The separation of these interspersed proverbs, it is true, renders it im- possible to demonstrate within the section before us (vers. 12-31). any grouping as undertaken according to a definite principle of classification. To that which is comparatively new in the dogmatical or ethical line, as presented in our chapter, there belongs above all else the sugges- tion of a hope of immortality in ver. 7. With the death of the ungodly all is over for him ; from the future life he has nothing more to hope; hf has had his good here below in advance ; his re- ward has been paid him long beforehand : there awaits him henceforth nothing more than a cheerless, hopeless condiliun of unending pain, " a fearful awaiting of judgment and fiery indig- nation that shall consume the rebellious" (Heb. X. 27; comp. Luke xvi. 25 ; Matt. vi. 2, 16; vii. 23; XV. 12, etc.). This is the series of thoughts which is inevitably suggested by the proposition "with the death of the wicked hope perishes;" the bright reverse of this here quite as distinctly as in the similar representations of the Psalms, especially in the 49th Psalm, which is so pre- eminently important for the doctrine of the Old Testament concerning immortality and future
*or arguments against this violent transposition ; retribution, depicts the certainty that the right
124
THE PROVERBS OP SOLOMON.
eous will attain to an eternally blessed life, — a certainty whose foundation is in God (comp. Ps. xlix. 14, 15, and in connection with this HoF- MANN, Schriftbew., II. 2, p. 467). Elster denies that the sentiment of the verse points indirectly to a life after death, because "according to the doctrine of Proverbs the hope of the righteous is already fulfilled in the earthly life" (comp. .ilso BRron, Weisheitshhre. etc., p. 117), But the doctrine of retribution set forth in our book is (see below, remarks on xiv. 32) as far from being an exclusively earthly one, limited to the present life, as that of the Psalms or the Book of Job (comp. Delitzsch on .Job six. 2K sq. ; and also KiiNia, Die Unsterblichkcitslekre des Baches Iliob, 1 855). And as respects our chapter in particular, the two-fold allusion to the divine wrath (vers. 4, 23), and the assurance which is expressed altogether without qualification, that "the wicked will not go unpunislied" (ver. 21; comp. noies above on this passage), point with sufficient clearness to this conclusion, that to the religious consciousness of the author of our Proverbs a retribution beyond the grave was an established fact. The closing verse of the chapter, "Be- hold, the righteous is recompensed on earth ; how much more the ungodly and the sinner! " is by no means opposed to tliis view. For the main stress here falls not upon the " on earth," but upon "the righteous" (comp. the exegetical ex- planation of the passage) ; and ii is not the cer- tainty of a visitation of sin occurring within the earthly life, but the certainty of such a visitation iu general upon the wrong committed on the earth (by the righteous as well as the wicked), that forms the proper substance and object of the expression.
Besides these, characteristic utterances of our chapter that are of special dogmatical and ethi- cal signiticance are, the announcements concern- ing the blessing which goes forth from wise and upright citizens upon their fellow-citizens (vers. 10, 11, 14, comp. especially the exegetical com- ments on the last passage) ; concerning the seri- ous injury which the h.-ird-iiearted and cruel does above all to himself, especially when lie leaves his own iiouse and his nearest connections to suffer from his avarice (vers. 17, 29, comp. 1 Tim. V. 8); concerning the blessing of benefi- cence, and the injurious and perverse nature of avarice in general and of avaricious usury in particular (vers. 24-26) ; and finally concerning the life-giving and soul-refreshing power which the conduct of a just and truly wise man lias, like a magnet endowed with peculiar attractive power and working at a distance (^ver. 30, comp. Matt. xii. 30, the "gathering with the Lord")
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. Not justice only, which gives and leaves to every one his own, but love, which from spontaneous impulse resigns its own to others, and even for God's sake and in reliance on Him scatters it without concern, — this is the conduct of the truly wise. For "love worketh no ill to his neighbor; therefore love is the fulfilling of the law" (Rom. xiii. 10). — Comp. Stocki'.k ; .Justice, as Solomon here commends it. relates Ij to private life (ver.s. 1-Hj ; 2) to civil
life (vers. 10-15); 3) to domestic life (vers. 1C~ 31) ; it is therefore yu«(i7(a privala, publica, cecono- mica. — Starke : — The advantage which the pious have from their piety, and the injury which the wicked experience from their, wickedness: 1) from righteousness and unrighteousness in busi- ness iu general ; 2) from good and evil conduct with respect to the honorable fame of one's neighbor (vers. 12. 13); 3) from good and evil government (vers. 14, 15) ; 4) from seeking or sontemnlng true wisdom (vers. 16-23) ; 5) from beneficence or uncharltableness (vers, 24-ol).
Vers. 1-11. Melancuthon (on ver, 1); Weight and balance are judicial Institutions of the Lord, and every weight is His work. But marriage compacts also, political confederacies, civil coa>- paots, judgments, penalties, etc., are ordinances, of Divine wisdom and justice, and are effectively superintended by God. — -(on ver. 2) : Usually In prosperity men become remiss both in the fear of God, and also in prayer. If in this way God's fear is at length wholly stifled, men in their car- nal security allow themselves all manner of en- croachments on the rights of their neighbor. Experience has, however, taught even the heathen that certain penalties do by Divine ordinance In- fallibly overtake such pride and arrogance when these pass beyond the bounds of one's calling, and they have therefore designated this law of the Divine administration of tne world according to which pride is the sure precursor of a speedy fall by the expression adpaareia, "inevitability." Comp. 1 Pet. V. 5 sq. [Arnot; God claims to be in merchandize, and to have His word circling through all its secret channels. — Bridges: Com- merce is a providential appointment for our so- cial Intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith. — Jermtn: Such dperfect stone is a perfect jewel, and a precious stone in the sight of God. — Ver. 2. Trapp : The humble man, were It not that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contentlug se- crecy.]— .1. Lange (on vers, 1-3): Pride and malignity are, so to speak, the first nurses of in- justice In business, Ecclcsiast, x. 15, 16, — [Ver. 6. Trapp: Godliness hath many troubles. ;ind as many helps against trouble. — Ver. 8. Bridges : The same providence often marks Di- vine faithfulness and retributive just Ice.] — Geier (on vers. 7, 8) : The righteous man is in the end surely free from his cross : If it does not come about as he wishes, then assuredly it does as is most useful for him ; if not before his temporal death then in and by means of this. — (On vers. 10, 11). The growth and prosperity of a civil community is to be ascribed noi so much to Its political regulations as rather to the prayers of Its pious citizens, who therefore deserve above others to be protected, honored and promoted. — J. Lange (on vers. 10, 11). Pious and devout rulers of a city or a land are a great blessing, for which we should diligently pray, lest God should peradventure chastise us with t^'rannical, selfish, ungodly masters.
Vers. 12-15. Geier (on vers. 12, 13): Taci- turnity Is never too highly praised, nor is it ever thoroughly acquired. Disgraceful and in- jurious as loquacity is, equally admirable is trua
1
CHAP. XI. 1-31.
12?)
reserve in speech. — (On ver. 14) : The welfare of a land does indeed by all means depend on wise and faiihful counsellora ; yet to God, the supreme source of all prosperity, must the highest honor ever be rendered. — Rueuel (on ver. 14 — in Rohr's Predigermagazm): Means by which we all may work beneficially from our domestic upon the public life (by the fidelity of our action, by purity of morals, love of peace, and a genuine religious sensibility). — Von Gerlach (on ver. 14): In the affairs of a city, a state, a society, we should look far more after the spiritual than after the external means and appliances. — WouLF.iRTU (on vers. 9-15) : The blessing which the pious confers even here, and the curse that goes forth from tbe sinner.
Vers. 16-23. Zeltner (on ver. 16) : Zealous as tyrants are to acquire and keep their wealth, so diligent should the pious mau be in attaining and preserving his true honor, which is the fear of God and virtue. — [.Aknot (on ver. 17) : In every act that mercy prompts there are two parties, who obtain a benefit. Both get good, but the giver gets the larger share. — J. Edwards (on ver. 19): Solomon cannot mea.n. temporal iXetiXh, for he speaks- of it as a punishment of the wicked, wherein the righteous shall certainly be distin- guished from them.] — Geier (on ver. 17): The gifts wliich have been received from God one may enjoy with a good conscience, only it must be done with a thankful heart in the fear of God, and in connection with it tlie poor may not be forgotten. — (On ver 18) : The hope of the un- godly is deceptive. For the object of their labor they do not attain, because death suddenly over- takes them (Luke xii. 19). Their accumulated wealth does not reach the heir of the third gene- ration, they leave behind them an evil name, and the worm of conscience concinually preys upon them. — (On ver. 22) : Extei'ntil physical beauty without inner beauty of soul is like a whitewashed sepulchre, that within is fuU of dead men's bones, Matih, xxiii. 27. — [Flavel (on ver. 20): God takes great pleasure in uprightness, and will own and honor integrity amidst all the dangers which befall it.] — Vo.\ Gerlach (on ver. 22): Personal beauty is like the mere ornaments of an animal, attached <o it only externally, and often standing in sharp contrasi with itself; it is that within which makes the man a man. — Berleburg liihle (on ver. 23): The righteous desire nothing hut what is good, and are by God really made par- takers of these things which they desire. The ungodly, on the contrary, instead of what they hoped for, are made partakers of God's wrath.
V'ers. 21-20. Cra.mer: Almsgiving does not impoverish, as many men from lack of love sup- pose.— Hasius : Thougli God may not requite our beneficence in every instance by increasing the abundance of our possessions, yet He does in this that it contributes to our true welfare. — Von Gerlach : God as invisible regulator of human
fortunes stands behind visible causes; Hebe- stows His blessing upon the insignificant and in- creases it. His curse upon the abundant, and it wastes away. Thus every where it is the deeper causes that determine advance in wealth or im- poverishment. The blessing which we diifuse among others turns to our account; he who wa- ters the dry land of others thereby brings ad- vantage to his own. — [T. Ada.ms (on ver. 24): The communication of this riches doth not impoverish the proprietary. The more he spends of his stock, the more be hatb. But lie that will hoard the treasure of his charity shall grow poor, empty and bankrupt. — .\rnot (on ver. 25): To be a vessel conveying refreshment from the foun- tain-head of grace to a fainting soul in the wil- derness is the surest way of keeping your own spirit fresh, and your experience ever new. — Tratp: Bounty is the most compendious way to plenty, neither is getting but giving the best thrift. — Chalmers: God in return not only en- riches and ministers food to such as have wil- lingly parted with Iheir carnal things, but in- creases the fruits of Iheir righteousness.]
Vers. 27-31. Starke (on ver. 27) : The oppor- tunity to do good one should not let .slip from his hands. Gal. vi. 10. If thou art always deferring from one time to another, it is easy that nothing should come of it — (On ver. 28) : If thou wilt be and continue truly prosperous, then seek eagerly the rigliteousncss of Jesus Christ, and not the perisliable riches and pleasures of this world. — (On ver. 30) : To win gold and possessions is far from being so great wisdom as to win souls and deliver them from the way of destruction. — [Trapp (on ver. 28) : Pilches were never true to any that trusted to them. — -Lord Bacon (on ver. 29) : In domestical separations and breaches men do promise to themselves quieting of their mind and contentment; but still they are deceived of their expectation, and it turneth to wind. — .J. Edwards (on ver. 31): The persecutions of God's people, as they are from the disposing hand of God, are chastisements for sin. — Bp. Jos. Hall (on ver. 31): Behold even the most just and holy man upon earth shall be sure of his measure of affliction here in the world; bow much more shall the unconscionable and ungodly man be sure to smart for bis wickedness, either here or hereafter.] — Melaxcktuon (on ver. 31): If even the righteous in this life suffer correction and affliction, which nevertheless tend to im- provement, how much more surely will they who defiantly and fiercely persist in their sinful course be punished, if not in this life, then in the life to come (Luke xxiii. 31 ; 1 Pet. iv. 18). — Von Ger- lach (on ver. 30) : From the righteous there go forth life and blessing, as from a tree of life, wherefore he also gains ascendency over the souls of many, just as the tree of life was the oentre of Paradise, and from it went forth the prosperity of the whole.
136 THE PROVERBS OF SOLOMON.
P) With reference to domestic, civil and public avocations. Chap. XII.
1 He that loveth correction loveth knowledge ; but whosoever hateth rebuke is brutish.
2 The good man obtaineth favor from Jehovah ; but the man of wicked devices doth he condemn.
3 A man shall not be established by wickedness ; but the root of the righteous shall not be moved.
4 A good wife is the crown of her husband,
but one that causeth shame is as rottenness in his bones.
5 The thoughts of the righteous are justice; the counsels of the wicked are deceit.
6 The words of the wicked are a lying in wait for blood, but the mouth of the upright delivereth them.
7 The wicked are overturned and are no more ; but the house of the righteous shall stand.
8 According to his wisdom shall a man be praised ; but he that is of a perverse heart shall be despised.
9 Better is the lowly that serveth himself, than he that boasteth and lacketh bread.
10 The righteous careth for the life of his beast ; but the sympathy of the wicked is cruelty.
11 He that tilleth his land shall be satisfied with bread :
but he that followeth after vanity is void of understanding.
12 The wicked desireth the spoil of evil doers, but the root of the righteous is made sure.
13 In the tra!isgression of the lips is a dangerous snare, but the righteous escapeth from trouble.
14 From the fruit of a man's mouth shall he be satisfied with good; and the work of one's hands shall return to him.
15 The way of a fool is right in his own eyes, but he that hearkeueth to counsel is wise.
IG The vexation of the fool is at once known ; but he that hideth offence is wise.
17 He that uttereth truth proclaimeth right, but the lying tongue deceit.
18 Tiexe is that talketh idly like the piercings of a sword: but toe tongue of the wise is health.
19 The lip of truth shall be established forever ; but the lyiug tongue only for a moment.
20 Deceit is in the heart of those who devise evil, but to those who give wholesome counsel is joy.
21 There shall no evil befall the righteous ; but the wicked are full of calamity.
22 Lying lips are an abomination to Jehovah; but they that deal truly are his delight.
23 A prudent man hideth knowledge :
but the heart of fools proclaimeth foolishness.
24 The hand of the diligent shall rule :
but the slothful shall be obliged to serve.
25 If heaviness be in the heart of man it boweth it down ; a good word maketh it glad.
CHAP. XII. 1-28.
127
26 The righteous guideth his friend aright ;
but the way of the wicked leadeth him astray.
27 The idle catcheth not his prey,
but a precious treasure to a man is diligence.
28 In the path of righteousness is life : but a devious way (leadeth) to death.
GRAMMATICAL AND CRITICAL.
Ver. 11-— 'DriT (This plural is cited by Bottcher, g 699, among the examples of that, ideally «itend«d and abitract, which vividly and agreeably impresses the spirit, and therefore is fitly represented by a plural ; comp. 'IjyX, etc.]
Ver. 17.— nj^OX n'3^ (comp. D'3T3 n"3", chap. vi. 19) is to be regarded as a relative clause. [BaTTCHEB. bow- .ver, regards n"3' here and in vi. 19; xiv.M, xix. i, 9; Ps. xii. 6; xxvii.l2,as a Hiphil parlicipleof peculiar form found only in a few mstauces in connection with roots containing a labial that would closely follow the n which is the ordinirv prefix of the Hiphil participle. The omission of this O givei a form approaching the Kal. BGtTceEB objects to Ew.,u,'s description of this as an intransitive Kal participle (J 1C9, a), that this verb is not intransitive, etc. See J 994, 9 and
Ver. 28._An additional objection to the ordinary interpretation (see exegetical notes below) is the absence of Mappin in the n of riJ ilj. which must nevertheless be regarded as a third pers. suffix referring to nplX, "the way of its path." '" '' '■'^■'
EXEGETICAL.
1. Vers. 1-3. Three proverbs on the contrast between good and evil in general. — 'Whosoever hateth correction is brutish. — ^i'S, brutus, Btupid as a beast ; a peculiarly strong expres- sion. Comp. chaps, xxx. 2 ; Ps. xlix. 10 ; Ixxiii.
22; xoii. 6. Hitziq prefers to read 'iff'S, which alteration, however, appears from the passages just cited to be unnecessary. — Ver. 2. The good man obtaineth favor from Jehovah. For the use of this verb "obtain" (lit. "to draw out") couip. iii. 13: viii. 35. —But the man of wicked devices doth he condemn, — i. e., Jehovah. Others regard the verb as intransitive, e.g., the Vulgate, '•impie agit," and now HiTZIO, who finds expressed here the idea of " incurring penalty." But for this signification of this Hip- hil there is wanting the necessary illustration and support; and as evidence that the VJ^1X\ ni3t0 may be regarded as an accusative without the sign flX comp., e. g., x. 11 ; Ps. Ivi. 8; Job
xxii. 29, etc. — With ver.
compare x. 25,
and with the second clause in particular ver. 12 below.
2. Vers. 4-11. Eight proverbs on the blessings and banes of domestic life, and on the cause of both. — Ver. 4. A good wife is her husband's cro^n. Literally, a woman of power, i. e., of moral power and probity, such as mani- fests itself in her domestic activity ; comp. xxxi. 10; Ruth iii. 11. The "crown" or the gar- land (H'lDi^) is here regarded evidently as an emblem of honor and renown, comp. the "crown cf rejoicing " (orf^lnTOf rnvxi'/OFuc), 1 Thess. ii. 19: also Prov. xxxi. 23, i;8.— But like a rot- tenness in his bones is she that, causeth shame. — Literally a worm-eating, i e., a ruin inwardly undermining and slowly destroying; Eomp. xiv. 30: Job iii. 16. — Ver. 5. The thoughts of the righteous are just; the
counsels of the wicked are deceit. i. «.,
the very thoughts of the pious, mueh more theii their words and deeds, aim at simple justice and righteousness ; the shrewd counsels, however, by
which the wicked seek to direct others (DiSanri, comp. xi. 14), are in themselves deceitful and un- real, and therefore lead solely to evil. — Ver. 6. The words of the wicked are a lying in wait for blood, — i. e., they mean malice, they are the expression of a bloodthirsty and murder- ous disposition; comp. i. 11 sq.; xi.9. — Altogether needlessly Hitzig alters the phrase m-3iX to ^1 ^.'???. "are a snare for them." — The mouth of the righteous, however, delivereth them, — that is, the righteous (comp. xi C), or it may be also the innocent who are threatened by the lying in wait of the wicked for blood fcomp.
xi. 9). [So WoRiisw. and Mi-enschkrJ. Ver. 7.
The wicked are overturned and are no more. — The infin. abs. ']^3'n here stands em- phatically for the finite verb, and furthermore, for this is certainly the simplest assumption, in an active or intransitive sense [comp. however in
general on this idiom Bottchee, ^ 990, <;. A.] ;
"the wicked turn about, then are they no more " [comp. the proverbial expression "in the turning of a hand "]. To regard it as a passive (Ew.\Li), Elsteb, Hitzig) [K., M., S.] is unnecessary; this gives a stronger meaning than the poet pro- bably designed, i.e., "the wicked are over- thrown " (or even "turned upside down," Hit- zig). The subsequent clause "and are no more " would not harmonize with so strong a meaning in the antecedent clause, especially if, as HiTzio supposes, the verb really designs to remind us of the overthrow of Sodom and Go- morrah (Gen. xix. 21). With the second clause comp. X. 25 ; Matth. vii. 25.
Ver. 8. According to his wisdom.— "sS
[literally "in the face or presence of "], "in pro- portion to," "according to the measure of," as in .ludges i. 8 and frequently elsewhere. — But he that is of a perverse " heart shall be de- spised,— lit., "the crooked in heart," ;. e., the perverse man, wlio does not see things as they are, and therefore acts perversely and injudi- ciously (Hitz[g).
Ver. 9. Better is the lowly that serveth himself. — With this use of "lowly, insigniti- oant," comp. 1 Sam. xviii. 23. The phrase
128
THE PROVERBS OF SOLOMON.
iS 13^1 the Targum, Aben Ezra, Bertheau, Elsteb [De W., N., S.], regard as expressing tliis idea, "aud he has at the same time a ser- vant." But the parallelism demands the mean- ing early given in the LXX, Vulgate and Syr. versions [and now preferred by K., H., M., W.], *^ minislrans sibi ipsi,^' serving himself, which is here evidently put in contrast with the foolish, impoverished pride of birth mentioned in the Bccoiid clause, — whether we retain the Masoretic reading, or, with Ziegler, Ewalu and Hitzig,
read '^ npi'l (participial). — And lacketh bread.— Com'p. 2 Sam. iii. 29. With the ge- neral seniimenl compare the passage which un- doubtedly grew out of this, Ecclesiast. x. 30. — Ver. 10. The righteous careth for the life of his beast, — ^. f., he knows how his beast feels, he concerns himself, he cares for his do- mestic animals, does not allow them to hunger. [Arxot: When the pulse of kindness beats strong in the heart, the warm stream goes sheer through the body of the human family, and retains force enough to expatiate among the living creatures that lie beyond]. Comp. Ex. xxiii. 9, "Ye know the heart of the stranger," from which parallel passage it appears that Ziegler, Elstee, et'-.-, are in the wrong in translating lysp here by " hunger." For examples of this use of jhe verb i'l" "to know," in the sense of "to concern one's self, to care for something," comp. also xxvii. -3; Gen. xxxix. 6; Ps. i. 6, etc. — But the compassion of the ■wicked is cruelty, — lit., "is cruel." — With the whole proverb comp. Ecclesiast. vii. 23.— Ver. 11. But he that fol- lo'weth after vanity. — D"P'7. is probably not the designation of "vain persons," as in Judg. ix. 4; 2 Sam. vi. 20 ; comp. 2 Kings iv. 3 (U.mukeit, Bekthead, etc.), but is to be regarded as neuter, i. «., as an abstract, and therefore as meaning vain things, vanities, and, as the contrast witli the first clause shows, specially " idleness, inac- tion, laziness." Comp. the LXX, who have here rendered the expression by fiaraia, but in the passage almost literally identical, chap, xxviii. 19, by c,-[()A;/r ; in like manner SvMMAcnus (airpayinv), Vulgate [otium), etc.
3. Vers. 12-22. Eleven additional proverbs with regard to virtues and faults in civil rela- tions, e.-!pecially sins of the tongue and their op- posites. — The Tvicked desireth the spoil of evil doers, — /. c, one wicked man seeks to deprive another of his gains, one of them is evermore seeking the injury and ruin of ano- ther, 80 that no peace prevails among them (Is. xlviii. 22 : Ivii. 21) ; they are rather " by the con- flict of their selfish strivings ever consuming one another." Thus, and doubtless correctly, Umbreit and Elster [to whose view K. gives a qualitied assent], wliile Bertheau, following the Targum, translates 11X0 by "net," and to illus- trate the meaning thus obtained, compares chap, viii. 35 [this is also the rendering of the E. V., which is followed by W., M., H.; S. renders "desireth an evil net," i. e., destruction, being 80 intent upon his evil deeds as to disregard the consequences ; N. renders in seeming agreement with our author " the prey of evil doers," the
genitive being however possessive and not ob- jective, i. c, such prey as evil doers take]; Ewalu however and Hixzio regard the passage as altogether corrupt, on account of the widely divergent text of the ancient versions (LXX, Vulg., Syr.), and tlierefore propose emendations (Ewald, "the desire of the wicked is an evil net;" Hitzig, "the refuge of the wicked is crumbling cl.iy"). It is ctTtaiuly noteworthy that the LXX and Vulgate ofl'er a double render- ing of the verse, first one that widely departs, and then one less seriously differing from the form of the Masoretic text. — With the second clause comp. ver. 3, second clause. For the verb ]ri' it is probably not needful to supply as sub- ject the word "Jehovah," which has been omit- ted (Umbreit, Bertheau, Elster [Wordsw. (?)], etc.) [nor with Luther, De W., E. V., N. and M. to supply an object, — giveth or yieldeth (fruit)] ; but, as in the instance in x. 24, to change the punctuation to the passive jr*.", or iigain, to write \Ty (derived from 1^!^' , firmus 'fuit, iomp. the proper name ]n"X) w-ith the Targum, Reiske, Hitzig [Stcaut], etc. — Ver. 13. In the transgression of the lips is a dangerous snare; i. e., he who seeks to ruin others by evil speaking is himself overthrown in the same way. Bertheau proposes to construe so as to give the meaning "is a snare of or for the wicked," which, however, is contrary to the analogy of Eccles. ix. 12. — After this verse also the LXX introduces a peculiar addition consistiug of two clauses, which, however, is probably nothing more than an old gloss on the following verse; comp. Hit- zig on this passage.
Ver. 14. From the fruit of a man's mouth is he satisfied vrith good. — Lit., "from the fruit of the mouth of the man doth he satisfy him- self with good;" !. c, it is the good fruit which one brings forth in wise, intelligent, benevolent dis- course, that results in blessing to him. Comp. xiii. 2; xviii. 20. In the second clause to good words good works are added, and as "returning upon him" (comp. Ps. vii. IG) ; they are therefore represented as being in a sense the personified bearers of reward and blessing. Compare the similar thought, referring however to future ret- ributions, and therefore somewhat differently expressed. Rev. xiv. 13, "their works do follow them." — Vers. 15 and Ifi belong together, as bulh refer to the fool and his opposite. — The way of a fool is right in his own eyes,^ i. e., according to his own judgment (comp. iii. 7), which presents to him his own mode of action in a light favorable enough, although others may ever so often, and in a way ever so convincing, point out its perverseness. The exact opposite of this is found in the conduct of the wise man, the willing listener to wise counsels. Comp. xiv. 12; xvi. 25; xxi. 2— The vexation of the fool is at once known, — lit., "is known even on the s.niie day," i. e.. at once, after a short time (Vulgate, statim). In contrast with this passionate breaking out of the offended fool, the wise man exercises a prudent self-control in a seemly disregard of the insult put upon him, as Saul once did, 1 Sam. x. 27. — Ver. 17. He that uttereth truth proclaimeth right, (. <•., always gives utterance to that which is strictly just; so
CHAP. XII. 1-28.
129
especially in judicial examinations as witness. This " truth " (nj?ON) is subjective truth, fidelity to one's own convictions (TriaTi^, LXX), the op- posite to the lies which characterize the false witness; comp. xiv. 5, 1^5.
Ver. 18. There is that talketh idly, as though it ■were thrusts of a sword, lit., "like piercings of a sword. ' or "like knife thrusts" (HiTziG); i. e., he breaks out with speeches so inconsiderate and inappropriate, that the persons present feel themselves injured as if by sharp thrusts. This rude and inconsiderate babbling of the fool is here fitly described by the verb n02, which is equivalent to NI33, used in Lev. v.
T T T T
4 : Numb. xxx. 7 ; Ps. cvi. 33 (of speaking hastily, rnshly, unadvisedly). — But the tongue of the ■wise is health. — ■■■Medicine, healing" (coiup. iv. 22), forma here an exceedingly apjn'o- priate antithesis to the inwardly wounding effect of the inconsiderate babbling mentioned before. Vers. 10. But the lying tongue only for a moment. — Literally, ■■till I wink again, till I complete a wink of the eye;" conip. Jer. xlix. 19 and 1. 44. This is therefore a detailed poetical circmnlocution for the idea of a little while, an instant (Is. liv. 7): the verb here employed i>'"J"in) is a denominative derived from i'JT a wink. — Deceit is in the heart of those Twho devise evil. — ■■Deceit, malignity" (comp. ver. 17, second clause) might here be made anti- thetic to "joy," because the necessary effect of deceit is sorrow and trouble. Therefore this noun nolo is not to be transformed to ni"l3 .
T ; ■ _ T : I
bitterness (Houbigant), nor to be interpreted by "self-deception," or by "joy in evil" (Sc/iar/eii- freiiile) with Umbheit. — But to those who give ■wholesome counsel is joy. — The common rendering (as also that of U.mbreit, Kl- STEU, c/c ), is "who counsel peace;" comp. the old reading of the LXX, ol fiovAoftevoi. elpijvijv^ and
the (Iprfi'o-K-moi of Matth. v. 9. But UilU is here to be taken in the general sense of " welfare, that which is salutary," as, for example, in Ps. xxxiv. 14; xxxvii. 37. The special signification "peace" would not correspond with the ■■evil" of the first clause, which is nowhere equivaleiit to strife, division (not in Judges ix. 2o, as Um- Br.EiT thinks). The "joy" of the well-meaning counsellor is furthermore probably to be con- ceived of as one to be found in the heart, the in- ward cheerfulness and happy contentment of a good conscience (as HiTzio rightly maintains against BERTtiEAU and others).
Ver. 21. No evil befalleth the righteous. — -For this verb (Pual of njX) comp. Ps.
13. (IN here signifies not
xci. 10; Ex. xxi. lo. i
"sin," but ■'evil, misfortune, calamity," like the
parallel term in the second clause, or the nyi in
^ T T
the 91st Psalm cited above. — With respect to the sentiment, which naturally should be regarded as a relative truth, not as unconditionally illus- trated in every experience, comp. chap. x. 3; xi. 23 : xii. 2, 3, etc. — With ver. 22 compare xi. 20.
It is unnecessary to alter the plural 'Uy into the siugular ni?j> (with the LXX, many MSS., HiT- xio, etc.).
9
4. Vers. 23-28. Six proverbs which relate to the contrast between the wise and the foolish, the diligent and the slothful. — With reference to the first clause of ver. 23 compare x. 14, 17 ; with the second clause, xiii. 16; xv. 2. — Ver. 24. The hand of the diligent ■will rule; but tha slothful ■will be obliged to serve. — With the first clause compare x. 4; with the second, xi. 2'J. — nTD"* "slothful," is doubtless an adiec- tive belonging to the noun T (hand), and not an abstract substantive "sloth," standing here for the concrete, ■'the sluggard," as .1. D. Miciiaelis, UouERLEiN, Bertheau and Elster suggest.-' ■■Will be obliged to serve," literally, "will be for tribute, for service," i. e., will be forced to labor as one owing tribute. — Ver. 25. If trou- ble be in the heart of man it bo'weth it down. — The sufBx attached to the verb seems like tliat connected with the parallel verb, which, moreover, rhymes with this, to refer to the noun "heart," and this as a synonym with tbi)! "soul." has here the force of a feminine. [BoTTCHER, g 877, e, cites this among the exam- ples of the u^e of tlie fem. singular as a neuter with reference to objects named before but con- ceived of as neuter. See also Green, | 197, b — A.] In this connection it is indeed remarkable that njXl (trouble), also contrary to its natural gender, appears here construed as a masculine. Mfiice tlie varying views of many recent exposi- tors, <?. y, that of Umbreit and Elster; "if trouble be in a man's heart, let him repress it (the sorrow) ;" or that of HiTZio, who refers the suffixes of both these verbs to (he noun "hand" of the verse preceding, and accordingly renders (at the same time in a peculiar way reproducing the rhyme) : " Is sorrow in the man's heart, he bends it (/. e.,
the hand, down). But if gladness, he extends it." [tliTzir.'s rhyme is made with the verbs sen/cet and sckwenkef, which are rather violent equiva- lents to the Hebrew terms, but are perhaps fairly matched by bends and exicnds, or abases and raises. — A.] In favor of the rendering which we prefer are the old versions, and among recent ex- positors ROSENMUELLEK, DaTHE, DoDEBLEIN, EwALD, Bertheau.
Ver. 2ti. The righteous guideth his friend aright. — Tue verli '^^}\ Hiphil of T^H
(which is cquiv.alent to l-p), means " to set right, toguitleto the right way, odr/yeh' ;'^ ^10 is then equivalent to J^*^, friend, companion, as in Gen. xxvi. 26; Judges xiv. 20; xv. 0. [So Gesen., Riiu., FiTKBST, EwALD, Bertueau, K., S., M. and W.] — Uthers, especially LtiTHER, M. Geier, etc., following the Chaldee version, regard lil' as an adjective followed by the object of compari- son : "better than his friend is (or fares) the righteous man." [So the E. V., which is followed by Notes]. Others still, like Datue, J. D. Mi- CHAELis.ZiKGI.Enarid Hitzig (the latter changing the verb to ip^), read in^'^lO, '■ his pasture," and so reach the meaning " the righteous looketh af- ter his pasture," i. e., his path in life. It seems, however, altogether needless to depart from thij above explanation, which is grammatically ad"
130
THE PEOVERBS OF SOLOMON.
inissible, and jrives a meaning which agrees well with that of the second clause — But the wray of the wicked leadeth them astray; them, i. e., the wicked. The construction is the same as in chap. xi. 0, and probably also xii. (J.
Ver. 27. The slothful catcheth not his
prey. " The slolhtul," properly here again an
adjective, "idle' hand, expresses the idea of I eloth, and then, as an abstract for the concrete, stands for "the sluggard, the slothful." 'il^n then, an diraf Afjo/ifi'oi' in the Old Testament, is explained by tbe Rabbins, following the Aramean ( Uan. iii. 27), by "to singe, to roast;" therefore Berthe.iu, e.g., still translates "the slothful ro.asteth not his prey," and then supplies the .dea, "because he is too lazy to catch it." [M. :idopts this explanation, and S. doubtfully.] i)tliers, more simply, and in conformity with the old versions, render "the idle man catcheth not his game " [so K., H., and N.], for which signifi- oitlon of hunting, catching, seizing, HiTZio cites l>;xical analogies from the Arabic. [Fueest, criticising this interpretation, and defending the other, urges 1) th.at not to catch game is no sure sign of laziness, and 2) "his prey" must be .al- ready in hand — -\.] — But a precious treasure to a man is diligence. — To reach this meaning it is necessary either to take "Oil exceptionally in the abstract sense of diligence, or with C. B. MicH.\ELis and Hitzig to read as an infinitive Vnn, " to bestir one's self, to show one's self diligent." — Others, like Kohleb, U.mbiieit, Slstek, etc., resort to a partial transposition of the words, yielding the meaning "but precious treasure belongeth to the diligent man " — an al- teration which is favored in advance by the Sy- riac version, and to some extent also by the LXX.
Vcr. 28 But a devious way (leadeth) to death. — This is doubt less the interpretation to be given with HiTZiii to this clause; for in Judges v. li; Is. Iviii. 12, n^'flJ in fact signifies (in contrast with mS) a crooked winding by-path, and the modification of "TS to '^X seems the more justifia- ble in proportion as the combination on which the ordinary rendering rests is otherwise un- known (niO-bx as equivalent to niD-X7) ; " and the way of its path is not-death" (which is to be understood as "immortality," Ewalu, Um- UREiT, Elsteb [K., E. v., N., S., M.], elc). furthermore, the form of expression (\y^ before ni'ilJ) indicates plainly that to the second of Ih'e terms employed not its ordinary sense, but a ouite peculiar signification, a quasi adjective im- port is to be given. [Hodgson and Holden ex- press a decided preference for this view]. — With the general sentiment of the verse compare x. 2 ; xi. 19.
DOCTRINAL AND ETHICAL.
The contrasts between diligence and indolence, wisdom and folly, which present themselves as the strongest characteristics of the second and fourth of the groups of verses found in (his tiiapter, lead us to refer the proverbs of these groups mainly lo private or domcslic lifc.-while
the predominating reference of the third main group (vers. 12-22) to sins of the tongue or lips, leads us to regard social or civil life as the special department here chiefly contemplated. Still this classification is after all only a general one, and proverbs of a more general moral tendency and bearing, like those contained in the introductory group (vers. 1-3) are interspersed through each of the three large groups (e. g. in vers. 5, B, 12, 21, 2(j, 28); these therefore show the impossi- bility of carrying through a division of the con- tents of the chapter according to definite and clearly distinct categories.
Moral truths to which an emphatic prominence is given are found in the very first verse, on which Umbreit pertinently remarks, "The thought seems. weak, and to a spirit practised in reflec- tion hardly worth recording, yet on its truth rests the possibility of a spiritual progress in the human race, its development to a higher humanity ; one might even say, the very condi- tions of history lie in that proverb." Again we find them in ver. 10, a proverb which sets foith that tender care for animals as man's fellow- creatures, which impresses itself on so many other passages of the Old Testament, e.g. Ex. XX. 11; xxii. 29, 30; Lev. xxii. 27; Deut. xsii. 6 sq. ; XXV. 4; Ps. xxxvi. 6; civ. 27: cxlv. 15 sq.; cxlvii. U; Job xxxviii. 39 sq. ; xxxix. 5 sq. ; Jonah iv. 11, etc.*
We find like important truths in ver. 13, ns also in general in all the proverbs that relate to the right use of the lips and tongue (compare besides vers. 14, 10-19,22, 25); so also in the commendation of a willingness to receive good counsel, ver. 15, with which we may appropri- ately compare Theoonis, Gnom., V., 221-225 (see the passage in Umbreit, p. 158) ; — and again in the admonition to a wise self-command and presence of mind under experience of injury, ver. Hi, with which should be compared admo- nitions of the New Testament against persistent anger and heat of passion, such as Rom. xii. 19; Eph. iv. 2(5, 31 ; James i. 19, 20, etc.— li has already been made evident that the concluding verse of the chapter (ver. 28, 2d clause) unlike chapter xi. 7, probably contains no hint of a hope of immortality.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. On the true wisdom of the children of God, as it ought to appear 1) in the home, under the forms of good discipline, diligence and contentment; 2) in the state or in the intercourse of citizens, under the forms of truthfulness, justice, and unfeigned benevolence (ver. 12-22) ; 3) in the Church or in the religious life, as a progressive knowledge of God, a diligent devotion to prayer and striving after eternal life (vers. 23-28). — Comp. Stocker: — On true discipline; 1) its general utility (vers. 1-8); 2) the blessing on those who receive dis- cipline, and the curse on those who bate and despise it (vers. 9-10); 3) comprehensive repeti- tion of wliat has been taught concerning the saluiariness of discipline (vers. 17-28). — Starke: — On the injurious nature of ungodliness and
* Cunip. ZdCKLKR, Ttifnlogia NaturaH^; Entwur/ eintr «y» tematuc/ien ^'uturphilosopftie, etc., I , pp. 5;iJ sq.
CHAP. XII. 1-28.
131
the utility of piety; 1) in general (vers. 1-3); 2) in particular, a) in the marriage relation (ver. 4) ; b) in comnioii life (vers. o-iS) : c) in the care of cattle and in agriculture (0-11); d) in the use of the tongue (12 23 ; e) in attention to one's calling (24-28). — Calwer Haiulbuch: — The heart, the action and the speech of the fool and the wise man. — or, of the life that is to be found in the way of righteousness, and the ruin that is to be found in tiie way of ungodliness.
Vers. 1-3. Geier: — No one is so perfect that he might not sometimes fail, and consequently need a chastisement not only on the part of God, but also on the part of men. — (On ver. 3) : He who by faith and love is rooted in God (Eph. iii. • 17) will not possibly ever be rooted up by any- thing; Ps. Ixxiii. 2-5; Jobnx. 28. — St.^rke : — It is better to be with true sympathy ch-istised by a just man, than to be deceitfully praised. — Berleburg Bible: — He who sutfers himself to be guided comes constantly nearer to wisdom, i. e. to Christ, and for such a one His fellowship with all its blessedness stands open — VoN Geblacu (on ver. 1); — All that raises man above the brute is secured to him by training, by the wholesome discipline of his parents and teachers. — (On ver. 3) : The ungodly has no ground in which he is rooted, no stability in assaults from without, while the righteous man is rooted in the eternal nature of the Creator Himself. Hence the righteous man is a tree by a river's side, a house on a rock, — the ungodly, however, is a fleeting storm-cloud, a tree in a dry laud, a house built on the sand, and even chaft' that the wind driveth away, Ps. i. 3 sq.; Isa. xliv. 4, etc. — [Arnot (on ver. 1): — The fool casts aw.ay the precious because it is unpalatable, and the wise man accepts the unpalatable because it is pre- cious. Nature hates reproof; let grace take the bitter potion and thrust it down nature's throat, for the sake of its healing power. — .\. Fuller (on ver. 1): — He, and he only, that loves the means loves the end. The means of knowledge are "instruction " in what is right, and "re- proof" for what is wrong. He who is an enemy to either of these means is an enemy to the end. — Bridges (on ver. 3): — Firm and unshaken is the condition of the righteous. Their leaves may wither in the blast. Their branches may tremble in the fury of the tempe.st. But their root — the true principle of life — shall not be moi'ed~\.
Vers. 4-11. Geier (on ver. 4): — By vicious conduct a woman destroys her husband as it were with subtle poison, but even then harms herself the most. — Zeltneb (on ver. 4): — He who will enter into the marriage relation should begin with God, with hearty prayer, sound re- tlection, and devout purposes, lest he be com- pelled afterward bitterly to bewail his folly, Tob. viii. 4 sq. — (On ver. 9) : An honorable life in narrow circumstances is much better and more peaceful, and besides not subject to so many temptations, as when one lives in ever so high a position in the view of the world. To make a great figure and to aim at being great is the ruin of many a man, Tob. iv. 14 ; Ecclesiast. iii. 19, ZO.~Wiirtemberg Bible (on ver. 10) :— The brute has no one that can do him good but man ; tlierefore treat it kindly, with reason and mode- ration — [Trapp (oq ver. 5):^If good thoughts
look into a wicked heart, they stay not there, as those that like not their lodging. — (On ver. 7): There is a council in heaven will dash the mould of all contrary counsels upon earth. — (On ver. 11): Sin brought in sweat (Gen. iii. 19), and now not to sweat increaseth sin. — Lord Bacon (on ver. 10) : — The tender mercies of the wicked are when base and guilty men are spared that should be stricken with the sword of justice. Pity of this sort is more cruel than cruelty itself. For cruelty is exercised upon indivi- duals, but this pity, by granting impunity, arras j and sends forth against iunocent men the whole army of evil-doers. — Chalmers (on ver. 10) : — The lesson is not the circulation of benevolence within the limits of one species. It is the trans- mission of it from one species to another. The first is but the charily of a world. The second is the charity of a universe].
Vers. 12-22. Melanchthon: — In everything are we exhorted to good, and to striving after truth, in the knowledge of God, in science and arts, in all honorable occupations and compacts ; and because truthfulness belongs to the most glorious and eminent virtues, therefore the vice opposed to it is condemned in strong language, and pronounced (ver. 22) an offence and abomi- nation in the sight of God. — Osiander: — AVe use the gift of speech rightly when we employ it to God's glor}' and to our neighbor's benefit. — Zeltner: — As one has here used his tongue, whether for good or evil, he will hereafter be recompensed. Truth is a daughter of rigliteous- ness ; apply thyself diligently to this, and thou hast the true witness in thyself that thou art of the truth and a child of God (1 John iii. 18, 19). Fidelity and veracity have indeed in the world, whose watchword is only hatred, a poor reward; but so much the more precious are they in the sight of God (Ps. XV. 1, 2). — [.-Vrnot (on ver. 13) : When a man is not true, the great labor of his life must be to make himself appear true; but if a man be true, he need not concern himself about appearances. — Trapp (on ver. 20): — Such coun- sellors shall have peace for peace: peace of conscience for peace of country]. — On ver. 20, Tischer (in Zimmerman's " Sotmtagsfeier," 1835, No. 41 ) : — Every one can become acquainted with himself from his social intercourse. — [SotTTH (on ver. 22): — A lie is a thing absolutely and intrin- sically evil : it is an act of injustice, .and a vio- lation of our neighbor's right. The vileness of its nature is equalled by the malignity of its effects; it first brought sin into the world, and is since the cause of all those miseries and calami- ties that disturb it; it tends utterly to dissolve and overthrow society, which is the greatest temporal blessing and support of mankind ; it lias a str:inge and peculiar efficacy, above all other sins, to indispose the heart to religion. It is as dreadful in its punishments as it has been pernicious in its effects].
Vers. 23-28. Hasius : — The ordinary modes of acquisition are always the safest and best. Him who loves crooked ways and devices we never find prospering; but those who walk in ways of innocence and justice, cannot become unsuccessful. — Osiander: — ^ Follow thy calling in the fear of God and with diligence, and thy possessions will be with God's blessing richly
132
THE PROVERBS OF SOLOMON.
multiplied. — Starke : — He who squanders time, shuns toil and burfes his pound in a napkin, is unworthy to dwell on earth (Luke xix. 20, 24). — WoHLFARTH (oH ver. 25); — The friendly word. Where we can help by actual deeds, such real help is by all means better than mere consola- tion in words. If however the means for such aid are wanting to us, if the evil is of such a sort that no human help whatever is possible, then it Is a double duty to cheer the depressed
I with friendly words; yes, consolation is then often in itself help because it leads to God, the true helper in all need! — [Trapp (on ver. 27) : — Jabal and Jubal, diligence and complacence, good husbandry and well contenting sufficiency, dwell usually together. — Chal.mers (on ver. 28): — The deeds of the hand have a reflex influence on the state of the heart. There is life in spi- ritual-mindedness; and it serves to aliment this life to walk in the way of obedience].
y) With reference to the use of temporal good, and of the word of God as the highest good.
Ch.^p. XIII.
1 A wise son hearkeneth to his father's correction, but a scoruer to no rebuke.
2 By the fruit of one's mouth doth he enjoy good, but the delight of the ungodly is violence,
3 He that guardeth his mouth keepeth his life, he that openeth wide his lips shall be destroyed.
4 The sluggard desireth, but without the satisfying of his desire, but the desire of the diligent is abundantly satisfied.
5 Deceit the righteous hateth,
but the ungodly acteth basely and shamefully.
6 Righteousness protecteth an upright walk, but wickedness plungeth into sin.
7 One maketh himself rich and hath nothing, another professeth to be poor yet hath great riches.
8 A ransom for a man's life are his riches, but the poor heedeth no threatening.
9 The light of the righteous rejoiceth, but the lamp of the wicked goeth out.
10 By pride cometh only contention,
but wisdom is with those who receive counsel.
11 Gain through fraud vanisheth away,
but he that gathereth by labor increaseth it (his gain).
12 Hope deferred maketh the heart sick, but desire accomplished is a tree of life.
13 Whosoever despiseth the word is bound to it, he that feareth the commandment is rewarded.
14 The instruction of the wise man is a fountain of life to escape the snares of death.
15 Kindly wisdom ensureth favor, the way of the ungodly is desolate.
16 The prudent man doeth all things with understanding, but a fool spreadeth abroad folly.
17 A bad messenger falleth into trouble, but a faithful mes.senger is health.
18 Poverty and shame (to him) that refuseth correction | he that regardeth reproof is honored.
19 Quickened desire is sweet to the soul,
and it is abomination to fools to depart from evil.
20 Walk with wise men and become wise!
i)Ut whoso delighteth in fools becometh base.
CHAP. XIII. 1-25.
138
21 Evil pursueth sinners,
but to the righteous God repayeth good.
22 A good man leaveth an inheritance to his children's children, and the wealth of the sinner is laid up for the just.
23 The poor man's new land (yieldeth) much food, but many a one Is destroyed by iniquity.
24 He that spareth his rod hateth his son, but whoso loveth him seeketh correction.
25 The upright eateth to the satisfying of his hunger, but the belly of the wicked shall want
GRAMMATICAL AND CRITICAL.
Ver. 2. [The literal rendering is "/fte 5oti/ o/ (/le 7«ict?ti (shall feed nponl violence.** Subetantially this rendering hi given by the E. v., by H., N., S , and M. Zockler [see exes;, uotesj regards this verse as conveying the two ideas that violence is the wicked man's delight, and that it is his recompense. lie I'eeds on it while he lives, and dies by it. Con- ceiving the former to be the more prominent idea here be gives to \^ii} a secondary and figarative meaning, — the lonff-
ing, the delight. We think that he has lost rather than gained by this refining. — A.]
Ver. 4. According to the Masoretic punctuation the clause would be literally rendered " His soul — the slnggard'e — longeth [strongly desiretbj, and there is nothing," [" His appetite." Z.] The suffix in lU/SJ would then stand pleonaati- tally before the appended genitive 7V V [as e. ^. Num. xxiv. 3; Deut. xxxii. 43] ; T'Xl would however be introduced as
■■ T '■ - T
a parenthesis between the predicate and the subject, and would express substantially the idea "without satisfaction, without finding anything." It appears simpler and less forced, however, to change the punctuation as Uitzio does, thus:
S^f^l liySJ rXI 'niXnO) in which cose K'SJ receives the meaning by metonymy "object of desire " (comp. Ph.
XXXV. 25; Isa. Iviii. 19), and the meaning of the whole clause is aa in our version.
Ver. 5. [U?^X3^i which Z. regards aa equivalent to ly'^^ Bott. (see g 1147, C. t.) regards as substituted for it by a ■ : — ■ T
mere interchange of weak and kindred consonants. The VL-rbs are nearly related, 1^X3 being used of that which in o^ensive to the sense of smell, t^l^ of that which changes color, by turning pale or otherwise. The one describes mis- (unduct as offensive, the other as shameful. — A.]
Ver. 9. The verb !ly^^ seems to form a designed accord with n?3t!/^ ; comp. xii. 25.
' T : ■ T : ■ ,
Ver. 11. [The different renderings grow partly out of different conceptions of the meaning of the noun /27) and
partly from different syntactical constructions. 7371, originally " breath," then " nothingness " or " vanity," is by most
interpreters tak^n in some metaphorical sense. The rendering of the E. V., followed by H ,is ambignous, "by or through vanity." M. and St. render '• without effort ;" Fd erst agries wiih Z. in giving it an ethical meaning, — that which ia morally nothing, nothing right, nothing good. It so desci ibe-i fraud and iniquity. Gesen., Noyes, etc., retain the primi- tive meaning, and treat the TO as comparative. See £xeg. Notes. — A.]
Ver. 15. [The rendering of 3lD~7DU' i^ ^^^ E. V., is again ambiguous: "good understanding." H., N., S., M. agree
substaatially with Z., interpreting the phrase as descriptive of prudence or discretion joined with kindness. Others, e. g. FnER8T,give it, with less probability, the passive meaning of "consideration" or "reputation." — A.]
Ver. 16. Instead of ~7J) we should read 7^, in accordance with the correct rendering of the Vulg. : Astutus omnia
agit cum consilio. [The English commentators without exception, so far as we know, follow the E. V. and the LXX. trans- late according to the pointing ^f the M.is. text: TTasTravovpyo<:; "every wise man," e^c. Z.'s rendering is certainly moie forcible, and justifies the vowel cliange. — A.]
Ver. 19. [The weight of authority has been decidedly against the author's conception of the poetic nTlJ. Gesen.
T : , and FuERST are against him, as well as the commentators citfd. Kamph. may be added to those who agree with Z. in reii'iering this Niph. participle "become" as meaning "come into being," " developed," while the other conception is that it describes what has been "completed, accomplished." Comp. ver. 12, 6, "desire that bath come.' which is generally understood to be satisfaction. We cannot think that the proverb relates to the pleasure of desiring, but to that of being satisfied. The 2d clause is by H. regarded as an inference, "therefore," etc.; E. V, N , S., M. re^jard it as an antithesis — notwithstanding their certain disappointment fools cling to evil. K. shapes tlie antithesis dilferently: "a new desire is pleasant to the soul, but if it be evil fools abhor to renounce it." Z.'s view appears in the not« s — A.]
Ver. 20. [For the imper. use of the inf. abs. see Grken § 268, 2 and grammars generally. l?i'^^ Niph. Iraperf., more distinct than ^*^^ which might be a neuter Kal. Bott. ^ 1147, A.— A.]
EXEGETICAL.
1. With chap, xiix Hitzig would have a new section comtiience, extending to chap. xv. 3J, anu consisting of three subdivisions of symme- trical structure. The first of these subdivisions would be chap, xiii., consisting of four groups of six verses each; the second, chap, xiv., five groups of seven verses each; the third, chap. XV., four groups of eight verses each — altogether 91 verses, precisely the same number as the preceding Section {chaps, x.— xii.) contained. — How arbitrary these assumptions are appears
partly from the difficulties, often utterly insu- perable, which meet the attempts to point out real divisions at the beginning and end of the several alleged groups of verses. It appears further from the fact that here again it is neces- sary to stamp as spurious one verse at least (xiii. 23), a violent critical expedient to secure the sym- metrical relation of groups that is demanded. Comp. above, Exeget. notes on chap, x., No. 1.
With respect to the groups of verses that do develop themselves with satisfactory distinct- ness, and in general with reference to the order and progress of thought in the chapter before us, see the Doctrinal and Ethical notes.
184
THE PROVERBS OF SOLOMON.
2. Vera. 1-3. Three introductory proverbs, general in their import. — A 'wise son heark- eneth to his father's correction. — In tliia tirst clause we must supply " hearkeneth " from the second as predicate. The conception of others, e.g. 3. 1>- Michaelis, Bertheau, etc.: A wise son is his father's correction, i. e. the object of his correction, — is less natural on account of its harshness. Parallel to the milder expression "instruction, correction" (1D10) in clause a, we have in b the stronger term "rebuke" (mi?J, as in xvii. 10). — No rebuke, no threaten- ing, no earnest enforcement of law makes any impression on the "soorner" (i. 22; ix. 7), the heedless reviler of religion, who has long ago thrown aside all childlike piety, and reverence for the holy. With ver. 2. clause a, comp. xii. 14; with b comp. x. 6.— The delight of the ungodly is violence, (. e. the eager desire ttyUJ) of maliciously disposed sinners is for violence (DOn), which they wish to exercise upon others, and which therefore in turn recom- penses them. " Violence," therefore, stands here with a twofold meaning [active and pas- sive] as in chap. x. 6. [See Critical Notes]. — Shall be destroyed. — nnno, ruina, "destruc- tion," just as in x. 14. — ["Take heed that thy tongue cut not thy throat;" an Arabic proverb quoted by Trapp from Scaliger, Arab. Proo. i. 75. — A.]
.3. Vers. 4-12. Nine proverbs relating mainly to the worth and right use of wealth. — The sluggard desireth, but writhout the satis- fying of his desire. — [See Critical Notes]. — But the desire of the diligent is abundant- ly satisfied, literally, "is made fat," couip. xi. 25. — Ver. 5. Deceit the righteous hateth. — 1pE("'15"' appears to be not " word of falsehood," deceitful language (Umbreit, Bertheau), but a designation of everything falling under the cate- gory of the deceitful ("^31 being therefore equiv- alent to irpnyfia) ; comp. Ps. xli. 9 ; Isa. xliv. 4; it means therefore lies and frauds, deceit. — But the ungodly acteth basely and shamefully. [See Critical Notes]. t^'N^^, lit., "maketh of- fensive, stinking," stands here as equivalent to ty"3', "acteth basely, or causeth shame ;" comp. chap. xix. 26. The Hiphil form T3n\ which is found also in the parallel passage, here has an active meaning, "acteth shamefully," while in Isa. liv. 4 it stands as passive : cometh to shame, or is put to shame. [So the E. V., H., N , and M., while S., K., elc, give the causative render- ing—A.].
Ver. 0. Righteousness protecteth an up- right walk, lit., "innocence of way." an nh- siract for the concrete, and therefore equiva- lent to "sucli as walk uprightly" (comp. x. 29) But wickedness plungeth into sin. — Wick- edness (H^tyi), literally, "perverse, malicious iisposition " describes that evil state of the heart which necessarily leads to sinful action (HNDn). The verb, which is here used in its natural mean- ing, "overturn, plunge into something," has the end of its action, sin, connected with it without a
preposition (comp. xix. 13). The old versions, and among modern expositors Bertheau, [FuERST, H., N., M., S.], take the object as an abstract for the concrete, and therefore translate " wickedness overthroweth sinners," by which rendering a more exact parallelism between o and 6, it is true, is secured.
Ver. 7. One maketh himself rich, and hath nothing at all. — Comp. xii. 9, a maxim, which, like the one before us, is aimed at foolish pride of birth and empty love of display on the part of men without means. The " boasting one's self" there corresponds with the "representing one's self rich " here. Comp. also the similar proverb of the Arabs, in Meidani, III. 429. [The second clause is differently understood; W. interprets it as referring to the "being rich in good works, and sacrificing all worldly things for God and His truth." So Holden ; while Trapp, Bridges, N., S. and M. regard the clause as referring to the deceitful concealment of riches. The parallelism requires this view. — A.]
Ver. 8. A ransom for a man's life are his riches, ;. e. the rich man can and under certain circumstances, as e. g. before a court, or when taken captive by robbers or in war, must employ his wealth for his ransom. — But the poor heedeth no threatening, i. e. no warning or threatening however sharp ("rebuke" as in ver. 1) will be able to force anything from him who has nothing: the poor is deaf to every threat that aims at the diminution of his posses- sions, for " where there is nothing, there the Emperor has lost his rights." The spirit of this maxim, in itself morally indifferent, seems like that of the similar proverb, chap. x. 15, to be directed to the encouragement of industry, and of some earthly acquisitions though they be but moderate. Elster is certainly in the wrong, in holding that the proverb depicts, not without a shade of irony, "the advantages as well of great wealth as of great poverty." Against various other conceptions of the verse, especially of clause 6, comp. Bertheau in loco. [Holdem construes interrogatively : " Doth not the poor," etc , understanding it of the helplessness of the poor ; N. and M. understand it of the safety of the poor in his poverty ; W. of his light-hearted independence; S. of the viciously or heedlessly poor, whom nothing can arouse to virtuous in- dustry.— A.]
Ver, 9. The light of the righteous burn- eth joyously. — The verb is here intransitive: "is joyous, i. e. burns brightly, with vigorous blaze." HiTZiG rightly directs attention to the fact that the same root (nDty) in Arabic signifies to "laugh, or sport. ' — But the lamp of the ■wicked goeth out. The "lamp" oi the wicked (■^p) does not seem to be emphatically contrasted as a dim night lamp with the bright light of Iho righteous, but is probably a simple synonym of "11f< determined by the parallelism ; comp. Job xviii. 5, 6 ; xxi. 17 ; xxii. 28 ; xxix. 3.
Ver. 10. By pride cometh only conten- tion.— "Only" (pi) although in the Hebrew put first in the clause, belongs nevertheless to the subject (nSD), and not to the "by pride" [1113 [as in E. V., and Stuart] ; as though the mean-
CHAP. XIII. 1-25.
135
ing were, only by pride (or, only in excitement, ebullition of passion, Umbbbit) does one begin birife. Comp. rather as an example of this pre- fixing of "only" (p'^), Ps. xxxii. 6 [where Hi/PFELD and others do not admit this explana- tion " only to him," etc.] ; and for similar hyper- bata with OJ and ^X oomp. Prov. xix. 2; xx. 11 ; Ism. xxxiv. 14. [N. and M. agree with our author. H. takes pT as a noun, "ignorance" with pride, etc. But if it be objected to the simple and obvious rendering of the words in their Hebrew order, that pride is not the only or chief cause of contention, it may no less be objected that contention is not the only or chief result of pride. Why may not the proverb be interpreted as comparing two dispositions, the proud, self-sufficient spirit, of clause a, and the modest inclination to consult and consider others, of clause b? Only by the former of these two is contention produced. — .■V.] — But wisdom is with those who receive counsel. — Comp. xii. 15, b. Instead of D'S^'IJ, "the well advised, those who hearken to counsel," Hitziq proposes to read D'^^IK, the " modest." An unnecessary change to correspond with xi. 2.
Ver. 11. Gain through fraud vanisheth
away.— [See Critical Notes]. The SoHO pH U used to describe "gain coming from nothing- ness, from the unreal," i. e. secured in an un- substantial, inconsiderate, fraudulent way (Ew- ALu, LuTHEE, e(c.). Or (with Ziegler, Doder-
LEiN, Elsteb, Hitziq) let the pointing be 73710 (Pual part.); i. e. a hastily, fraudulently ac- quired wealth, substantia festinata, Vulg. — To
regard /SHD as a comparative, "sooner than a breath" (Dmbreit, Notes and others), has this against it, — that a "vanishing away," a "dimi- nution " cannot be well predicated of a /3n. a nothing, a mere phantom, but may be naturally of a possession gained in an unsubstantial or un- worthy manner. — But he that gathereth by
labor increasetb it. — T-7J7 is either "handful alter handful" (Ew.\ld, Bertueah, Elster, «'c. ), or, "according to his tihWitj,*^ pi'o portione s. mensura sua (Hitzig). In both cases it de- scribes the gradual and progressive accumulation of wealth, resulting from diligence and exertion, and so is in significant contrast with the impa- tient dishonesty of the preceding clause.
Ver. 12. Hope deferred maketh the heart sick; comp. x. 28. The predicate is not a sub- sianiive, "sickness of heart" (Umbeeit), but a Hiph. partic. — For the figure of the " tree of life'' in clause b comp. xi. 30. ["Desire that liaili come," (Kal part.) is by common consent of lexicographers and commentators desire ac- CDuiplished. This should be remembered in the exposition of ver. 19 a. — A.]
4. Vers. 13-17. Five proverbs relating to the value of the divine word as the highest good, and exhorting to obedience to it. — 'Whosoever despiseth the word is in bonds to it, i. e. I lie word or the law of God (comp. for this alisolute use of the term " word " (^3T) e. g.
xvi. 20). The word of divine revelation is here, as it were, personified as a real superhuman power, whose service one cannot escape, and in default of this he comes in bondage to it, i f. loses his liberty. [The verb according to this rendering describes mortgages, bonds and other such legal obligations; •• u-ird veipfiindet," %. — A.] Thus ScHULTENS, EwALD, Elster corrcctly render, while many others, e. q. Umbreit, Bek- THEAU, [K., E. v.. N., S., M.] explain "for him is destruction provided, he shall be de- stroyed." HiTziG, however, altogether arbitra- rily takes the " word" of clause a in the sense of "command," and the "command" (DlXf^) of clause b in the sense of "prohibition," and ac- cordingly translates " whosoever despiseth the command is seized by it, and whoso avoideth (heedcth) the prohibition is rewarded " (?). For the plirase "he is requited, to him is requital," comp. xi. 31.
Ver. 14. The instruction of the ^vise man is a fountain of life. — Comp. x. 11, where the "mouth of the righteous," and xiv. 27, where the fear of God is described by this figure. In the latter passage the 2d clause of our verse appears again. " Snares of death " an established formula for the description of mortal perils ; comp. Ps. xviii. 5 ; Prov. xxi. 6, and also the Latin laquei mortis, HoR. Od. III. 24, 8.
Ver. 15. Kindly 'wisdom produceth fa- vor.— Comp. iii. 4, where however the ^'SO'l'yS expresses a somewhat different idea, viz., pas- sively, "good reputation." [See Critical Notes]. — The way of the ungodly is desolate. — liTX, perennis, elsewhere descriptive of a brook or river that flows inexhaustibly, seems here to denote either a "standing bog" (J. D. Mi- CHAELis, Umbreit), or, which is perhaps more natural, it belongs as an adjective to the noun " way" (^"^7)' *''*' characterizes the way of trans- gressors as " ever trodden," i. e. altogether hard, solid, and therefore desolate and unfruitful (Bertheau, Ewald, Elster, etc.). [As compared with the more common conception of the hard way as rough, stony (Fuerst, H., S., M., W.) this has the advantage of following more natu- rally from the radical idea of continuance and permanence. — A.] Hitzig prefers to read [nK". makes hateful, produces hatred (?). [This is NoYEs' explanation].
Ver. 10. [See Critical Notes]. For the mean- ing "the wise man doeth all things with under- standing." comp. xii. 23: xv. 2. — Ver. 17. A bad messenger falleth into trouble. — A "bad messenger" (lit., "wicked") is not, as might be thought, one who is indolent, tardy, as in X. 26 (so Bektheau), but one who is faithless, not true to his master, betraying him. He "falls into trouble" as a punishment for his faithless- ness. Abnoldi and Hitzig unnecessarily sub- stitute the Hipbil for the Kal, and render "throws into trouble." The antithesis between a and 6 is at any rate not an exact one. — But a messen- ger of fidelity, a faithful messenger. — Comp. xiv. .5; XX. 6, and lor this participial form of the epithet, XXV. 13. — For this use of "health,'' healing medicine, comp. xii. 18,
13G
THE PROVERBS OF SOLOMON.
5. Vers. 18-25. Eight additional admonitory proverbs, pointing to tlie blessedness of obedi- ence to the divine word. — Poverty and shame (to him) that refuseth correction. — The par- ticipial clause is to be taken as conditional, "if one refuses correction " (comp. Job xli. 18). The connection with the main clause is "not gram- matically complete, because intelligible of itself, " comp. ProT. xxvii. 7 (HtTZic), For the meaning of the verb comp. i. 2.5; iv. 1-5; viii. 33. — With clause b comp. xv. 5, 32.
Ver. 19. Quickened desire is sweet to the soul. — ^[See Critical Notes.] "Desire that has come to be " (Niph. part.) cannot be designed to describe "appeased desire" (Vulg., Luther, Uertheau, Ew-tLD, Elstek [Fuerst, H., N., S., M., clcl, but, as the import of clause b and a comparison of 12, b suggest, a desire that is just originated, has just attained its development, now first vividly experienced but not yet satisfied (U.MBREiT, HiTZio). Now that this desire is in many instances directed toward evil, and that this evil desire is especially hard, to appease, — this is the truth to which clause b gives expres- sion (comp. James i. 14, 15). The second clause is not then antithetically related to the first, but it makes strongly prominent a single side of the general truth already uttered. [To what is said in the Critical Notes Rueetschi's comment may be added {Stud. u. Krit., 1868, p. 139). He renders clause a like the Vulg., E. V., etc., re- garding it as the statement of a general psycho- logical fact, while b supplies a particular case, illustrative and not contrasted. His practical use of the sentiment of the proverb is embodied in the appeal "Therefore see to it that thy de- cire be a good one in whose accomplishment thou mayest rightly rejoice I" He pronounces Hitzig's and Z.'s rendering of HTiJ as untenable lexi- cally, and false to fact. — .\.]
Ver. 20. Walk vrith ^vise men and be- come TWise. — So ai-corjing to the K'thibh: an infin. abs. [used as an imperative] followed by an imperative iustead of a consecutive clause, — which is to be preferred to the K'ri [which is fol- lowed by LXX, Vulg., E. v., H., N., S. and M.]. The latter makes the language less spirited and needlessly assimilates it in form to the 2d clause. — But wrhosoever delighteth in fools be- cometh base. — In the Hebrew there is a pl.ay upon words: he who tendeth fools (n>''^) slioweth himself base J?i^'. [This might be thus imitated in English: he who attendeth fools tendeth to folly]. For this use of the verb Hi'l, to follow or attach one's self to some one, sedari aliquem, to cultivate intercourse with one, comp. xxviii. 7; xxix. 3; Jer. xvii. 16. From this is derived JIT "friend, comrade."
Ver. 21. To the righteous God repayeth good. — As subject of the verb we should supply in this instance not the indefinite subject, " one," man, but rather Jehovah (unlike the instances in X. 24 ; xii. 12). Hitzig needlessly substitutes as an emendation DTjT', "meetelh," suggested by the KaTtt?.r/il>irai of the LXX. For the mean- ing comp. X. 25; xi. 3, 5, etc.
Ver. 22. A good man leaveth an inheri- ^ tance to his children's children. For this ab-
solute use of the Hiph., "causeth to inherit, trans- mitteth his estate," comp. Dent, xxxii. 8. Fot the sentiment comp. Job xxvii. 17; Eccles. ii. 26.
Ver. 23. The poor man's ne^v land (yield- eth) much food. The noun TJ according to Hos. X. 12; Jer. iv. 3, describes "newly broken, newly ploughed land," i. e. a field newly cleared, and therefore cultivated with much efiForl (Vulg. correctly ntiDaif'a; Luther less exactly "furrows" (Furchen). If such a field nevertheless yields its poor possessor "much food," he must be a devout and upright poor man, and so possess the main condition of genuine prosperity, which is wanting to the man mentioned in clause b, who is evidently a man of means, a rich man, who in consequence of his iniquity (lit., "by not- justice") is destroyed. — Hitzig on the ground of the phraseology, which is certainly somewhat hard and obscure, y)ronounces the verse corrupt, and therefore read-s 3'J instead of TJ, and so gets for clause a the meaning "A great man who consumes the income of capital" (!). Further- more he pronounces the whole verse spurious, and thinks it originally formed a marginal com- ment on xi. 24 (!!)but then by the mistake of some copyist was introduced into the text just at this point. [RuEETscHi (as above quoted) interprets clause a in like manner of the righteous poor man's newly cleared land, which, although wrought with difficulty, abundantly rewards the laboi'. The t?' of clause b he regards not as a verb "there is," but as a substantive (comp. viii. 21), with the meaning "substance, wealth." This is destroyed where there has been unright- eousness.— A.]
Ver. 24. He that spareth his rod hateth his son. See iii. 12; xxiii. 13, 14; xxix. 15: Ecclesiasi. xxx. 1. — But ■whosoever loveth him seeketh it, correction. The suffix of the last verb here, as in ver. 'I'l, refers to the object immediately following, and this noun is here used actively in the sense of "chastisement, dis- cipline which one employs with another." Others lake the suifix as the indirect object, equivalent
to 17, "for him;" he seeketh for him (the son) correction. This, however, is not grammatically admissible. Hitzig maintains that the verb is here to be taken after the analogy of the Arabic in the sense of "lame, subdue," and that the noun is a second accusative object (?), — and that we should therefore translate "he restraineth him \>y correction." So also Hofmann, Schriflbeic. II. 2, 377 (follows him up with correction). With ver. 25 comp. Ps. xxxiv. 10 (11), Prov. x. 3, etc.
DOCTRINAL, ETHICAL, HOMILETIC, AND PRACTICAL.
The idea which appears in the very first verse, of salutary discipline, or of education by the word of God and sound doctrine, also reappears afterward several times in a significant way (vers. 13, 14, 18, 24 ; comp. vers. 6, 10, 20, 21); it therefore to a certain extent controls the whole development of thought throughout this Section, so far as we may speak of anything of the kind. We have also here again as in chap. iv. (see above, p. 74,) a chapter on the true religious
CHAP. XIII. 1-25.
137
training of children. Only it is here specifically training to the wise use of earthly blessings (so in particular the group vers. 4-12), and to the knowledge of God's word as the chief blessing (so especially in the 2d half, vers. 13-25); this is urged by most of the proverbs that are here grouped. Hence the frequent allusions to the blessing of constant diligence, and patient labor in one's eartlily calling in reliance upon God (vers. 4, 11, 23, 25); also to the great value of earthly possessions gathered under God's gra- cious help, as important instrumentalities for the fulfilment of the spiritual duties also involved in one's calling (vers. 8, 11, 12, 18, 22) ; further to the hateful and harmful nature of pride and vanity (vers. 7 a, 10. 16, 18) ; to the evil conse- quences of unfaithfulness, since it necessarily "smites its own lord" (vers. 2, 5, 15, 17); to the importance of good company, and of a decided abhorrence of that evil companionship which cor- rupts the morals (vers. 1, 6, 20; comp. 1 Cor. XV. 33), etc.
Therefore, in the homiletic treatment of the chapter as a whole, we have as a subject "The true Christian education of children." 1) Its basis: God's word (vers. 1, 13, 14); 2) its means: love, and sirictness in inculcating God's word (vers. 1, 18, 24); 3) its aim: guidance of the youth to the promotion of his temporal and eternal welfare (vers. 2 sq., 16 sq.) Or, on the right use of God's word as the basis, the means, and the end in all human culture. Or, on the word of God as the most precious of all posses- sions (comp. Matt. vi. 33; xiii. 44-46; 1 Pet. i. 23-25). — Stockeii: — The wise man's discipline [Disciplina sapientis). 1) Wherein it consists (1-10); 2) What qualities the well-trained wise man possesses, viz. chietly, a) Moderation and prudence in the use of earthly good ; b) Humility and modesty ; 3) What is the blessing of a wise training.
Vers. 1-3. Starke: — No one is born pious; every one brings sin with him into the world ; therefore from the tenderest childhood upward diligence should be employed with youth that they may grow up " in the nurture and admoni- tion of the Lord" (Eph. vi. 2). There are spirits that from merest infancy onward have their jests at everything that belongs to virtue and piety (Gen. xxi. 9) ; to improve such always costs much work and prayer. — (On vers. 2, 3): If words spoken heedlessly before a human tribunal are often so dangerous that they can bring one into the greatest misfortune, how can evil words be indiS'erent in the view of God the Supreme Judge (Matt. xii. 36) ? — Woulf.vrth : — On what does the happy result of education depend? 1) On the side of parents, on the strictest conscien- tiousness in the fulfilment of their duties as educators (vcr. 1); 2) On the side of children, on their thankful reception of this training (vers. 2-9).
Vers. 4-12. Starke (onver. 5): — The natur.il man shuns lying and deceit on account of the out- ward shame and reproach ; the pious abhors them with all his heart for God's s.ake. — (On ver. 7): A man's condition may not be with certainty inferred from the out w.ird appearance: "all is not gold that glitters" (Eccles. viii. 4; 1 Sam. xvi. 7). The spiritually poor who feels
his inward poverty stands in the right relation, in which he can become truly rich in the grace of God. — (On ver. 8) : The poor man may have many advantages over the rich, in case he knows how to use his poverty aright. — (On ver. 11): That many men of means become poor is caused by the fact that they do not wisely apply what is theirs, but waste it on all manner of use- less things. — (On ver. 12) : If thou hast made some promise to thy neighbor, defer not long the fulfilment of the promise. He who gives promptly gives double. — [Briuoes (onver. 5): — It is not that a righteous man never lies. Nor is it a proof of a righteous man that he avoids lying. But true religion brings in the new taste — conformity to the mind of God. — Tiupp (on ver. 9) : — A saint's joy is as the light of the sun, fed by heavenly influence, and never ex- tinct, but diffused through all parts of the world. — (On ver. 11): Ill-gotten goods flyaway without taking leave of the owner. — (On ver. 12): We are short-breathed, short-spirited. But as God seldom comes at our time, so He never fails at His own; and then He is most sweet because most seasonable. — Arnot (on ver. 12): — If the world be made the portion of an immortal spirit, to want it is one sickness, to have it is another. To desire and to possess a perishable portion are only two different kinds of misery to men]. — J. Lange (on ver. 12): — Children of God must often hope long under the cross for their deliverance. Yet when this comes at length, it is so refreshing and joyful, that they begin as it were to live anew. — Zelt- NER (on ver. 12): — Set tliy hope not on the vain, uncertain and transient, but on the imperishable and eternal, on God and His word, 1 Cor. iv. 18; 1 Tim. vi. 17.
Vers. 13-17. Tubinff en Bible {on yer. 13):— It is very great wisdom gladly to receive correction when one has erred ; but it is folly to be angry when one is warned against everlasting destruc- tion.— Geier: — Faithful discharge of the duties that devolve on us secures a good conscience and reward from God and men. — [Trapp (on ver. 15): — Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly. — Arnot: — It is far-seeing mercy that makes the way of trans- gressors hard ; its hjirdness warns the traveller to turn that he may live]. — Starke (on ver. 16) : — If thine act and project are to prosper, begin with prudence and good counsel, and so continue till thou hast doue. — Wohlfarth: — Wisdom as the fountain of true life. Its correction like its counsel is health and blessing; its yoke is soft and light, because it urges us to act and to walk simply according to our destination. — Von Ger- i.ACH (on vers. 13 sq.): — A despiser of God's word involves himself in its penalties, he falls sooner or later under its chastisement: while on the contrary his reward never fails the right- eous.'— (On ver. 17) : While the wicked messenger prepares misfortune for himself as well as for his master, the faithful makes good even his lord's mistakes.
Vers. 1 8-25. Berleburj Bible (on ver. 18) :— Where one finds a spirit that can tolerate no correction, is always excusing and defending itself, or throwing the blame on others, liom
138
THE PROVERBS OF SOLOMON.
such a one there is no good to be hoped. — (On ver. 20) : It is very profitable to cultivate friend- »liip and familiar intercourse with spiritually- uiinded men, because one is in general wont easi- ly to take to one's self the spirit of those with whom one associates. — Zeltner (on ver. 20): — If thou shunnest an infected house, how much more shouldst thou shun the company of the un- godly, that thou mayest not be touched by the poison of their sins and vices. — [Arnot: — The issue to be decided is not what herd you sliall gr.aze with a few years before your spirit re- turn to the dust; but what moral element you shall move in during the few and evil days of life, till your spirit return to God who gave it]. — Starke (on ver. 21): — Sin evermore draws after it God's wrath and judgments as the ■shadow always closely follows the body. — [T. Adams (on ver. 22) : — -The usurer lightly begets blind children that cannot see to keep what their father left them. But when the father is goi>e to hell for gathering, the son often follows for scattering. But God is just]. — Mblanchthon
(on ver. 23) : — It is better to possess small means, but use them well, and enjoy them witli pious aud contented mind, than to he:ip up great treasures, that pass not away without otfences of many kinds. — Osiander (on ver. 23). — God gives to a pious man who is poor nevertheless nourishment enough if he only labor diligently in his calling and forsnke not jjrayer. — J. Lange (on ver. 24) : — A good fatherfoUows his children unweariedly with prayer, correction and counsel, tiiat he may not be forced afterwards bitterly to deplore omitting correction at tlie right time. — Von Gerlach (on ver. 24) : — .V loving father strives to correct his child early ; he does not wait till urgent need forces him to it. — [John Howe: — Fond parents think it love (that spares the rod) ; but divine wisdom calls it hatred. — ■ Bridges; — The discipline of our children must commence with self-discipline. Nature teaches us to love them much. But we want a controlling principle to teach us to love them wisely. The indulgence of our children has its root in self- indulgence].
(5) With reference to the relation between the wise and the foolish, the rich and the poor, masterg
and servants.
Chap. XIV.
1 Woman's wisdom buildeth her house,
but folly teareth it down with its own hands.
2 He that walketh uprightly feareth Jehovah,
but he that is perverse in his ways despiseth him.
3 In the mouth of the foolish is a rod for his pride, but the lips of the wise preserve them.
4 Where there are no oxen the crib is clean, but much increase is by the strength of the ox.
5 A faithful witness cannot lie, but a false witness uttereth lies.
6 The scorner hath sought wisdom, and findeth it not, but to the man of understanding is knowledge easy.
7 Go from the presence of the foolish man ;
thou hast not found (with him) lips of knowledge.
8 The wisdom of the prudent is to understand his way, the folly of fools is a deception.
9 The sacrifice maketh sport of fools, but to the righteous there is favor.
10 The heart knoweth its own bitterness,
and let no stranger intermeddle with its joy.
1 1 The house of the wicked is overthrown, hut the tent of the uj>right shall flourish.
1:J There is a way that seemeth right to man, but the end thereof is the ways of death.
13 Even in laughter the heart will be (perchance) sad, and the end of joy is sorrow.
14 He that is of a perverse heart shall be satisfied with his own ways, but a good man (shall be satisfied) from him (E. V. " from himself").
CHAP. XIV. 1-3.3. 13J
15 The simple believeth every word, the wise giveth heed to his way.
16 The wise feareth and departeth from evil, but the fool is presumicg and confident.
17 He that is quick to anger worketh folly, and the man of wicked devices is hated.
18 The simple have secured folly,
but the wise shall embrace knowledge.
19 The wicked bow before the good,
and sinners at the doors of the righteous.
20 The poor is hated even by his neighbor, but they that love the rich are many.
21 Whosoever despiseth his friend is a sinner,
but he that hath mercy on the poor — blessings on him !
22 Do not they go astray that devise evil ?
and are not mercy and faithfulness with them that devise good?
23 In all labor there is profit,
but mere talk (leadeth) only to want.
24 The crown of the wise is their riches, the folly of fools (is evermore) folly.
25 A true witness delivereth souls, but he that uttereth lies is a cheat.
2G In the fear of Jehovah is strong security, and to His children He will be a refuge.
27 The fear of Jehovah is a fountain of life, to escape the snares of death
28 In the multitude of the people is the king's honor,
but from want of people (cometh) the downfall of the prince.
29 He that is slow to wrath is great in understanding, but he that is hasty of spirit exalteth folly.
30 The life of the body is a quiet spirit, but passion the rottenness of the bones.
31 He that oppresseth the poor hath reproached his Maker, whosoever honoreth him hath had mercy on the poor.
32 By his wickedness is the wicked driven forth, but the righteous hath hope (even) in his death.
33 In the heart of a man of understanding doth wisdom rest, but in the midst of fools it niaketh itself known.
34 Righteousness exalteth a nation, but sin is a reproach to any people.
35 The king's favor is towards a wise servant, but his wrath against him that is base.
GRAMMATICAL AND CRITICAL.
Ver. 1.— Read rilODn, as In i. 20; ix. 1, and not niOjn (fem. plur. constr.), as though "the wise onea among iro-
nien " (comp. Jud. v. 29) were to be here designated (so the LXX, Viilg.. Lutheh). [So substantially the E. V., Notes, etc . distributing the plural on account of the singular of the verb. fnERsT regards Ijn as merely another form of the abstract
noun. BiiTT. does not admit the possibility of this, but explains the form in the text as an indef. or distributive plural,
holding, nevertheless, that the antithesis with ph^H requires here the usual abstract. §g 700, c and n. 4, and
702, c. €.— A.l
Ver. 2. — The 1 in ^HliS is one of the few examples in the early Hebrew of the Hholem plen. in emphatic verbal forms besinning or endine: a clause. See BiiTT., ^167. — A.]
Ver. 3.— The form D'^.'^K'J^ should probably be changed to D^IDtJP, since the assumption of the lengthening
of the vowel (vocal Sheva) in the syllable preceding the accent seems hardly.iuBtified by analogies like Ex. xviii. 26; Ruth ii. 8. Conip. UlTZlo on Ibis passage. fBoTT. defends the form donbtfully, unci regards it as probably an illustration of tho speech of the common people. The fern, form of the verb is indicated only by the prefix, and not by its ordinary termina- tion. See Jg367. fc, low, •) and n. 3, andl047, e. See Oreen, 3105, rf.— A.]
Ver. 5.— [373', one of Bottchee's examples of the "Pirns hcitum" what may or can be ; J 950, c, 3 ; will not=can not.— A.]
Ver. 6.— [t:;p3 a "relative" perfect, like ci^n and ryin in ver. 31; "hath been seeking .... and it is not," "hath already virtually reproached his Maker," " hath already shown mercy." — BolT., §950, 1. — A.]
140
THE PROVERBS OF SOLOMON.
^p3 is undoubtedly a neuter participle.^rivpji a trifle, a small, easy matter.
Itt t|-: I
Ver. 7. — [Three points come under consideratioD : 1) the meaning of 7 HJilOj 2) the force of the perfect tense
nyTi fi'Dd 3) the meaning of the connective V On the first, in addition to the arguments *if Z. in the exegetical notes, r : -T :
ROEBTScm urges (as before cited, p. 140) that with verbs of motion the only natural *'«nderiDg is "from iKfbre/' the
7 being justified by Deut. xxviii. 66 as well aa the passage in Judges. Id regard to tUe second the simple perfect is easier
tiiau a predictive perfect ; thou hast not=thou surely wilt not. Z. omits the conuective 1 in his version ; " and " might
be equivalent to *' in c;ise, or where thou hast not," etc. Rueetschi somewhat more unnaturally renders "otherwise ;" he obtains the very forcible meaning "otherwise thou hast not known lip* of knowledge" — hast not learned their nature, and art now m;iking this evident. De Wette agrees with Rosenmueller in rendering clause b as a relative clause — "and /rom him in luhnm thou ha^t not," etc. — A.]
Ver. 10, — [3"l_^r\'' ~ for - in final syllable under the influence of the guttural, Gbeen, §119, 1; Bott., ?^378, 1,
1055. In n"^r3, derived from TIO, we have one of the few Instances of a doubled "1. See Green, §60, 4, a, Bottchee,
§392.2. c— A.]
Ver. 12. — \iry\ is used in the first clause a^ masc, in *^he second as fem. In the historical books, Jerem. and Proverbs,
this confusion is ';«)mnjnn. See EiiTT., ^3657; 2; 877, y. t. — A.]
Ver. 13. — The suffix in Hn'^nXI refers to the following nnoty? as in the passages cited above in connection with T ■ -■ ~ : T : •
xiii. 4. To divide I^H n*'^nX1 (J* D- Michaelis, Hitzig) is an alteration altogether unnecessary in the case before us,
where the expression " j<^y " ^° clause h is nothing but a repetition of that of " laughter " in clause a.
Ver. 14. — To change to ^''b'^UOO^ (L. Capellus, Jaeger, e(c.), or to V7VO (Elster, comp.EwAU)) is plainly needless TT-:- • . T -■•
in view of the simple and obvious interpretation of V7t*3 given in the notes.
T T"
[BiiTT. proposes with great confidence to amend clause 6 by substituting for C'''N *lie verb ^'D^ ; §?460, 2, a, and
•T
1143, 6; "good will di-part from him." — A.]
Ver. 15. — [Observe the emphatic change of accent and vocalization in ^HiD.]
Ver. 17. — In view of the explanation which may be given of the text, attempted emendations appear needless and in- appropriate, such, e. g., as Ewald's, who proposes instead of KJU?** to read K^U'^ (" be quiets his anger," " keeps his equa-
• • T ■ . V ~ :
nimity "); or that of HiTZiG, who to secure the same meaning reads TXE^*! ^^' [Rueetschi emphatically defends the re- ceived text.] I
Ver. 18. — [Observe the change of tense ; ^ 7nJ. "i%r/ec(wm rtptTdinwm" used of that which is easily and quickly done ;
-:t ^^^J^D''* "Fiens liciium^^ are disposed or inctine i to wait, etc. Bt5TT., §2 950, B ; 940, 2; 943, c, a. — A.]
Ver. 25. — [n*i3'» 3S in vi. 19; xii. 17; xix. 5, 9, an irregular participial form.]
Ver. 28. — |in is a collateral form of TTIT, as pit^J7 of pl!/!^. The expression hero stands as a parallel to ^SDi m
the plural DJTTI often stands side by side with 0070. ■ : . ■ T :
Ver. 30.— [Q*1ty2, plural, probably, on account of the following jllOVl*. EiJTT. however (§695, 5) explains it as an
• T : T -:
example of the "pluraUs extensivus^' used also of the entire, the complete, the large, — '' the life of the whole body." — A.]
EXEGETICAL.
1. Vers. 1-7. On wisdom find folly in general. — Woman's 'wisdom buildeth her house. [See critical notes]. It is plain that in contrast with thia wisdom of the godly we are to under- stand by " folly " in clause b especially woman's folly. — With ver. 2, a. compare x. 9; with b, ii. 15; iii. 3i*. — Ver. 3. In the fool's mouth is a rod for his pride, — lit., "a rod of pride." [Is this genitive subjective or objective? a rod which his pride uses, for himself, or others, or both, as it has been variously understood, — -or a rod by which his pride is itself chastised ? The antithesis commends the latter, which is the view of Berthead, Kamph., etc., as well as Z. Ac- cording to S., *' pride" is the subject and not a limiting genitive — A.] Hitzig unnecessarily proposes to understand HIN^ in the sense of IJ ''back," a meaning which even in Job xli. 7 hardly belongs to the word [although given by Aquila, Jerome, efc-l (Comp. Delitzsch on ilie passage. ) — But the lips of the wise preserve theia — For the construction comp. xi. (»; xii. 0. etc.; for the meaning, x. 13. 14. — Ver. 4. Where there are no oxen the crib remaineth empty.— DOX, *'crib," not "stall" (Umbreit);
■^3, in itself meaning "pure, clean," is here "empty;" so sometimes *pJ. The drift of the
proverb is not quite the same as in x. 15 ; xiii. 8 (a commendation of moderate wealth as a means of doing good and as a preservative from spiri- tual want). Rather is this the probable meaning: "He who will develop his wealth to a gratifying abundance must employ the appropriate means; for "nothing costs nothing, but brings nothing in" (Elster, Hitzig). — With ver. 5 comp. xii. 17; with b in particular vi. 19. — Ver. G. The scorner hath sought ^7isdom, and findeth it not, — lit., " and it is not," comp. xiii. 7. The bearing of this proverb is plainly directed agninst that superficial, trivial, seeming culture of the scoffers at religion, (who, in the perverteil sense of the word, are " the enlightened'"), which lacks all genuine earnestness, and for that ver}' reason all really deep knowledge and discernnioui — But to the man of understanding is know- ledge given. — See critical notes.
Ver. 7. Go from the presence of the fool- ish man. — So Lx'ther had already correctly ren- dered; also De Wette, Bertheau, Elster: for IJjp [from the front, from before] does not de- pcribe motion directly toward or at one (Ewald, comp. Umbreit), but remoteness from him, as Is.
i. ]fi; Am. ix. 3 ; and for the connection with "7 which, it is true, is unusual, comp. Judges xx. 34, [See critical notes]. — Hitzig, following tlie LXX and Syr. vers., writes the first word cf tne
CHAP. XIV. 1-35.
141
verse 73 instead of 1^1, and in clause b reads
n^J^^'Sa instead of Hi'T "73, from which the meaning is obtained " TUe foolish man hath every thing before him, but lips of knowledge are a re- ceptacle of understanding " (LXX : 077/.a de mc&ii- (Ttaif ). But the idea of the second clause experi- ences in this way no possible improvement, but only an injury (observe the tautological charac- ter of the expressions "lips of knowledge" and " receptacle or vessel of knowledge"), and for this reason we should retain the meaning given above for the first clause also. — In clause b the verb is a proper perfect, " thou hast not known or recognized lips of knowledge," this is, if thou soughtest any such thing in him. [W. is wrong in rendering '• over against," and " wilt not know." — A.]
2. Vers. 8-19. Further delineation of the wise and the foolish, especially with reference to their contrasted lot in life. — The vsrisdom of the wise is to understand his way, — lit., "ob- serve his way." For this use of the verb with the accusative, in the sense of to "observe or consider something," comp. chap. vii. 7: Ps. v. 2. For the sentiment of (he verse comp. xiii. 16, and ver. 1.5 below. — The folly of fools is decep- tion.— "Deceit" here in the sense of self-de- ception, imposition on self, blindness, which is at last followed by a fearful self-sobering, a coming to a consciousness of the real state of the case (comp. Ps. vii. 15; Job xv. 3.5).
Ver. 9. The sacrifice maketh sport of fools, — i. e., the expiatory sacrifice which un- godly fools offer to God is utterly useless, fails of its object, inasmuch as it does not gain the favor of God, which is, on the contrary, to be found only among the upright (lit., "between upright men," i. e., in the fellowship of the up- right or honorable, comp. Luke ii. 14). Thus Bekthe.ib, Ew.4ld, Ei-ster [Stu.art and Words- worth], etc., while the majority, disregarding the singular member in the verb, translate "Fools make a mock at sin" [E. V., M., N., H.] ("make sport with sin," Umbreit, comp. Lp- ther). [Hodgso.v, rightly conceiving the gram- matical relation, but making both subject and object concrete, renders 't sinners mock at fools"]. HiTziG here again proposes violent emendations, and obtains the meaning "The tents (?) of the foolish are overthrown (??) in punishment ; the house (?) of the upright is well pleasing."
Ver. 10. The heart knoweth its own bit- terness,— lit., --a heart knoweth the trouble of its soul," i. e., what one lacks one always knows best one's self; therefore the interference of strangers will always be somewhat disturbing. If this be so, then it follows that it is also not advisable "to meddle with one's joy," and this is the point that is urged in clause b. A precept applicable unconditionally to all cases is of course not designed liere. The author of our proverbs will hardly be put in antagonism to what the Apostle enjoins in Rom. xii. 15. It is rather a hard and intrusive manifestation of sympathy in the joy and sorrow of one's neigh- bor, that is to be forbidden. — With 11, a, comp. xii. 7; Job xviii. lu; with 4, Is. xsvli. 0. — Willi ver. 12, a, comp. xii. 15; xvi. 2. — But the end
thereof are ways of death, — ;. e., the way
of vice, which at the beginning appears straight (the way is not directly described as the way of vice, yet is plainly enough indicated as such), at length merges itself wholly in paths that lead down to mortal ruin; comp. ver. 4; vii. 27.^ The same verse appears again below in xvi. 25. Ver. 13. Even in laughter the heart will be (perchance) sad. — The Imperf of the verb here expresses a possible case, something that may easily and often occur. The contrasted condition is suggested by Eccles. vii. 4: "Though the face be sad, the heart may yet be glad." [Nolwith- standing Holuen's observation, that "though sorrow may be occasioned by laughter, it does not exist in it," it is a deeper truth, that in cir- cumstances producing a superficial joyousness, there is often an underlying, profounder sor- row.— A.] — And the end of joy ^s sorrow [not by a mere emotional reaction, but] in such a case as this; the heart, which under all appa- rent laughter is still sad, feels and already anti- cipates the evil that will soon have wholly trans- formed the gladness into grief.
Ver. 14. He that is of a perverse heart shall be satisfied ■with his ovrn w^ays, i. e., he who has departed from God (lit., "he that is turned aside in heart," comp. Ps. xliv. 19) is surfeited with his own ways, partakes of the ruinous results of his sinful action ; comp. xii. 14; xiii. 2; xxviii. 19. — But a good man (shall be satisfied) from him, (. e., the good man solaces himself in the contemplation of the wicked and his fate (chap. xxix. 10; Job xxii. 19; Ps. xxxvii. 34; Iviii. 11); or, it may be, the upright man enters into tlie possession of the good which the other loses (comp. xi. 8, 29; xiii.
22). V 7^*0, Etrictly " from with him," expresses here this idea. — "from that which belongs to him as its foundation" (HiTzir;), and therefore "from his experience, from the sorrowful oc- currences of life in which he is deservedly in- volved." [E. v., H., N., M. render reflexively "from himself," and make the experiences pa- rallel; each shall be satisfied "with his own ways," or "from himself." The third pers. suf- fix has this reflexive meaning after 7,JTg dis- tinctly in 1 Sam. xvii. 22, 39 ; Jonah iii. 6. The suffix in clause a is reflexive, "his own ways," and we must regard the same constructiou as the simplest and most natural in b — A.]
Ver. 15. The simple believethe very Tword, — Elster: "every thing." But as objects of belief, it is, in the first instance and most di- rectly, words alone that come under considera- tion, and reference is made here precisely to the unreliableness of words as used by men, as in chap. vi. 1 sq.; x. 19; Eccles. v. 1 sq.; Ps. cxvi. 11, elc. — With clause b compare above ver. 8 a. — Ver. 16. With clause a compare xvi. 6, 17. — . The fool is presuming and confident. — Comp. xxi. 24 ; xxviii. 10. The latter of these descriptive terms unquestionably describes a false security, and carnal arrogance, which is the opposite of the fear of God. Tlie former epithet means "self-exalting, bearing one's self inso- lently," or it may be (like ihe Kal conj. of the same verb in chap. xxii. 3) " boldly rushing on,
342
THE PROVERBS OF SOLOMON.
overriding" (Hitzig, comp. Luther, "rushes wildly through ").
Ver. 17. He that is quick to anger ■work- eth folly. — Strictly, " he who foams up quickly, who flies into a passion," contrasted with the man who is " slow to anger," ver. 29. [0'3K, the nostrils, then the breathing, which by its quietness or its excitement, marks the stale of the temper]. — And the man of Tvick- ed devices is hated. — Literally, "the man of shrewd reflections, well contrived counsels " (comp. remarks on i. 4, and also chap. xii. 2; xxiv. 8 ; Ps. xxxvii. 7), who is not here set as a contrast, but as a counterpart to the passionate man ; the crafty and subtle man, who, in spite of all his show of mildness, is still as thoroughly hated as the irascible and passionate man. The relation of the two clauses is accordingly not an- tithetic, but that of a logical parallel. With one manifestation of an evil disposition another is immediately associated, with a suggestion of the results which are in accordance with it; comp. chap. X. 10, 18.
Ver. 18. But the -wise shall embrace kno^vledge. — "TflJ^ (comp. Ps. cxlii. 8), liter- ally, "surround, enclose," cannot here mean ** they crown themselves, or are crowned" [the verb is not reflexive] (U.mbueit, comp. Luther [De W., E. v., H., N., S., M.. W.]), but, as the parallel verb in clause a indicates, must convey simply the meaning of "laying hold upon," !. e., gathering, accumulating [so Fderst, Bertheau, Kampu., f/!-.].
Ver. 10. And the ■wicked at the doors of the righteous, — ;'. f., iliey bow there (the verb is to be repealed from the first clause). The figure lying at the basis of this representation is that of the ambassadors of a conquered people, who, kneeling at the doors of their conqueror's palace, await his command. For the general Bentiment comp. xiii. 9, 22 ; also Psalm xxxvii. 25, elc.
3. Vers. 20-27. On riches and poverty in their causal connection with wisdom and folly. — The poor is hated even by his neighbor. — Comp. xix. 4; EccIesiasL vi. 7 sq.; xii. 8 sq. Numerous parallels from classic authors (c ff., Theognis, V. Oil, 097 : OviR, rrist-, I., 9, 5, 0), and also from Rabbinical and Arabic authors, may be found in U.mbueit's Commentary in loco. " Is hated," i. e., "is repelled as disagreeable, is ob- noxious" (comp. Deut. xx. 15; Mai. i. 3). How this may come to pass, how former friendship between two persons may be transformed into its opposite on account of the impoverish- ment of one of them, is impressively illustrated by our Lord's parable of the neighbor whom a friend asks for three loaves (comp. Luke xi. 5-8.) — Ver. 21. 'Whosoever despiseth his friend is a sinner, i. e., he who neglects a friend that has fallen into destitution (comp. ver. 20 a), who does not render him assistance, sins just as surely as his act is praiseworthy who is compassionate to the poor or wretched (read D'''3^ with the K'thibh). With the benediction in clause 6 com- pare xvii. 20.
Ver. 22, Do they not err that devise evil? — The figur.itive expression " carve evil " (comp. jii. 29; vi. ]4j has as its counterpart in the se-
cond clause the kindred figure " carve out good," !. f., contrive or devise good (bona machi- nari). Instead of V?' "ihey err, or go astray " (comp. Job XV. 31) HiTZio reads ^i'"!' (from yy^y. "Ought it not lo go ill with them that devise evil?" But the language of the text character- izes with sufficient strength and clearness tlie I unsettled and disastrous condition of those who have departed from Ciod's ways. — And are not mercy and truth with those that devise good ? — The interrogalive particle aft'ects the se- cond clause as well as the first (so Umisreit. and doubtless correctly, in opposition to loo^t modern interpreters [e. g., E. V., De W., Bmitue.vu. H., M., S., K., while Notes agrees with oiii- author] |. The construction is like that in xiii. 18. — " Mercy and truth " are probably God's mani- festations of Himself toward them, as in Gen. xxxii. 11; Ps. Ixi. 7, and not human attributes, as above in chap. iii. 3 (see note m lor.o), or as in xvi. 0; XX. 28. [So Teapp and others, while M. and S. make them human, — M. making these the experience^ and S. the action of those who devise good- — A.]
Ver. 23. In all labor there is profit, but idle talk (leadeth) only to vtrant. — (Comp. xi. 24; xxi. 5); in the latier passage "profit" and "want" are contrasted precisely as here. — "Idle talk;" in the Hebrew literally, "word of the lips;" comp. Isa. xxxvi, 5; Job xi. 2 ; xv. 3. The sentiment of tlie entire verse is moreover plain : "One should beware of idle talk more than of the hardest toil" (Bertheac). Comp. Matt, xii. 30.
Ver. 24. The cro'wn of the 'wise is their riches, i. c. the well-earned possessions of the wise become his honor, are a real adornment lo him, for which he is with good reason praised. " The folly of fools, on the other hand, is and continues folly," though he may ever so much parade and swell with it, though he may in par- ticular studiously employ any riches he m.ay chance to possess in splendidly decorating him- self, and giving himself a magnificent appear- ance by all manner of outward trifles and finery (comp. Bertheau, Umbreit, Elster on this passage). [Trapp : " Why, was it not foolish- ness before they were rich "? Yes, but now it is become egregious foolishness"]. — Hitzig has here again needles.sly felt constrained to amend. He reads in clause a "their prudence," DO"^J', and in clause b, as the subject, "ostentation, "
HjIK instead of H/'X ; so he obtains the mean- ing, "The crown of the wise is their prudence (?) ; the pomp of fools is — drunken (??)."
Ver. 26. A true witness delivereth souls, i. e. from the death involved in some false ch,arge brought against tiiem before the court, and which therefore threatens Ihem in case a truthful wit- ness does not clear them and bring tiieir inno- cence to light — But he that uttereth lies (comp. ver. 5; vi. 19) is a cheat. — Compare xii. 17, where, however, "deceit" nr3"10 is object of the preceding verb "showeth forth," and not predicate. Here the abstract " deception " stands emphatically for the concrete, "a deceit- ful man, one without substance or reliableness;" comp. above ver. 8, b. [Rueetschi (as above,
CHAP. XIV. 1-35.
143
p. 142) would simplify the construction by re- lAiniug 7'XO as the common predicate of both clauses, and would give to the second object the meaning "wrongtul or unrighteous possession," citing as a parallel Jer. v. 27. We cannot com- mend the suggestion. — A.] Hitzio instead of "deceit" (HD^D) reads HS^O " he destroyeth" (i. e. souls), in order to obtain as exact an anti- thesis as possible to the " delivereth" in the first clause.
Ver. 26. In the fear of Jehovah is strong security, or, the fear of Jehovah is strong secu- rity, is a sure reliance ; for the preposition may properly stand before the subject as the 2 essen-
tiie, as in Isa. xxvi. 4; Ivii. 6 (so Hitzig). — And to His children He will be a refuge. —
'•To His children," i. e. doubtless to His wor- shippers, those faithful to Him, who for that very reason are His favorites and objects of His care (comp. Deut. xiv. 1). This reference of the suffix to Jehovah Himself is unquestionably more natural than to refer it to the pious, an idea which must first be very artificially extract- ed from the " fear of Jehovah " (contrary to the view of U.mbreit, Ewald, Bertheac,
Elster, [H., N., M., S.]). HtTZio reads VjbS " to its builders," t. e. to them who seek to build up that strong fortress, that " security" of the fear of Jehovali (?), With ver. 27 comp. xiii. 14. [RuEETSCHi (as above, p. 142) supports the idea rejected by Zockler, that the divine pro- tection extends to the children and the children's children of such as honor God. Although not without grammatical warrant for the construc- tion, and conveying beautifully a precious scrip- tural truth, we must regard the rendering as here somewhat forced. — .\.]
4. Vers. 28-30. Continued parallels between the wise and the foolish, the rich and the poor — - with the addition of the closely related compari- son of masters and servants. — From 1)73111 of people (Cometh) the downfall of the prince.
' People " (DxS) .as in xi. 2G. Whether in the choice of tlie word rendered "prince" there is a hidden allusion to the ordinai-y meaning, "consumption" (Hitzig, comp. Umbreit) must remain in doubt. For this use of n"3i3, down- fall, ruin, comp. x 14; xiii. 3.
Ver. 2.1. He that is slow to anger is great in understanding. — Literally, he that is long or slow in anger, fipiMx fJf opyr/i; James i. I'J; therefore, the forbearing, the patient. "Great, i. e. rich in understanding" (comp. "great in acts," 2 Sam. xxiii. 20); comp. the Latin muttus prudenlia. — But he that is hasty in spirit (quick-temperud) exalteth folly, ;. e. makes much of it, carries it to excess. Thus Hitzig, and doubtless correctly, while the ma- jority take the verb in the sense of "to exalt before the view of men," maiiifentare, declarare, for which idea however the parallel pass.ages xii. 23; xiii. 10 are by no means conclusive [H., S., M., W. all lake this view].
Ver. 30. The life of the body is a quiet spirit. — Lit., "life of the members (see Critical Notes) isa heart of quietness " {N3"10 not mean-
ing here "health," but composuie, a tranquil con- dition, as in XV. 4; Eccles. x. 4). — But passion the rottenness of the bones. — Comp. xii. 4, and for this use of nxjp, "passionate zeal." violent excitement in general (not specifically envy or jealousy) Job v. 2. — Ver. 31. With clause o compare xvii 6, with A, xix. 17 o, and above ver. 21.
Ver. 32. By his wickedness is the wicked driven forth, driven forth, i. e. from life; he is by a violent death swept away from this earthly life (comp. Ps xxxvi. 12; Ixii. 3). — But the righteous hath hope (even) in his death, lie "is confident," viz. in Jehovah; comp. Ps. xvii. 7, where the same absolute use of the participle "trusting" occurs (the " trustful " in general, believers). As in chap. xi. 7, and if possible even more distinctly than in that passage, we have expressed here a hope in the continuance of the individual life after death, and a just retribution in the future world. Hitzig, to avoid this admission, reads in accordance with the LXX (ff rj? eairrav oatirjjri) l^n3, in his upright- ness, "but in his innocence doth the righteous trust." But may not this divergent reading of the LXX owe its origin to the endeavor to gain an antithesis as exact as possible to the " in his wickedness" of the first clause? [Rueetschi (as last cited) preserves the recognition of a hope of immortality and also the poetical parallelism, by giving to the word "evil," nj71, a physical rather than an ethical meaning ; "in his mistor- tune (or adversityj tlie wicked is overthrown, but the righteous has confidence even in his death " For the wicked all hope is gone. This seems to us a happy reconciliation of the gram- matical and spiritual demands of the two pirls of the verse. — A.]
Ver. 33. In the heart of a man of under- standing doth w^isdom rest, i. e. quietly, si- lently; comp. X. 14; xii. Hi. 23, and for this use nf the verb 1 Sam. xxv, '.I. — But in the midst of fools it maketh itself know^n, ;. e. not " fools draw otit the wisdom of the wise," which isnaiu- r.illy quiet, in opposition to them and their folly (Hitzig), but, tools carry their wisdom, which is, however, in fact, only folly, always upon their tongues, and seek most assiduously to make it known (comp. xii. 23; xiii. 16 ; xv. 2). The expression is pointed ami ironical, and yei not for that reason unintelligible, especially after expressions like those in vers. 8, Iti, 24, etc. It is therefore unnecessary with the Chaldee version to supply the noun "folly" again with the verb.
Ver. 34. Righteousness exalteth a nation. Righteousness, HpIV, is here used with a very
^ Itt:
comprehensive import, of religious and moral rectitude in every relation and direction, and js therefore not to be restricted, as it is by many recent commentators (Umbreit, Hitzig, etc.), to the idea of virtue. Just as little is the idea of "exalting" to be identified with the idea of "honoring" (as Elster. Hitzig, etc., would have it) ; it is rather a general elevation and ad- vancement of the condition of the people that is to be indicated by the term; comp. above, ver. 29. — But sin is a reproach to the people. — For the Aramaic term fOn, " shame," comp.
144
THE PROVERBS OF SOLOMON.
xxviii. 22 (also xxv. 10), and Job vi. 14. And yet in this national reproacli and disgrace there i:? to be included the corresponding injury and misery of other Icinds, so that in this view there is a certain justification for the Vulgate's ren- dering, " miseros facit " (w)iich however rests upon the different reading lOni; comp. the LXX and the Syr. vers.), and for Ltjther's "Verder- derben," destruction.
Ver. 35. With clause a comp. xvi. 12. — But his ■wrath ■will find out the base, — lit., "his wrath will the base be;" comp., e.g., xi. 1, where *' his abomination" means the object of his abhorrence. To supply the preposition "to,"
7, from clause a, is therefore needless (in oppo- sition to the view of Umbreit, Bektheait).
DOCTRINAL AND ETHICAL.
The representation of the entire chapter is plainly shaped by the contrast between the wise and the foolish, aud it is only toward the end (vers. 20 sq.) that the kindred contrast between the rich and the poor, and at the very last (vers. 27 sq.) that between rulers and servants, is added. — Ethical truths to which a significant prominence is given, are contained especially in the following proverbs :
Ver. 1. The building of the house by the wis- dom of woman. "Only the characteristic wis- dom of ipoman (not that of the man) is able to ' build itself a house,' i. e., to make possible a household in the true sense of the word; for the woman alone has the capacity circumspectly to look through the multitude of individual house- hold wants, and carefully to satisfy them ; and also because the various activities of the members of the family can be combined in a harmonious unity only by the influence, partly regulative and partly fostering, of a feminine character, gently but steadily efficient. But where there is wanting to the mistress of the house this wisdom attainable only by her and appropriate to her, then that is irrecoverably lost which first binds in a moral fellowship those connected by rela- tionship of blood — that which makes the house from a mere place of abode to become the spiri- tual nursery of individuals organically associ- ated." (Elster).
Ver. 6. The impossibility of uniting a frivolous disposition and jests at religion with true wisdom and understanding. " It is not by a one-sided action of the thinking power, but only by undi- vided consecration of the whole nature to God, which therefore involves above all other things a riwhl relation of the spiritual nature to Him, that true knowledge in Divine things can be attained. The wise man, however, who has found the true beginning of wisdom, in bowing his inmost will before the Divine, not as something to be mas- tered by the understanding, but as something to be simply sought as a grace by the renunciation of the very self, — he can easily on this ground which God's own power makes productive, at- tain a rich development of the nnderstanding." (Elster.)
Ver. 10. The disturbing influence of an nnin- vited interference in the sorrow and the joy of one's neighbor. "Every one has his own circle
of sorrows and joys, which his neighbor must leave to him as a quiet sanctuary for himself. For in the liveliest sympathy of which one may ever be conscious, it will still often be altogether impossible to enter into the peculiarity of others' sensibility with such a panicipation as is really beneficent. Therefore a Turkish proverb (in Von H.^.mjier, Morgenl. Kleebl., p. G8) also says 'Eat thine own grief and trouble not thyself for another's'" (Umbreit). — Comp. above, our exe- getical notes on this passage.
Ver. 12. The self-deception of many men in re- gard to their courses, imagined to be healthful, but in reality leading to eternal ruin. Comp. Mehnchtho.n : " The admonition relates to the mistiness and weakness of man's judgment, and his many and great errors in counsel, for it is manifest that men often err in judging and in their deliberations. Now they are deceived either by their own imaginations, or by the ex- ample of others, or by habit, etc., and being de- ceived, they rush on all the more fascinated by the devil, as is written of Judas in John xiii. 27."
Ver. 14. The fool ever accumulating nothing but folly, and the wise man gaining in know- ledge. Like ver. 24 this proverb is especially instructive with respect to the deep inner con- nection that exists on the one hand between fool- ish notions, and a poor, unattractive, powerless earthly position, destitute of all influence, — and on the other hand between true wisdom and large ability in the department both of the material and the spiritual. Vo.N Gerlach pointedly says, " There is a certain power of attraction, .accord- ing as a man is wise or foolish; the possessions also which the one or the other attains, are in accordance with his disposition."
Ver. 28. A sentiment directed against feeble princes who nevertheless array themselves with disproportionate splendor; and this, as also ver. 34, is designed to call attention to the principle, that it is not external and seeming advantages, but simply and solely the inward competence and moral excellence, whether of the head or of the members of a commonwealth, that are the condi- tions of its temporal welfare.
Ver. 31. Compassion to the poor is true service of God; comp. James i. 27. Since God has created both rich and poor (1 Sam. ii. 7), since He designs that they shall exist side by side and intermixed (Prov. xxii. 2), since the poor and lowly man is in like manner a being created in His image (James iii. 9), therefore he who deals heartlessly and violently wiih the poor insults that Being Himself who is the Maker and Ruler of all. The compassionate, on the contrary, dis- cerns and honors His disposition toward His creatures, and the love which he manifests to- ward them, even the humblest and most unwor- thy, is in fact manifested toward God Himself; comp, Malth. XXV. 40. — Ver. 32. The-confidence which the righteous man possesses even in his death. Compare the exegetical explanation of the passage.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter : The wisdom and folly of men considered in their respective foundations, natures aud results; and 1) within
CHAP. XIV. 1-35.
145
the sphere of domestic life (vers. 1-7) ; 2) within that of civil life (vers. 8-25) ; 3) within that of political or national life (vers. 26-35). — Stockbr: Of human wisdom as the fruit of a right cul- ture,— and 1) of the wisdom of domestic life (prudentia wconomica, vera. 1-25); 2) of the wis- dom of public life (prudentia politica, vers. 2B-3o). Stakke : The results of piety and ungodliness 1) in the household, and in social life generally (1-25): 2) in the relations of rulers in particular (2t>.35).
Vers. 1-7. Berleburg Bible: — That wise women build their house, is to be understood not so much of the edifice consisting of wood, stone, plaster, as rather of the family and the house- hold economy, which a wise woman always strives to keep in good condition and to improve. Ps. cxxvii. 1. — Tubingen Bible (on vers. 3): He who is wise keepeth his mouth and still more his heart, that he may not in connection with out- ward consideration and high dignities fall into pride. — (On ver. 4) : He that doth not work also shall not eat; the poverty of many springs from this, that they lack imlustry and diligence. — Starke (on ver. 6) : He who in seeking wisdom has for his end pride and ambition, will never attain true wisdom, unless he changes his views. —(On ver. 7): Evil one always learns more quickly and easily than good ; therefore avoid evil company. — [A. Fuller (on ver. 6): If our inquiries be influenced by a spirit of pride and self-sufficiency, we shall stumble at every thing we meet with ; but he who knows his own weak- ness and conducts his inquiries with humil- ity, shall find knowledge easy of attainment. — . Aknot : Those who reject the Bible want the first qualification of a philosopher, a humble and teachable spirit. The problem for man is not to reject all masters, but to accept the rightful One. Submission absolute to the living God, as revealed in the Mediator, is at oncf *be best li- berty that could be, and the only liberty that is. — Trapp (on ver. 6) : He that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits.]
Vers. 8-17. Tiibingen Bible (on ver. 8) : — Steady watchfulness and attention to one's self is a great wisdom. — (On ver. 9) : To make sport of sin is the height of wickedness. — Starke (on ver. 10) : He who knoweth the heart alone knoweth the needs of thy heart, which no other besides doth know. He can likewise give thee joy where no other can create it for thee. — (On ver. 16): Reverence and love to God must be with us the strongest motive to avoid sin. — (On ver. 17): Between the hasty trespasses of pas- sionate natures, and the deliberate wickedness of malicious man, there is always a great dis- tinction to be made. — Von Gerlacu (on ver. 10) : How hard it is to console and soothe others, Job's answers to the discourses of his friends are a signal illustration. — (On ver. 12) : In connection with the deceptive, seductive show made by im- piety, it is important to give more careful heed to one's way in life. — (On ver. 17) : A man who quickly falls into a passion does indeed commit a folly, but yet is far preferable to the coldly and selfishly calculating villain. One may well be indignant at the first — the last makes himself odious. — [Lord Baco.n [Advancement of Learning, 10
Book VIII.), on vers. 8 and 15 : He who applies himself to the true wisdom takes heed of his own ways, foreseeing dangers, preparing remedies, employing the assistance of the good, guarding himself against the wicked, cautious in entering upon a work, not unprepared for a retreat, watchful to seize opportunities, strenuous to re- move impediments, and attending to many other things which concern the government of his own actions and proceedings. But the other kind of wisdom is entirely made up of deceits and cun- ning tricks, laying all its hope in the circumvent- ing of others, and moulding them to its pleasure ; which kind the proverb denounces as being not only dishonest, but also foolish, etc. — T. Adams (on ver. 9) : Mocking is the medium or connec- tion that brings together the fool and sin ; thus he makes himself merry ; they meet in mockery. Through many degrees men climb to that height of impiety. This is an extreme progress, and almost the journey's end of wickedness. — Arnot (on ver. 10) : The solitude of a human being in either extremity of the experiences of the human heart is sublime and solemnizing. Whether you are glad or grieved, you must be alone. — (On ver. 12): The result accords not with the false opi- nion, but with the absolute truth of the case. There is a way which is right, whatever it may seem to the world, and the end thereof is life. God's way of coming to us in mercy is also our way of coming to Him in peace. — (On ver. 15): Trust is a lovely thing; but it cannot stand un- less it get truth to lean upon. — JoHiV Howe (on ver. 14) : The good man is not the first fountain of happiness to himself, but a subordinate one a ' good man is, and so is satisfied from himself — a i fountain fed from a higher fountain — by deriva- • tion from Him who is all in all, and more inti- I mate to us than wo ourselves. But the wicked : man is the prime and first fountain of all misery j to himself. — Flavel : The upright is satisfied from himself, that is, from his own conscience, which, though it be not the original spring, yet is the conduit at which he drinks peace, joy and encouragement. — R. South (on ver. 18): 30th of Posthumous Sermons].
Ver. 18-25. Zeltner (on ver. 19) : Bear pa- tiently the pride of the ungodly ; it lasts not long. — Starke (on vers. 20, 21): The many promises that God will graciously reward kind- ness to the poor must make the Christian joyous and willing in labors of love — (On ver. 22): Virtue and piety reward those who cherish them, but vices and sins cause nothing but pain and trouble. — Geier (on ver. 23): Prating and boastful men are like an empty vessel : if one strike it, it does indeed give forth a sound, but for all that nothing goes in. — (On ver. 26) : Be intent upon truth in thy words, gestures, acta, and in thy whole walk.
Vers. 26-35. Starke (on ver. 28) : It is the duty of the lords of the land to see to it that their Land be well cultivated, and in particular that "mercy and truth dwell in the land, right- eousness and peace kiss each other " (Ps. Ixxxv. 11). — (On ver. 29): Impatience opposes the will of God, and is therefore the greatest folly. — (On ver. 30) : Passion and wrath ihorten the life, and care makes old before one's time. — (On ver. 31) : Despise no man, be he ever so humble, for Ihou
146
THE PROVERBS OF SOLOMON.
knowest not but in that act thou art despising a true child of God. — (On ver. 32) : There is surely a future life to be hoped for after death ; other- wise how could the righteous bo so comforted in their death ? — (On ver. 34) : Sin is the cause of all misery under the sun. — (On ver. 35): If the fidelity of his subjects is pleasing to a king, how much more will God take pleasure if one serves Him faithfully and with the whole heart, through the strength of Jesus Christ! — [Arnot (on ver. 25) : The safety provided for God's children is confidence in Himself, the strong tower into which the righteous run. — ( On ver. 31): The necessary dependence of human duty upon Divine faith. — S. Davies (on ver. 32) : 1) Every righteous man has a substantial reason to hope, whether he
clearly see it or not ; 2) Good men in common dc in fact enjoy a comfortable hope ; 3) The hope which the righteous hath shall be accomplished. — S.1URIN (ou ver. 34): As there is nothing in religion to counteract the design of a wise system of civil polity, so there is nothing iu a wise sys- tem of civil government to counteract the design of the Christian religion. The exaltation of the nation is the end of civil polity. Righteousnes» is the end of religion, or rather is religion itself. — Emmons (on ver. 34): It is the nature of sin 1) to lessen and diminish a people; 2) to sink and depress the spirit of a people ; 3) to destroy the wealth of a people; 4) to deprive them of the blessings of freedom ; 5) to provoke the dis- pleasure of God and draw down Hi8 judgments.]
«3 With reference to various other relations and callings in life, especially within the sphere of
the religious life.
Chap. XV.
1 A soft answer turneth away wrath, but a bitter word stirreth up anger.
2 The tongue of the wise maketh knowledge attractive, but the mouth of fools poureth forth folly.
3 The eyes of Jehovah are in every place, beholding the wicked and the good.
4 A mild tongue is a tree of life,
but transgression therewith is a wound in the spirit,
5 The fool despiseth his father's correction, but he that regardeth reproof is wise.
6 In the house of the righteous is a great treasure, but in the gain of the wicked is trouble.
7 The lips of the wise spread knowledge, but the heart of fools (doeth) not so.
8 The sacrifice of the wicked is abomination to Jehovah, but the prayer of the upright is his delight.
9 An abomination to Jehovah is the way of the wicked, but he loveth him that searcheth after righteousness.
10 There is sharp correction for him that forsaketh the way ; he that hateth reproof must die.
11 Hell and the world of the dead are before Jehovah, how much more the hearts of the sons of men?
12 The scorner liketh not that one reprove him; to wise men will he not go.
13 A joyous heart maketh a cheerful countenance, but in sorrow of the heart the spirit is stricken.
14 An understanding heart seeketh after knowledge, but the face of fools feedeth on folly.
15 All the days of the afflicted are evil,
but he that is of a joyful heart — a perpetual feast.
16 Better is little with the fear of Jehovah than great treasure and tmuble witli it.
CHAP. XV. 1-33. J*?
17 Better is a dish of herbs, when love is there, than a fatted ox and hatred with it.
18 A passionate man stirreth up strife,
but he that is slow to anger allayeth contention.
19 The way of the slothful is as a hedge of thorns, but the path of the righteous is a highway.
20 A wise son maketh a glad father,
but a foolish man despiseth his mother.
21 Folly is joy to him that lacketh wisdom.
but the man of understanding goeth straight forward.
22 Failure of plans (cometh) where there is no counsel, but by a multitude of counsellors they come to pass.
23 A man hath joy through the answer of his mouth, and a word in due season, how good is it !
24 An upward path of life is the way of tlie wise to depart from hell beneath.
25 The house of the proud will Jehovah destroy, and he will establish the border of the widow.
26 An abomination to Jehovah are evil devices, but pure (in his sight) are gracious words.
27 He troiibleth his own house that seeketh unjust gain, but he that hateth gifts shall live.
28 The heart of the righteous studieth to answer, the mouth of the wicked poureth forth evil.
29 Jehovah is far from the wicked,
but the prayer of the righteous he heareth.
30 A friendly look rejoiceth the heart, good tidings make the bones fat.
31 The ear that heareth the reproof of life will abide among the wise.
32 He that refuseth correction despiseth himself,
but he that heedeth reproof getteth understanding.
33 The fear of Jehovah is a training to wisdom, and before honor is humility.
GRAMMATICAL AND CRITICAL.
Ver. 1. — t3VJ?~^3T andoubtedly meuns wrathful worde, bitter words ; Ges. reaches this through a sabjectire meanius
<►'' SVJ'. labor, pain to the wrathful spirit; Fderst takes the objective, catting words, that cause pain to their victim; the latter retains most of the radical meaning of the verb. — A.]
Ver. 2. — [3*'t3T\, lit , maketh knowledge good ; but the radical idea of the Heb. 3113 is that which is good to the senee,
«apecially sifrht; fherefDre bright, brilliant. — and afterward, that which is agreeable to other senses, hearing, taste. «tc. The etymologic;il meaTiin;^ here best suits the sense "m.ike knowledge appear attractive." — A.]
Ver. 5. — [BiilT. (§ lfl.ili. III.), commenting on the three passages where the defective form Q^TO occurs, proposes ;in the probable reading D"^.^'"*. — A.]
Ver. 6. — ni3J^3 (from 1^^, chap. xi. 29) is a neuter partic. used substantively in the sense of ruin, destruction ;
tomp. in Is. X. 2a n.i"^nj, and also n^^HD in ver. 16 below. T T -.■: .■ T
[Ver. 7. — Masc. verb with the fem. ^nSC?, as in ver. 2; i. 21, 32.]
Ver. 9. — [BiiTT. (g 412, 3) suggests rhythmical reasons for the peculiar and solitary form 3nX^, usually 3nX^. Comp. Ormn, ?n2, 5, c— A.]
Ver. 15.— I'he construction is elliptical; 34~31D is logically a genitive limiting the 'D' of clause a, and r\r\UJ2 is a predicate to it: "the days of him who is cheerful in heart are a feast," etc. Comp. HiTzio on the passage.
Ver. 21.— The Infin. r)Jl without 7 uiiide dependent on the verb "M^^^ (EwALD, Lehrb., g 285, a.)
Ver. 22. — The Infin. abs. 13n is here naturally prefixed, instead of the finite verb, as t. g., in xii. 7. [Active used in-
stead of passive, with an indefinite subject, in Hiphil and Piel as well as Kal. infinitives. See Bottcbeil b 99U. 1, o.— A.)
Ver. 25. — Instead of 3V^1 we must with Hitzio, e^c, and in accordance with the anc. versions read yi^^ ; for the
optative rendering "and let him establish," dc. (BERTHE4U) does not agree with the parallelism. fBoTT. regards it as s. Tussive, expressing that necessity which is seen to be involved in the moral order of the world (§964, 7). — A ]
M8
THE PROVERBS OF SOLOMON.
EXEGETICAL
1. Vers. 1-7. Against sins of the tongue of va- rious kinds. — A soft answer turneth away ^7rath, — lit. , '• bringetli or turiietli back passion," comp. I.s. ix. 11, IC, 20. The opposite of this '* turning back "' or " beating down " the violence of wrath is the "stirring it up," causing wrath to flash up or blaze out. Comp. Eccles. x. 4; Ps. xviii. 8, 9. — -With the use of the epithet "soft, gentle" (^1^), comp. xxv. 15. — "A bitter word" (see critical notes) is more exactly "a word of pain," i. «., a smarting, offensive, violent word such as the passionate or embittered man speaks.
Ver. 2. The tongue of the -wise maketh knowledge attractive, lit., "maketh know- ledge good" (see critical notes); i.e., presents knowledge in apt, well arranged and winning ways (comp. xxx. 29; Is. xxiii. IC). In contrast with this "the fool's mouth poureth forth folly," i. c, in ils repulsively confused and noisy utter- ances, brings to view not wisdom and true dis- cernment, but only folly. "Poureth forth," a decidedly stronger expression than "proclaim- eth," chap. xii. 23.
Ver. 3. Comp. 2 Chron. xvi. 9 ; Ecclesiast. xv. 19; xvii. 16; xxiii. 28; also Ps. cxxxix. 1 sq.; Matt. X. 30; Heb. iv. 13.
Ver. 4. Gentleness of the tongue is a tree of life. — With this use of flie noun rendered "gentleness " (not " health ") comp. xiv. 30, and for the expression "tree of life," xi. 30. — But transgression there'with is a w^ound in the
spirit. — The noun 'ylO probably does not here mean " perver.seness" (Berthe.\u; E. V., etc.)^ but apparently "trespass, transgression," which seems to be its meaning also in chap. xi. 3 (comp. Hitzig). Transgression with the tongue is, however, probably not here falsehood (Luther, and the older commentators ; comp. Ew.\ld, "falling with the tongue"), but its misuse in the exciting of strife and contention, and so "irrita- tion, excitement" (Umbreit, Elster). "A wound in the spirit," i. c, disturbance and de- struction by restless passion of the regulated and normal state of the spirit; comp. Is. Ixv. 14. — HiTZio conjectures a corruption of the text, and therefore translates the second clause in partial accordance with the LXX, Syriac and Chaldee versions, "and whoso eateth its fruit (the tree of life), stretcheth himself comfortably (! ?)." [RuEET.scHi (as before cited, p. 143) carries the idea of gentleness through the two clauses as the central idea; "it is precisely with this gentle speech which otherwise does so much good, that the wicked is wont to deceive, and then one is by this more sorely and deeply stricken and dis- tressed than before." — .\ ]
Ver.."). Comp. i. 7; xiii. 1. — But he that regardeth reproof is ■wise (reproof on the part of his father, or in general from his pa- rents). For this verb, "is wise, prudent, dcal- eth prudently," comp. xix. 25 : 1 Sam. xxiii. 22. — Ver. 6. In the house of the righteous is a great treasure, — lit., "house of the righteous," probably an accusative of place. The treasure Btorcd up in such a house is the righteousness that prevails in it, a source and pledge of abiding
prosperity. [Holden and some others make th« earthly treasure too prominent, as though the direct teaching of the verse were that " temporal prosperity attends the righteous." We find in the verse rather an import that holds equally good in the absence of outward abundance. — A.] The direct opposite of this is the " trouble " that is found in the gains of the wicked. — Ver. 7. With clause a compare x. 31. [A rendering of nr is urged by Rueetschi, that is more in keep- ing with its general import, and particularly ita meaning in chap. xx. 8, 26, tv'z.; to "sift," or " winnow;" the lips of the wise sift knowledge, separating the chaff, preserving the pure grain. — A.] — But the heart of fools (doeth) not so, i, e., with him it is quite otherwise than with the heart of the wise man which spreads abroad wisdom and knowledge; a suggestion, brief in- deed but very expressive, of the mighty differ- ence between the influences that go Jorth from the wise man and the fool. Hitzig, to avoid
this interpretation of {5"8<7, which, as he thinks, is "intolerably flat," explains the expression in accordance with Is. xvi. 6, by " that which is not so as it is asserted to be," and therefore by "error or falsehood;" he therefore takes this as an accusative object to the verb " spread abroad," which is to be supplied from clause a. The LXX and Syr. adopt still another way, ac- cording to which [3 is an adjective with tho meaning "sure, right," — "the fool's heart is not sure," not certain of its matters, and therefore incompetent to teach others (so also Bertheau). This last explanation is doubtless possible, and yet the first seems at all events the simplest and most obvious. [This is also tho rendering of the E. v., etc.; S., N., M., W. agree substantially with the last view, but differ in the grammatical connection of the word "sound, right," S. and M. making it a predicative epithet, N. and W. making it the object, "what is not sound," "folly."— A.]
2. Vers. 8-15. Of God's abhorrence of the wicked heart of the ungodly. — With ver. 8 comp. xxi. 27 ; xxviii. 9 ; also ver. 29 below. "Sacri- fice" and "prayer" are not here contrasted as the higher and the lower [so Burgon, quoted by Wordsworth]; but "sacrifice" is a gill to God. "prayer" is desiring from Him. Comp. Is. i. n, 15, and besides passages like Hos. vi. 6; Mic. vi. 6-8; Jer. vii. 21; Ps. xl. 6(7); li. 17 (18), elc. — Ver. 9 stands in the relation, as it were, of an explanation of or a reason for ver. 8; comp. xi. 20; xii. 22.— But he loveth him that searcheth after righteousness. — "Searchetli after" [" pursuelli," as it were, Piel part.], stronger than "foUowelh, ' chap. xxi. 21 ; comp. xi. 19 ; also Deut. xvi. 20 ; Ps. xxxiv. 14 (l"i).
Ver. 10. (There is) sharp correction for him that forsaketh the way, lit., "is to the one forsaking the path," i. e., the man that turns aside from the right way (comp. ii. 13). — He that hateth reproof must die, — lit., "will die." Comp. Rom. viii. 13. This "death" is the very " sharp correction " mentioned in the first clause, just as he who hates correction is identical with the man who forsakes tha
CHAP. XV. 1-33.
149
way. Comp. x. 17.— Ver. 11. Hell (Sheol) and the w^orld of the dead are before Je- hovah,— i. e., are not concealed from Him, lie open and uncovered before His view, comp. Ps. cxxxix. 8; Job xxvi. ti. In the latter pass.age |n3K, lit. " place of destruction, abyss of the pit" stands, as it does here, as a synonym of Sheol; so likewise in Prov. xxvii. 20. — Ho'w much more ('.D -"IX as in xi. 37) the hearts of the sons of men; comp. Jer. xvii. 10; ]Ieb. iv. 13. — Observe furthermore how this pro- verb also stands related to the next preceding, giving its reiison, as in vers. 8 and 9.
Ver. 12. To •wise men doth he not go ; among them he will liiid deliverance from his folly — by stern reproof, it is true, and censure and reprimand; comp. xiii. 1, 20. Hitzig un- necessarily proposes to read, with the LXX, " with " instead of "to," "with wise men he doth not associate."
Ver. 13. A joyous heart maketh the countenance cheerful. — The verb " maketh good" (ver. 2). "maketh pleasant" is here equivalent to " brighteneth." — Bat in sor- lovr of the heart is the spirit stricken. — Others, Umbreit, Hitzici, etc., render " is the breath oppressed, made laborious." It is true that in this way there is produced a better pa- rallelism with the " cheerful countenance " in clause a. But in ch:ip. xvii. 22 also (comp. Isa. Ixvi. 2) a " broken spirit " is described by this phrase, and not a labored breathing; and in- stances in which, instead of the outw.ard effect, the inward cause which underlies it is named in the second clause, are by no means unknown elsewhere; comp. x. 20; xii. 22, etc.
Ver. 14. With clause a compare xiv. 33. — The face of fools feedeth on folly. — The K'ri and the ancient versions read '3 (mouth) instead of 'Jil (face) for which reason many moderns adopt the same reading, e.g., Bkrthold [De W., Berthe.mj, E V , S.. N., M., H., who plead not only the authority of the Versions, but the singular number in the verb, and the greater naturalness of the expression]. But as in Ps. xxvii. 8, a " seeking " is predicated of the face [according to the rendering of Hitzig, in which iio stands almost alone, "seek him, my face," — while the vast majority of interpreters make God's face the object sought], so here there might very fitly be ascribed to the face a " feed- ing on something." a.pa.sci, especially as this verbis here employed only in a figurative way, to denote dealing with a matter (comp. xiii. 20). [Fuerst (Lex., sitii mrho) takes the verb in quite a different sense; he makes a second radical meaning to be "to unite with," and then "to delight in." He also recognizes distinctly the use of this plural noun with verbs in the singular. See also NoRDHEi.MER, Hi'h. Grirm. ^ 7.J9, 3, a. — .\.].
Ver. 1-5. All the days of the afflicted are evil. — "JJ? is here not the outwardly dis- tressed, the poor, but the inwanlly burdened and afflicte<J. as the parallel in clause b shows. — But he that is of a joyful heart (hath) a perpetual feast. — or, a perpetu;il feast are his days. The meaning of the verse is a tolerably exact parallel to ver. 13. [To this view of the
ver. RuEETscHi (as above, p. 144) objects that the very general ustis loquendi refers 'JJ^ to out- ward circumstances, and when inward condi- tions are described by this term it is never in the way of depreciation, other terms being used to describe distress. He renders " all the days of a poor man are (indeed) evil (in regard to his outward circumstances) ; but whosoever is of a joyful heart has (nevertheless) a continual feast." — A.].
3. Vers. 16-23. Of various other virtues and vices. — With Iti, a, comp. chap. xvi. 8. — Than great treasure and trouble with it. — Trouble, Sopviior, here probably not the anxiety which apprehends losing the treasure again (Bertheau), but the care which accumulated the wealth, and constantly seeks to increase it, Ps. xxxix. 6(7), (HiTZiu). [Rueetscui observing the more general use of the noun, understands it to refer to the confusion and disorder in human society attendant upon riches without the fear of God.— A.].
Ver. 17. Batter is a dish of herbs, w^hen love is there, — literally, "a portion of green," t. c, vegetables fJer. xl. 5; lii. 24; 2 Kings XXV. 30). Vegetables represent simple fare in general (comp. Dan. i. 2), while meat, as always and every where in the East, is holiday fare, especially the flesh of fatted oxen (Luke XV. 23, 30). — Observe, furthermore, how the verse before us exhibits on the one hand a mean- ing exactly parallel to the preceding, while on the other hand it presents a climax to its ideas (fear of God — love to one's neighbor; trouble — hate). — As a substantial parallel compare the proverb in Meid.'VNi II. 422: " Want with love is better than hatred with riches." — With ver. 18 comp. above, ver. 1, as also xxvi. 21 ; xxviii. 25; xxix. 22; Ecclesiast. xxviii. 11-13.
Ver. 1 9. The way of the slothful is as a hedge of thorns, ;. f., because he is alw.iys en- countering obstacles and hinderances, does not come away having accomplished his life's work, but must find his foot every where entangled and kept back. [The special aptness of this figure in Palestine is amply illustrated in H.vckett's Scripture Illustrations, Thomson's Tlie Land and the Book, etc. — K\ It is otherwise with the " upright," i. e., the man who unmoved .and un- remitting goes about the performance of his duly, and continues with vigorous efficiency in the work of his calling. His way is, according to clause b, "built up," i. e.. lit raised by throw- ing up a ridge (Isa. Ivii. 14; Ixii. 10; Jer. xviii. 15, etc.), a way which leads easily and surely to its end. — Hitzig without any necessity reads
TC'^y for I'iy, to obtain as he thinks a more appropriate antithesis to the word " upright." (Dnt:;';). But that the slothful may be very fitly contrasted with the upright or righteous, ap- pears abundantly from proverbs like x. 26 ; xxviii. 19 ; vi. 10, etc.
Ver. 20. With clause a compare the literally identical first half of x. 1. — But a foolish man, lit. "a fool of a man;" comp. xxi. 20, .and the similarly constructed expression "a wild ass of a man," Gen. xvi. 12. Berthe.mj wrongly renders "the most foolish of men."
150
THE PROVERBS OF SOLOMON.
Ver. 21. Folly (here unreasonable conduct, senseless action) is joy to him that lacketh ^(risdom. Comp. x. 23. — Goeth straight
forward, lit. " maketh straight logo." Going straight forward is naturally acting rightly in moral and religious matters.
Ver. 22. (There is) Failure of plans -where there is no counsel. Literally, "a breaking of plans " is, comes to pass, " where no counsel is." For the meaning comp. xi. 14, especially also with respect to clause b. — They come to pass, i.e., the plans. The singular of the verb is used in the Heb. distributively, as in chap. iii. 18 (see notes there).
Ver. 23. A man hath joy through the answ^er of his mouth, and a -word in due season, ho^w good is it! That the second clause cannot be antithetic (o the first (HiT- /.la), but stands as its explanation or its cli- nuiK is evident ; for the " word in its time" is just the " answer" of clause «, exciting joy be- cause apt and exactly meeting the inquiry. — Comp. furthermore parallels like x. 20, 31, 32, etc.
4. Vers. 24-33. Of several other virtues espe- cially of the religious life. — An up^ward path of life is the vray of the w^ise; lit. •• a path of life upward is to the wise." i. e., the man of understanding walks in a way which as a way of life leads ever upward, to ever higher degrees of moral purity, elevation and power, but .also in the same ratio to an ever-increasing prosperity. A reference to heaven as the final limit of this upward movement of the life of the righteous is so far forth indirectly included, as the antithesis to the "upward;" the "hell be- neath " (hell downwards, hell to which one tends ilownward), suggests a hopeless abode in the dark kingdom of the dead, as the final destina- tion of the sinner's course of life. Therefore we have here again the idea of future existence and retribution (comp. xi. 7 : xiv. 32) — a meaning which Bektheau and Hitzig seek in vain to take from the proverb. Comp. Elster on this pas- sage.
Ver. 2.'). The house of the proud -will Jehovah destroy. For the verb comp. ii. 22. By "liouse" is here meant not the mere dwelling, but also tlie family of the proud, just as in xiv. 11 ; compare also xiv. 1. — And es- tabiisheth the border of the ^ffidovy, i. e., the innocent widow who is in danger of being wronged Ijy tlie proud through encroachment upon her borders. Comp. moreover with this expression Deul. xxxii. 8.
Ver. 26. Compare xi. 20. — But pure (in Hi.s sight) are gracious -words, here pro- bably specifically words sweetly consoling, words of love and compa-Jfion toward troubled souls, comp. xvi. 24. Such words are in Jehovah's judgment pure or precious, /. e., with a pure and genuine ring; comp. Ps. xix. 8, 9 (9, 10). — HiT-
r.«: proposes instead of D'linU to read D'73£3
[adhere, cleave] from which comes the meaning iirengthening the antithesis of the parallel: '• ami pleasant words cleave fast (?). "
Vim- 27. He troubleth his own house that seeketh unjust gain. For the last ex- prc'^-'ioii ■•-po.lelli .^^^oil,*' i.e.. goes after Unlaw-
ful gains, seeks plunder, comp. i. 19; for the former phrase "disturb or trouble the house," xi. 29. The sentence as a whole seems to be aimed especially at unjust judges, who are will- ing to be bribed by gifts, in contrast with the judge that " hates gifts," and so is incorruptible and uuchange.ably upright; comp. xxviii. 16.
Ver. 28. The heart of the righteous studieth to answer, i. e., reflects upon its answers with all care, that it may utter no- thing evil or perverse, while the wicked thought- lessly ** pours forth" his evil and perverse thoughts (pours forth, comp. ver. 2) ; compare .Matth. xii. 35. — With ver. 29 comp. ver. 8.
Ver. 30. A friendly look rejoiceth the heart. Lit. " lustre of the eyes :" it denotes, like the "light of the countenance" in chap, xvi. 15, the cheerful beaming of the eye of the friendly, w-hich exerts on one's neighbor also an influence refreshing to the heart, espe- cially at the time when, as clause b indicates, it communicates a " good message,'' " joyful tidings " (comp. xxv. 25). For this " rich nour- rishing of the bones " (lit., making fat), comp. xi. 28; xiii. 4: also xvi. 24. — In this conception of the verse which is the simplest and on all sides well guaranteed, according to which-clause b only defines more exactly the import of clause «, there is no need either of giving an objective cast to the idea of "brightness to the eye," as though it meant "friendly recognition "( Lu- ther, De Wette, Beetheau). or of changing lisp to nx'ia (Hitzig).
Ver. 31. The ear that heareth the re- proof of life, /. e., reproof which has ti-ue life for its end. which points out the way to it. and for that very reason already in advance has life in itself and imparts it. — Will abide among the -wise, i. e., will itself become wise (xiii. 20), and therefore permanently be- longs to the circle of the wise. For this verb to
" abide" (f '), lit- to pass the night, i. e., to tarry long at some place, comp. Ps. xxv. 13; xlix. 12 (13) ; Job xix. 4. The ear here stands by synecdoche for the hearer, as in Job xxix. 11 ; Ex. X. 20; 1 Kings xix. 18.
Ver. 32. He that refuseth correction de- spiseth himself, lit. "undervalues, lightly values his soul," in so far as he does not en- sure life, in so far as, without knowing aii'l willing it, he loves death more than life (comp viii. :;(i).— But he that heedeth reproof getteth understanding ; comp. iv. 5, 7 : xvi. 10. The man who "getteth understand- ing " is, however, according to xix. 8 the very man who does not hate his own soul but loves it.
Ver. 33. With clause a compare i. 7; ix. 10. — And before honor is humility. Humility here plainly appears as the necessary correlate to the fear of God, and as a chief manifestation of wisdom, which is elsewhere named as that which confers honor, e.g., iii 16; viii. 18. Com pare xviii. 12, b, where the second clause of the verse before us occurs again — The entire verse, by virtue of its somewhat general character, is ei|ually well adapted to close a long series oi proverbs, and to open a new section. It is there- lore unnecessary, as llnzic does, to transfer il
CHAP. XV. 1-33.
151
to the following chapter, and to regard it as a sort of superscription to the second half of that ■livision of the Book of Proverbs in which we now are (chap, xvi.-xxii.).
DOCTRINAL AND ETHICAL.
Among the proverbs of the chapter before us, which hardly admit of a grouping according to any well-established, clearly conspicuous prin- ciple of classification (comp. the four divisions wliich are distinguished in the " Exegelical Notes:" vers. 1-7; 8-15; 1(3-23; 24-33), several stand out as of no slight theological and soterio- logical importance, — especially the beautiful re- ference to the omniscience of God, the holy and righteous Ruler, in ver. 3 and ver. 11, — and thu twice repeated emphasizing of the religious worthlessness of outward shows of reverence for God, without true devotion and consecration in the heart, vers. 8 and 29. The last mentioned truth is among the favorite ideas of the enlight- ened prophetic teachers and men of God in the Old Testament ; (compare the pamllel passages cited above in connection with vers. 8). It lets the clear light of that evangelical saving grace, wliich was already operative under ihe economy of the law, but which only in Christ rose as .a full-orbed sun, snine with quite peculiar bright- ness on the dark ground of Old Testament life, hi this connection there is, it is true, the dis- tinction to be made (noticed above under ver. 8) between "sacrifice" and "prayer;" that the former term describes a gift brought to God, the latter a desire directed to Him. Yet this is by no means an essential diS"erence ; for both, sacrifice and prayer, which indeed falls likewise under the category of offering in the broadest sense (Ps. cxix. lOS; Heb. xiii. 1.5), come under con- sideration here only as general tokens of reve- rence for God; and the value of both is clearly defined by this test, whether the state of heart in those who bring them is or is not well pleasing to God (comp. Isa. xxix. 13; Mitt. xv. 7 sq.) ; in other words, whether the ofl^ering brought is a purely outward act, or the fruit of a sincere self-consecration of the entire personality in spi- rit and in truth, a "reasonable service" in tlie -iense of Rom. xii. 1.
Closely related to the scope of these proverbs is what was said above, on ver. 17, of the worth- lessness of outward shows of beneficence, espe- cially free hospitality without inward love (comp. 1 Cor. xiii. 2). — Furthermore a specially serious consideration is due to the warnings against low greed and avarice, as leading, nevertheless, to the destruction of one's own home : ver. 6 and 27 ; to the repeated allusions to the necessity that one readily submit himself to reproof and cor- rection for his faults: vers. 5, 10, 12,31, 32; to I lie beautiful commendation of humility as the first step to true honor: ver. 33; and finally to the reiterated reference to the righteous judgment iif God, which reaches its completion only in the life to come : ver. 25 (see notes on this passage).
HOMILETIC AND PRACTICAL.
Homily on the entire chapter : Right sensibi- lity or a pure heart the only true service of God
(1 Sam. XV. 22), demonstrated 1) in good and perverse conduct with the mouth and tongue (ver. 1-7); 2) in proper worship or the religious life (ver. 8-l.j) ; 3) in the intercourse of man with his neighbors (vers. 16-33). — Or again; Love (10 God and men) as the germ and the true norm of all religious rectitude (Hos. vi. 6; Matt, ix. 13; xii. 7). — Comp. Stocfer : How true pru- dence (wisdom) must guard man against sins 1) of the tongue (1-9); 2) of the heart and the hands (10-22); 3) against other sins of various kinds (23-33). — In a similar way Wohlfarth: The effect of prudence ; a means of guarding one's self against sins of various kinds.
Ver. 1-7. St.irke (on vers. 1, 2) ; when ge- nuine piety exists there will not be wanting other manifestations of friendliness and gentleness. Even where there is occasion for earnestness in the punishment of transgressions, a friendly spirit must still be combined with it. Ear- nestness without friendship profits as little as friendliness without earnestness — Geier (on vor. 3) : If God knows all things then He knows also His children's need, and is intent on their help and deliverance. — (On ver. 5): If even to the most capable and powerful spirits thei-e is still nee I of good discipline and in- struction, how much more to the indolent and drowsy ! — (On ver. 6) : In connection with tem- poral blessings be intent upon righteousness in their attainment, contentment in their possession, prudence and system in their employment, sub- mission in their loss! — [.\rnot (on ver. 1): Truth alone may be hated, and love alone de- spised; man will flee from the one and trample on the other ; but when truth puts on love, and love leans on truth, in that hallowed partnership lies the maximum of moral power within the reach of man in the present world. — Tr.\pp (on ver. 6) ; Every righteous man is a rich man, whether he hath more or less of the things of this life. For. first, he hath plenty of that which is precious. Secondly, propriety: what he hath is his own].
Vers. 8-19. Cramer (on ver. 8) : It is not works that make Ihe man good, but when the man is justified, then his works are also good ; God in His grace makes well-pleasing to Himself the works that come of faith, even though great imperfections still mingle with them. — -StauivE (on ver. 11) : The doctrine of God's omniscience is already in the Old Testament revealed fre- quently enough, and so clearly that no one can excuse himself on the ground of ignorance con- cerning it. — (On ver. 12 ) : He is wise who gladly associates with those from whom he can learn something, though it be disagreeable to the flesh to do so. — Zei.tner (on vers. 13 sq.): He is the most prosperous m.au who possesses the treasure of a good conscience and seeks to preserve it ; he can always be joyful in God (Acts xxiv. 16). — WoHLFARTH (vcrs. 13-17): The joyous heart. What can all the good things of this earth profit us when our inner nature is in trouble and our countenance sad ? How rich are we, even with little earthly possession, if we only possess the one good of a conscience at peace, and a heart joyful in God I — Vo.\ Geblach (on ver. 19): The sluggard lets his paths grow over, t. e., his means of acquisition go to waste, and his re-
162
THE PEOVERBS OF SOLOMON.
sources decay. — [Charnock (on ver. 11): God knows the whole state of the dead — things that seem to be out of all being; He knows the thoughts of the devils and damned creatures, whom He hath cast out of His care forever into the arms of His justice; much more is He ac- quainted with the thoughts of living men, elc.'\
Vers. 20-33. Hasius (on vers. 22, 23): Many eyes see more tlian one, and many souls think more than one; therefore never esteem thyself so wise that thou shouldst not seek others' coun- sel. ... A good thought on which one falls at the right time is not to be valued with much gold. — WoHLFARTH (on vers. 22-26) : Important as it is in general that one testify the truth, as
important is the way in which this is done. — Von Gerlacu (ouver. 24): The very direction of the way which the wise enters saves him from extreme disasters ; it leads toward God, toward the kingdom of eternal light, welfare and life. — (On ver. 33) : Honor one can attain in the way of truth only by giving honor to the Lord alone, !. e., by profound humility (1 Peter v. 6). — .1. Lange : True humility consists not in all manner of outward gestures, but in the fact that one in perfect self-denial agree with the will of God, Luke i. 38.— [W. Bates (on ver. 33) : Humility preserves the true and noble freedom of the mind of man, secures his dear liberty and peace- ful dominion of himself. This is the effect of excellent wisdom].
2. Admonition to a walk in the fear of God and obedience.
Chap. XVI. 1.— XXII. 16.
a) Admonition to trust in God as the wise Ruler and Governor of the world.
Chap. XVI.
1 Man's are the counsels of the heart, but the answer of the tongue is Jehovah's.
2 All the ways of a man are pure in his own eyes, but Jehovah weigheth the spirits.
3 Commit thy works to Jehovah, Bo will thy plans be established.
4 Jehovah hath made every thing for its end, even the wicked for the day of evil.
5 An abomination to Jehovah is every one who is proud in heart, assuredly he will not go unpunished.
6 I5y mercy and truth is iniquity atoned,
and through the fear of Jehovah one departeth from evil.
7 If Jehovah hath pleasure in the ways of a man,
he maketh even his enemies to be at peace with him.
8 Better is a little with righteousness, tlian great revenues without right.
9 Man's heart deviseth his way, but Jehovah directeth his steps.
10 Decision belongeth to the lips of the king,
in judgment his mouth speaketh not wickedly.
11 The scale and just balances belong to Jehovah, His work are all the weights of the bag.
12 It is an abomination to kings to commit wickedness, for by righteousness is the throne established.
13 A delight to kings are righteous lips, and he that speaketh uprightly is loved.
14 The wrath of a king (is as) messengers of death, but a wise man appeaseth it.
15 In the light of the king's countenance is life, and his favor is as a cloud of the latter rain.
IC) To gain wisdom — how much better is it than gold! and to attain understanding to be preferred to silver!
CHAP. XVI. 1-33. 153
17 The path of the upright departeth from evil;
he preserveth his soul that giveth heed to his way.
18 Before destruction cometh pride, and before a fall a haughty spirit.
19 Better is it to be humble with the lowly, than to divide spoil with the proud.
20 He that giveth heed to the word findeth good, and he who trusteth Jehovah, blessed is he !
21 The wise in heart shall be called prudent, and grace on the lips increaseth learning.
22 Understanding is a fountain of life to him that hath it, but the correction of fools is folly.
23 The heart of the wise maketh his mouth wise, and increaseth learning upon his lips.
24 As honey of the comb are pleasant words, sweet to the soul and health to the bones.
25 There is a way that seemeth right to man, but its end are ways of death.
26 The spirit of the laborer laboreth for him, for his mouth urgeth him on.
27 A worthless man searcheth after evil, and on his lips is as it were scorching fire.
28 A perverse man sendeth abroad strife, and a backbiter separateth friends.
29 A violent man enticeth his neighbor,
and leadeth him in a way that is not good.
30 Shutting his eyes to devise mischief, biting his lips, he briugeth evil to pass.
31 A crown of glory is the hoary head ;
in the way of righteousness it shall be found.
32 He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city.
33 The lot is cast into the lap,
but from Jehovah is all its decision.
GRAMMATICAL AND CRITICAL.
Ver. 1.— In nilTO 'he JO sUads as simply synonymoua with the ^7 auctoris of the first clause.
T ; ■• I ■ Ver. 3.— [A miisc. verb agreeing with the fem. subject 'Tn^DnO, which is less unnatural where the verb preceden;
«ee BoTT., ?936, a.— A.]
Ver. 4. — [?nj^37 distinguished by the article and the daghesh as the noun njJ7D with preposition and suffix, and not the comp. preposition |J707 with a suffix. See Green, Heb. Gram., §246, 2, a. — A.]
Ver. 7.— [dSjI'j niph. Imperf. written d?/icKi«. Bott. Buggesta the proper reading as dSe?' "absimilated " from
the following X. See ? 1013 —A.J
Ver. 13.— {Ordinarily feminine forms of adjectives are employed in Hebrew to supply the lack of neuter and abstract forms. Occasionally as ia Q'lB^' masc. forms are used in elevated style. See Bott., ^ 707, 2. — A.J
Ver. 16. — [Both the masc. and fem. forms of the Infin constr. are here used, HJp and riUp, but with a masc. predi- cate, the Niph. part. 'in^J, which has here the meaning of the Latin part, in dm. Bott., ??996, 3, 3, and 997, 2, c— .*.] For examples ol the form HJp comp. xxi. 3; xxxi. 4.
Ver. 19.- 73ty in nn-7|Jty is here probably not to be regarded as the adjective, as in xxix. 23: Is. Ivii. 15 (so BiR-
TBEAD. Elster, and others regard it), hut an Infinitive, which is therefore equivalent to humiliari (Vulgate, comp. Ewalu,
Ukbkeit, BlTZlQ, dc.) For in the second clause an Infin. is the corresponding term: S'?!? pbn. " to divide spoil :"
comp. with this Is. liii. 12. [Fuerst, however (Lfx., suh verbo), pronounces decidedly in favor of the adjective construc- tion. BoTT. regards it as an Infin., g987, 5, u.— A.]
Ver. 20.— S'3t^n appears in Neh. viii. 13 construed with Sx instead of S^*: compare, however, for this interchange of Sk and 7^ chaps, xxix. 5: Jer. vi. 10, 19, etc.
Ver. 27. — [VriiJl^ is one of the few instances in which in the Masoretic punctuation a dual or plural form is disre- garded in the vocalization of the suffix. Cases of the opposite kind are not rare. Bott., 3 886, c. The LXX conform to llje K'thibh.— A.J
154
THE PROVERBS OF SOLOMON.
Ter. 28.— U1J (i^iSvpos, Eccleaiast. v. 14), is cognate with JTJ, a verb which in the Arabic moans mtum to
It : ■ TT
whisper.
-- -io.-r
Ver. 30.— nSi>, related to DS^?. daunt, is found only here in the Old Testament. [It is a gesture accompanying ana expressive of crafty scheming ; Fuerst, b. v.]
Ver. 33. — For the impersonal use of the passive 7tOV with the accusative, comp. Gen. iv. 18 ; xvii.6; Jos. vii. 15; Pa Ixxii. 15, eCc.
EXEGETICAL.
1. Vers. 1-3. Of God .ts the wise disposer and controller of all things in general. — Man's are the counsels of the heart, but the ansvyer of the tongue is Jehovah's. — Tlie " answer of the tongue" miglit indeed of itself signify the answer corresponding to the tongue, i. e., the supplicating tongue, and so denote '■ the granting of man's request" (Elster, coinp. Umbreit, Ber- THEAU, etc.) But since the heart with its hidden plansandcounsels (lit.., "arrangements:" D'3"'^D equivalent to the more common fem. nO^VD), is here plainly contrasted with the tongue as the instrument in the disclosure of such plans (comp. X. 8; xiv. 20, and numerous exx.), therefore tile " answer of the tongue" must here be "the movement and utterance of the tongue," and Jehovah comes info the account as the giver of right words, from which health and life go forth, as the dispenser of the wholesome " word in due season" (chap. xv. 23); comp. Matth. x. 19, 20; also Rom. viii. 2tJ ; 2 Cor. iii. 5. Luther there- fore renders correctly " But from the Lord Cometh what the tongue shall speak;" in general lIiTzio is also right, except that he would unne- cessarily read "to" Jehovah l'7 instead of l'5. and so thinks too exclusively of Jehovah merely as the judge of the utterances of man's tongue. The idea " Man proposes, God dis- poses " (rfer Mensch denkt, Golt lenkt), forms moreover quite as naturally the proper subject of discourse in the verse before us, as below in vers. 9 and 33. [Our English version sacrifices entirely the antithetic nature and force of the verse. — A.]
Ver. 2. All the ■ways of a man are pure in his o'wn eyes, ?'. €., according to his own judgment, comp. xii. 15. Lit., "something clean;" comp. Ewald, Lehrb., § 307, c. — But Jehovah weighetb the spirits, (. «., he tries tlii'ni, not literally ponderable, with reference to their moral weight ; he wishes to test their moral competence. The "ways" and the "spirits" here stand contrasted as the outward action and the inward disposition ; comp. 1 Sam. xvi. 7. In the parallel passage, chap. xxi. 2, "hearts"
(.ni3^) occurs instead of " spirits " (nini'1) (com- pare also xxi. 12) and "right" (IE'') instead of "clean " C^T).
Ver. 3. Commit thy v7orks to Jehovah. — For this phrase to " roll sonu-tiiing uu some one," i. e., to commit and entrust it wholly to him, comp. Vs. xxii. 8 (9), also xxxvii. 5 (where
7^ is used instead of 7X, " u]ion " instead of "to"). — So -will thy plans be established, — i. e., thy thoughts and purpo.Mes, those accord- ing to which thou proposest to shape thy
" works," will then have a sure basis and result. Comp. xix. 21 ; Ps. xc. 17.
2. Vers. 4-9. God's wise and righteous admi- nistration in respect to the rewarding of good and the punishment of evil. — Jehovah hath made everything for its end. — The noun nj;?n here signifies, not "answer," as in ver. 1, or in xv. 1, 23; but in general that which corresponds with the thing, the end of the thing. The suffix refers back to the "all, all things." The Vulgate ren- ders "propter semet ipsum," but this would have
l^i?7- [See critical notes. Bertheah, Ka.mph., De W., N., S., M., etc., agree with our author in the interpretation which is grammatically most defensible, and doctrinally least open to excep- tion. An absolute Divine purpose and control in the creation ami administration of the world is clearly announced, and also the strength of the bond that joins sin and misery. — A.] — Even the ■wicked for the day of evil, i. e., to experience the day of evil, and then to receive His well merited punishment. It is not specifi- cally the day of final judgment that is directly intended (as though the doctrine here were that of a predestination of the ungodly to eternal damnation, as many of the older Reformed in- terpreters held), but any day of calamity what- soever, which God has fixed for the ungodly, whether it may overtake him in this or in the future life. Comp. the "day of destruction," Job xxi. 30; the "day of visitation," Is. x. 3. [Holden's rendering "even the wicked He daily sustains," is suggested by his strong aver- sion to the doctrine of reprobation, but is not justified by the use of the Hebrew phrase, or by the slightest requirement or allowance in the parallelism. Liberal interpreters like Noyes find not the slightest reason for following him. -A.]
Ver. 5. With clause a compare xv. 9, 26, 26 ; with h, xi. 21. — In regard to the two verses in- terpolated by the LXX (and Vulgate) after ver. 5, see HiTZiG on this passage.
Ver. (i. By mercy and truth is iniquity atoned. — " Mercy and truth " here unquestion- ably, as in chap. iii. 3 (where see notes), describes a reljxtion of man to his neighbor, and not to God, as Bertheait maintains (see in reply to his view especially Hoffmann's Sc.hriflhew, I., 518sq.). [Nor is it God's mercy and truth, as Holden suggests]. Lovingand faithful conduct towards one's neighbor is, however, plainly not in and of itself named as the ground of the expiation of sin, bnt only so far forth as it is a sign and necessary expression of a really penitent and believing disposition of heart, and so is a cor- relative to the fear of God, which is made pro- minent in the second clause; just as in the ex- pression of Jesus with reference to the sinning woman; Luke vii. 47; or as in Isa. Iviii. 7; Dan iv. 24, etc. — One departsth from evil, lit.,
eHAP. XVI. 1-33.
15a
" there is remaining far from evil," i. e., tliis is the result: so ver. 17. — "Evil" is here ac- cording to the parallelism moral evil (not misfor- tune, calamity, in conformity with vers. 4, 27, as HiTzis holds). This is however mentioned here with an included reference to its necessary evil results and penalties ; therefore, if one chooses, it is evil and calamity together ; comp. vers. 17. — -With vers. 7 compare xxv. 21, 22, where as means to the conciliation of enemies there is mentioned the personal loving disposition of the man involved, who here appears as an object of the divine complacency. — With vers. 8 comp. xv. 16 : with clause b in particular, xiii. 23. — Ver. !). Man's heart deviseth his 'way. The Piel of the verb here denotes a laborious consi- deration, a reflecting on this side and that. — Bat Jehovah directeth his steps. He de- termines them, gives them their direction, guides them (comp. notes on ver 1, A). Umbreit, Bf.r- TBEAti, Ew.tLD, Elstek, [Noyes, Stu.irt,] "he makes them sure." But then another conjuga- tion (Pilel, UO") would probably have been ne- cessary, as in Ps. xxxvii. 23. For the Hiphil comp moreover Jer. x. 23.
3. Vers. 10-15. Of kings as intermediate agents or instruments in God's wise administration of the world.— .4 divine decision belongeth to the lips of the king. ODD, oracular decision or iu'ediction, here used in a good sense of a divine utterance [ejfalujn divinujn ; corap. in the Vulg., divinaiio). As representative of .lehovah, tlie supreme ruler and judge, a king, and especially the theocratic king of Israel, speaks words of liivine validity and dignity (comp. Ps. Ixxxii. 6 ; .John x. 34), which give an absolutely certain de- cision, particularly in contested judicial ques- tions. Therefore that continues true which the I second clause asserts ; In judgment his \ mouth doth not speak wickedly. •• He deceives not, sins not" is not possibly, a wisli (•' his mouth should not err in judgment," Um- breit, Berthe.\u), but "the passage rather lays down the principle: the King can do no wrong, in a narrower assertion of it, and with this dif- ference, th,at it is here no political fiction, but a believing conviction. Righteousness at least in the final resort was under the theocratic monar- chy of the Old Testament so absolute a demand of the idea, that one could not conceive it to be unrealized" (Hitzig). [We have here the theory of the king's relations and obligations, and a clear statement of the presumptions of which ho should, according to the divine order, have the benefit. These must be clearly overthrown by liim, before the people are entitled to set tliem aside. Comp. Rom. xiii. 1, 2. Had this pro- verb been penned near the end, instead of near the beginning of the Jewish theocracy, it would have been difficult (o avoid the suggestion that the ideal and the actual are often strangely, sharply at variance. — A.].
Ver. 11. The scale and just balances be- long to Jehovah. The proposition expresses the idea of an ownership in Jehovah as (he first c.iuse : for like agriculture (Ecclesiast. vii. l-'j) God instituted weights and measures, as an in- dispensable ordinance and instrument in just business intercourse. — His w^otks are all the
■weigjits of the bag. Hig weights the oriental merchant (in Persia, c. g., even at the present day) is wont to carry in a bag; comp. Deut. xxv 13; Mic. vi. 11. Stones were in preference em- ployed as weights because they do not wear away so easily, as iron, e. g., which from rusting easily changes its weight. Comp. Umbkeit on this passage. Bertheati is quite too artificial. "His work is all of it stones of the bag, " i. e., is as sharply and accurately defined "as the smallest and finest weights ('?)•" — Vers. 12, 13. Two verses closely connected, expressing a single truth, which is brought out firsi negatively and then positively. — It is an abomination to kings to commit iniquity ; i. e, injustice practised or at least attempted by their subjects is an abomi- nation to them, representing, as they do, God and divine justice. Comp. ver. 10, and with clause A also especially xxv. 5. — And he that speaketh uprightly is loved. For this u.-^e of the plur. masc. of Ip"''. upright, which is therefore "upright things, uprightness," comp. Dan. xi. 17 ; also Job iv. 2-3. — The verb ^HN' is either to be taken with an indefinite subject, " him one loveth," i.e., he is loved (Umbreit. Elsteb, etc.), or distributively, " him he loveth," i. c, whoever is king for the time being.
Vers. 14, 15. Verses in like manner closely connected, and essentially expressing but one tliouglit. — The -wrath of the king (is as) messengers of death. This plural in the pre- dicate of the sentence hints that when the king is enraged manifold means and instruments stand at his command for the immediate de- struction of the object of his wrath. Remember the despotism and the capricious arbitrariness of Oriental sovereigns, and compare xix. 12; xx. 2; Eceles. viii. 3, 4. — In the light of the King's countenance is life. The " friendly countenance," lit. "light of the countenance," as in Ps. iv. 6 (7), is contrasted with the "wrath" ver. 14,0, as also are "life" and "deaih." — As a cloud of the latter rain. The harvest rain or latter rain (Vulg., imber sf- rolinux) is a rain falling shortly before the har- vest, in March or April, whose timely and abun- dant occurrence is indispensable to the success of Eastern harvests, especially so in Palestine ; comp. xi. 14; Jer. iii. 3; v. 24 ; and particu- larly Job xxix. 23, 24, which latter passage is here a general par.allel. [See Thomson's L'liid and Book; I. 130, II. 66].
Vers. 16-26. Of God's righteous admiiiislra- tion in respect to the wise and the foolish. — To gain wisdom — how much better is it than gold, i. e., than the acquisition of gold; compare, for an example of this abbreviated com- parison (eomparalio decurtala) Job xxviii 8; Ps. iv. 7 (8), etc. For the general sentiment of the ver. compare iii. 14; viii. 10, 11, 19.
Ver. 17. The path (the raised, well-graded road n7Dp) of the upright departeth from evil, lit- "IS abiding far (to abide far) from evil," as in ver. 6; comp. also x. 17; xi. 5, 20. — Hitziq expands tlie verse by four clauses which he in- troduces from the LXX, and in such an order tliat the second clause of the Masoretic text is separated from the first by three of the inserted clauses, and a sixth is appended as a final clause.
156
THE PROVEKBS OF SOLOMON.
Yet he fails to give salisfaetory proof that this expanded form was the original, three verses be- ing now represented by one.
Ver. 18. Comp. xv. 25, 33. — The word here
rendered "fall" (ji^E'.?. tottering, downfall) is used only in this passage in the Old Testa- ment.— With respect lo the sentiment of the ver. compare also the Arabic proverb, '■ The nose is in the heavens, the seat in the mire " {Nasiis in ccelo est, nates infimo), and the expression of Ho- race "... feriuntque summos fulgura monies (Odes, II. 10: 11,12).
[ And ever, where
The mountain's summit points in air, Do bolted lightnings flash."
— Theo. Marti.n'b Translation.]
Ver. 19. Better is it to live humbly -with the lov7ly. U"'y^_ (with which reading of the K'ihibh the LXX agrees, while the K'ri reads D'IJi' ) describes those who are bowed down by troubles, the sufferers, the lowly ; comp. Zech. ix. 9.
Ver. 20. He that giveth heed to the v^ord findeth good, i. <■., naturally, to the word of God, the word par excellence ; comp. xiii. 13. — \Yith the expression "findeth good, or prosper- ity," comp. xvii. 20; xix. 8. " Blessed is he ! ' (Vltys) comp. xiv. 21.
Ver. 21. The -wise in heart shall be call- ed prudent, unJerstandiug, knowing, a pos- sessor of T\y2, discernment. Comp. xiv. 33. — And grace on the lips (lit. "of lips") in- creaseth learning, !. e.. secures for learning an easy access in ever widening circles, comp. 23, b. The " grace " or literally the "sweetness" of the lips is here represented as a necessary at- tendant and helper of wisdom, as in chap. xv. 2.
Vers. 22. A fountain of life is under, standing to him that hath it, lit. "is tlie wisdom of its possessor." The thouglit is here in the first instance unquestionably of the bless- ing which comes directly to the possessor from his wisdom, and not of its life-dispensing, life- promoting influence on others, as BEitTHE.tu thinks. For this figure of a " fountain of life " compare x. 11; xiii. 14; xiv. 27. — But the correction of fools is folly. The subject, according to the antithetic parallelism, is "fol- ly," as " wisdom " is in clause a. The meaning can be no other than this; the folly of fools is for thetn a source of all possible disadvantages and adversities ; the lack of reason is its own pu- nishment (comp. HiTZiG on this passage). [So N. and W., while H., M., and S. give to 1D10 its active meaning, "the instruction of fools," i. e., that which they give, "is folly." — A.].
Ver. 28. Comp. remarks on ver. 21. — And increaseth learning upon his lips. "Upon Ills lips," so far fortli as tlie word that comes from the heart rests on the lips, comp. ver. 27; Ps xvi. 4 : and also the expression " on the tongue," Ps. XV. 3 [where the original expresses morethan mere instrumentality (kvVA the tongue) ; " who beareth not slander on his tongue " (Hdp- ri;i.D, on tlie passage), etc. — A.].
Ver. 24. As honey of the comb are pleasant "words, lit. "words of loveliness," as in XV. 20. — For a like reference to the " honey-
comb " see Ps. xix. 10 (11). — S'weet to the soul. The adj. pWD, for which we might ex- pect the plural is to be regarded as a neuter used substantively ; something sweet, sweetness ; comp. Ezek. iii. 3, and also ver. 2 above.
Ver. 2-5. Literally identical with xiv. 12: — stricken out by Hitzig from the passage before us, because it is superfluous in the group (vers. 22-30) assumed to consist of eight only ('!). —
Vers. 26. The spirit of the laborer labo- reth for him, ;. e., supports him in his labor, impels him to greater perseverance and exertion to gain his daily bread. [Zocklek renders "the hunger," etc. So Kamphausen. This seems to us unnecessary. MJ is often the animal soul or spirit as distinguished from the higher intel- lectual, moral and religious nature. It is this spirit that feels the pressure of life's necessities, and impels to effort for their relief: comp. x. 3, etc. — A.]. — For bis mouth urgetb him on, t. e., as it longs for food. This verb (construed
with 7J? and the accus. of the person) denotes, according to Arabic analogies " to heap a load or burden on one " (comp. 'l^X, a weight, bur- den. Job xxxiii. 7) [E. V. "be heavy upon thee"] : and here specifically, to bind one. to drive and force him to do something" (Vulg., compulit). — With the general sentiment compare Eccles. vi. 7.
5. Vers. 27-33. A new delineation of God's justice in punishing the wicked and rewarding the pious. Vers. 27-30 form here one connected description of the ungodly, nefarious conduct of the evil men on whom God's judgment falls. Vers. 31, 32 contrast with these wicked men the upright and the gentle in spirit as the only hap- py men; ver. 33 is a gener.al conclusion point- ing us back to the beginning of the chapter.
Ver. 27. A vrorthless man ("man of Beli- al ") searcheth after evil, literally " diggeth evil, shovels out evil for himself," i. e., from the pit which he prepares for others, to destroy them (comp. xxvi. 27; Jer. xviii. 20 sq.). For this expression "man of Belial'" compare vi. 12. — On his lips is as it virere scorching fire (comp, ver. 23), The words of the worthless man are here on account of their desolating ef- fects, compared to a blazing or scorching fire (comp. Ezek.xxi. 3; Prov. xxvi. 23; Job xxxi. 12; James iii. 5 sq.).
Vers, 28. With clause a compare vi. 14, 19, — And a backbiter separateth friends, lit " divideth off the friend. ' The singular is not here used collectively, but in a certain sense dis- tributively ; " divideth a friend from his fellow." So in xvii. 9; comp. xix. 4, — For the use of ]J^J, " backbiter" comp. xviii. 8 ; xxvi. 20, 22.
Ver. 29. With clause a compare iii. 31 : i. 10 sq. With h compare Ps. xxxvi. 4 (5) ; Isa. Ixv. 2. — [RuEETscHi (as above cited, p. 14.5) thinks these verses (27-29) more expressive if in each the first words are regarded as the pre- dicates, prefixed for emphasis and stronger con- trast; " a worthless man is he, etc. ;" "a per- verse, contentious man is he, etc.," " a backbiter is he, etc.;" "a man of violence is he, etc. .-" al- though he may excuse his conduct as mere sport. -A.].
CHj»P. XVI. 1-33.
157
Ver. 30 describes more precisely, by two par- ticipial clauses which belong to the " man of violence " in ver. 29, the way in which this wick- ed man executes the ruin which he devises. — Shutting his eyes to devise mischief, lit. '•to meditate craftiness;" comp. ii. 12, vi. 14. — Biting his lips. With this description, " press- in^i' in, pressing together his lips." comp. vi. 13; X. 10, where this verb is used of the correspond- ing action with the eyes.
Ver. 31. With clause a comp. iv. 19 ; xx. 29 , with b, iv. 10 sq., iii. 2.
Ver. 32. With a compare xiv 29. — And he that ruleth his spirit than he that taketh a city, n'l here not merely the spirit or the soul, but the temper, the passionate movement and excitement of the spirit. Comp. Pirke Aboth cap. iv. 1, where the question. Who is after all tlie true hero ? is answered by a reference to the proverb of Solomon now before us. The Lord, moreover, in Matth. v. 5, promises to the meek that they shall inherit the earth.
Ver. 33. The lot is cast into the lap. Hit. zio : " In the bosom the lot is shaken," a render- ing which does indeed conform more closely to the import of p'n, " the bosom of the clothing," but to us who are not Orientals gives a meaning easily misunderstood. For we are wont to call the doubled or folded front of the dress the "lap." — But from Jehovah is (cometh) all its decision, the final judicial sense as it were, ("judgment," comp. Xumb. xxvii. 21) in which tile result of the lot is reached. Comp. xviii. 18, where, however, the discourse is specifically limi- ted to the settling of judicial disputes by lot, v/hile here attention is evidently directed to lots in general (and therefore to cases like Josh. vii. 19; 1 Sam. xiv. 37 sq.. Numb. xvi. 8; Ps. xxii. IS (19), etc.)
DOCTRINAL AND ETHICAL.
A course of thought running with any unity through the entire chapter it is here again im- possible to detect. Only small groups of con- nected proverbs stand forth liere and there from the general level; e.g., vers. 1-3, vers. 10-1.5, vers. 27-.30 (comp. especially the remarks on vers. 27 sq ). Hitzig's endeavor to develop here and in the two following chapters [i. e., in general terms throughout the section xv. 33 — xix. 2), symmetrically constructed groups of eight verses each, is quite as unsuccessful as his similar assumptions in respect to the construc- tion of the general division, chap. x. — xxii. 16, on definitenumerical principles (comp. above, re- marks on X. 1 sq.; and on xiii. 1).
A decided pre-eminence belongs in the chapter, as it is now defined, to the idea that God controls the action of man altogether according to Bis own wise judgment and good pleasure. That " man pro- poses but God disposes," — this truth which sum- mons to humble confidence in God, and a child- like and unconditional surrender to the fatherly guidance of the Lord's hand, stands at the head of the section as a whole (ver. 1), with a special emphasizing of the divine influence exerted over the manner and the results of human speech. It recurs again in vers. 10-15 before the connected
delineation of the authority of human kings, as counterparts and representatives of the great King of heaven ; and here there is special refe- rence not to the speech but to the action of men (ver. 9). Finally it forms the conclusion of tho chapter, and that in the form of a reference to the supreme control which God holds in His hand over the lot as any where employed by men (ver. 33). It is the doctrine of the divine government of the world (the gubernatio, with its four promi- nent forms or methods, permissio, tmpeditio, direc- [ tio and determinalio) ; or agiin the doctrine of the divine co-operation with the free self-deter- mined acts of men (the concursiis as it exists tait ad bonas quam ad malas actumes homimim [with reference both to the good and to the evil actions of men]), that is asserted in these propositions and developed in various directions. Especially does the intermediate place which human kings and judges assume as representatives of the di- vine justice, and in a certain sense prophets of the divine will (ver. 10), also as typically gods on earth (ver. 13-15; comp. Ps. Ixxxii. 6), in their relation to the destiny of individual men, stand out in a significant prominence ; it thus af- fords instructive premonition of the exhortations of the New Testament to obedience to the magis- trates who stand in God's place, — such as are found in Matth. xxii. 21 ; Rom. xiii. 1 sq. ; 1 Pet. ii. 17, etc. Compare what Mel.^nchtho.n observes on ver. 10 sq. ; "These words afiirm that the whole political order, magistrates, laws, distinctions in authority, contracts, judgments, penalties are works ordained by the wisdom of God within the human race. Therefore since we know that political order is God's work, let us love it, and seek to maintain it by our duty, and in modesty obey it for God's sake, and let us render thanks to God the preserver, and let us know that the madness of devils and of men who disturb the political order is displeasing to God, etc."
Other ethical truths to which a significant pro- minence is given are contained particularly in
Ver. 6. A reference to the fear of God, and penitent and believing consecration to God as the only way to the development of genuine fruits of love and of righteousness (see notes on this pas- sage).
Ver. 20. Combined view of the two chief re. quisites to a really devout life; 1) obedience to the word of God, and 2) inspiring confidence in God.
Vers. 21 and 23 (comp. also ver. 24). Tho stress laid on the great value of an eloquent mouth, as an appropriate organ for a wise heart exercising itself in the service of the Lord.
Ver. 32. Reference to gentleness of spirit and the ruling of one's own passions, as the best and surest means to the attainment of real power and greatness — an expressive Biblical testimony against all uncharitable advancement of self in the way of strife, and against the combative spi- rit of brawlers and duellists.
[.Vndrew Fuller: The doctrine of verse 7 stands in apparent contradiction with 2 Tim. iii. 12. The truth seems to be that neither of tha passages is to be taken unii'ersally. The peace possessed by those who please God does not ex- tend so far as to exempt them from having ene-
158
THE PROVERBS OF SOLOMON.
mies, and though all godly men must in some form or other be persecuted, yet none are perse- cuted at all times. The passage from Timothy may therefore refer to the native enmity which true godliness is certain to excite, and the pro- verb to the Divine control over it.]
HOMILETIC AND PRACTICAL.
Homily on the chapter as a whole; Of God's wise and righteous government of the world, as it is exhibited 1) in the life of men in general (1-9) ; 2) in the action and administration of earthly rulers (10-15) ; 3) in the endeavors and results of human wisdom (16-'i6); 4) in the righteous retribution which awaits both, the good and the evil (27-3.3) — Stocker: On God's gracious care for men. i ) Proof that such a pa- ternally upholding and governing providence of God over men exists, a) in general (vers. 1-9); 6) through the government of the world in par- ticular (10-15). 2) The duties of the pious in recognition of this paternal providence and go- vernment of God (vers. 10-33). — Wohlf.\rth : — On the providence and government of God, and man's duty. Man proposes, God disposes, — usually otherwise than we devise and desire, but always more gloriously and better than we could do. Hence humility, prudence and trust in God are the chief duties of man in return.
Vers. 1-3. Melanchthon: — It is well to con- sider that our resolves are a different thing from their success. That we may form successful and salutary resolutions we need God's aid in two forms ; in examining the different possible ways, and then in conforming our course to them We must therefore at all times be of this firm pur- pose, to let our whole life be ruled by God's word, and for all things to invoke God's help — Geier (on ver. 1): Teachers, preachers and rulers especially must call earnestly on God for the careful government and sanctiiication of their tongue, in order that in the fulfilment whether of their public or their private duties the right word may always stand at their command, and nothing unseemly or injurious may escape them. — (On ver. 8) : The duties of our calling we must indeed fulfil with fidelity and diligence, but yet in all patience await from the Lord blessing and success. — Berleh. Bible: If one is notable with- out God to utter a word that one has already conceived, how much less will one be able to bring any thing to pass without God's aid. And how much more will this be true within the sphere of the spiritual life, since man is wholly "insufficient of himself to tliink any thing as of himself" (2 Cor. iii. 5), but must receive all from the Lord, <!^<!. — [.Vrnot (on ver. 2): The human heart is beyond conception cunning in making that appear right which is felt pleasant. The real motive power that keeps the wheels of life going round is this : men like the things that they do, and do the things that they like.]
Vers. 4-9. Wiirt. Bible (on ver. 4): God's pro- vidence extends over good and wicked men { Matth. V. 45) ; through His ordaining it comes to pass that the ungodly are punished in their time and as they deserve. — Von Geri,.\ch (on ver. 4) : The wicked man also fulfils God'i design, when
the day of calamity comes upon him ; all without exception must serve Him. — [Charnock (on ver. 4) : If sin ends in any good, it is only from that Infinite transcendency of skill that can bring good out of evil, as well as light out of darkness — Waterland (on ver. 4): God bridles the wicked by laws and government and by the incessant labors of good men ; and yet more im- mediately by His secret power over their hearts and wills, and over all their faculties ; as well as over all occurrences and all second causes through the whole universe ; and if He still affords them compass enough to range in, yet notwithstand- ing He rules over them with so strong and steady a hand, that they cannot move a step but by His leave, nor do a single act but what shall be turned to good effect. — Beveridge (on ver. 4) : God in His revelations hath told us nothing of the second causes which He hath established under Himself for the production of ordinary effects, that we may not perplex ourselves about them, but always look up to Him as the first cause, as working without them or by them as He sees good. But He hath told us plainly of the final cause or end of all things, that we may keep our eyes always fixed on that, and accordingly strive all we can to promote it. — Bp. Hall (on ver. 6): It is not an outward sacrifice that God regards in His remission of the punishment of our sin; but when He finds mercy to the poor, and uprightness of heart towards Himself and men, then He is graciously pleased to forbear His judgments ; inasmuch as these graces, being wrought in us by His Spirit, cannot but proceed from a true faith whereby our sins are purged. — Bonah (on ver. 6): Forgiveness, ascertained forgiveness, conscious forgiveness, this is the beginning of all true fear. This expels a world of evil from the human heart and keeps it from re-entrance It works itself out in such things as these — obedience, fellowship, love, zeal]. — Starke (on ver. Ij) : Not of merit but of grace are the sins of the penitent forgiven for Christ's s.ake. One of the chief fruits of justification is. however, the exhibition of fidelity and truth to- wards one's neighbors (Eph. ii. 8, 9; iv. 20). — (On ver. 7): Think not that thou wilt thyself subdue and overcome thine enemies, but only seek to have God for thy friend ; He can of all thy foes make thee friends. — [Bates (on ver. 7): Many sins are committed for the fear of the an- ger of men, and presumption of the mercy of God ; but it is often found that a religious con- stancy gains more friends than carnal obsequi- ousness.— Trapp (on ver. 7) : When God is dis- pleased, all His creatures are up in arms to fetch in His rebels, and to do execution. At peace with Him, at peace with ihe creature too, that gladly takes His part, and is at His beck and check]. — Zelt.neu (on ver. 9): Be presumptuous in none of thy schemes, but thinking of thine own weakness put as the foundation of every under- taking "if the Lord will" (James iv. 15). — [.\rnot (on ver. 9) : The desires of human hearts and the efforts of human hands go into the pro- cesses of providence and constitute the material on which the Almighty works]
Vers. 10-15. Melanchthon; comp. Doctri- nal and Ethical notes. — Starke (on ver. 10)-. For the right conduct of the office of ruler and
CHAP. XVII. 1-28.
lijy
judge it is nol enough to understand well secu- lar laws and riglits ; Divine wisdom is also abso- lutely essential. — (On ver. 12): Kings are not only not to do evil, or to let it be done by others with impunity; they are to hate and abhor it with all energy. — Vo.n Gerl.\ch (on ver. 11): Weight and measure as the invisible and spiri- tual means by which material possessions are estimated and determined for men according lo their value, are holy to tlie Lord, a copy of His law in the outer world; taken up by Himself into His sanctuary, and therefore, as His work, to be regarded holy also by men. — (On ver. 14): Seasonable words of a wise man can easily avert the wrath of kings, destructive as that is. Therefore let each one mould himself into such a wise man, or find for himself such a one.
Vers. 10-26. [Cii.\lmers (on ver. 17) : The reflex influence of the outward walk and way on the inner man. — .■Vrnot (on ver. 17): Doctrine, although both true and Divine, is for us only a shadow, if it be not embodied in holiness. — -W.^- TERLAND (ou ver. 18) : Sliame and contempt the end of pride, a) by natural tendency; 6) because of God's detestation and resolution to punish it. — MuFFET (on ver. 19) : It is a pleasant thing to be enriched with other men's goods: it is a gainful thing to have part of the prey: it is a glorious thing to divide the spoil. It is better to be injured than to do injury ; it is better to be patient than to be insolent; it is better with the afflicted people of God to be bruised in heart and low of port, than (o enjoy the pleasures or trea- sures of sin or of this world for a, season. — Trapp (on ver. 20) : He that, in the use of law- ful means resteth upon God for direction and success, though he fail of his design, yet lie knows whom he hath trusted, and God will " know his soul in adversity "]. — Geier (on ver. 20) : In doubtful cases to hold fast to God's word and believingly hope in His help, ensures always a good issue. — Starke (on vers. 21, 22): Eloquence combined with wisdom is to be re- garded as an excellent gift of God, and produces BO much the more editication and profit. — Lange (on ver. 21): One must first learn to think rightly before he can speak well. — Von Geklach
(on ver. 26) ; Since that which causes us labor and trouble becomes a means of our subsistence, it in turn helps us overcome labor and trouble, for this very thing, by virtue of God's wise, re- gulating providence, becomes for us a spur to in- dustry.— [Lawso.s (on ver. 26) : Self-love is a damning sin where it reigns as the chief princi- ple of action; but the want of self-love where it is required is no less criminal.]
Vers. 27-3.3. Starke (on vers. 27 sq.): The lack of genuine love for one's neighbor is the source of all deception, persecution and slander of the innocent. — Hypocrites can indeed by nn assumed mien of holiness deceive men, but before the eyes of God all tliis is clear and open, to their shame. — (On ver. 32) : The greatest heroes and conquerors of the world are often just tiie most miserable slaves of their lusts — E. LiiscH (on ver. 31 — see Sonntagsfeier, 1841, No. 27): Age, its burdens, its dignities; means to the at- tainment of a h.appy old age. — Saurin (Sermon on ver. 32) : On true heroism — what it is, 1) to be ruler of one's spirit; 2) to gain cities and lands. — Von Gerlach (on ver. 33) : Chance there is not, and man can never give more than the outward occasion for the decision, which lies wholly in the hand of the Lord. — [Trapp (on ver. 30) : Wicked men are great students. . . . Their wits will better serve them to find out a hundred shifts or carnal arguments than to yield to one saving truth, though never so much cleared up to them. — Mhffet (on ver. 31): Commendable old age leaneth upon t\vo staves — the one the re- membrance of a life well led, the other the hope of eternal life. — See Emmoxs' Sermon on ver. 31. — J. Edwaiuis (on ver. 321 : The strength of the good soldier of Jesus Christ appears in no- thing more than in steadfastly maintaining the holy, calm meekness, sweetness and benevolence of his mind, amidst all the storms, injurie'?. strange behaviour, and surprising acts and events, of this evil and unreasonable world. — Lawson (on ver. 32) : The meek obtain the no- blest victories and enjoy the happiest kind of authority. — South (on ver. 33) : Sermon on "All contingencies under the direction of God s providence."]
p) Admonition to contentment and a peaceable disposition. Chap. XVII.
Better a dry morsel and quietness therewith
than a house full of slain beasts with strife.
A wise servant shall have rule over a degenerate son,
and shall have part of the inheritance among the brethren.
The fining pot is for silver, and the furnace for gold,
but he that trieth hearts is Jehovah.
Wickedness giveth heed to lying lips,
deceit giveth ear to a vile tougue.
160 THE PROVERBS OF SOLOMON.
5 He that mocketh the poor hath reproached his Maker, he that rejoiceth over a calamity shall not be unpunished.
6 The crown of the old is children's children, the glory of children is their parents.
7 High speech doth not become the fool, how much less do lying lips the noble!
8 As a precious stone is a gift in the eyes of him that receiveth it, whithersoever it turneth it maketh prosperous.
9 He that covereth trangression seeketh after love ; but he that repeateth a matter estrangeth friends.
10 A reproof sinketh 3eeper into a wise man than to chastise a fool an hundred times.
11 The rebellious seeketh only evil,
and a cruel messenger shall be sent after him.
12 Meet a bear robbed of her whelps, and not a fool in his folly.
13 He that returneth evil for good, from his house evil shall not depart.
14; As a breaking forth of waters is the beginning of strife ; before the strife poureth forth, cease !
15 He that acquitteth the wicked and he that condemneth the just, an abomination to Jehovah are they both.
16 Why this price in the hand of a fool ?
(It is) to get wisdom, and he hath no heart to it.
17 At all times the friend loveth,
but the brother is born of adversity.
18 A man void of understanding is he who striketh hands, who becometh surety in the presence of his friend.
19 He loveth sin that loveth strife,
and lie that buildeth high his doors seeketh destruction.
20 He that is of a false heart tindeth no good,
he that goeth astray with his tongue falleth into evil.
21 He that begetteth a fool doeth it to his sorrow, and the father of a foul hath no joy.
22 A joyous heart promoteth health, but a broken spirit drieth the bones.
23 A gift from the bosom a wicked man wiU receive to pervert the ways of justice.
24 Before the face of the wise is wisdom,
but the fool's eyes are in the ends of the earth.
25 A grief to his father is a foolish son, and a trouble to her that bare him.
26 Also to punish the righteous is not good, to smite the noble contrary to right.
27 He that spareth his words hath knowledge,
and he that is quiet in temper is a man of understanding.
28 Even a fool who keepeth silence will be counted wise, and he that shutteth his lips is wise.
GRAMMATICAL AND CRITICAL.
Ver. 4. — J?^n is probably not a Hiph. part.: "a wicked man," but an abstract substantive, as the parallel term "^pE? intlicates (EwALI), IIitzig); and riD stands, according to the parallel 3*tVpO for TTX'^- [BiiTT. insists upon regarding the form as a Iliph. part, masc, distinguished by the vocalization from U13 "friend" (see §21121, A ; 764, c) ; Fderst gives to the full form J?'^0, which never occurs, but is assumed as the singular of D*'.J^*^D, the active signification " male- fwu$" evil doer, but maintains that J?*1D. which occurs only here except with a pausai modification, has naturally thu neuter abstract meaning. See also Greev, § 140, 5. — A.]
Ver. 10. — From the infin. DISH there is easily supplied as an object 713*3. — i"\nn is the Imp *rf. of the verb
nnj, to descend, to penetrate (comp. la. xxx. 30) : the form without abbreviatiou would, according to Pa. xxxviii. 3, have
CHAP. XVII. 1-28.
161
l)"ea nnjri- [SoBott. who also defends the position of the accent on the ground of emphasis (^497, 3), and criticizes, 1> >th on the ground of specific form and general construction, Fuerst's assigning it as on apoc. Imperf. to
n.-in--A.j
T T
Ver 11.— That _J?*1 is the subject of the clause, and not possibly ''10, as the Syr., Chald., UMBREIT, Ewu-D,
tt".., maintain, appears from the position of ^X before the btter word, and also from the unquestionable reference of
tlie 13 in the 2d clause to J?T as a masculine substantive. [RuEETScai (as above, p. 146) replies that *!|X may as well
throw its emphasis on an entire proposition as on a single word (see Nordheimer, § 1072, 4) and that 13 refers to ^"^D
the subject of the proposition, which is an abstract in tlie sense of u concrete. Versions and interpreters are very equally divided; with our author enipha.3i2ing """lO as object, " only rebellion, nothing but rebellion," are the E. V., V. Ess,
Bertheap, K., S. ; with Rueetschi are De W., M., N., and substantially H. and W. "We render with the latter in opposi- tion to ZocKLER's view. — A.].
Ver. 13. The K'thibh ty^DjI'ftO is to be retained, since the Hiphil tl'^OH baa in Ps. Iv. 12 also the intransitiva ■ T meaning "depart.^
Vers. I'X .Vkbn Ezra, Qeier, ScnnLTENS, etc., take the expression "to make high the door, or gate," as meaning "to open wide the mouth, to utter a vehement outcry" (nni3 ifeing taken as equivalent to 713, as oifiwrn is to us ; comp.
Ps.cxli. 3 ; Eccles. xii. 4). But the idea would then be very obscurely expressed, and instead of rT'S.iD we should expect
Vers. 22. nni is not equivalent to 711 J or TT'li, "body," (Chald., Syr., Berthead, e(c.) but is to be derived from T ■■ T" 1 ■ ;
tlie radical T}TM, Uos. v. 13, — and therefore means "healing, recovery" (HlTZlo, "the closing up of a wound" 7)
TT
[FUBRST prefers the rendering of the Targ., Syr., etc. ; Gesen. that adopted by the author. — .4.].
Ver. 27. Tlie rendering which we give conforms to the K'tliibh, n-ll Ipl, to substitute for which with the K'rt
(which is followed by the Vulg., Luther, ete.) nil Ip"*' " of a noble spirit," seems here less appropriate. [The LXX
follow the K'thifih].
EXEGETICAL.
1. Vers. 1-9. Admonitions to contentment and a wise moderation in earthly possessions, ami in the use of the (ongue. — Better a dry morsel and quietness therevT'ith. "A dry piece of bread," without wine, without even vinegar (Ruth ii. 14) or water with it (1 Sam. xxv. 11). The thing contrasted with it is DTIDI, not "sac- rificial banquets" (Umbreit, Elster, [Fuerst]), but animals slaughtered for sacrifice, as consti- tuting the chief element in a rich, sumptuous meal: comp. chap. ix. 2; Gen. xliii. 16. For the general meaning compare xv. IG, 17; xvi. 8.
Ver. 2. A wise servant (comp. xiv. 3.5) shall have rule over a degenerate son, lit., -'a bad, unprofitable son," who becomes impoverished and even a slave, because he has squandered his means, etc. — Among the bre- thren shall he divide the inheritance, i. e. among brethren who are sons of the testator, while he himself who inherits with them, is not a son but only a servant. Comp. Abraham's apprehension in regard to his servant Eliezer, Gen. XV. 3 sq. With this expression ''in the midst of the brethren" compare a similar one in Ho3. xiii. 15. — Ver. 3. With clause a compare xxvii. 21 a (which is literally identical) : with b compare xv. 11; xvi. 2; xxi. 2; xxiv. 12.
Ver. 4. Wickedness giveth heed to lying lips. See critical notes. The meaning is plainly this: ".\ wicked heart, inwardly cor- rupt, gladly attends to lying talk ; and deceit " — so clause b asserts in addition — )'. e. a heart full of inward insincerity and hypocrisy, a hypocri- tical man given to lying (abstract for concrete), " hearkens to a perverse tongue," i. e. finds pleasure in wicked discourse, which supplies words to its own base thoughts, and develops them into definite evil propositions and designs.
Ver. 5. With a compare xiv. 31. — He that rejoiceth over a calamity shall not be unpunished (comp. xi. 21; xvi. 5). " Sud- U
den misfortune," according to clause a probably sudden poverty. Comp. Job xxxi. 29, a similar utterance regarding the penal desert of an un- charitable delight in calamity.
Ver. 6. With clause a comp. Ps. cxxvii. 5. — The glory of children is their fathers. As the pride and honor of the grivy-headed is the family circle that surrounds them, or the advanc- ing series of their children, grandchildren, etc., so " on their part children, so long as they are not also parents, can only reach b.ackward ; and with the genealogy, the farther b.aok it reaches, the honor of the family increases" (Hitzig).
Ver. 7. High speech doth not become the fool. " A lip of excess, of prominence " plainly denotes an assuming, imperious style of speech, — not the "elevated, or soaring," as EwALD, Elster, Umbreit claim; for the paral- lel "lip of deceit" in clause b indicates its sin- ful character. — How much less do lying lips the noble? "The noble," the spirit of lotty dispositions (comp. ver. 2tj), — to whom deceitfulness, and crafty, sly artifices of speech are less becoming than to any other man, — stands contrasted with the " fool " just as in Isa. xxxii. 5 sq.
Ver. 8. As a precious stone is a gift in the eyes of him that receiveth it. Lit., "a stone of loveliness," a costly stone, gemma ffratis.^ima [Vn\g.) ; comp. i. 9. — The "master" of the gift is here evidently not its giver (Elster, comp. Luther, and many of the older exposi- tors), but he that receives it, he who is won by it; and the "gift" is here to be taken not in the bad sense, of bribery (as below in ver. 23), but rather of lawful presents; comp. xviii. IG. — Whithersoever it turneth it maketh pros- perous; i. e. to whomsoever it may come it will have a good result and secure for its giver sup- porters and friends. The expression conforms to the idea of the "precious stone " in clause a (although it is not the jewel, but the gift that ia subject of the verb "turneth"). For a really beautiful and well-cut stone sparkles, whichever
162
THE PROVERBS OF SOLOMON.
way one may turn it, and from whichever side one may view it ; just so is it with the good result of a well-directed generosity, by which the hearts of all are necessarily won. A truth which naturally is to be taken quite in a relative and conditional sense.
Ver. 9. He that covereth transgression seeketh after love, /. e. not "seeks to gain the love of others " but " seeks to exercise love, a truly charitable spirit" (so HiTzio with un- doubted correctness, in opposition to Beetheau). [Bridges and M. also take this view, which commends itself both as the deepest and the most disinterested representation. — A.]. For the "covering transgression" comp. x. 12, and the remarks on the passage. — But he that repeateth a matter separateth friends (see xvi. 28). "Repeateth a matter" O^n^ TiVV) is not " to return with remarks" or " with a word" [)'. e. to repeal] (Ewald, Bertheau, Elster, Fuebst, etc.), but "to come back with a matter," [Gesen.] i. e. to be continually re- verting to something, repeatedly to bring it up and show it forth, instead of letting it alone and covering it with the mantle of charity. This expression is different both from the Latin, " ad alius deferre, demintiare " (Winer) and also from the Greek Snutpovv Xbyov. Comp. furthermore Ecolesiast. six. 6-10.
2. Vers. 10-20. Admonitions to a peaceable spirit; warnings against a contentious and un- cliaritable di.«position. — A reproof sinketh deeper into a -wise man than a hundred stripes into a fool, (comp. Deut. xxv. 3) ; lit, "than to smite the fool with a hundred." With the meaning of the verse compare Sal- lust's Jugurlha, c. 11: aliius in pectus descendd, and the common phrase "to make a deeper im- pression."
Ver. 11. Clause a, see critical notes for the reasons for our ileparture from Zockler's ren- dering.— And a cruel messenger shall be sent after him, i. e. by God, against whom we are to regard the "rebellion" mentioned in clause a as directed. So the LXX and Vulg. rendered in their day, and among recent inter- preters Bertueau, e. g. ; for to think of a mere imman messenger, as in xvi. 14, is forbidden by the analogy of passages like Ps. xxxv. 5, 6; Ixxviii. 49; IliTzia's rendering, however, "and a cruel angel (a wild demon of passion, as it were), is let loose within him," is altogether artificial, and rests upon modern conceptions t liat are quite foreign to the Old Testament ; be- sides we ought probably to have found 13"^P3 " in the midst of him," instead of 13.
Ver. 12. Meet a bear robbed of her vrhelps. The Iniin. abs. here stands for the Imprr or .lussive; comp. Gen. xvii. 10; Deut. i. IG; Jer. ii. 2, etc. For the use of the epicene 21 for the she-bear comp. IIos. xiii. 8; 2 S.am. xvii. 8. — The "fool in his folly" is naturally a fool who is peculiarly malignant, one who is in a very paroxysm of folly, and whose raving is more dangerous than the madness of a wild beast. Comp. Schiller : " Gcfdhrlich ists dm Leuzuwecken," etc. ['Tis perilous to wake the lion].
Ver. 1.3. With clause a compare 1 Sam. xxv.
21 ; with A, 2 Sam. iii. 29.— " Evil " here in tba sense of misfortune, the penalty for acts of in- justice done the good.
Ver. 14. As a breaking forth of craters is the beginning of strife [Zockler: "he letteth fortli waters," etc. Z. also conceives of the latter part of the clause as meaning literallv "who (lets loose) the beginning of strife;" in his view the participle is to be repeated before the word O'tyXT "beginning." The use of the
verb "1103 in the sense of "send forth, bring out" is confirmed by the Targum on Ex. xxi. 2<). The participle cannot, however, in Z.'s view, be taken here in a neuter sense, as Ewald maintains (so Umbreit). Fuerst maintains the view of E. and U. and cites analogous forms of verbal nouns. We adopt it as justified by verbal ana- logies and simplifying the construction. — A.] Luther expresses the substantial idea thus: " He who begins strife is like him that tears away the dam from the waters " — Before the strife poureth forth, cease! The meaning
of the verb i'v^nn which is best attested is here, as in xviii. 1 ; xx. 3, "to roll forth." Here, as in verse 8, the figurative conception employed in clause a influences the selection of the verb in b. The strife is conceived of as a flood whieli after its release rolls on irresistibly. Umureit. Elster, etc., following the Chald. and Arabic, explain "before the strife becomes warm;" Hitziq (and Ewald also) "before the strife shows its teeth." As though an altogether new figure could be so suddenly introduced here, whether it be that of a tire blazing up, or that of a lion showing his teeth! [As the wonl occurs but three times, and the cognate roots in the Hebrew and its sister languages are not decisive, the moral argument may well turn the scale ; and this certainly favors the view in which Z. has the concurrence of Fuerst, Ber- theau, Stuart, etc. — .\.]
Ver. 1.5. Comp. xxiv. 24; Isa. v. 23.— An abomination to Jehovah are they both ; lit., "an abhorrence of Jehovah are also they two;" comp. 2 Sam. xix. 31, where DJ, also, ex- presses as it does here the associating of a sec- ond with the one.
Ver. 16. 'Why this price in the hand of a fool, etc. [Wiiile there is no essential dis- agreement among expositors in regard to the general meaning of the verse, they are divided as to the punctuation and the mutual relation of the clauses. The Hebrew points arc not deci- sive. Z. agrees with the Vulg., E. V., H., S., etc. in making the sentence one complex inter- rogative sentence. Ue Dieu, Schultens, Van Ess, Be Wette, Notes, etc., make two interroga- tive clauses, followed by one affirmation. We have chosen the more equal division of the LXX. — A.] The getting or buying of wisdom is by no means a thing absolutely imfiossible, as ap- pears from chap. iv. 5, where express admoni- tion is given to do this. But for earthly gold, for a price, it is not for sale, and especially not for the fool, who has no understanding. For the last clause, " and heart, understanding, is not, does not exist," compare the substantially equivalent expression in Ps. xxxii. 9; also Jer. v. 21, etc.
CHAP. XVII. 1-28.
163
Ver. 17. Comp.are xviii. 24; also Ecclesiast xii. 7. — But the brother is born of ad- versity. The ideas '• Iriend" and "brolhei' " are related the one as the climax of the other. The "friend," the companion with whom one preserves a friendly intercourse cherishes a con- stant good-will toward his comrade; but it is only necessity that develops him further into a " brother," as it gives the opportunity to attest bis loving disposition b}' offerings of love, such as in truth only one brother makes for another. Comp. Ennius, in Cic. Liel. c. 17: Amicus cerlus in re incerta cernitur ; and also the Arabic pro- verb (Sent. 63 in Erpenius Gramm.) : "The friend one finds out not till one needs him." —
niV "he is born," as a new being, into the new conditions of the actual, brotherly relation. mS7 must here mean "of adversity" (Hitzio, K.), not "in adversity" (Umbkeit, N.), or "for adversity" (Ew.\ld, Beetheau, Elster, De W., S., M., etc.). [The grammatical justification of
Z.'s view is found mainly in the fact that 7 is ordinarily used when in a passive construction the efficient cause is to be expressed : see Gesen. Lekn/eb. § 221, Rod, Gesen. Ileh. Gram. § 140. 2. Of course it m.iy also denote the final cause. — A.] — For ver. 18 compare vi. 1-5; xi. 15.
Ver. 19. With clause a compare James i. 20; with b, Prov. xvi. 18. — 'Who buildeth high his doors; i. e. seeks to transform his simple residence into a proud and splendid edifice, luit by that very process only hastens its " destruc- tion " (lit., "shattering, downfall," comp. the similar term in x. 14, etc.). [Sh.^rpe's Tezts of Bible explained, etc. : "Private houses were some- times built ostentatiously with a lofty gateway which would naturally breed jealousy in the neighbors, and invite the visits of the tax- gatherer; and in a time when law was weak and property very unsafe, might easily lead to the ruin of its owner." — .\.] The sentiment is therefore directed against pricle as the chief source of a quarrelsome spirit, and the most common cause of ruinous contention.
Ver. 20. With clause a compare xi. 20 ; xvi. 20. — He that Tvandereth with his tongue, i. e. speaks now this way, now that; therefore has a deceitful tongue, "a wayward tongue," X. 31 (comp. viii. 13). — Falleth into evil ; see xiii. 17. Observe the climax existing in the negative expression "no good " in a, and this " evil."
3. Vers. 21-28. Proverbs of various content, directed especially against want of sense, and loquacity. — He that begetteth a fool doeth it to his ov7n sorrowr. Comp. x. 1; xviii. 13 ; and the converse of the thought here presented, chap, xxiii. 24 ; also xv. 20.
Ver. 22. A joyous heart promoteth health. See critical note. For the sentiment comp. XV. 13; with clause b in particular, iii. 8.
Ver. 23. A gift from the bosom a wicked man will receive. " From the bosom," ;. e. becrelly and stealthily; comp. xxi. 14. The term "gift" is here used naturally of unlawful bribery. — With clause b compare xviii. 6; Am. ii. 7.
Ver. 24. Before the face of the wise is
wisdom. "Before the face," here it would seem " very near" and therefore "close before the face" (Berthe.\u. Elster, etc.): or again with ZiEGLER, Hitzio, etc., the explanation may be in accordance with Deut xvi. 16, "Wisdom floats before the man of understanding, he has it in his eye" (comp. xv. 14), — But the eyes of the fool (range) to the end of the earth. I. e. "his mind is not on the subject, but roams in undefined, shadowy distance" (Hitzig): he thinks of many and various things, on every possible thing, — only not of the very thing that is needful and important; comp. iv. 25. — Ver. 25. Comp. ver. 21 and x. 1.
Ver. 2(j. Also to punish the righteous is not good, to smite the noble contrary to right. The also (Dj) plainly gives prominence to the verb that immediately follows, and this verbshould be allowed lo retain its ordinary signi- fication, "to punish with a fine, to impose a pecuniary fine" (comp. xxii. 3). The fine as a comparatively light penalty, which may easily at one time or another fall with a certain justice even on a "just " man (e. g. when he from inad- vertence has in some way injured the property of another), stands contrasted with the much se- verer punishment with stripes ; and as these two verb.al ideas are related, so are also the predi- cates "not good" (comp. ver. 20), and "con- trary to right" (above desert, beyond all pro- portion to the just and reasonable), in the relation of a climax. On the other hand the "righteous" and the "noble" (as in ver. 7) are essentially persons of the same class. The pro- verb, which evidently contains an admonition to mild and reasonable treatment of upright men, or a warning against the inhuman enforce- menl of penal laws upon active and meritorious citizens, has been in many ways misunderstood and falsely applied ; and this is true of most of the recent expositors with the exception of Um- BREiT, who alone interprets with entire correct- ness. (Bertheau and Elster are also essential- ly right, except that they do not take the "Ity-Sif "contrary to right" as the predicate, but are disposed to connect it by way of more exact definition with the phrase " to smite the noble "). [The LXX, Vulg., followed by the E. V.. W., M., H., N., render " for their equity." S. and K. agree with Z., both in the meaning and the pre- dicative construction. — A.]
Ver. 27. With a comp x. 19.— And he that is of a quiet temper. Comp. the opposite of the "coolness of spirit" here intended (i. e. cautious, moderate, quietly considerate deport- ment); Ps. xxxix. 3 (4) —Ver. 28. Comp Job xiii. 6; Prov. x. 19, etc.
DOCTRINAL AND ETHICAL.
The introductory verse with its commendation of contentment and a peaceable spirit at the same time, or of contentment as the source and basis of a peaceable disposition and conduct, may be regarded as a prefatory announcement of tha main subject of the chapter. Contentment U furthermore commended (at least indirectly) in vers. 2, 5, 8, 10, 19, 22-24; a peaceable and for- bearing disposition in vers. 4, 9-15, 17. 19, 'i't,
]Gi
THE PROVERBS OF SOLOMON.
26. — The summons which comes out in the open- ing verses, 1-9, to combine with contentment the appropriate restraint and regulation of the tongue, — or to be abstemious not merely with the mouth but u-tth the tongue (by truthfulness and gen- tleness in speech, and by a taciturn disposition, ver 28), — recurs again in the last two verses. It may therefore to a certain extent be regarded as in general the fundamental idea of the entire section. In the asceticism of the early Church and of the monasticism of the middle ages, this idea that there must be an inward organic coex- istence of bodily and spiritual fasting, or that one should bring the tongue under a serious and strict discipline, as the organ not merelij of taste, but also of speech, found as is well known only too prolific practical appreciation. For, appeal- ing to the supposed model of Christ's forty days of fasting in the wilderness, men added to the injunctions of fasting unnaturally strict pre- scriptions of silence in many forms (see my "Critical History of Asceticism,' pp. 297 sq.j. Apart from these extravagances and exaggera- tions, the organic connection, and living reci- procity of influence between the activity of the tongue as an organ of tiiste and an organ of speech, sucli as exists in every man, is a matter deserving distinct recognition ; and sins of the tongue in both directions must be with all earn- estness shunned, and together subdued and de- stroyed (comp. James iii. 22).
Other ethical sentiments of special value and compass are found in ver. 4 : the heavy guilt not only of the tempter, but also of the tempted, wlio, on account of his inward corruption and vileness, gives a ready hearing to the evil solici- tations of the former; comp. James i. 14 sq. — Ver. 6. The blessing of a consecrated domestic life, as it shows itself in both the parents and their posterity, in their mutual relations and demeanor. The opposite of this appears in vers. 21, 25.
Ver. 16, The pricelessness of true wisdom, and the worthlessness of earthly posses.'sions and treasures in the hand of a fool.
Ver. 17. The great worth of a true friend in time of need.
Ver. 26. The necessity of a mild, considerate bearing on the part of persons in judicial and magisterial station, toward deserving citizens of the state, in cases where they have perchance gone astray or come short of duty. Comp the nxegetical remarks on this passage.
[L.iwsos, ver. 4: "Wicked men have a great treasure of evil in their hearts, and yet liave not enough to satisfy their own corrupt dispositions.
■Ver. 15. Justifying the wicked has an appear- ance of mercy in it, but there is cruelty to mil- lions in unreasonable acts of mercy to individu- als.— Ministers are guilty of the sin of condemn- ing the righteous when they preach doctrines unscripturally rigid, making those things to be uinful which are not condemned in tlie word of (jod, or carrying the marks necessary to discover grace to a pitch too high to suit the generality of true Christians, or applying to particular persons those terrors that do not justly be- long to them. Such was the fault of Job's friends."]
HOMILETIC AND PRACTICAL.
Homily on the entire chapter: A peaceable Bplrit and contentment as the sum of all wisdom ; \\m opposite (contentiousness and foolish aspiring after things that are high, see especially ver. 19) as the source of all failure in things temporal as well as spiritual. — Stockek: Of true temperance in controlling all unseasonable debate and strife; 1) the causes of these last (vers. 4-13) ; 2) the most important means of averting them (14-19); 3) the serious injuries and disadvantages which grow out of them (20-28).
Vers. 1-8. H.\sius (on ver. 2): To attain to power and influence in this world more depends on understanding and prudence than on birth and outward advantages.. — Laxge (on ver. 3) : All human inve.stigationsand theories concerning the interior world of thought in man are incon- clusive and deceptive. The searching of the heart of man is one of the kingly prerogatives of God. — [Tk.\pp (on ver. 3): God tries us that He may make us know what is in us, what dross, what pure metal ; and all may see that we are such as, for a need, can "glorify Him in the very fires " (Is. xxiv. 15) — Bbidges (on ver. 4): The listening ears share the responsibility of the naughty tongue.] — Zeltner (on ver. 4) : Accord- ing as tlie heai't and disposition of a man are moulded, he delights either in good or in evil discourse — Wohlfarth (on ver. 7): Force not thyself above, degrade not thyself below thy cuniliiion. — Von Gerlach (on"ver. 7): The out- ward and the inward must always be in harmony, else a distorted and repulsive display results. As the fool cannot fitlj' speak of high things, so senseless must a falsehood appear to the noble. — Lange (on ver. 8) : Though one may effect much with an unjust judge by presents, how much better will it be if thou bringest thine heart to the Lord thy God as a gift and offering!
Vers. 9-15. [Lord Bacon (on ver. 9): There are two ways of making peace and reconciling differences; the one begins with amnesty, the other with a recital of injuries, combined with apologies and excuses. Now I remember that it was the opinion of a very wise man and a great politician, that "he who negotiates a peace, without recapitulating the grounds of difference, rather deludes the minds of the parties by repre- senting the sweetness of concord, than reconciles them by equitable adjustment,'' But Solomon, a wiser man than he, is of a contrary opinion, approving of amnesty and forbidding recapitula- tion of the past. For in it are these disadvan- tages; it is as the chafing of a sore ; it creates the risk of a new quarrel (for the parties will never agree as to the proportions of injuries on either side) ; and, lastly, it brings it to a niattei of apologies ; whereas either party would rathei' be thought to have forgiven .an injury than to have accepted an excuse.] — Melanchthon (on vers. 9-12): As the monitor must show sincerity and love of truth, and guard against a slander- ous love of censure, so in him who is admon- ished, there is becoming a readiness to be in- structed, and both must keep themselves free from <pi?.oreiKia, from an ambitious quarrelsome- ness.— Cramer (on ver. 10<i To him who is of a
CHAP. XVIII. 1-24.
le.'j
noble sort words of rebuke are more grievous than blows, and he yields to the discipline of mere words. — Starke (on ver. 13): If God sharply punishes ingratitude, from this it is also evident how dear to Him, on the other hand, thankfulness must be. — (On ver 14): From a little spark a great fire may arise (James iii. 5) ; but he who buries in the ashes the kindling con- tention may thereby avert a great disaster. — [Trapp (on ver. 10) : The fool is beaten, but not bent to goodness ; amerced but not amended. — (On ver. 13) : To render good for evil is Divine, good for good is human, evil for evil is brutish, evil for good is devilish. — Bkidc.es (on ver. 1-5): If God justifies the wicked, it is on account of righteousness. If he condemn the just, it is on the imputation of unrigiiteousness. Nowhere throughout the universe do the moral perfections of the Governor of the world shine so gloriously as at the Cross of Calvary.]
Ver. 16-22. Zeltnek (on ver. 17): The most reliable and faitliful friend, on whom one may depend most contidenily in the very time of need, is the Lord Jesus. Strive for His friend- ship above all things, and thou hast treasure enough! — [Arnot (on ver. 17): In the Scrip- tures we learn where the fountain of true friend- ship lies, what is its nature, why its flow is im- peded now, and when it shall be all over like the waves of the sea. Our best friendship is due to our best friend. He deserves it and desires it. The heart of the man Christ Jesus yearns for tlie reciprocated love of saved men, and grieves when it is not given.]. — Starke (on ver. 19) : He who first leaves room for one sin falls afterward into
many others. — Contention and pride are almost always sisters, and of a most destructive sort, — Vo.v Gerlach (on ver. 22) : The heart, the fountain of life, works to bless the whole of man's condition when it is really sound, i. e., when the grace of Jesus Christ has healed and renewed it. — [Trapp (on ver. 22) : When faith hath once healed the conscience, and grace hath hushed the affection, and composed all within, so that there is a Sabbath of spirit, and a blessed tranquility lodged in the soul; then the body also is vigorous and vigetous, for most part in very good plight and healthful constitution, which makes man's life very comfortable. — Bridges (on ver. 22) : Liveliness needs a guard lest it should degenerate into levity ; a grave tempera- ment lest it should sink into morbid depression. Christian principle on both sides is the princi- ple of enlarged happiness and steady consist- ency.]
Ver. 23-28. Starke (on ver. 24) : The more one gapes after vnnily, the more foolish does the heart become. — (On ver. 25): A wise father has indeed now and then a foolish sou ; if he has not himself perchance deserved this, by neglect in education, let him bear his cross with patience. — (On ver. 26): He sins doubly who declares evil good, and besides visits the goodness of a righteous man with penalties. — Berleburg Bible (on vers. 27, 28) : It is better to say nothing than foolish things. — Von Gerlach (on ver. 28): By silence a fool abates something of his sense- lessness, and since he gets the opportunity to collect himself and to reflect, a beginning of wisdom is developed in him.
y) Admonition to affability, fidelity in friendship, and the other virtues of social life.
Chap. XVIII.
1 He that separateth himself seeketh his own pleasure ; against all counsel doth he rush on.
2 A fool hath no delight in understanding, but that his heart may reveal itself.
3 When wickedness cometh then Cometh contempt, and with shameful deeds reproach.
4 Deep waters are the words of man's mouth ; the fountain of wisdom is a flowing brook.
5 To have regard to the wicked is not good, (nor) to oppress the righteous in judgment.
6 The lips of the fool engage in strife, and his mouth calleth for stripes.
7 The mouth of the fool is his destruction, . and his lips are a snare to his soul.
8 The words of a slanderer are words of sport,
but they go down into the innermost parts of the body.
9 He also who is slothful in his work is brother to the destroyer.
IGG THE PROVERBS OF SOLOMON.
10 A Strong tower ia the name of Jehovah ; the righteous runneth to it and is safe.
11 The possessions of the rich are his strong city, and as a high wall in his own conceit.
12 Before destruction the heart of man is haughty, and before honor is humility.
13 He that answereth before he hath heard, it is folly and shame to him.
14 The spirit of a man will sustain his infirmity, but a wounded spirit — who can bear ?
15 An understanding heart gaineth knowledge, and the ear of the wise seeketh knowledge.
16 A man's gift maketh room for him, and bringeth him before the great.
17 He that is first is righteous in his controversy ; then Cometh his neighbor and searcheth him out.
18 The lot causeth contentions to cease, and decideth between the mighty.
19 A brother resisteth more than a strong city,
and (such) contentions are as the bars of a palace.
20 With the fruit of a man's mouth shall his body be satisfied; with the revenue of his lips shall he be filled.
21 Death and life are in the power of the tongue ; he that loveth it shall eat its fruit.
22 Whoso findeth a wife findeth a good thing, and shall obtain favor of Jehovah.
23 The poor shall use entreaties, and the rich will answer roughly.
24 A man of (many) friends will prove himself base,
but there is a friend that sticketh closer than a brother.
GRAMMATICAL AND CRITICAL.
Ver. 1. — Tt would perhaps be admissible with Uitziq (following the LXX and Vulg.) to exchange niNH; for the rarer
njKn? (Judg. xiv. 4), from which we should obtain the meaning "He (hat separateth himself seeketh after an occasion
(of Strife) ;" Vulg.; Occasiones quarit, qui vuU recedere ab amico. For the use of iyp3 with 3 see also Job x. 6. [The B.
T. in the text understands the 3 as indicating the condition, and so supplying the motive of the seeker; the reading of the
margin ia '*according to his desire." H., N., S., M., etc., agree with our author in connecting it with the object desired. The views of commentators, whicb are very diVTse, may be fouml in considerable number in Mdenscheb, in loco. — A.] Ver. 3.— Instead of Lt[VT we shall be obliged, with J. D. Michaeus, Uitzio, Umbeeit, etc., to point VV\ as the parallel
T T ~ V
infamy, infamous conduct," tuTpitudo) indicates.
Ver. 6.— [A roasc. verb again with the fern, noun ^ilBEy. as in ver. 2; x. 21, 32; xv. 7. — A.]
Ver. 10. — Without any necessity HiTZio proposes to read Qn^ instead of VW, and to translate " by it (the name of
.lehovah) riseth up high." [Rdeetschi (as above, p. 147^ concurs in rejecting both IIitziq's emendation and his conception of the proposition. lie justifies by exiiruplea liky 1 Kings x 26; 1 Sam xxv. 26; Joshua xxiii. 7, e/c, the use of 3 after
verbs of motion, — and suggests that the concluding participle marks the quick and sure result of the preceding act.— A.J
Ver. 17. — The K'ri' N3^ : the K'lhibh is perhaps more appropriately ND*.
Ver. 19. — The LXX and Vulg. appear to have read _j;ty 1 J Oo>]9ou^ecos, adjuvatur) instead of ^C'S J J UlTZlo proposes to read by emendation ^^3 itlN, " to shut out sin is better than a strong tower," ttc.
Ver. 24.— ^J^linn?, which is probably to be derived from the root J^l, i'i^^i ^^^ ^ ^ regarded as the reflexive of the Intensive form (comp. the Niphal form UlT, chap. xi. 15), must have the copula riTl supplied to give a full verbal
T T
sense (comp. chap. xix. 8): it therefore means ''is to prove himself base, serves for this, to show himself base (i. c, herrt Rpecifically an unworthy comrade, u bad friend)." The alliteriKion whicb is doubtless intentional between D'.^1 and
Vi^ilnn led even the early translators (Syr., Chald., Vulg., and also TaEOnOT.) to derive the latter word from n^^l. asso- ciire, and accordingly to explain it by "to make one's self a friend, to cultivate friendly intercourse" (comp. Ps. Ixv. 4). So recently HlTZlo : " There are companions for sociability," — for he also reads ty* (or C'N, Mic. vi. 10) for ly^X, appealing
to the Syr. and Chald., who appear to have read the text in the same way. [BiiTT. supports this emendation or restoration (§458, 2,) and proposes uithuut asserting tU.. tbTivati.jii of the verb frouij,*!, as a denominative (gU26,2)]. But
K^^X is proved to bo original by the Vulg , Tbeodoket, etc.; and between clauses a and b there appears to be a proper an-
t'^Rc-
CHAP. XVIII. 1-24.
167
tithesis and not merely a climax. This strictly antithetic relation is also interfered with liy the method of explanatioa adopted by those who. like LiMBafilT, Elstkr, etc., render the verb by *■ ruin themselves, make theniMeivea trouble ;" ( Kwald's conception re.^embles this, except aa it has a still more artificial double import "must be a friend to trouble"); the result lollows no le^s Irom the dei ivatiu.t from ^*0, Juhilare (so the Vers. Veuet.: d^ijp i^LAwf tiiarc aAoAd^ei^', and of recent in- terpreters Hensler: " He that hath friends may exult "}.
[Of the English commentators Holden renders "is ready to be ruined;^' Noyes. "brings upon himself ruin:" Stdart, •* will show himself as base;"' Muenscheb, "will be ruined;" Wordswortr, *\for his own destruction^ — his fate is not to be ||. Iped by his many friends, but to be ruiued by them." Of the Germans not cited by Z., De Wette, "Aa( vid Umgang zu seinem Uniirgang ;'^ BERTaE.\u, "isi um sidt als schtechten zuerweisen;" KAilP., " so uiird ei>Kwi u6eZ mi/(/e5i>tefi ;" Fuerst, "77it*5s 5icft ats schlecht erweisen." — A.J
EXEGETICAL.
1. Ver. 1-9. Against unsociableness, love of controversy, and other ways in which an uncha- ritable and fooli.sh disposition manifests itself — He that separateth himself seeketh after his desire, i. e. he who in an unsocial and misanthropic spirit separates himself from intercourse with others, will as a general rule hold in his eye only the satisfaction of his own pleasure and his own seliisb interest. — Against all counsel (wisdom) doth he rush on, i. e. against all wise and prudent counsel (comp. iii. 21) lie sets himself, and will hear nothing of it. In respect to the verb, comp. remarks on xvii. 14. Hitzig in this passage as in that holds to the signification which he there assumes, and therefore translates, '"Against all that is fortunate (?) he gnashes his teeth."
Ver. 2. Compare similar censures of tlie lo- quacity of fools, and their delight in their own discourse, as they prefer above all besides to hear themselves speak, and gladly display every- where their imagined wisdom, — in passages like xii. 23 ; xiii. 10 ; sv. 2, etc.
Ver. 3. When -wickedness cometh then Cometh contempt. For the sentiment comp. xi. 2.
Ver. 4. Deep -waters are the vrotAs of man's mouth. "Deep," i. e. hard to fathom and exhaust (xx. 5; Eccles. vii. 24). This is true, naturally, only of the words of discreet and wise men, who, according to the parallel in clause 6, are evidently alone intended here. Only they indeed can be called a •• flowing brook," i. e. a brook never drying up, one always pouring forth an abundant supply of refreshing water; compare a similar plirase in Am. v. 24. Others regard the meaning of the second clause as contrasted with the I'rst, as they either define " deep waters " in a bad sense, of dark, obscure, enigmatical words (Doderlein, Zieqler), or, in spite of the parallel in xx. 5, read D'P5i'"3 '!?. instead of D'pp,^ D]0, and understand " waters of excavation," and think of the contrast be- tween cistern waters which readily fail, and a genuine spring of water, Jer. ii. 13 (so Hitzig).
Ver. 5. To have regard to the wicked is not good. The last phrase used as in xvii. 26. The first, lit., " to lift up, to show respect to the face of some one" (LXX: ^avjuatrat rrpdcuirov)^ as in Lev. xix. 15; Deut. x. 17, etc. [Z. renders still more specifically "to take part, to take sides," elc.'\. — With clause b comp. xvii. 23; Isa. x. 2; Am. ii. 7, etc.; with the sentiment as a whole, xvii. 16.
Vera. 6 and 7 are in close connection ; for the former comp. xix. 29; for the latter, xiii. 3. To ibe idea, which occurs in the parallel pas-
sage also, of "destruction, or ruin," there is here added by way of exemplification the figure of a " snare," as employed by huntsmen; comp. xii. 13 ; xiii. 14 ; xiv. 27
Ver. 8 The -words of a slanderer are as V7ords of sport. The slanderer, or backbiter,
as in xvi. 28. The predicative epithet D'Dn7jlO is here, as also in xxvi. 22, where the whole verse is literally repeated, very variously inter- preted. It is most obvious to go back to a root
on? assumed to be cognate with 71717. " to play, to sport " (comp. remarks on xxvi. 10). and ac- cordingly to find contrasted the design of the inconsiderate words of the backbiter, intended, as it were, sportively, and their deeply pene- trating and sorely wounding power (see clause b). So C. B. MiCHAELis, Berthe-*u, Elsteb, etc. Others explain differently ; e. g. Schultens, UjiBRErr (following the Arabic), as " dainty morsels" [so Gesen., De W., N., M., W.] ; Ew- ALD, "as if whispering:" Hitzig, "like soft airs;" [Fuerst, "like murmured, mysterious, oracular words ;" while the rendering given in the E. v., as also by some commentators, sup- poses a transposition of the radical consonants
(for D/n); Bertheau and Stuart agree sub- stantially with our author The whole matter is conjectural, the word occurring in the Hebrew Scriptures but twice, and no sure aualogy exist- ing for our guidance. — A.] — Into the inner- most parts of the body, lit , "into the cham- bers," etc. ; comp. xx. 27, oO ; xxvi. 22.
Ver. 9. He also -who is slothful in his ^Tork is brother of the destroyer, lit., " of the master of destruction," — for the participle form irntyo is here impersonal as in Ezek. v. IG ; "the master of destruction" means "the de- stroyer " (xxviii. 23) and here the squanderer, who wastes his possessions, the dissipans sua opera (Vulg. ), and not the highway robber or the captain of banditti as Hofman.n, Sc/iri/lbew. II., 2, 377, maintains.
2. Vers. 10-16. Seven proverbs of miscellane- ous import, referring especially to confidence in God, and humility as the only true wisdom. — A Strong to^7er is Jehovah's name; /. e. the revealed essence of God, His levelatioii of Him- self in the history of salvation, with its ble.ssed results, shows itself to those who confide in it, who in a childlike spirit submit themselves to its guidance, as a stronghold securely protecting (hem (soPs. lxi.3 (4).) [Kueetschi: "Thenama always designates Himself, as man knows Him, as he receives Him to his knowledge and faith, and bears Him in his heart. It is precisely what man knows of God that is for him a strong tower. When man stumbles or falters it is precisely be- cause he has not run to this refuge, has, as it were, not reminded himself where his strong
168
THE PROVERBS OF SOLOMON.
tower is"]. — The righteous runneth to it and is safe, lit., "and is lifted up," i. e. gains a high and at the same time sheltered station, where the shafts of his enemies can do him no harm. Comp. another form of the same verb in xxix. 25.
Ver. 11. With clause a comp. x. 15. — And as a high -wall in his own conceit. liTi)iyp3 (comp. Ps. Ixxiii. 7) the old Vers. VeneL renders quite correctly by £v ipavraaia avrpv^ while tiie Vulg., the Chald., etc., read 1^31703, "in his enclosure," an expression which would be super- fluous with the "high wall." [FtJERST, starting from this idea of figured or carved work, furni- ture, «(c , understands the allusion to be to a ''hall of state." Neither the simple meaning nor the complicated construction seems admissi- ble; "and as behind a high wall is he in his hall of state."— A.]
Ver. 12. With a compare xvi. 18; with A, xv. 33.
Ver. 13. Compare Ecclesiast. xi. 8.
Ver. 14. The spirit of a man will sustain his infirmity, lit., "supports his sickness." The spirit that does this is naturally a strong, courageous spirit (comp. Num. xxvii. 18), the opposite of a "smitten" spirit, which rather needs, according to the second clause, that one sustain it. Furthermore the nn in clause a is used as a masculine, because it here appears en- gaged in the performance of manly action ; in clause 4, on the contrary, as a feminine, because it is represented as powerless and suffering.
Ver. 15. Comp. xiv. 33; xv 14. — The ear of the ^7ise seeketh knowledge. The ear here comes into consideration as an organ working in the service of the heart ; for it is properly only the heart that pursues the acquisition of wisdom, and which actually acquires it, — not indeed with- out the co-operative service of the senses (espe- cially hearing, as the symbol and organ of obe- dience, Ps. xl. 7).
Ver. 16. A man's gift maketh room for him [and nowhere more than in the East; see e. g. Thomson's Land and Bonk, II., 28, 3fj9]. tPO here and in six. 6 undoubtedly equivalent to
inii* in chap. xvii. 8, and therefore used of law- ful presents, and proofs of generosity, whose beneficent results are here emphasized, as also there, without any incidental censure or irony (as many of the old expositors, and also Umbueit hold). Altogether too far-fetched is Hitzig's idea that the "gift" is here "spiritual endow- ments or abilities," and is therefore substantially like the xopKrua of the N. T.
3. Vers. 17-21. Against love of contention and misuse of the tongue. — He that is first is righteous in his controversy ; i. e. one thinks th.at he is altogether and only right in a disputed matter, — -then suddenly comes the other and searches him out, i. e. forces him to a new exami- nation of the matter at issue, and so brings the truth to light, viz. that the first was after all not right. Comp. the same verb in xxviii. 11; also Job xxix. 16, where however the investigator is the judge, and not one of the two contending parties.
Ver. 18. Comp. xvi. 33. — And decideth be- t^7eeD the mighty, i. e.. it keeps from hostile
collision those who in reliance on their physical strength are specially inclined to quarrel. Comp. Heb. vi. 16, where a like salutary influence is claimed for the judicial oath as here for the lot. Ver. 19. A brother (estranged) resisteth more than a strong city. The participle ;?^3J, which, according to the accents, is predi- cate of the clause, is to be taken in the sense of "setting one's self in opposition, resisting." Now a brother who resisteth or defieth more than a strong city is necessarily an alienated or litigious brother. Furthermore the whole con- nection of the verse points to this closer limita- 1 lion of the idea of "brother," and especially ! the second clause, which aims to represent the difficulty of subduing the passion once set free, under the figure of the bars of a fortress, hard to thrust back or to burst. Ver- 20. Comp. xii. 14; xiii. 2. Ver. 21. Death and life are in the power of the tongue Comp. James iii. 5 sq. : and also the Egyptian proverb : y'Aunaa tvxi, yAunaa Sainuv (Plut.akch, Is. p. 378). — He thatloveth it shall eat of its fruit; i. e. he that suitably employs himself with it, employs much diligence in using it in discourse, whether it be with good or bad intent, as n'/My€iv or Kam/Jiyuv, blessing or cursing, (James iii. 9; comp. I Cor. xii. 3), will experience in himself the elfects of its use or its abuse. Against the one-sided application of this "loving the tongue" to loquacity (Hit- ziG), IS to be adduced the double nature of the expression in the first clause, as well as the ana- logy of the preceding verse. — The LXX (oi Kpa- TovvTeg aiiTf/g) seem to have read n'''ns (those laying hold upon it) instead of n-jriK, but this reading can hardly have been the original ; comp. rather viii. 17, where the verb "to love" expresses essentially the same idea as here, that of a cherishing and cultivating or careful developing.
4. Vers. 22-24. Of conjugal, neighborly and friendly aifection. — 'Whoso findeth a vyife findeth a good thing. It is naturally a good wife that is meant, a partner and head of the household such as she should be, a wife who really stands by her husband's side as a "help- meet for him" (Gen. ii. 18,20). The epithet "good," which the LXX, Vulg , etc., express, is therefore superfluous (comp. also xix. 14; xxxi. 10), and is probably quite as little an element in the original as that which in the same version is appended to our verse: " He that pulteth away a good wife putteth away happiness, and he tliat. keepeth an adulteress is foolish and ungodly." With clause A compare furthermore iii. 13; xii. 2; Ecclesiast. xxvi. 3. [Arxot's view is more defensible: The text which intimates that a pru- dent wife is from the Lord tells a truth, but it is one of the most obvious of truths: the text which intimates that a wife is a favor from the Lord, without expressly stipulating for her per- sonal character, goes higher up in the history of providence, and deeper into the wisdom of God. So substantially Muffet, Lawson and others].
Ver. 23. The poor aseth entreaties, but the rich aDS'«7ereth roughly, lit., " opposeth
CHAP. XVIII. 1-24.
ley
hard things" (contrasted with the supplications of clause n). Comp. the similar proverbs di- rected against I ho hardness of heart of the rich : chap. xiv. 21 ; xvii. 5.
Ver. 24. A man of many friends will prove himsslf base. The "man of friends." of many friends, the "friend of all the world," will show himself a bad friend, — he with whom ie contrasted in clause b the instance which is indeed rare and isolated, of a true friendly love, which endures in every extremity (xvii. 17), and even surpasses the devotion of one who is a brother by nature. See Critical notes for an exhibition of the many meanings found in the verse, etc.
DOCTRINAL AND ETHICAL, HOMILETIC AND PRACTICAL.
That the chapter before us treats mainly of the virtues of social life, of sociability, affability, love of friends, compassion, etc., appears not merely from its initial and concluding sentences, the first of which is directed against misanthro- pic selfishness, the latter .against thoughtless and inconstant universal friendship, or seeming friendship, but also from the various rebulies which it contains of a contentious, quarrelsome and partizan disposition, e. g. vers. 5, 6, 8, 17-21. But in addition, most of the propositions that seem to be more remote, may be brought under this general category of love to neighbors as the living basis and sum of all social virtues ; so especially the testimonies against wild, foolish talking (vers. 2, 7, 13, comp. 4 and 1.5); that against bold impiety, proud dispositions and hardness of heart against the poor (vers. 3, 12, 23): tliat against slothfiilness in the duties of one's calling, foolish confidence in earthly riches, and want of true moral courage and confidence in God (vers. 9-11; comp. 14). Nay, even the commendation of a large liberality as a means of gaining for one's self favor and influence in human society (ver. 16), and liliewise the praise of an excellent mistress of a family, are quite closely connected with this main subject of the chapter, which admonishes to love tow.ard one's fellow-men ; they only show the many-sided completeness with which this theme is here treated.
[Chalmers : — Verse 2 is a notabile. Let me restrain the vanity or the excessive appetite for sympathy which inclines rae to lay myself bare before my fellow-men. — Lawson (on ver. 13) : — " Ministers of the word of God are instructed by this rule, not to be rash with their mouths to utter anything as the word of God in the pulpit, but to consider well what they are to say in the name of the Lord ; and to use due deliberation and inquiry before they give their judgment in cases of conscience, lest they should malie sins and duties which God never made, efc."].
Therefore as a homily on the chapter as a whole: — Of love (true love for the sake of God and Christ) as the "bond of perfectness," which must enfold all men, and unite them in one fel- lowship of the children of God. — Or again: On the difference between true and lal.ie friendship (witli special reference to ver. 24.) — Stocker: — Against division (alienation, contention) between
friends. Its main causes are: 1) Within the sphere of the Church impiety (vers. 1-4): 2j Within the sphere of civil life, pride and injus- tice (vers. 6-10) ; 3) In domestic life, want of love (vers. 19-24). — Calwer Handbuch:-Testimooy against the faults which chiefly harm human so- ciety.
Vers. 1-9. Geier (on ver. 1) :^Love of sepa- ration [singularitatis studium) is the source of most contentions in Church and State. — -(On ver. 4) : — Eloquence is a noble thing, especially when its source is a heart hallowed by the Holy Ghost. — Berleburg Bible: — When the soul has once at- tained steadfastness in God, then words go forth from the mouth like deep waters, to instruct others and to help them ; for it is a spring of water, inasmuch as the soul is in the Fountain. — Starke (on ver. 6) : — Calumniators do not merely often start contentions; they themselves seldom escape unsmitten. — -Von Geklach (on ver. 9): — Slothfulness leads to the same end as extravagance.
Vers. 10-16. Vo.N Gerlach (on ver. 10):— The name of Jehovah (He that is) reveals to us His eternally immutable essence ; in this there is given to mutable man living here in time the firmest ground of confidence, by which he may hold himself upright in trouble. — Starke (on ver. 11): — Money and property can, it is true, accomplish much in outward matters ; but in the hour of temptation and in the day of judgment it is all merely a broken reed. — [Bbiuges (on vers. 10, 11): — Every man is as his trust. \ trust in God communicates a divine and lofty spirit. We feel that we are surrounded with God, and dwelling on high with Him. A vain trust brings a vain and proud heart — the imme- diate forerunner of ruin. — Bates (on ver. 10, 11) : — Covetousness deposes God, and places the world, the idol of men's heads and hearts, on His throne ; it deprives Him of His regalia. His royal prerogatives, etc. The rich man will trust God no further than according to visible supplies and means]. — Zeltner (on ver. 14): — Wouldst thou have a sound body ; then see to it that tliou hast a joyful heart and a good courage, a heart which is assured of the grace of God and well content with His fatherly ordaining. — [T. Adams (on ver. 14) : The pain of the body is but the body of pain ; the very soul of sorrow is the sorrow of the soul. — Flavel: — No poniards are so mortal as the wounds of conscience. — Water- land ; — On the misery of a dejected mind].
Vers. 17-21. [Lord Baco.v (on ver. 17) : — In every cause the first information, if it have dwelt for a little in the judge's mind, takes deep root, and colors and takes possession of it ; insomuch that it will hardly be washed out, unless either some clear falsehood be detected, or some deceit in the statement thereof. — Ar.not : — Self-love is the twist in the heart within, and self-interest is the side to whicli the variation from right- eousness steadily tends in fallen and distorted nature.] — Starke (on ver. 17): — He that hath a just cause is well pleased when it is thoroughly examined ; for his innocence comes out the more clearly to view. — Zei.tner (on ver. 19): — The sweeter the wine the sharper the vinegar; ac- cordingly the greater the love implanted by nature, the more bitter the hate where this love
170
THE PROVERBS OF SOLOMON.
18 violated. — [Tbapp (on ver. 19): — No war breaks out sooner or lasts longer, than that among divines, or as that about the sacrament ; a sacra- ment of love, a communion, and yet the occasion, by accident, of much dissension]. — Tiibingen Bible (on ver. 20, 21) : — Speak and be silent at the right time and in the divine order, and thou shalt be wise and blessed.
Ver. 22. Lutheb (marginal note on ver. 22) : The married who is truly Christian knows that, even though sometimes things are badly matched, still his marriage relation is well pleasing to God, as His creation and ordinance; and what he therein does or endures, passes as done or sutfered for God. — Stockee : Praise of an ex- cellent wife [probi£ conjugis commendaiio) : 1) how such a one may be found; 2) what blessing her husband has in her. — Zeltnek: The great mys- tery of Christ and His church (Eph. v. 32) must ever be to married Christians the type and model of their relation. — Vom Geslach: The great
blessing of a pious wife can only be found, not won or gained by one's own merit.
Vers. 23, 24. Starke (on ver. 23): If poor men must often enough knock in vain at the doors and hearts of the rich of this world, this should be to them only an impulse, to plead and to call the more on God who surely hears them. (On vers. 24): Pour out your heart before the Lord in every extremity ; He is a friend whose friendship never dies out. — Von Geelach (on ver. 24) : The number of one's friends is not the thing. — they are often false, unfaithful, and for- sake us in misfortune. Let none despair for that reason; there are triends who are more closely and intimately joined tons than even brothers. — [Arnot: The brother and the friend are, through the goodness of God, with more or less of imper- fection, often found among our fellows; but they are complete only in Him who is the fellow of the Almighty.]
S) Admonition to humility, mildness, and gentleness. Chap. XIX.
1 Better is the poor that walketh in his integrity than he that is perverse in speech and is a fool.
2 Where the soul hath no knowledge there likewise is no good, and he that is of a hasty foot goeth astray.
3 The foolishness of man ruineth his way, yet against Jehovah is his heart angry.
4 Wealth maketh many friends,
but the poor is parted from his friend.
5 A false witness shall not go unpunished, and he that speaketh lies shall not escape.
6 Many court the favor of the noble,
and every one is friend to him that giveth.
7 All the brethren of the poor hate him,
how much more doth his acquaintance withdraw ; — he seeketh words (of friendship) and there are none.
8 He that getteth understanding loveth his soul, he that keepeth wisdom shall find good.
9 A false witness shall not go unpunished, he that speaketh lies shall perish.
10 Luxury becometh not the fool,
much less that a servant rule over princes.
1 1 The discretion of a man delayeth his anger, and it is his glory to pass over a transgression.
12 The king's wrath is as the roaring of a lion, but as dew upon the grass is his favor.
1.3 A foolish sou is trouble upon trouble to his father, and the contentions of a wife are a continual dropping.
14 House and riches are an inheritance from fathers, but from Jehovah cometh a prudent wife.
CHAP. XIX. 1-29. 17?
15 Slothfulness sinketh into inaction, and an idle soul shall hunger.
16 He that keepeth the commandment keepeth his soul, he that despiseth his ways shall die.
17 He lendeth to the Lord, that hath pity on the poor, and his bounty will He requite for Lira.
18 Correct thy son while there is still hope, but to slay him thou shalt not seek.
19 A man of great wrath suffereth punishment, for if thou wardest it oft' thou must do it again.
20 Hearken to counsel and receive instruction, that thou niayest be wise afterward.
21 There are many devices in a man's heart, but Jehovah's counsel, that shall stand.
22 A man's delight (glory) is hb beneficence, and better is a poor man than a liar.
23 The fear of Jehovah tendeth to life;
one abideth satisfied, and cannot be visited of evil.
24 The slothful thrusteth his hand in the dish, and will not even raise it to his mouth again.
25 Smite the scorner and the simple will be wise, reprove the prudent and he will understand wisdom.
26 He that doeth violence to his father, and chaseth away his mother, is a son that bringeth shame and causeth disgrace.
27 Cease, my son, to hear instruction to depart from the words of wisdom.
28 A worthless witness scofTeth at judgment,
and the mouth of the wicked devoureth mischief.
29 Judgments are prepared for scorners, and stripes for the back of fools.
GRAMMATICAL, AND CRITICAL.
Ver. 15. Altogether unnecessarily HiTzia proposes to read SoP instead of S'-JjT and D'Tl/l infltead oi nOT^n, «nd translatL-8 " slutUIuluess gives tasteless herbs to eat." [K. calls this a "remarkable alteration'of the text;" and RuEETSCHi pronounces it " nothing but a shrewd fancy of Hitzio's"].
Ver. 16. Instead of the K'thibh HOV, " shall be put to death," (the familiar expression of the Mosaic law for th-j>
Infliction of the death penalty), the K*ri reads more mildly niO\ which is probably original in chap. xv. 10, but not
here. — Instead of TITIS Hitziq reads in accordance with Jer. iii. 13 Tn'3: " He that scattereth his ways," but by this
process reaches a meaning uniioubtedly much too artificial, which furthermore is not sufficiently justified by an appeal to xi. 24; Job xxxi. 7. [While Gesen. makes the primary meaning of nf3 "to tread under foot," FuEEaT makes it "to
TT
scatter, divide, waste," «nil interprets the " dividing one's ways" as a want of conformity to the one established worship. This is in his view the antithesis to ■' keeping the commandment." The only other passage in which he finds this literjU moaning of the verb is Ps. Ixxiii. 20, where Dg Wette (see Comm. in Incoi admits that this would bo a simpler completion of the verse, but thinks himself obliged to take the verb, as has usually been done, in the sense of " despise." Foebst's rendering and antithesis seem preferable. — A.J.
Ver. 19. Instead of the K'thibh 7^J1 (which would probably require to be explained by " hard " or " frequent," as
r :
ScetTLTENS and Ewald explain it from the Arabic), we must give the preference to the K'ri, which also has the support of the early translators. [FnERST takes the same view]. Hitziq's emendation, Soi instead of ^^J (he that dealotb in anger) is therefore siiperflnous.
Ver. 23. y^ '• Calamity, evil " is attached to the passive verb Tp3* as an accusative of more exact limitation.— HiTZio reads instead of ^p3^ ^^3", so that the resulting meaning is; "one stretches himself (?) rests, fears no sorrow " (?).
Ver. 25. n''3in in clause b is either to be regarded as an unusual Imperative form (= 113^71), [so B., M., S.], or, which is probably preferable, as a finite verb with an indefinite pronoun to be supplied as its subject (tis, quisquam^ Einer, one); so Mekceb, Uitzio. [Fdeest calls it an Inf constr., and BiirT. would without hesitation read fl'^in (? 1051, <i).-A.],
Ver. 27. HlTZlfl alters yo^l to VDt?7 which according to Arabic analogies is to he interpreted " to be rebellious
to reject."
172
THE PROVERBS OF SOLOMON.
EXEGETICAL.
1. Ver. 1-7. Admon- ions to meekness and ten- derness as tbey are to be manifested especially toward tlie poor. — Better is a poor man tliat walketh in his integrity than he that is perverse in speech and is a fool. The "crooked in lips" (conip. the crooked or per- verse in heart, xi. 20; xvii. 20) is here doubtless the proud man who haughtily and scornfully mis- uses his lips; for to refer the expression to strange and false utterances is less natural on account of the antithesis to " the poor " in clause a. The ideas contrasted are on the one hand that of the "poor" and therefore humble, and " perverse of lips," and on the other hand the pre- dicates to these conceptions, "walking in inno- cence," and the "fool" (i. e., foolish and un- godly at the same time, the direct opposite of humble innocence). There is therefore no need
of substituting some such word as "''C'J^ (rich,
mighty) for S'p3 (the fool), as the Syr., Vulg. and HiTziG do, nor yet of conceiving of the fool as the "rich fool," as most of the later interpreters judge. Chap, xxviii. 6, where, with a perfect | identity in the first clauses, the "rich" is after- ward mentioned instead of the "fool," cannot de- cide the meaning of this latter expression, because the second member dilfers in other respects also ! from that of the proverb before us, "his ways" j being mentioned instead of "his lips." I
Ver. 2. Where the soul hath no know- ledge there like'wise is no good. DJ, also, stands separated by Hi/perbalon from the word to which it immediately relates, as in chap. xx. 11 (see remarks above on xiii. 10); the "not- knowing" of the soul, is by the parallel "of hasty foot," in clause 4, more exactly defined as a want of reflection and consideration; the soul finally, is here essentially the desiring soul, or if one chooses, the "desire," the very longing after enjoyment and possession (comp. xiii. 2 ; xvi. 26). So likewise "he that hasteth with his feet" is undoubtedly to be conceived of as one striving fiercely and passionately for wealth ; comp. the " hasting to be rich," chap, xxvii. 20, and also 1 Tim. vi. 9, 11).
Ver. 3. The foolishness of man ruineth
his -way. The verb f]"^? is not " to make rug- ged or uneven" (Umbreit, Elstee) but prxcipi- tare, " to hurl headlong, throw prostrate, bring suddenly down," which is its ordinary meaning; comp. xiii U; xxi. 12. The verb in clause b is to rage, to murmur, i. r., here to accuse .lehovah as the author of the calamity ; comp. Ex. xvi. 8; Lam. iii. 39; Ecclesiast. xv. 11 sq.
Ver. 4. Comp. xiv. 20; also, below, vers. Csq. — But the poor is parted from his friend, that is, because the latter wishes to have no fur- ther acquaintance with him, separates his way wholly frotn liim; comp. ver. 7, h.
Ver. "i. A false witness shall not go un- punished; comp. xvii. 5, and for the expression "ultercth or breatlieth out lies" in clause A, comp. cliap. vi. 19; xiv. 5. The entire proverb occurs again in ver. 9, literally repeated as far
as the " shall not escape " at the conclusion, for which in the second instance there appears " shall perish." Hitziq it is true proposes also the exchange for the phrase "he that speaketh lies " in 9, b, "he that breatheth out evil ;" but the LXX can hardly be regarded as sufficiently reliable witnesses for the originality of this di- vergent reading.
Ver. 6. Many court the favor of the no- ble, lit. "stroke the face," i. e., flatter him (Job xi. 19) who is noble and at the same time liberal, him who is of noble rank (not precisely "a prince " in the specific sense, Elstek) and at the same time of noble disposition, comp. xvii. 7, 26. If accordingly the "noble" expresses something morally valuable and excellent, the "gift" in clause b cannot express anything morally repre- hensible, but must rather be employed in the same good sense as in xviii. 16. "The man of a gilt " will therefore be the generous, he who gives cheerfully, and the " aggregate " or
"mass" of friends (J^'?.n"73) whom he se- cures by his gifts, will be lawfully gained friends ■ and not bribed or hired creatures. The right conception is expressed as early as the transla- tion of the Vulg., while the LXX, Chald, and Syr., embodying the common assumption which finds in the verse a censure of unlawful gifts for bri- bery, go so far as to read J?in~73 " every wicked man " (Traf 6 KaKoc, etc.).
Ver. 7. Comp. ver. 4, b. — How much more do his acquaintance vsrithdraw from him. il?.?. (comp. remarks on chap. xii. 26) we shall be obliged to take here as an abstract with a col- lective sense (" his friendship " ^ his friends), for only in this way is the plural of the verb to be explained (for which Hitzig arbitiarily pro- poses to write pnT). — Heseeketh vsrords (of friendship) — and there are none. In some such way as this we must explain the third clause, with which this verse seems remarkably enriched (comp Umbreit and Elster on the passage) ; the K'thibh is to be adhered to, [so BoTT. II., p. 60, n. 4) which evidently gives a
better meaning than the K'ri, IH w in interpret- ing which so as to conform to the context ex- positors have vainly labored in many ways (c. r/. EwALD: "he that seeketh words, to liim they belong;" in like manner Berthe.ai). — Tlie LXX instead of this third clause, wliich does indeed stand in an exceptional form, like the fragmen- tary remnant of a longer proverb, have two whole verses; liie second of these: 6 7r(MXa KaKn-atibt^ Te?.euiovpyd Knt^iav, of Se ep€\)iCei }.6ynv(;, iw CL}\iij- GSTai ["he that does much harm perfects mis- chief; and he that uses provoking words shall not escape:" Brenton's Transl. of the LXX], seems at least to come tolerably near to the ori- ginal sense of the passage. HiTZio through se- veral emendations obtains from this the sense " He (hat is after gossip hatcheth mischief,
hunting after words which are nothing." Others, as Bertheau, c g., infer from the nii au-Hi/oc-ai of the LXX, that the original text in- stead of nsn X7 (they are not) exhibited D^ra' Kv (shall not escape), but they sup]ily
CHAP. XIX. 1-29.
173
nu definite proof (hat this is original. At any rate we must concluJe that our present text is detective, inasmucli as verses of tliree members in the main division of tlie Book of Proverbs which is now before us occur nowhere else. (This is otherwise, it is true, in Division I.; see remarks above on chap. vii. 22, 23, and also in the supplement of Hezekiah's men: Comp. In- trod., J 14).
2. Vers. 8-17. Further admonitions to mild- ness, patience, pity, and other prominent mani- festations of true wisdom. — He that getteth understanding (comp. xv. 32) loveth his soul; comp. the opposite, viii. 36; xxix. 21.
For the construction of the predicate 31£3 NX07 in clause b compare notes on xviii. 24 ; for the expression of chap. xvi. 20, etc,
Ver. 9. Comp. notes on ver. .5.
Ver. 10. Luxury becometh not the fool. Comp. xvii. 7 ; xxvi. 1 ; and for clause h, xxx. 22: Eccle-i. x. 7; Ecclesiast. xi. -5. — Inasmuch as luxury naturally and originally belongs only to princes and the like exalted personages, clause b stands as the climax of a. That "servants rule over princes" will, it is true, not readily occur among common slaves in their relation to their masters : it may however the more easily happen at the courts of oriental despots, who frequently eiiougli exalt their favorites of humble rank aUove all the nobles of the realm.
Ver. 11. The discretion of a man delay- eth his anger, makes him patient, lit. "length- ens, prolongs his anger," [in the sense of defers rai her than extends it ; his patience is what is " lengthened out " and not his pnssion] : comp. Isa. xlviii. 9. as well as chap. xiv. 17, above, in regard to impatience as the token of a fool. — And his glory is to pass over transgression, lit, "to go away over transgression," comp. MIc. vii. 18.
Ver. 12. Roaring like that of a lion is the ^rath of a king ; comp. xxvi. 2 ; also xvi. 14 ; xxviii. 1-"). With the figure of the sweetly re- freshing dew in clause 6 compare xvi. 1-5; Ps. Ixxii. 6.
Ver. 13. A foolish son is stroke upon stroke to his father. The plural " troubles, calamities," expresses the repetition, the suc- cession of many calamities; Umbreit ami HiT- zio therefore will translate "ruin upon ruin;" comp. also Zieoler " a sea of evils." — And the brawling of a wife is a continual drop- ping; for this latter phrase see also xxvii. 1.5; a pertinent tigure, reminding of the distilling of the dew in \1. b. although contrasted with it in its impression. The scolding words of the bail wife are as it were the single drops of thesteady rain, as her perpetual temper pours itself out.
Ver. 14. Comp. xviii. 22, and the German and English proverb according to which " marriages are made in heaven" ["a proverb which," says Archbishop Trench, " it wouUl have been quite impossible for all antiquity to have produced, or even remotely to liave approached"]. — Ver. 1-5. Slothfulness sinketh into torpor; lit, "causeth deep sleep to fall" (comp. Gen. ii. 21), brings upon man stupor and lethargy : conip. vi.
9, 10. — With clause i compare x. 4; sii. 23.
Ver. 16. With clause a comp. xvi. 17; Eccles. viii. \
5. — He that taketh no heed to his ways shall die. — See critical notes. — Ver. 17. — With clause a compare xiv. 31; with i, xii. 14; with the general sentiment (which appears also in the Arabic collection of Meid.\ni), Eccles. xi. 1 ; Matth. XXV. 40; Luke vi. 30-35.
3. Vers. 18-21. Admonition to gentleness in parents and children, with respect to the work of education. — Correct thy son ■while there is still hope, — that is, that lie may reform and come to the true life. This last phrase "while there is hope" appears also in Job xi. 18 ; Jer. xxxi. 16 sq. — .With b compare xxiii. 13. [Rueet- scHi calls attention to the deep import of this se- cond clause, ordinarily misunderstood. It is not a caution against excess of severity, but against the cruel kindness that kills by withholding sea- sonable correction. He suggests as further pa- rallels xiii. 24; iii. 12 ; xxii. 1.5; Ecclesiast. xxx. l.-.\.]
Ver. in. A man of great wrath suffereth punishment. — One "great of wrath" is one who has great wrath (Dan. xi. 44; 2 Kings xxii. 13); comp. Jer. xxxii. 19 : "One great in coun- sel."— For if thou ^wardest it off thou must
do it again. — For this use of Vsn, lit., " deli- ver,"— with reference to the ruinous action of angry and contentious men specifically to "avert or ward off" (Hitzig), comp. 2 Sam. xiv. 6. [But this very passage favors more the common rendering ; for the object is personal, which re- quires the meaning "take away. (. e., deliver," while the rendering preferred by Z. and Hitzio
demands for the object the ^)y, punishment, of clause a. De W., B., N., S., M., W. agree with this view, while K. supports the general idea of Z. — .\.] The last phrase can express only the idea that such an interposition must be frequently repeated, and therefore that in spite of all eti'orts to the contrary the wrathful man must still at last fall into calamity and punish- ment. The entire verse accordingly gives a rea- son for the dissuasion in ver. 18 against too vio- lent passion in the correction of disobedient children [but see the supplementary note in re- gard to the true meaning of clause i] ; yet this is not done in any such way that the " thou must do it again " would refer to frequent corrections, and so to the sure prospect of real reformation, as many of the older expositors maintain.
Ver. 20. Comp. xii. 1.5. Afterward — lit., in thy future, comp. Job iii. 7; xlii. 12. — Ver. 21 gives the constant direction toward God whicti the wise conduct of the well trained son mu^t take during his later life. Comp. xvi. 1, 9.
4. Vers. 22-29. Miscellaneous admonitions, re- lating especially to humanity, truthfulness, the fear of God, eic. — A man's delight is his be- neficence.— 1?n (comp. note on iii. 3) is here to be taken in the sense of the active manifesta- tion of love, or charitableness, for it is not the loving disposition, but only its exhibition in li- bera.1 benefactions and offerings prompted by love to others, that can be the object of man's longing, desire or delight : [Fuerst renders "Zier," ornament, honor.] Comp. Acts xx. 35: "It is more blessed to give than to receive." With this conception of clause a the preference
174
THE PROVERBS OF SOLOMON.
expressed in 4 best corresponds, — that of the poor and lowly to the "man of lies," i. c, the rich man who promises aid, and might give it, but as a selfish, hard-hearted man, still fails to render it. — The LXXandVulg. deviate somewhat in the first clause from the literal rendering of the original. From their readings, which more- over diflFer somewhat the one from the other, HiTZiQ has by combination reached what he rep- resents as the original meaning: "From the revenue (?) of a man comes his kind gift."
Ver. 2.3. With a compare xiv. '27. — One abideth satisfied and cannot be visited of evil, — because .Jehovah does not suffer such as fear Him to hunger (x. 3), but in every way pro- tects, promotes and blesses them (x. 29 ; xiv, 26 ; xviii. 10, etc.). Tlie subject of the verbs in clause A is strictly the possessor of the fear of God, the devout man.
Ver, 24. The slothful thrusteth his hand in the dish, etc — .\a .allusion to the well-known method of eating among Oriental nations, which needs no knife and fork. A simil.ar figure to characterize the slothful is found in chap. xii. 27. Compare also the proverb in chap. xxvi. lH, which in the first half corresponds literally with the one before us,
Ver. 2.5. Smite the scorner and the sim- ple ^ill be ■wise, — Since the scorner, accord, ing to chap, xiii, 1 (see notes on this passage), " heareth not rebuke," but is absolutely irre- claimable, the einiple who "bccometh wise" in view of the punishment with which the other is visited, will be such a one as is not yet quite a scorner, but is in danger of becoming so, and therefore must be deterred by fear of the pe- nalty. In contrast with this "simple" one who walks in the right way only by constraint (comp. remarks on i. 4), the "man of understanding," he who is really prudent, learns at once on mere and simple reproof, because he has in gener.al finer powers to discriminate between good and evil (Heb. v. 14), and has moreover a reliable tendency to good.
Ver. 26. He that doeth violence to his father. — The verb "1^!^ signifies "to assail vio- lently, roughly, to misuse," as in xxiv. 15; Ps. xvii. 9. — n'^^n is then " to cause to flee, thrust or chase away." — With b compare xiii. 5; with • W'2J in particular x, 5.
Ver. 27. Cease, my son, to hear instruc- tion to depart from the avoids of vrisdom. — Two conceptions are possible: 1) The "instruc- tion " is that of wisdom itself, and therefore a good, wholesome discipline (hat leads to life; tlien the meaning of the verse can be only ironi- cal, presenting under the appearance of a dis- Bu.asion from discipline in wisdom a very urgent counsel to hear and receive it (so Ewald, Bkr- THEAD, Elster). [To Call this "ironical" seems to us a misnomer. "Cease to hear in- struction only to despise it." What can be more <lirect or literally pertinent? Cease to hear "for the departing," >. e., to the end, with the sole result of departure. — A.] 2) The "instruc- tion " is evil and perverted, described in clause b as one that causes departure from the words of wisdom. Then the admonition is one serioiLsly intended (thus most of the old expositors, and
Umbreit [W., H., N., S., etc.}). We must chooet for ourselves between the two interpretations, although the connection in which the proverb stands with the preceding verse seems to speak decidedly for the former of the two.
Ver. 28. A worthless 'witness scofFeth at judgment — i. e-, hy tlie lies which he utters. — And the mouth of the -wicked devouretb mischief, — /. e., mischief is the object of his pas- sionate desire; it is a real enjoyment to him to produce calamity ; he swallows it eagerly as if it were a sweet fruit (Job xx. 12 ; Is. xxviii. 4) : he " drinketh it in like water " (Job xv. 16). Thus apprehended the expression " to devour mischief or wrong " has nothing at all offensive in it, and we do not need either with the Chaldee (comp. Geier, etc.) to get rid of it by exchanging the idea of "devouring" for that of "uttering," or in any other way; nor with Hitzig (following the LXX) to read instead of "mischief" (px) "justice {y^), and to translate accordingly "and the mouth of the wicked devoureth jus- tice."
Ver. 29. Judgments are prepared for scorners and stripes for the back of fools. — The " scorners " are quite the same as the "fools," as the first clause of ver. 25 shows; and the " stripes " (the term the same as in xviii. 6) are a special form of "judicial penalties or judgments." The verse as a whole, with which chap, xiv, 3 ; xxvi. 3 should be compared, stands in the relation of an explanation to the preceding, especially to the idea that the wicked eagerly devours calamity. [Their eagerness is not for- gotten by a just God, and fitting judgments await them A.]
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
In the considerably rich and v.aried contents of the chapter, that which stands forth most con- spicuously as the leading conception and central idea is the idea of the gentleness and mildness to be manifested in intercourse with one's neigh- bors. Gentleness and an humble devotion, ready even for suffering, man ought to exhibit first of all toward God. against whom it is not proper to complain even in calamity (ver. 3), who is in all things to be trusted (vers. 14, 17). according to whose wise counsels it is needful always to shape the life (ver. 21), and in whose fear one should ever walk (ver. 23). Not less is a gentle de- meanor a duty for the married in their mutual intercourse (ver. 13, 14); for parents in the training of their children (vers, 18, 19. 25): for children toward their parents (vers. 20, 26) : for the rich in dispensing beneficlions among the poor (vers. 1, 4, 7, 22) ; for rulers and kings to- ward their subjects (ver. 12 ; comp. vers. 6, 10); for men in general in their intercourse with their neighbors (ver, 11; comp. vers. 19, 27, 28). By far the larger number of the proverbs in the chapter are therefore arranged with reference to this leading and underlying conception of gentleness ; the whole presents itself as a tho- rough unfolding of the praises and commenda- tions of meekness in the New Testament, which are well known ; e. g., Matth. v. 5; James i. 20. 21. — Only some single proverbs are less aptly
CHAP. XIX. 1-29.
175
classified in this connection, such as the warning against hasty, inconsiderate, rash .action (ver. 2); that against untruthfulness (vers. 9, 2H) ; against slothfulness (vers. 1.5. l!4) ; against folly and a mocking contempt of the holy (vers. ti. 16, 29). .•Vnd yet these interspersed sentences of a some- what incongruous stamp do not by any means essentially disturb the connection of the whole which is maintained and ruled by the fundamen- tal idea of gentleness.
Therefore we may very suitably, in the homi- lefical treatment of the chapter as a whole^ take this as the general subject : The prai.se of meek- ness, as it is to be exhibited, 1) in respect to God, by the quiet reception of Ilis word (James i. 21), and bringing forth fruit with patience (Luke viii. 15) : 2) in relation to one's neighbors, by humility, obedience, love, compassion, etc. — Comp. Stooker: Against contempt of poor neighbors: 1) Dissuasion from this peculiarly evil fruit of wrath and uucharitableness (vers. 1-1.5) ; 2) enumeration of some of the chief means to be used against wrath in general [remedia, s. Tclinacula irie, vers. 16-29). — Wohlfarth : On contempt of the poor, and the moderation of anger.
Vers. 1-7. Geier (on ver. 1): To the pious poor it may impart a strong consolation, that notwithstanding their poverty they are better esteemed in the sight of God than a thousand un- godly and foolish rich men. — Berleburg Bible (on ver. 1 ) : He who has nothing that is his own, who accounts himself the poorest of all men, who sees nothing good in himself, and yet with all this stands in the uprightness of his heart and in all simplicity, is far more pleasing to God than the souls that are rich in endowments and in learn- ing, and yet despise and deride the simple. — St,vrke (on ver. 4) : Art thou forsaken by thy friends, by fatiier and mother, by all men, be of good comfort! if it bo only on account of good- ness, God will never forsake thee. — (On vers. 6, 7) : VVe often trust iu men more than in God. but find very often that this hope in men is abortive, and is brought lo shame. — [Robert Hall (on ver. 2) : Sermon on the advantages of knowledge to the lower classes, — T. Adams (on ver. 4): Solo- mon says not tlie rich man, but riches; it is the money, not the man, they hunt.]
Vers. 8-17. [Moffet (on ver. 8): Every one hath a heart, but every one possesseth not his heart. He possesseth his heart that, furnishing it with knowledge of the truth, holdeth his heart firm and fast therein, not suffering his courage to tail, nor losing tliat good possession which he hath gotten. — Chalmers (on ver. 10); With all the preference here expressed for virtuous po- verty— the seemliness of r.ank and the violence done by the upstart rule of the lower over the higlier, are not overlooked.] — Melanchtho.n (on ver. 10) : The ungoverned and uneducated are in prosperous conditions only the more insolent and base, as, e.g., Rehoboam. when he became king, Alexander the Great after his great victories, etc. — Tiihingen Bible (on ver. 11); It is great wisdom to bear injustice with patience, and to overcome and even to gain over one's persecutors with '^'■' nelils, 1 Pet ii. 19; JIatth. v. 44 sq. — (On vers. 13, 14): Goil's wise providence manifests itself very specially in the besio^val of good and pinus
] partners in marriage. — Von Gerlach (on ver. 17) ; The poor the Lord regards as specially His own, and therefore adjusts those debts of theirs which they cannot pay. — -Berleb. Bible: With that which the righteous man dispenses in bene- factions to the poor, he is serving God in his counsels with respect to men. — [Lord Bacon (on ver. 11): As for the first wrong, it does but of- fend the law ; but the revenge of that wrong put- teth the law out of office. Certainly, in taking revenge a man is but even with his enemy, but in passing it over he is superior. — Trapp (on ver. 11): The manlier any man is, the milder and readier to pass by an offence. When any provoke us we say. We will be even with him. There is a way whereby we may be not even with him, but above him, and that is, forgive him. — Arnot: The only legitimate anger is a holy emotion directed against an unholy thing. Sin, and not our neighbor, must be its object ; zeal for righteousness, and not our own pride, must be its distinguishing character. — ^Iuffet (on ver. 17): The Lord will not only pay for the poor m.an, but requite him that gave alms with usury, returning great gifts for small. Give, then, thy house, and receive heaven ; give tran- sitory goods, and receive a durable substance ; give a cup of cold water and receive God's King- dom — W. Bates: As there are numerous exam- ples of God's blasting the covetous, so it is as vi- sible He prospers the merciful, sometimes "by a secret blessing dispensed by an invisible band, and sometimes in succeeding their diligent en- deavors in their callings.]
Ver. 18-21. Tiibingen Bible : CrueMy \o cWiMran is no discipline. Wisdom is needful, that one in the matter of strictness may do neither loo mucli nor too little to them. — Zeltner: Too shar]i makes a notched edge, and loo great strictness harms more than it helps, not only in the disci- pline of children, but in all stations and rela- tions.— Starke (on ver. 21): God is the best counsellor. Who ever enters upon His cause with Him must prosper in it — [J. Foster: The great collective whole of the "devices" of all hearts constitutes the grand complex scheme of the human race for their happiness. Respecting the object of every device God lias His design. There is in the world a want of coalescence be- tween the designs of man and God; an estranged spirit of design on the part of man. God's design is fixed and paramount, and " shtiU stand."]
Vers. 22-29. Melanchthon (on ver. 25): Not all, it is true, are improved by the warning ex- ample of the correction which comes upon the wicked, but some, that is, those wlio are rational and not insane, those who hearken to admonition and follow it. — Starke (en ver. 25) : The fin.ai aim of all penalty should be the improvement as well of him who is punished as of others who may there see themselves mirrored. — (On ver. 26) : He who would not experience shame and sorrow of heart from his children, let him accus- tom them seasonably lo obedience, to the fear of God and reverence. — J. Lange; God's word is the right rule and measure of our life. Wiioso- ever departs from this, his instruction is deceitful and ruinous. — Hasius (on ver. 29) : Every sin, whether gre.at o;- small, has by God's ordinance
ITG
THE PROVERBS OF SOLOMON.
its Jofinile penalty. Happy he who recognizes this, and knows how to shun these punish- ments.
[Bp. Hall (onver. 22): That which should be (he chief desire of a man is his beneficence and kindness to others; and if a rich man promise much and perform nothing, a poor man that is unable either to undertake or perform is better than he. — Arnot: A poor man is better than a liar; a standard has been set up in the market place to measure the pretences of men withal, and those who will not employ it must take the con- sequences.— Ch.\lmeks (on ver. 23) : Religion may begin with fear, but will end in the sweets
and satisfactions of a spontaneous and living principle of righteousness. — Bp. Sherlock (on ver. 27) ; Since the fears and apprehensions of guilt are such strong motives to infidelity, the innocence of the heart is absolutely necessary to the freedom of the mind. We must answer for the vanity of our reasonings as well as the vanity of our actions, and if we take pains to invent vain reasoning to oppose to the plain evidence that God has afforded us of His being and power, and to undermine the proofs and authority on which religion stands, we may be sure we shall not go unpunished.]
e) Admonition to avoid drunkenness, sloth, a contentious spirit, etc Chap. XX.
1 Wine is a mocker, strong drink boisterous, whosoever is led astray thereby is not wise.
2 As the roaring of a lion is the dread of the king; he that provoketh him sinneth against his own soul.
•■) It is an honor to a man to dwell far from strife, but every fool breaketh forth.
4 The sluggard plougheth not because of the cold ; he seeketh in harvest and hath nothing.
5 Counsel in the heart of a man is as deep waters, but a wise man draweth it out
6 Many proclaim each his own grace ; but a faithful man who can find ?
7 He who in his innocence walketh uprightly, blessed are his children after him !
8 A king sitting on his throne, searcheth out all evil with his eyes.
9 Who can say, I have made my heart clean, I ara pure from my sin?
10 Divers weights and divers measures,
an abomination to .Jehovah are they both.
1 1 Even a child maketh himself known in his deeds, whether his work be pure, and whether it be right.
12 The ear that heareth, and the eye that aeeth — Jehovah hath created them both.
] ^ Love not sleep, lest thou come to poverty ;
open thine eyes, and be satisfied with thy bread.
14 "It is bad, it is bad ! " saith the buyer,
but when he is gone his way then he boasteth.
1 5 There is gold, and a multitude of pearls ; but a precious vase are lips of knowledge.
10 Take his garment that is surety for a stranger,
ami for strangers make him a bondsman. 17 Br^ad of deceit is swee.t to a man,
but afterward his mouth is filled with gravel. IH T'Ltus are established by counsel,
and with good advice make war.
CHAP. XX. :-oO. m
ly He that goeth about as a talebearer revealeth secrets ; with him that openeth wide his lips have nothing to do.
20 He that curseth father and mother, his light goeth out in utter darknej=s.
21 An inlieritance that is hastily gained in the beginning, its end will not be blessed.
22 Say not: Let ine avenge the evil ! wait on Jeh')vah ; he will help thee.
23 An abomination to Jehovah are diverse weights, and a deceitful balance is not good.
24: Man's steps are of Jehovah ;
man — how shall he understand his way?
25 It is a snare to a man that he hath vowed hastily, and after vows to inquire.
26 A wise king sifteth the wicked,
and bringeth the (threshing) wheel over them.
27 The spirit of man is a candle of Jehovah, .searching all the chambers of the body.
28 Grace and truth preserve the king, aud he upholdeth his throne by mercy.
29 The glory of young men is their strength, and the honor of old men is the grey head.
30 Wounding stripes are a correction of evil, aud strokes in the inner chambers of the body.
GRAMMATICAL AND CRITICAL.
Vtfr. 2. n2j,*nO is either to be pointed with Uitzio n3j?nD (partic. with suffix from a denominative Terb of A.i«-
m*ic form "^31*1^, " to throw into a passion, to excite wrath " [TI'lD^*]. or, which is probably simpler, with Ewald, Ber-
THEAtr. [Fuerst', fite., to conceive of it aa a Hithp. piirtiriplf, whose ordinary ra^-aniog, '■ to become exciteil agaiost any ont^.' (comp. xxvi 17) here passes over into the traiisiiiv- iU'-m.. "t.> excite wume one against one's self, to call some ono forOi against one'a self." Altogether too artificial, and in conflict with the did version^s ("LXX: b napo^vvmi- avrov; Vulg.: *tai pr-'vocit cum)U L mbbeit's txplnnaiiou : ■' he ih.it HiuusrtU himself (riflelh up) against him ^the king]." [E. V., H., S., M., tic., agree with onr author; Dk Vi. and Notes, with Umbreit].
Ver. 3. il3U' is according to the Miisoretic punctuation the Infinitive of ^^'* [as in Isa. xxx. 7] and not, as moat of
— T
the recent interj r-ters [among them Umbreit, Ewald, Hitzio. [Fderbt. M . fie]], rf gard it, a substantive from the root n3E2'. for whith derivation certainly no other support could be adduced than Ex. xxi. 19.
Ver, 4. The K'ri 7Xt71 is doubtless preferable to the K'thihh 7NC''' CPs. cix. 10), for "to beg in harvest" would give a meaning too intenne. [So U., S., etc.]. — UiiziG changes fpn^ into fllplD. which, according lo Arabic analogies, should mean " a fruit basket ;" be then reads 7N^^ " he demands, desires," and obtains the meaning :
"A pannier [7] the sluggard doth not provide [?],
'•trieth to borrow [?j in harvest, and nothing cometh of it[?]."
Ver. 9. ['jT^nU, cited by Bott. §948, c, as one of the exampIeK of the " stative" perfect, used to describe spiritual
itatea. TOX*, one of his examples of the" ^ien^ licitum" the Imperf. used to express what can be; 'who can say;'"
i '."SO, 3.— A.] ,
Var. 16. rpp7 standing emphatically at the beginning of a verse, one of the few instdncea of the full Imperative
form ; Bott. g lUl'. 2— A.].
Ver. 18. JiiWALD proposes instead of T}t^)? to read the Infin. nti'l?. as in chap. xi^i. 3 ; but the Imperative seems more
«]);nopriate. and gives to the expression greater vivacity.
V«r. 22. llh 1*1^*1, one of the few examples of double acc.nt, the penultimate accent marking the rhythm, that on I It j-j: th ■ ultima sustaining its vowel; Bott.^ 4S2. e.f. — The Jussive form with 1 conaec. is naed to assert a sure result; Bbrr. ■* a_jirinativ consecutiv." — A.J
Ver. 25, Vr, esbentittUy identical with ni*/. signifies, according to the Arabic, " to spe^ik inconsiderately, to pro- -T "tt
mine thoughtlessly ;" ]^1p is here not a substantive, but an Infinitive continuing the finite verb. According to this
»im|de explanation, which is lexically well justified, Ewald's conception of L'7'' as a substantive, which should be pointed
!*"^'.auii translated, "hasty vow,"' niiiy be dismissed as superfluous; and also the derivation preferred by Jerome, Ldtheb
and oth rs of ilie ol ier ex|iOfitors, from the root L*!*! '* to swallow'' [Vulgate : devorare sanctus ; Luthee : " das Htitige
Iti-stem'^]. [Ges;cn. and FtJKRST are authorities for the view adopted by our author, while Bott., with great positiv-ncs*
I? 961, 5 and n. 7] protmiinci'S the form a Jussive form with a " permissive" meaning, from ^Tl7 or J,*^^'7 ; ''let him only, ». e if he only hurry or haxten too much." — A.]
Ver. 2:1. [Q^ianS' young men, j«tJ«n«, aa distinguished from D'1^n3> yonih, juMntas ; comp. Bott., g 408,3 — A].
12 ' '' ' ■
178
THE PROVERBS OF SOLOMON.
EXEGETICAL.
1. Vers. 1-5. Various precepts of prudence and integrity, (especiiiUy directed against drunk- enness, a, conleiitious spirit and indolence). — ■Wine is a mocker. The spirit of wine, and in like manner tliat of "mead" or "strong drink " (l^t?, ainepa, Luke i. 15),* a frequent accompaniment or substitute of wine (comp. Lev. X. 9; Num. vi. 3; Judg. xiii. 4 sq. ; Isa. v. 11; xxviii. 7, elc), appears Ijere "personified, or represented as in a sense an evil demon, which excites to frivolous wantonness, to wild and boisterous action, and by the confusion of the senses into which it plunges man, robs him of all clear self-possession" (Elstee). — Whoso- ever is led astray thereby is not iwise. With this phrase "to stagger, or reel because of or under something" comp. v. 19. For the general meaning, Isa. xxviii. 7.
Ver. 2. With clause a compare xix. 12 (which is literally identical with the clause before us, except that this has HO'N, "dread" [terrible word, an utterance that spreads terror] instead of 'll")- — ^^ that provolieth him sinneth against his own soul. For the first phrase see Critical Notes. — " Sinneth against his own soul " iW3i, an accusative of respect) ; comp. kindred although not identical expressions in viii. 36; vi. 32.
Ver. 3. It is an honor to a man to dwell far from strife. See Critical Notes. To "dwell far from strife" is an apt expression to describe the quiet, peaceable demeanor of the wise man, in contrast with the passionate activity of the contentious multitude. For the meaning and use of the verb of clause b, j?vjn', comp. xvii. 14; xviii. 1; with the meaning of the whole expression comp. xix. 11.
Ver. 4. The sluggard plougheth not be- cause of the cold, thut is, because the season in which his field should be cared for is too dis- agreeably rough and cold for him. [For illus- tration see Tho.mson's Land and Book, I., 207]. Inconsequence of this indolent procedure "he teeketh in harvest " — for fruits of his field — " and there is nothing." See Critical Notes. [Rueet- SCHI, ubi supra, p. 149, retaining the general meaning, objects that the tenu here used is not the one that of itself describes the cold and stormy harvest time; he therefore retains the temporal meaning of the preposition, and ren- ders, "from the time of the (fruit) harvest on- ward," etc., this being the proper lime for the ploughing and sowing, a time which none can suffer (0 pass by. — .\.]
Ver. 5. Counsel in the heart of man is as deep ■paters, rlc; i. €. the purpose that one has forn)ed may be difficult to fathom (see the same figure, chap, xviii. 4) ; a wise man nevertheless draws him out, elicits from him his secret, and
brings it to light. H/T means to " draw " water
with a bucket ('7"!. Isa- xl. 15), to bring it up
* F(»r a full anrl valimhie (liBriicsion of the meaning of tbeBc and kindrt-d term.-*, nee an article by Dr. Lau*rie in tlie Bibiiuititca Sacra, January, 1809. — A.
laboriously from a deep place (Ex. ii. 16, 19) — a metaphor suggested by the figure in clause a, and evidently very expressive.
2. Vers. 6-11. On the general sinfulness of men. — Many proclaim each his ovrn grace (or love). The verb which is originally to "call" is here to " proclaim, to boast ot," priedicarc. t^'X, "each individual " of the " many a man," the mass or majority of men. — But a faithful man who can find? For the phrase "a man of fiJelitj'," comp. xiii. 17 ; xiv. .5: for the gen- eral meaning, Ps. cxvi. 11 ; Kom. iii. 4.
Ver. 7. He ^7ho in his innocence w^alk- eth upright. Thus, taking pnV attributively, as an adjective subordinated to the participle, the LXX, Vulg., Syr., had already treated the con- struction, and later Ewald and HiTzio [and Kampu,]; while recent expositors generally render, "isa righteous man" [H. and N.], or in other instances treat the "righteous" as the subject (Umbreit, Elster, etc.), [S. and M., E. v., and De W.]. — With this benediction upon the descendants of the righteous in clause A comp. xiv. 26; with the Vins "after him," i. e. after his death. Gen. xxiv. 07 ; .Job xxi. 21.
Ver. 8 A king .... searcheth out all evil with his eyes. The natural reference is to the king as he corresponds with his ideal, that he be the representative on earth of God, the supreme Judge. Comp. xvi. 10; also Isa. xi. 4, where similar attributes to these are ascribed lo the Messiah, as the ideal typically perfect king. With this use of the verb "to silt or winnow," to separate, comp. ver. 26.
Ver. 9. 'Who can say : I have made my heart clean, I am pure from my sin ? The question naturally conveys a decided negative by implication : "No one can say," c(c. ,* comp. ver. 0 A, and ver. 24 A. It is not a permanent purity, a " having kept one's self pure " (from birth onward) that is the subject of the emphatic denial in this proverb (in opposition to Bee- TUEAu's view), but a having attained to moral perfection, the having really conquered all the sins that were in existence before, that is denied. We sliould therefore bring into comparison not passages like Job xiv. 4; xv. 14; Ps. li. 5 (7), but such as 1 Kings viii. 46; Eccles. vii. 20; 1 John i. 8; .lames iii. 2, etc. With this expression. " I have made my heart clean," comp. Ps. Ixxiii. 1;^. Ver. 10 draws attenlion to deception in busi- ness intercourse as a peculiar and prominent form of that universal sinfulness which has just been spoken of as having no exceptions. Comp. chap xi. 1, and ver. 23 below. With the lan- guage in clause A compare xvii. 15 A.
Vers. 11. Even a child maketh himself knoTwn in his deeds. With regard to the OJi " even." which does not belong to the word next following, but to the "l^'J, "child" (as Geier, Umbbeit, Elster, Hitzio rightly interpret), comp remarks on xix. 2. — " His deeds" Ewald and U.MBBEiT are inclined to render by "plays, sports," in disregard of the uniform meaning of tlie word, and in opposition to the only correot
construction of the "even." D'/Si'n is rather
■ T -: —
the works, the actions, the individual results or
CHAP. XX. 1-30.
17M
the child's self-determination, from which it may even now be with coufidence inferred of what Bort "his work" is, i. e. the entire inner ten- dency of his life, his character (if one prefers the notion), the nature of his spirit (Hitzig). — That this thought also stands related to the fact of universal sinfulness needs no fuller demon- stration. Oomp. the familiar German proverb, " Was ein Dornchen wei-den loill spitzt sich bei X'ilm" [what means to become a thorn is early sliarpening].
3 Vers. 12-19. Admonitions to confidence in God, to in lustry, prudence and integrity. — The ear that heareth, and the eye that seeth — Jehovah hath created them both. An al- lusion, plainly, not to the adaptation, the divine purpose and direction in the functions of hear- ing and seeing (HiTZtc), but to God's omniscience as a powerful motive to the fear of God and con- fidence in Him ; comp. xv. 3, and especially Ps. xciv. 9.
Ver. 13. With a compare vi. 9, 10. — Open thine eyes, and thou shalt be satisfied ■with bread. The imperative clause, "be sat- isfied with bread," has here the meaning of a consecutive clause, as in iii. 4. [This illustrates what BoTT., \ 957, 6, calls the "desponsive" use of the Imperative, conveying sure promises]. With this language compare xii. 11. To "open the eyes " is naturally the opposite of sleep and drowsiness, and therefore the description of wakeful, vigorous, active conduct.
Ver. 14. " It is bad, it is bad ! " saith the buyer, but w^hen he is gone his ■way
(17 7!S1, for which we should perhaps with HiTzio read 17 7jN1, corresponds with the Ger- man, " imd trollt er sich " [when he lakes himself off], when he has gone his way) then he boasteth, i. e. of the good bargain that he has made. The verse therefore censures the well- known craft, the deceitful misrepresentation, with which business men seek to buy their wares as cheap as possible, below their real value if they can. In opposition to the true meaning of
iljp, as well as inconsistently with the idea of boasting in the second clause, Schultens and Elsteii (and Luther likewise) render: "It is bad, it is bad ! saith the owner (?) of his posses- sion; but when it is gone(?) then he boasteth of it(?)."
Ver. 1.5. There is indeed gold and a multitude of pearls, etc. \s these precious things are compared in chap. iii. 14, 15; viii. 11, with intelligent, wise dispositions and discourse, io are they here compared with wise lips, that is, with the organ of wise discourse. In this con- tiection we should doubtless notice the dilference between " gold .and pearls " as valuable native material, not yet wrought into articles of orna- ment, and on the other hand, the lips as an ar- tistic "vase" or other "vessel" (tliat lias come forth from the hand of the divine artificer, and is adorned and embellished by man's wise use of it).
Ver. 16. Comp. vi. 1-5; xi. 15; xvii. 18. In- stead of the warnings that are there found against foolish suretyship, we have here in a livelier style a demand to give over at once, without
hesitation as bondsman any such inconsiderate surety. — And for strangers make him a surety. Instead of the K'ri "for a strange woman," i. e., an adulteress, we should unques- tionably retain here the K'thibh, " for strangers, unknown people;" while in the corresponding passage, chap, xxvii. 13, 'iV')^} " the strange woman " is undoubtedly the correct reading.
Ver. 17. Bread of deceit is sweet to a man, i. e., enjoyments and possessions secured by means of deceit; comp. xxiii. 3; ix. 17. — For this use of "s.and, gravel," (an appropriate em- blem to describe a thing not to be enjoyed) comp. Lam. iii. IG.
Ver. 18. Plans are established by coun- sel, nyj; here equivalent to TID, counsel which one takes with another, — comp. xv. 22. — And with good advice make war. The " advice " or management (comp. i. 5) is plainly contemplated as the result of the counsel that has been taken ; comp. xxiv. 6.
Ver. 19. With clause a compare xi. 13; with b, xiii. 3.
4. Vers. 20-23. Against hatred of p.arents, le- gacy-hunting, revenge, deceit. — He that cur- seth father and mother, and so in the boldest w,ay transgresses the fifth commandment of the law, (Ex. XX. 12, comp. Ex. xxi. 17: Lev. xx. 9). — His light goeth out in utter darkness. The same figure is used also in xiii. 9, here as there serving to illustrate the hopeless destruc- tion of life and prosperity. — In regard to ]ity'N, the "pupil of the eye, blackness, midnight" — for which the K'ri unnecessarily demands the I Aramaic t'CX — comp. notes on vii. 9.
Ver. 21. All inheritance that hath been hastily gained in the beginning. In favor
; of the K'ri nSnbo, "hurried, hastened " (comp.
{ Esther, viii. 14, and also remarks above on chap. xiii. 11), we have the testimony of the an- cient versions, the parallel in xxviii. 20, 22, and
' besides the position of this verse after verse 20. For it is precisely the wayward sou, who de-
i spises and curses his parents, that will be very readily disposed to seize upon his inheritance be- fore the time against their will (comp. Luke xv.
i 12), and possibly even to drive his parents vio-
j lently out of their possession (comp. xix. 20). That no blessing can rest upon such possessions, that as they were unrighteously acquired at first
j so they must in the end be wasted and come to nougiit, is a truth which clause A in a simple
way brings to view. The K'thibh nbnba would either signify " cursed," in accordance with Zech. xi. 8 (so Elster, e. g., regards it), or in accordance with the Arabic, " acquired by ava- rice " (soUmbreit). [H., N., W., S., M., Ber- th eac, Kamph, etc , agree in supporting the ex- position adopted by our author],
Ver. 22. Say not: let me avenge the evil; «'. e , do not desire to requite evil with evil, do not avenge thyself for offences that have been done thee: comp. xxiv. 29; Dent, xxxii. 3-3; Rom. xii. 17; 1 Pet. iii. 9. — The second member of clause 6 is evidently a consecutive cl.-iuse, as the Jussive frequently is after the Imperative ;
180
THE PROVERBS OF SOLOMON.
fomp. Isa. viii. 10; 2 Kings v. 10. The Vulgate correctly renders ^^ei liberabit te," while the LXX, RosKNMUELLKR, EwALD, etc., treat the words as a final clause ; '• that he may keep thee."
Ver. 23. Comp. ver. 10. A deceitful ba- lance is not good; (Z., "is shameful," lit. is ■• not good, is no good," as in xvii. 20; xviii. -5) ; a liloUs, expressing the idea of that which is very base.
5. Ver. 24-30. Miscellaneous admonilinns to the fear of God and integrity. — From Jeho- vah are man's steps; comp. xvi. 9; Ps. .txxvii. 23. The "steps" are naturally "not acts in their subjective ethical aspect, but these acts according to their result, their several is- sues in a parallel series of experiences,— and therefore those events depending on the action of man which make up its external counterpart" (Hitzig). — In regard to the emphatic negative import of the question in clause b, compare re- marks on ver. 9.
Ver. 25. Before the t^ip ^h^ [he hath vow- ed hastily] there should be supplied the con- junction DX, "if;" therefore render literally "it is a snare to a man. vows he hastily," /. e., if he in a hasty manner promises to devote a thing to God as sacred (as ttopjav, Mark vii. 11). See Critical notes. — Furthermore hasty conse- crations, and in like manner, according lo clause b the hasty assumption of vows, are here called a
"snare" (E'"'p, comp. remarks on xviii. 7), be- cause he who makes the rash vow afterward easily repents of it, and falls under the tempta- tion sinfully to break or to recall his vow (comp. Numb. XXX. 3; Eccles. v. 3).
Ver. 26. A wise king sifteth the wicked. To "sift" or "winnow" expresses here, just as it does in ver. 8, a discriminating separation of the chaff from the grain; comp. for this familiar and pertinent figure Ps. i. 4 ; Isa. xvii. 13; .\iu. ix. 9. — And bringeth the wheel over them, i.e., the wheel of the threshing cart (Isa. xxviii. 27 sq.), which however is contemplated here not 80 much as an instrument of harvesting, as ra- ther in the light of a means and emblem of the severe punishment of captive enemies ( in accord- ance with 2 Sam. xii. 31 ; 1 Cliron. xx. 3 ; Am. i. 3). There is therefore no offence to be taken in view of the fact that in the operation of thresli- ing the crushing with the wheel preceded the winnowing or sifting, while here it is not men- tioned until after it (in reply to Berthratj).
Ver. 27. The spirit of man is a candle of Jehovah; lit., '• ain-ii a breatli," for this is the first meaning of the Hebrew term nOE'3 (Gen. il. 7) ; yet it is not the snul which pervades and animates all the members of tlie body (as H(T- T.IG renders), according to the view of many of the elder expositors, as also Starkb, Von Okr- I.AOH, etc., but the spirit, as the higher manifes- tation of soul-life, or if any one prefers, the rea- .lon, selJ-conseiouHness (Umbreit, Elster) that is intended by the expression. For all analogies are wanting, at least within the range of the Bi- ble, for a comparison of the sonl with a light (the Arabic maxim in Kazwini Cnmnog. I. S.'i"), in which the soul, JVepliench, is designated the light of the body, plainly has no bearing on our pre-
sent object). On the contrary the inner light or eye, (to tpiji; to ev aot) of which the Lord speaks in Matth. vi. 22, 23, is unquestionably an organ or factor of the higher spiritual soul, more pre- cisely designated as the vovi; or the reason. 1q support of the idea that PIDtyj in the passag* before us signifies essentially this and nothing else, there may be adduced the identity of D"n mai with O'-n nn as indicated by % comp.irison of Gen. vi. 17 with Gen. ii. 7. The expression " candle of Jehovah " moreover seems to point rather to the spirit as that factor in hu- man personality which proceeds immediately from God, than lo the soul which inheres in the physical life, and does not rise essentially above it.* — [WoRDsw. and some other English exposi- tors understand the allusion to be specifically to the conscience ; the majority are content with the more comprehensive term spirit, including intellectual and moral factors. — A.]. — Search- ing all the chambers of the body, i. e., look- ing through its whole interior, — which clearly suggests the ruling relation of this "searcher" to the body, the sphere of its activity, and so is very pertinent with respect to the spirit, but not to the soul. In regard to the " chambers of the body " comp. ver. 36, and xviii. 8.
ViT. 28. Grace and truth preserve the king. "Mercy and truth," or "love and truth," not quite in the sense of iii. 3; the at- tributes of a king are intended by the terms, which should rather be rendered " grace and trutli." With this idea of " preserving " comp. Ps. XXV. 21 ; with that of "upholding " in clause b, Isa. ix. 6.
Ver. 29. Comp. xvi. 31 ; xvii. 6.
Ver. 30. 'Wounding stripes are a correc- tion of evil and strokes (that reach) to the chambers of the body ; i. e., stripes or blows that cause wounds, such as one administers to his son under severe discipline (comp. xix. 18), have this beneficial effect, that they intend a sa- lutary infliction or correction "on the evil" in this son, as a scouring of the rust which has ga- thered on a metal cleanses and brightens the me- tal. And not merely does such an external chastening as this accomplish the sharp correc- tion of the son ; it penetrates deep into the in- most parts of the body (comp. remarks on ver. 27), i. e., to the innermost foundations of his per- sonal life and consciousness, and so exerts a re- forming influence on him. Thus Ewald and Elster correctly render, and substantially Um- breit also (comp. Luther's version, which ex- presses the true meaning at least in general), while Bertuead regards pnipri, "remedial application," as the subject, and (after the ana- logy of Esther ii. 3, 9, 12) understsinds it to re- fer to "the application of oinimenls and per- furiips for beautifying" (! ?) ; HiTzin, however, natur.ally emends again, and by changing p'"'nn to 2p' ibn obtains the meaning: "Wounding stripes drop (?) into the cup of the wicked (?) and strokes into the chambers of the body." — [Our English version is defective from its obscu- rity: The hlueness of a tiionnd cleanselh away evil.
* Vov RCDLOpp, Lehrf. vtym Menschf^, 2(1 Ed., p. 48, also takQ% a correct viow of the passage.
CHAP. XX. 1-30.
l?i
Recent expositors are clearer in tlieir renderings, and differ but sligbtly in their clioice of terms. Stuart; Wounding siripes (II.; the bruises of a wound) are the rented)/ for the base (H. ; are a cleanser in a tricked man) ; N. and M. ; The scars {stripes) of a wound are a cleansing from evil ; WoBDSW , paraphrasing soniewliat more: The stripes of a wound are the (only) wiping away of (certain cases of) eviL'\
DOCTRINAL AND ETHICAL.
It is evidently impossible to derive the many maxims of the chapter fi-om a single primary and funiiamental thought. The warning against drunkenness or the passion of the intemperate, which introduces the diversified series, has in the further progress of the discourse no succes- sor whatsoever of similar form, and could be re- tained as the theme or the germinal thought for the whole only by the most artificial operations, auch as Stocker, e. g., and others of former times undertook (conip. the introductory para- graph to the Homiletic hints). Much more rea- dily might a contentious and revengeful spirit be regarded as the chief object of the admonitory representations and suggestions of this section (see vers. 2, 3, 6, 14, 19, 22). But a space at le.ast equally large is given to the dissuasions from indolence and deceit (vers. 4, 10, 13, 14, 17. 23), and again to tlie commendations, sonie- wliat more general in their form, of wise and^up- right conduct (vers. 7, 0. 11. 15, 18, 24—26, 2',)). Only a single group of proverbs in this chap, stands out from th:j mass of diverse and isolated maxims and aphorisms, as contemplating one object with con>iderable compactness and unity of view. This is the division which relates to l\\e general sinfulness of men (vers. 0-11). And this in fact presents also the richest and most important doctrimil material which the chapter anywhere contains. Starting with the fact, alas! too palpible, that really faithful men, i. c. men who are on all sides reliable, free from all falsehood and untruth, are to be found nowhere on the eartli (ver 6; chap. John vi.i. 46, and the passages citC'l above in notes to ver G), the re- presentation brings into tlie foreground the ideal of moral innocence, upriglilness, and the practi- cal prosperity which b -longs to it, as tliis ought actually to be realized by humanity (ver. 7). It then at once suggests the crying contrast which exists between the real moral condition of liii- nianity and the ethical .aim of its perfect state, pointing to the manifold and numberless forms of evil in conflict with which, in judicial expo- sures and punishments of which, earthly kings even now are engaged (ver. 8). It next gives an outright expression lo the universal need of pui'ification and improvement (ver. 9), and then brings forward a sp.^cial and conspicuous exam- ample of the deceitful acts and endeavors of all men, so odious to God (ver. 10). It concludes at l.!ngth with a hint of that corruption in thede- vices and impulses of the human he.art which appears even in the earliest periods of youth (ver. 11: Gen. viii. 21). The most important of these utterances, which are perhaps inten- tionally arranged as (hey are with reference to
the very line of thought that has been indicated, is at all events the testimony given in ver. 9 t< the impossibility of ever attaining in this present human life to a complete moral purity and perfec- tion. We have here .a proverb which, in addition to the universalitj'. guiltiness and penal desert, of the original corruption of human nature, at- tests very distinctly also ii& permanent character. i. e., its continued obstinate and ineradicable in- herence in the soul and body of man, its '' tena- citas, sive pertinax inh^sio,^^ by virtue of which a certain spark of evil (or tinder for evil), a con- cealed germ and root of sinful lust (fomes pec- cafi s. concupiscentia) remains in all men, even the most sanctified and morally elevated, until their very death. This proverb is also especially note- worthy, because "in contrast witli the style of conception which is elsewhere predominant in the proverbs, according to which the imperfec- tion of all human piety is but slightly empha- sized, and he who is relatively pious is allowed to pass as righteous, it gives expression to the unsatisfying nature of all moral endeavors, as never conducting to the full extirpation of the sense of guilt, and a perfect feeling of peace with God ; it accordingly suggests the need of a higher re- velation, in which the sense of guilt, and of an ever imperfect fulfilment of duty shall finally be wholly overcome^'' (Elster).
Memorable doctrinal and ethical truths are furthermore contained, particularly in ver. 1. with its significant personification of the demon of mockery, and wild, boisterous recklessness, which as it were lurks concealed in wine and other intoxicating drinks; — in vers. 12 and 21, \vilh their allusion to the mightily pervading in- fluence of God, the Omniscient, over all the acts and fates of men; — in ver. 22. with its dissuasion from avenging one's self, and the spirit of retalia- tion, so suggestive of the New Testament com- mand of love to enemies; — in ver. 2.5, with its warning against the hasty .assumption of reli- gious vows; — in ver. 27, with its beautiful illus- tration of the all-embracing authority, and the moulding influence which man's spirit, as his in- ward divine light, must exercise over his entire physical and spiritual life (and in the norma! self-determination does actually exercise) ; — and finally, in ver. 28, with its admirable exaltation of the loving, faithful, upright disposition of kings as the firmest prop to their thrones. Com- pare above, the Exegetical explanations of all these passages.
[L.\wsoN (on ver. 7): The integrity of the just man is not like the pretended integrity of the moralist, for it includes piety, justice, sobriety, and a conscientious regard to every precept of God, without excluding those that appear to vain men to be of small importance, or those that most directly oppose the prevailing disposition of the mind. — Chalmers (on ver. 27) : In order to sal- v.aticin, the Spirit must deal with the subjective mind, anil illuminate the ruling faculty there, as well as set the objective word before us, which is of His own inspiration. \ more vivid con- science will give us a livelier sense of God's law : a more discerning consciousness, reaching to all the thoughts and tendencies of the inner man, will give us a more convincing view of our sa<i and manifold deficiencies from that law.]
182
THE PROVERBS OF SOLOMON.
HOMILETIC AND PRACTICAL.
Homily on the chapter as a wholn: The gene- ral sinfulness and need of salvation on the part of all men, demonslrated 1) from the magnitude and variety of Ihe vices that prevail in huma- nity; 2) from the rareness of a sincere striving after virtue; 3) from the absolute impossibility of finding complete purity and holiness except in Christ. — Stocker (less in harmony with tlie proper and chief contents of the chapter ; comp. what has been said above) : Of intemperance in drinking, and its evil consequences: 1) Delinea- tion of the (iduna Kim, ■ 2) Reference to the in- commoda (the inconveniences), and 3) to the re- media ehrietatis (the remedies of drunkenness). — In like manner Wohlfaeth, Calwer Handh., etc. ; against the intemperance and the wildness of the scoffer.
Vers. 1—5. Staeke (on ver. 1) : He who is in- clined to physical drunkenness will not be vigo- rous spiritually ; Eph. V. 18 (comp. Von Ger- LACU : A wild, unconscious excitement is far from alioly wisdom). — Geier (on ver. 2) : The Wrath of an earthly king is intolerable ; how much more the infinite eternal wrath of the King of all kings against persistent sinners at the judgment! — [Lawson (on ver. 3) : A fool is so self-conceited that he can bear no contradiction; so impertinent that he will have a hand in every other man's business; so proud that he cannot bear to be found in the wrong ; and so stubborn that he will have the last word, although liis lips should prove his destruction]. — Zelt.nek (on ver. 4) ; On observing times (Rom. xii. 11 ; Eph. v. 18) everything depends in physical as well as spiritual things. — J. Langb (on ver. 5): Forthe testing, searching, and discriminating between spirits, there should be a man who is furnished with the spirit of Christ.
Vers. 6-11. Zeltner (on ver. 6) : It is far bet- ter to show one's self in fact pious, benevolent, true and upright, than merely to be so regarded and proclaimed. — [Trapp (on ver. 7): Personal goodness is profitable to posterity ; yet not of merit, but of free grace, and for the promise' sake]. — Stauke (on ver. 8): When Christ, the Lord and King of the whole world, shall at length ait in judgment, then will all evil be driven away by His all holy eyes, brought to an end and punished. — (On verse 9) : The justified have and keep sins within them even to their death; but they do not let these rule in them, Rom. vi. 11. He betrays his spiritual pride and his en- tanglement in gross error, who imagines, and, it may be, also maintains, that he has within him- self no more sins, 1 .lohn i. 8, 9. — (On ver. 11) : He that h.as charge of the training of children, benefits not them only, but the whole of human society, wlien he incites flexible, well-disposed spirits to good, and seeks to draw aw.iy the vile from evil with care and stricinoss.
Ver. 12-19. Mf.lanc;iithox (on ver. 12): To the successful conduct of a state two things are always needful : 1 ) good counsels of the rulers, and 2) willing obedience of the subjects. Both Solomon declares to be gifts of God, when lie describes Him as tlie Creator both of the hearing ear and of Ihe seeing eye. — Geier (on ver. 12) :
It is God from whom we possess all good as well in temporal as in spiritual things (James i. 16) : as He has given us eyes and ears, so will He also give us a new heart (Ezek. xi. 19). — Zeltner (on ver. 14): Acknowledge with thanks God's pre- sent bounties, as long as thou hast them, and em- ploy them aright, that God may not suddenly take them from thee, and thou then for the first time become aware what thou hast lost. — Egauu (Oliver. 17): It is the way of sin and fleshly lust that it at first seems attractive to man, but after- ward, when conscience wakes, causes great dis- quiet and anguish — [Lord Bacon (on ver. 18) : The greatest trust between man and man is the trust of giving counsel. . . Things will have their first or second agitation ; if they be not tossed upon the waves of counsel, they will be tossed upon the waves of fortune, and be full of incon- stancy, doing and undoing, like llie reeling of a drunken man.] — Tiibingen Bible (on ver. 18) : To wage war is allowed, for there are righteous wars ; but they must be conducted with reason and reflection (compare General York's prayer and motto at the beginning of every battle : " The beginning, middle, end, O Lord, direct for the best !"). — .1. Laxge (on ver. 19): Rather hear him much who reveals to thee what harms thee, than him who flatters thee. — Von Gerlacii (same verse) : In all inconsiderate tulking about others there is always some delight in evil or slander running along through it ; just as also all tattling and idle gossip of this kind always has something exceedingly dangerous in it.
Ver. 20-23. Melanchthon (on ver. 21): It is of moment always to wait for God's ordinary call, to distinguish the necessary from the unnecessary, and to attempt nothing outside of our lawful call- ing.— Lange (same verse): That for which one strives with inconsiderate craving in unlawful ways turns not into blessing, but to a curse. — Zeltner (on ver. 22): To withstand passion, to wait in patience for the Lord's help, and to plead for the welfare of the evil doer is the best'revenge on an enemy. — Berhlurg Bible (same verse): Revenge always springs from pride; thou wouldst willingly be like God, and be thine own helper, avenger and judge ; this pride then kindles (hine anger within thee, so that thou for heat and vio- lence canst not wait until God disposes of the matter for thee. — [Lawson : By indulging your revengeful spirit, you do yourself a greater hurt than your greatest enemy can do you, for you gratify his ill nature when you suffer it to make a deep impression on j'our spirit, without which it could do yon little or no hurt ; but by commit- ting your cause to God, you turn liis ill-will to your great advantage, making it an occasion for the exercise of the noblest graces, which are at- tended with the sweetest fruits, and with the rich blessing of God.]
Ver. 24-30. Geier (on ver. 24) : No one can rightly begin and walk in the way to the kingdom of heaven, who would enter without Christ ; John xiv. G ; xv. 5. — [Chalmers (on ver. 24): Man can no more comprehend the whole meaning of his own history, than he can comprehend the whole mind of that God who is the Sovereign Lord and Ordainer of all things.] — Brrlelmnj liihlc (on ver. 2.5) : In vows it is important to re- Hi'cl with Ihe utmost circumspection, before ona
CHAP. XXI. 1-31.
183
forms a definite purpose. But what one has once vowed, against it he should seek no pretext of any kind to annul it. — Starke (onver. 1!5): The outward service of God without real devotion becomes a snare to many, by which they deceive their souls and plunge into ruin. — (On ver. 27): Know the nobility of the human soul, this candle oftlieLord! Beware tlierefore of all conceit of wisdom and contempt of others about thee. Give rather to the illumination of Divine grace its in- rtuonce on all the powers of thy soul, that when thine understanding is sufficiently enlightened thy will also may be reformed. — [Stoddari> ; The Spirit does not work by giving a testimony, hut by assisting natural conscience to do its work. Natural conscience is the instrument in the hand of God to accuse, condemn, terrify, and to urge to duly.] — A. SctiRODEK (on ver. 28 — in the
Sonntays/eier, 1840) : How the relation of the king to his people and of the people to their king can be a blessed one solely through the purity and sincerity of both). — Rust (same verse — same source, issue for 1834); Of the exalted blessing which a living Christianity ensures to all the re- lations of the State. — Lange (on ver. 29) : Art thou still a youth in Christian relations; prove thy strength by conquest over thyself; art thou become grey and experienced in them, prove thy wisdom by love and a blameless life; 1 John ii. 13, 14. — (On ver. .30) : There is much evil about and within us from which we must be cleansed and purified; God uses to this end the inward and outward trials of this life. — Comp. Luther's marginal comment on ver. 30: "Mali non verbis sed verberibus emendanhir ; pain is as needful as eating and drinking."
C) Admonition to integrity, patience, and obedient submission to God's gracious guidsaee.
Chap. XXI.
1 Like streams of water is the heart of a, king in Jehovah's hand ; he turneth it whithersoever he will.
2 Every way of man is right in his own eyes, hut Jehovah trieth hearts.
3 To do justice and judgment
Is more acceptable to Jehovah than sacrifice.
4 Hauojlity eyes and a proud heart —
the light of the wicked is (nought but) sin.
5 The counsels of the diligent (tend) only to abundance ; but every one who is over hasty (cometh) only to want.
6 The getting; of treasures by a lying tongue is a fleeting breath of them that seek death.
7 The violence of the wicked sweepeth them away, because they refuse to do justice.
8 Crooked is the way of tlie guilty man,
i)ut the pure, his work is right (or, straight).
9 It is better to dwell in a corner of the house top, than with a contentious woman in a thronged house.
10 The soul of the wicked desireth evil ; his neighbor findeth no mercy with him.
11 When the scorner is punished the simple is made wise, and when the wise is prospered, he will gain knowledge.
12 The Righteous ( God ) marketh the house of the wicked ; He hurleth the wicked into destruction.
13 He that stoppeth his ear to the cry of the poor, he also shall call and not be answered.
14 A gift in secret allayeth anger,
and a present in the bosom strong wrath.
15 It is a joy to the just to do justice,
but destruction to them that work iniquity.
16 A man who wandereth from the way of understanding, shall dwell in the assembly of the dead.
184 THE PROVERBS OF SOLOMON.
■ ■ ■ — ™K
17 He becometh a poor man who loveth pleasure ; he that loveth wine and oil shall not be rich.
18 The wicked becometh a ransom for the righteous, and the faithless for the upright.
19 It is better to dwell in a desert land,
than to live with a contentious and fretful woman.
20 Precious treasure and oil are in the dwelling of the wise, but a foolish man cousumeth them.
21 He that followeth after righteousness and mercy shall find life, righteousness, and honor.
22 A wise man scaleth the city of the mighty, and casteth down the strength of its confidence.
23 He that keepeth his mouth and his tongue, guardeth his soul from troubles.
24 A proud (and) arrogant (man) — scomer is his name;
he acteth in insolence of pride (overflowing of haughtiness).
25 The desire of the slothful killeth him, for his hands refuse to labor.
26 He desireth intensely all the day long; but the righteous giveth and spareth not.
27 The sacrifice of the wicked is an abomination ; how much more when it is brought for evil !
28 A false witness shall perish,
the man that heareth shall speak evermore.
29 The wicked putteth on a bold face,
but he that is upright establisheth his way.
30 No wisdom, no understanding,
no counsel (is there) against Jehovah.
31 The horse is made ready for the day of battle, but from Jehovah is the victory.
GRAMMATICAL AND CRITICAL.
Ver. 3.-1116 Infinitive form Htyj? like T\'ip >n chap. ivi. 16.
Ver. 4. HiTZlu writes 3J C=3'J, sprout or shoot) instead of "^3 ani translates the second clause : " The fruit of ilie
ivicked [i. *., pride] bringetii to destruction " — au omeodation plainly not less unfortunate than the corresponding one. 2' } for "^"J, which he proposed in chap. xiii. 23. Compare notes on this passage. [The shortening of the long vowel in l-J is undoubtedly facilitated by the initial 1 of the following word.]
Ver. 6.-^371 cannot be sUt. mnstr., f >r it wonM be separated from its genitive by the adjective tinj.— EwALn, Btn-
THBAD, etc., read witli the LXX and Vulg.: 'K^pO instead of 'lypDO and render "snares of death" instead of '■ seekers
if death." Hitzio, in addition, proposes HIT instead of ^^^J, .la well as in clause a 7_^*i3 instead of 7j^3, so that he
readies the meaning (which corresponds pntty closely nith the 1,XX aid Vulg.) : " lie that getteth treasures bv n lyinc tongue runneth after vanity into snares oi tJealh.'
Ver. 7. — 53X0 is one of Bottcher's " relative '■ perfects ; tbey have before this destruction, be it earlier or later, refused.
trc— SeeJOoO. I'.-A.]
Ver. 8. — IjDDDn. "winding, crooked" (as ^37! J is elsewhere used, comp. ivii. 20) is not Stat, cimstr. (Bebthe-W. "one rrookel in his way"), but a predicate fr»r emphasis prefixed to its subject 1]"n, as the parallelism shows. — in at the bo- ginning of clause b seems to be purposely chosen to correspond with T71 at the end of clause a. Comp. 7|I in chap. XX. 11. [This 1T1 is one of the very few w Tds in Hebrew in wbii;h an initial 1 remains, not being weakened init i. It seems to
be an ancient judicial term, and et.vraol igically corresponds with the familiar Arabic word rizinr : comp. also rharg i!' Affiiics. See liiJTT., FCEnST. ffc.— A.]
Ver. 9.— [r\DIjS 3113 a masculine predicative a(^jective notwithstanding the fern, form of the Infinitive. BiJlT.. £ flMl,
3,|3.-A.]
Ver. 10.— [BblT. strongly miintaiiis the existence of a Passive of the Kal. conj., and cites jn' as one of the exauiplra. Bee ?90«, c. As is well known, it has ns'ially been called a Hophal form ; no Iliphil forms are in'use, and this is in mean- ing an exact passive counterpart to the Kal. — .\.]
Ver. U.— Instead ofriD^' (fron n-.'J.a verb occurring only h-^re, which most mean " to bend or beat down "), HlTUO
propoBoB to road, with Symmichos, the Vulg. and Targ. 7133" "extinguishes."
CHAP. XXI. 1-31.
185
Vcr. 22.— Tho n in nnDOD without Mappiq, on account of the distinctive accent; comp. Jer. vi. 6; l3. xxiii. IT, 18; lit. 6, f(c.— [D/^'one of B'6-!TcnER'3 '■ empirical Perfects;" it h.is been a matter of experience ; fee J 960, 3. — A.]
Ver. 28.— UlTZlG. ptirtially following the hXX (changing nV jS »o ISj'7, and JfOUf to nOty), amends thus : The mat]
that r^oiceth to deliver (! ?) shall epeak.
EXEGETICAL.
1. Ver. 1-3. Of God's all directing providence and government. — Like streams of ^7ater is the heart of a king in Jehovah's hand. —
The tertium comp. is, according to the second member of the parallelism, the capability in the "streams of water" of being directed and guided at pleasure, — the allusion being to the canals and ditches constructed for the irrigation and fertili- zing of meadows, gardens and fields. [See H.^ckett's Illustrations of Scripture, and similar works; also Hor.^ce, Od. III., 1, 5-8. — .\.] Since for the accompli."hment of their object there must always be a number of them, the plural "streams" is used, although only one king's heart is spoken of. Whether in the second line the pleasant, refreshing influence of the rivulets, dispensing blessing and increase, comes into ac- count as a point in the comparison is uncertain (comp. Is. .xxxii. 2) : this, however, is not impro- bable, inasmuch as the heart of a king may in fact become in an eminent degree a fountain of blessing for many thousands, and according to God's design ought to be so. See also the com- parison of royal favor with a "cloud of the har- vest rain," in chap. xvi. 15, and in the opposite direction comp. xx. 2, 8, 20.
Ver. 2. Almost precisely like xvi. 2 ; comp. also xiv. 12; xvi. 25. [Fuerst, unlike most others, renders the verb of the second clause " determinelh," i. e., determines the direction, — instead of "weighing, trying," or the old Eng- lish term of our E. V., "pondereth." — k.'\
Ver. 3. To do justice and judgment is more acceptable to Jehovah than sacrifice. Comp. XV. »; I's. 1. 7 sq.; 1 Sam. xv. 22; Mich, vi. 6-8. — For this combination of righteousness and justice comp. besides, e. g., 2 Sam. viii. 15; Jeremiah ix. 23. For the in3J "more acceptable," lit., "chosen," i e., desired, well- pleasing, valu:ible, comp. xxii. 1 ; and also viii. 10, 19. ["This maxim of the Proverbs was a Dold saying then. — it is a bold saying still; but it well unites the wisdom of Solomon with that of Ills father David in the 51st Psalm, and with the inspiration of the later prophets." Stanley, Jewinh Church, II., 257]. _ 2. Vers. 4-9. Against pride, avarice, deceit,
violence, and vicious dispositions in general.
Haughty eyes and a proud heart ; lit. " to be lofty of eyes and to be swollen of heart," for on and^rn are infinitives. "Swelling of heart" is however here and in Ps. ci. 5, where it stands again in counection with "loftiness of eyes," a proud, arrogant disposition chastened by no care ; comp. also Isa. Ix. 6; Ps. cxix. 32.— The light of the wicked is only sin. D'^i^T i:, which if plainly an apposilive to "haughty eyes and a proud heart," may be translated either by "the fallow, or newly ploughed land of the wicked" (comp. t:, chap. xiii. 23), and refer to "the very
first fruits of a man's activity (so Ewald, El- STER, etc.), or, which is surely preferable, it may be taken as meaning the same as 1J (comp. 1 Kings xi. 36, where instead of 1J we find "^"J in the sense of "light"), and in accordance wiili chap. XX. 37, it mny be regarded as a figurative representation of the entire spirit of the wicked, i. e. their proud disposition, flaring and flaming like a bright light. Thus the LXX {Aa/x-Ti/p), Vulg., ScHLLTENS, Dathe, Bertiif.au — cxcept that the latter interpret the "light" less perti- nently of the brilliant prosperity of the wicked. In like manner Luther also, Geier, DiioEELEiN, ZiEGLER, Umbreit, who, however, find in the last term not an appositive to the two preceding expressions, but a third subject co-ordinate wilij them. [To these who adopt "light" as their rendering, may be added, although with some diversity in the grammatical relation and the in- terpretation of the term, K., De W., H., S., M., N., and the E. V. in its marginal reading. The old English expositors generally follow the text of the E. v., "ploughing," which is also pre- ferred and defendi'd by WoKDSW., as suggesting an "evil execution" of the "proud aspirations and covetous ambition" of the wicked "in ado- liberate action." — A.]. — The predicate of clause b is with no more propriety here than in chap. X. 16 to be explained by " ruin " (disaster, de- struction),— which is contrary to the view of U.MDEE1T, HiTZiG, etc., — but retains the meaning which is predominant in the Old Testament ; for to trace back all proud conduct and action to sin is plainly the proper drift and import of the proverb before us ; comp. ver. 24. below.
Ver. 5. The counsels of the diligent (lend) only to abundance ; but every one ■who is overhasty (cuuuih) only to want. "Abundance" and "want" stand contrasted here as in xiv. 23. The "hasty," however, in coutra-^t with the "diligent," the man wlio labor.s in substantial and continuous meiliods (comp. xii. 27), must be he who in the pur.suit of gain is in excessive haste, the impatient, restless for- tune-hunter, who besides is not above base and deceitful modes of acquiring, and for that very reason for a punishment is plunged into destitu- tion and penury; comp. xix. 2; also xx. 21; xxviii. 20; and with respect to the general sen- timent still further xii. 11 : xiii. 11. — This ex- planation, which is as simple as it is congruoun with the context, makes Hitzig's conjecture su- perfluous (instead of YH, li'N. "the collector," 1. e. the niggard): comp. xi.24. [Ruef.tschi, uhi supra, p. 152, defending the common rt-ndering. expands somewhat the implied contrast between the plans according to which the diligent toils, and the impatient haste which cannot w.ait to plan. — A.].
Ver. 6. The getting of treasures by a lying tongue is a fleeting breath of tbem that seek death. The secomi member is li'e- rally rendered according to the text: "is fleet-
186
THE PROVERBS OF SOLOMON.
ing breath, those seeking death," — the latter phrase not to be reg irJud as a limiting genitive (see Critical Notes), but the two a hendiadya ; ilie idea "ileeting bi-e.ith of those seeking death" being resolveil into the two co-ordinate ideas, "fleeting breath" and "seekers of death." [WoBDSw. : '■vanily driven like chaff;'' — "the work of the wicked and covetous man is chaff nn^ his harvest is death." K.imph., while favoring a simple emendation (that of Ewald, etc.; see Critical Notes), would refer the " seekers," if the text is to be retained, to the treasures; " trea- sures unlawfun3' g;iined are not only themselves without substance, but also bring on destruction for their deceitful possessor." H. ; "a vanity agitated by Ihem that seek death:" N. : "scat- tered breath of them," etc.; S. : "a fleeting breath are they who seek death;" M. : "(like) a fleeting vapor to those who seek death." The phrase plainly requires somewhat violent gram- matical constructions, or an emendation. Our author's hendiadys making the plural participle an apparent appositive of the singular noun is not the most forced. — .\.] With reference to tlie phrase "seekers of death," comp. viii. 36; ,xvii. 19; with respect to the expression "a fleeting vanity," Job xiv. 2 ; xiii. 2j; and Pindab's well- known phrase, CKtiu; bvap av{tpu7roc. It is hardly possible that we have here any suggestion of the mirage (Isa. xxxv. 7), the " tremulous mist of the desert, vanishing again in quick deception,"
— for the noun 73n nowhere else occurs with this signification (this in opposition to Arnoldi, and to some extent Umdeeit also).
Vor. 7. The violence of the wicked STweepeth them a-way. The "violence" is not designed here to describe the destruction in- tended for the wicked (comp. Job v. 22; Isa. xiii. 6), but is used in the active sense, of the rapa- cious or murderous violence practised by them (coTnp. xxiv. 2. So the Vulg., Luther, U.m- BREir, HiTziG.) The latter, to illustrate the idea, appropriately suggests the case in which an in- cendiary is consumed in the fire which he sets. But examples like i. 18, 19; vii. 23; serve also for illustration. With clause b compare (above) ver. 3, a.
Ver. 8. Crooked is the way of the guilty man. "Burdened, laden" signifies, as tljc cor- responding word in Arabic does, "the guilt- laden," and so the vicious man, the malefactor, in contrast with the " pure or clean."
3. Vers. 9-18. Various warnings against fool- ish, hard-hearted, uncharitable, unrighteouscon- duct. — It is better to dwell in a corner of the housetop, and so on the one hand, solitary and forsaken (comp. Ps. cii. 7 (8)), and on the other, exposed to all winds and weathers, in an ex- ceedingly inconvenient, uncomfortable position. [See Hackett's Illustrations of Scripture, and similar works]. — Than with a contentious woman in a thronged house: lit., " than a woman of contentions (comp. xix. 13; xxvii. 15) and a house of companionship " [o\Kn(; koiv6^, LXX), — an example of hendiadys, therefore like ver. G. — On account of the correspondence of the idea with ver. 19, which certainly is re- markably close, HiTZia proposes to remove the " contentious woman " entirely from the text, for
(freely following the LXX) he reads HNtyrp in- stead of nU^NO, and so from clause b gets the meaning : " than that strife arises and the house is common."
Ver. 10. For the expression in « comp. xiii. 4. — His neighbor findeth no mercy with him, lit., "his neighbor is not compassionately treated by his eyes," i. e., on account of his violent wickedness and selfishness even his friend expe- riences no sympathy from him.
Ver. II. With a comp. xix. 2.5. — And ^hen the wise is prospered, he ■will gain knowr- ledge, i. e. the simple, who must be the subject again in clause b, inasmuch as it can hardly be said of the wise that it is his prosperity that first helps him to knowledge. Usually, "and if one
instruct the wise," as if the verb TDt?n were here transitive in the sense of " warning, in- structing," and thus stood for nOlil, xix. 25. But the wise man needs no longer such instruc- tion as may for the first time give him under- standing; and this verb is found, e. g. also in Prov. xvii. 8 (comp. Isa. lii. 13), used in the sense of " possessing or finding prosperity." The whole proverb therefore demands that "the simple" be deterred by the punishment of the fool, as well as made intelligent and stimulated to good by the prosperity of Die wise.
Ver. 12. The Righteous marketh the house of the ■wicked. That by this right- eous one God is meant, the supreme judge and rewarder, appears beyond all controversy from clause i, as well as from the parallel passage xxii. 12 (comp. also Job xxxiv. 17). Rosen- MUELLER, Ewald, Bertheau, Elster take the correct view, while Hitzig here again endeavors to emend (substituting liT3 for n'3, and making yd\ "wickedness," the subject of clause b) ; Umbreit, however, harshly and ungrammatically makes tlie "righteous" in a a righteous man, and then in b supplies God as the subject of the predicative participle. [So the E. V., which is followed by WoRDSW. ; Noyes makes the right- eous man the subject of both clauses, — while DeW., K., H., S. and M. more correctly refer both to God. — A.]
Ver. 13. Comp. Matt, xviii. 23-35, a parable which fitly illustrates the meaning of this sen- tence, pronounced against hard-heartedness ; see also M.itt. XXV. 41 sq. ; Luke xi. 13,
Ver. 14. Comp. xvii. 8; xviii. 16; xix. 6. As in these passages so in the one before us it is not prohibited presents or bribes that are spoken of, but lawful manifestations of liberality, though bestowed in all quietness (in secret), i. e. with- out attr.'vcting needless attention. — A present in the bosom, is the same as the "gift from the bosom" in chap. xvii. 23, a present brought concealed in tlie bosom (not a "present into the bosom," as Kosenm., Beethkac, etc., would have it).
Ver. 15. It is a joy to the just to do jus- tice, but (it is) destruction only to them that ■work iniquity. "Confusion, terror" (comp. x. 29) is all right action to evildoers, since they distinctly feel "that its consequences must condemn and punish their own course and con-
CHAP. XXI. 1-31.
187
duct " (Elster) ; for they practise their ungodly folly with pleasure and delight (x. 23 ; xv. 21) ; they have a real satisfaction in their works of darkness (conip. Rom. i. 32; John iii. 19). [The E. v., followed by H., N., S., M. makes "de- struction" the subject of clause 6, and not a second predicate, as De W., K., etc., do, like our author. The latter construction best brings out the antithesis between a "joy" and a "terror." The same course of conduct is thus differently viewed by and related to the contrasted classes.
-A]
Ver. 16. With a compare ii. 15; iv. 14 sq. ; with A, ii. 18; ix. 18.
Ver. 17. He becometh a poor man who loveth pleasure (lit. "a man of want"). "Joy" is liere specifically intoxicating delights, such as are to be found in luxurious banqueis, when* "wine and perfume," these familiar sym- bols of social festivity (Ps. civ. 1.5; Prov. xxvii. 0; comp. Amos vi. 6), play their part. The Vulgate, therefore, if not with verbal accuracy renders by "qui diligit epulas."
Ver. 18. The wicked becometh a ransom for the righteous, i. e. so far forth as the divine wrath turns from him who is compa- ratively righteous to fall upon the head of the evil doer; comp. xi. 8. Thus according to Isa. xliii. 3 the heathen nations atone for the comparatively purer and more upright Israel (comp. HiTziG on this passage).
4. V^ers. 19-2.3. Admonitions of an import similar to that of the preceding series, directed especially against uncharitableness, folly and sloth. — With ver. 19 comp. ver. '.) above.— With a contentious, fretful v7oman, lit., "with a woman of contentions and of worry;" the geni- tives are naturally i/fnitiri effeclus.
Ver. 20. Precious treasure and oil are in the dwelling of the v^ise, but a foolish man consumeth them, (. c. wastes whatever he possesses of valuable treasures and spices. " A fool of a man." as in xv. 20. To "swallow up," i. e. to waste, destroy and ruin, as in Eccles.. X. 12; Lam. ii. 2-8; Job x. 8, etc. — Hitziq in
clause a changes 131^1 to pt7' and reads iliJ in- stead of mj, and thus obtains the meaning, "Precious treasure is in a wise mouth, but a fool of a man swallows it down (?)."
Ver. 21. He that foUoweth after right- eousness and mercy shall find life, right- eousness and honor. Thesecond "righteous- ness," although wanting in the LXX, is not for that reason to be regarded an error (in opposi- tion to ZiEGLEK, Elstee). It deno<e,s the jiudi- cial righteousness of the man who, on account of his striving after righteousness, is sanctified and blessed by God (just as in chap. viii. 18; .lob xxxiii. 20). — while in clause a the righteous- ness intended is a moral quality of the wise mnn who keeps the law. The relation is the same in the N. T. between St.Katoain'7] as a present posses- sion of the believer {e.g. Rom. iii. 28; Gal. iii. 21), and diKaionvvTj as an object of Christian hope; Gal. v, .5. — With this use of the terms "life" .and "honor" comp. iii. 16.
Ver. 22. A w^ise man scaleth a city of the mighty; i. e. even a fortress well defended by numerous and strong warriors does not long
withstand the sagacious counsel of the wise; comp. xxiv. 5, and also Eccles. ix. 15, — where, in a reversed relation, one wise man successfully defends the city against a wliole army. — For the expression, "the bulwark of its confidence," in clause b, comp. xiv. 26.
Ver. 23. Comp. xiii. 3 ; xix. 6.
Ver. 24. A proud and arrogant (man)^ scorner is his name; i.e. not, "he might reasonably be called scoffer," but, "the universal moral judgment of men really calls him so, looks upon him as a scoffer, as an 'infidel' (De- LiTZSCH ; comp. Introd., J 3, N. 2), a man to whom there is nothing holy." For TIT, super- Hens, "arrogant, conceited," comp. Hab. ii. 5.
Vers. 25 and 26 form a coutinuous represen- tation of the slothful, in contrast with the right- eous and therefore diligent man. who, however, on account of his diligence is ah-jo beneficent. — The desire of the slothful killeth him, i. e. his desire for food and drink, his hunger, for the quieting of which he is nevertheless unable to employ the proper means — labor in behalf of his physical sustenance. Comp. xiii. 4; also xix. 24. [Stu.irt understands " his desire of sloth- ful repose;" which is less easily reconciled with clause a of ver. 26. His desires are not so in- tense and consuming for repose, passivity rather than activity characterizing whatever is volun- tary about him; his involuntary appetites, for which he neglects to provide, destroy him. — A.] — He desireth intensely all the day long; lit., "Every day he wisheth a wish." i. e. he carries constantly the same intense longing for possession and enjoyment, but stops with this indolent wishing and dreaming, without passing over into energetic action. It is otherwise with the upright, who by his honorable industry is put in circumstances to distribute rich gifts among others also; comp. xi. 24 a.
5. Vers. 27-31. Of God's righteous judgment on the wicked and disobedient. — The sacrifice of the wicked is an abomination (comp. XV. 8j, how much more vyhen it is offered for evil. n^;3 might mean "with transgres- sion, with evil intent" (not "with deceit," as Beethe.mi holds), comp. Ps. xxvi. 10; cxix. 1.50. But it seems to be more appropriately taken here as a statement of the motive of the abhorred sacrifice, and therefore to be " for transgression." for some iniquity wrought with evil intent, which is to be expiated by a sacrifice, — -and by a sacri- fice only, and not by true contrition and repent- ance (comp. IIiTziG on tliis passage). Mai. i. 13 is therefore not so true a parallel as Ecclesi.ast. xxxiv. 21-25.
Ver. 28. With a comp. xix. 5, 9 — The man that heareth shall speak evermore; ;. c tiie modest au<l teachable, who, instead of talking on heedlessly at random, gives tlioughtful atten- tion to all profitable teaching, and ponders quietly all that he has heard, that he may be able to give reliable testimony (comp. Solomon's "hear- ing heart," 1 Kings iii. 9) — such a one will be constantly called forth anew to testify, and so become one "speaking evermore," a testis sivA orator perpetuus, a witness to the truth universally esteemed and much desired, in contrast with the hjedies-, gossiping, lying witness (comp. xviii
188
THE PROVERBS OF SOLOMON.
13). For this interpretation tlie parallel in xii. 19 is decisive, from which appears especially the inadmissibility of rendering nVj7 secundum veri- talem, according to truth (so e. y. U.mbbeit: "he who hears the truth"). [Rueetschi (as above, p. 152) brings out the antithetic force of the Terse thus : -'To hold to the truth is just what the lying witness fails to do ; tlierefore must he cease to speak; his way perishes, Ps. i. 6. But the man that hearkens, etc.. to the truth sliall ever- more speak 'us a witness and otherwise, living happily shall alivays be able to speak, and shall be gladly heard' (EwALn), and so by no means perish." — A.]
Ver. 29. The wicked putteth on a bold face, lit., "tlie mm of wickedness makulh bold- ness with his face." The predicate as in vii. 13, denotes the immovable fixedness of features behind which the shameless villain seeks to liide his criminal intentions and crafty dispositions. Whether we are here to think specifically of a false witness implicated in some criminal con- spiracy (from the suggestion of 28, a), must re- main doubtful from the indefiniteness of the ex- pression (in opposition to Bertueau, Hitzig). — But he that is upright establisheth his way. Instead of jO' i.ie K'ri, with wliich the LXX agree, proposes r|3\ and some modern in- terpreters prefer this reading, e. g. HiTZiG : " considereth his wny." But just as it may be said of God (chap. xvi. 9) so it might be said of a pious man. that he makes his way or liis sleps.ft>m, I. e. sure and fixed (conip. Jotliam's example, 2 Chron. xxvii. G); and the antithesis between « and b becomes decidedly stronger with the read- ing of the K'lhibh. [TlieE. v., whicli is followed by H., N. and M. adopts a weakened and ambigu- ous rendering, " directetli, " — " considereth " being in the margin. S. and Wordsw. decidedly prefer tlie stronger rendering '* establisheth," W. bringing out the contrast between tlie wicked man's hardening his face, and tlie good man's hardcnincj his way. As IIceetschi urges, both the verbs and their objects contribute to tlie com- pleteness of the antithesis. "The wicked man looks only to the outside, the forms, tlie appear- ance and show, tlie transient result ; but the good man aims at the real, the actually good; he therefore est.iblishes his ways, his mode of life and action, his wliole course." — A.].
Ver. ;;o. No -wisdom, no understanding, no counsel is there against Jehovah.
^J37 is by no means merely " before God,"' t. C-, according to God's judgment, as Umbreit, c'c, say, but "over against, in opposition to." The meaning is that a human wisdom which would as- sert itself in opposition to the divine, is not wis- dom, but slieer folly (comp. 1 IJor. iii. 19), Ihat in comparison willi tlie divine wisdom that of man is altogether nought (comp. Isa. xxix. 14). Ver. 31 continues the thought of I he preceding verse. As human wisdom, so likewise is human fitrenglli and reliance (m liumau aid and might nnihiug; comp. I's. xx. 7 (^); xxxiii. 17. — The horse is made ready for the day of battle. T'je participle exnresses tlie permanence of the ir-*tler; lliereforo, lit. " ntands prepared, is pre- y^ii^\ " (IIiTZioj. — With b compare also David's
language to Goliath, 1 Sam. xvii. 47: " The bat- tle is Jehovah's;'' i. e, on Him depends l.h« decision of the war, its favorable issue, its vic- torious result.
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
According to the introduction and conclusion of the chapter, ils contents refer mainly to the all-directing providence of God, the ruler of the world, just as in chap, xvi., — which furthermore inregardtoseveralof the ethical precepts, or rules of virtue connected with these considerations about providence, stands in quite close relations to the admonitory substance of the section before us; comp. e.g. xvi. 5 with xxi. 4, 21; xvi. 10. 12 with xxi. 1 ; xvi. 11 with xxi. 6; xvi. (i with xxi. 21; xvi. 17, 20 with xxi. 23: xvi. 32 with xxi. 22; xvi. 2B with xxi. 25, 26. Among the virtues the practice of which is commended as a chief means of putting one's self in the right re- lations to the administrative and judicial go- vernment of God over the world, nghieousncss or obedience to God's word, which is better than sacrifice (vers. 3,27: comp. vers. 8, 12, 15, Ih. 21, 28, 29;, is the most conspicuous. Side by side with this stands patience in the sense of the New Testament (comp. vno/wrr/, Luke viii. 15; James i. 4), i. c, steadfast endurance in lalior and in suffering, such as the service of the Lord brings with it (vers 5, 17, 25, 20). There are more isolated warnings against deception (vers. G, 28), hard-heartedness (vers. 10, 13), luxurious extravagance (ver. 17, 20), scoffing (vers. II, 24). Since however these without difficulty group themselves about the central idea of obedience to the divine command, this obedience may itself be considered in a general way as the controlling idea in the substance of the section, and accord- ingly some such theme as " the man who heark- ens" (ver. 28; comp. I Kings iii. 9), or again "obedience more acceptable to God than sacri- fice " (ver. 3 ; comp. 1 Sam. xv. 22). may be pre- fixed as a theme or motto to all the res'.
For a hnmiiy then on the chapter as a vhole : God as ruler and judge over all the world, and m.an's duty of obedience to Him, consisting in walking in righteousness, patience, love, and truth. Or more briefly: Obedience to Gods word as the sum of all human duties and viriues. (.'omp. Stocker: Of God's gracious and righi- eous government, as it shows itself in the good and the evil. — The Berlebnrg Bible puts it very well: God is to rule, not self-will.
Vers. 1-3, Cramer (on vers. I. 2): God not only knows the thoughts of men, but also has their hearts in His hands, and turns and moulds them as the potter the clay. In matters of taiili therefore we are not to proceed according to the fancy of our own hearts, but according to Gods command. — Geieu: Pray God earnestly that He may not leave thine heart intent on any evil, but Ihat he may draw it to Himself to walk stead- I'lislly according to his word. — Wcihlfarth: Not merely the plans of the lowly, but also the coun- sels and undertakings of the mighty depend on God, who as chief ruler of His world with wis- dom that never deceives and power that nevei- fails shapes all according to His design. — Stakkb
CHAP. XXI. 1-31.
i&a
(on ver. 3) : All outward ceremonies of worship avail nothing, if there is lacking (he true iuwaril service of God, worshipping God in spirit and iu truth (John iv. 24). — [L.twsoN: Sacrifices had no goodness in their own nature ; and when men rested on them they were abominable to God. .ludgment and justice are a part of the image of (tod in man, and have an everlasting excellency in their nature].
Vers. 4-8. Cramer (on ver. 5) : A measure is good in all things; therefore hasten deliberately. — Gkier; He is cruel against himself who heaps up riclies unrighteously: he is gathering up his own ruin at (he same time. — -Caiiuer Handh. {on vers. .5-7): Industry and activity, not excess of liaste, leads to good success: furthermore, not falsehood, or deceit, or robbing others. — Vo;< Gbklach (on 7, 8): The desolation which (lie ungodly bring upon others at length sweeps them away ; for no one, who persistently refuses to do right can stand, since right is precisely the sta- liility, the order of things. — [Tuvpp (on ver. ti) : Many a wretched worldling spins a fair thread to strangle himself both temporally and eter- nally].
Vers 9-18. [Chal.mers (on ver. 10): The claims of friendship are overborne by the strengt h of that evil desire on the part of the wicked, which is bent on the objects of their own selfisli - iiess] — Sr.iRKE (on ver. 10): Wo should not so oi'ten act contrary to the law of love to our neigh- bors, if we reiiected always what we should d r- sire in our neighbor's place (Matth. vii. 12). — (On ver. 13): .A.n uncompassionate spirit toward ths poor is punished by God with want of pity in return, according to the justice of an exact requital. — Hasiu* (on ver. 14): Even with tri- fles, with slight manifestations of love, one m.ay frequently avert much evil, and soothe spirits. — Geieii (on ver. 1.5): Joy and peace of conscience follow a joyful obedience to (Jod's command; a scornful contempt and disobedience of it is fol- lowed by constant disquiet and fear. — [Lawso'^ (on ver. 15): Many do judgment without taking pleasure in it; their consciences will not suffer them to do otherwise, but their hearts are on the side of sin; or they will do many good things with pleasure, because their constitutional and beloved sins are not affected by tliem ; but there are other things at which they stop short, etc. — Trvpp (on ver. 10) : He that deviateth from the truth according to godliness cannot possibly Winder so far as to miss of hell], — Cramer (on v 'r 17): He who will consume more than his pi. High can yield must utterly perish (Ecclesiast. .-cix. 32).— (On ver. 18): God often turns the leaf over so that the evil that was designed for the pious comes upon the ungodly. — Von Gerlach (on ver. 18): Every man deserves punishment here since none is guiltleas. Since however the
righteous acknowledges his guilt and walks in hu- mility before the Lord, He remits his penalty, and before his eyes punishes the ungodly in full measure, that by the sight he may be made wise.
Vers. 19-26. Hasius (on ver. 20) : Where trua wisdom is lacking in the administration of tem- poral things, there even with a regal or princely income destitution and want may enter. — Geier (on ver. 22) : Let every Christian and especially every Christian teacher exert himself by virtue of heavenly wisdom to tear down the fortresses and bulwarks of the kingdom of hell. — Cramer (on ver. 22) : Let no one trust iu walls, castlea or fortresses. What human hands have con- structed human hands can pull down again. — ■ (On ver. 23): God as the Creator of our human nature has set a double wall before the tongue, — the teeth and the lips, — to show that we should keep and guard the tongue with all carefulness. — [15p. Hall: He that looketh carefully to his tongue takes a safe course for preserving his life, which is oft in danger by much and wild (alk- ing].— Geier (on ver. 24): Vices hang together like a chain; from pride springs contempt, from contempt wrath, from wrath mockery and many insults. — Zeltser (on ver. 2'), 2C) : Lazy thieves of time are not worth their bread : ho that work- eth not, neither shall ho cat, 2 Thcss. iii. 10. — [Mufpet: Wishers and wuulders are neither good householders nor yet long livers].
Vers. 27-31. Zeltner (on vers. 28, 29) : To receive kind suggestions with thankfulness, and to reform, is no shame but an honor in the sight, of God and men. — [Trapp (on ver. .SO) : Human wisdom while it strives for masteries is over- mastered].— Melanchthon (on ver. 30, 31): It is a wholesome rule for the whole of life, to ful- fil the duties of one's calling, and in connection with this trustfully to invoke God's aid and suc- cor. If we do this our works under God's aid iu blessing us succeed well. Unrighteous labors, those undertaken without any call from above, as well as without trust in and prayer to Go 1. on the contrary undoubtedly fail, be they enter- ed upon with ever so much shrewdness and cun- ning.— Saitrin (sermon on ver. 30): On the fu- tility of the means which human p.issions oppose to God, — !;!z. 1) earthly exaltation; 2) political prudence: 3) sensuality; 4) stoical endurance. — Burleburg Bible (on vers. 30, 31): No begin- ning, devising, striving of ours can possibly op- pose that which God purposes with us. Is it not then the best thing to commit ourselves wholly to His guidance, without giving ourselves much labor in vain ? We indeed prepare all in accordance with our idea and understanding; but God gives success wholly according to His will. In everything then let the charge be left t« Him!
J90 THE PROVERBS OF SOLOMON.
tl) Admonition to secure and keep a good name. Chap. XXII. 1-16.
1 A (good) name is to be chosen rather than great riches; better than silver and gold is good will.
2 The rich and the poor meet together; Jehovah is the maker of them all.
3 The prudent seeth the evil and hideth himself, but the simple pass on and must suffer.
4 The end of humility (and) of the fear of God is riches, honor and life.
5 Thorns, snares are in the way of the wayward ;
he that guardeth his soul let him keep far from them.
6 Train up a child in the way he should go ; even when he is old he doth not depart from it.
7 The rich ruleth over the poor,
and the borrower becometh servant to the lender.
8 He that soweth iniquity shall reap calamity,
and the staff of his haughtiness shall vanish away.
9 He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor.
10 Chase away the scorner and contention goeth out, and strife and reproach cease.
11 He that loveth with a pure heart,
whose lips are gracious, the King is his friend.
12 The eyes of Jehovah preserve knowledge, but the words of the false doth He overthrow.
13 The slothful saith : (There is) a lion without, I shall be slain in the streets.
14 A deep pit is the mouth of the strange woman ; he that is accursed by Jehovah falleth into it.
15 Foolishness is bound in the heart of the child ; the rod of correction driveth it far from him.
16 One oppresseth the poor only to make him rich ; one giveth to the rich (and it tendeth) only to want.
GRAMMATICAL AND CRITICAL. Ver. 1. [The Niphal part. 1T\2i here as in x»i. 16 is to be rendered like the Latin pass, periphr.— nd !m est, "is in t.f chosen, ought to be chosen ;" comp. BiJTT, g 997. 2. c. — A.].
Ver. 2. [See Eieg. notes for the reason why 0^3 is preferred to DrTJiy. Thelit. rendering is ■' their totalii\. Ill-
whole of thero." For minnte explanations of the use of 73 and the ordinary form of its suffixes see e.g., BBtt. J ^:l^■. c, i SS3. d.—A..].
Ver. .1. [See Exe^. notes for reasons why the K'thibh is to be preferred to the K'ri. The vocalization is of course 1I1..1 of the K'ri IjIDJ and not that of anlniperf. Kal. The time implied in the verb nX"l is of course a "relative perfect;' Iw
iaVi first seen, and then will hide himself. — A.].
Ver. 5. 2'pJ? '« in the Vulg. correctly regarded as a genitive with ^T1 ; »o most of the modern interpreter^ re-
Ver» 7, S. [The full forms Vlt73'' and lllf p'' (K'thibh) are preserved by the emphasis thrown on the ultimate nvll.lbles. Arcording to IIott. ?in(i.5.' 6, r, while these forms arc the prevalent forms in the dialects of Ephra'm and Si- tneon they lire found in the period of Judali i.ulv under the influence of special emphasis or a followiUK pause.— A. |.
Ver. 11. jin the reading of tlie K'ri the Ilhoiem is eKceptioually shortened to Karnels-Hhatuph bolare Mukkeph. The K'lhihh has I lie «(/!(. ran.'ifr. in its ordinary form. Sec Qreev. J 21.5. 1, c— A.].
Vers. 12, 1.'!. [The perf. nX J in ver. 12 is classed by BiJTT. with the " empirical " perfects ; this 13 a fact of experience.
It has been found true; the lOS of ver. 13 is classed with the " effective " perfects : be has virtually said, it is in effect
- T
OB though he had said, e/c. — A.J
CHAP. XXII. 1-16.
191
Ver. 15. [The pass. part, m^ti'p illastrates the principle that in Hebrew, whatever b» the time to which this par-
ticiple relates it describes a state anil not a process, — something that is, and not something that is coming to be ; Germ, **istverlc7iupft" no f wini v." See BiiTT. g 'J97, 2, «.— A.].
[It can hardly be accidental that in this group of proverbs so many of the important words begin with ^•, thus It!?^*
(Ter. 1), TUi) and Tt^p (ver. 2), D1"\>' (ver. 3), 3p^ and niJi^ (ver. 4) t^p^ (ver. 5), eic— A.].
EXEGETICAL.
1. On account of the brevity of this section beginning with chap. xxii. 1, but plainly ending with ver. 16, as well as on account of the sup- posed construction of the section with some re- ference to the number yjoe (which is saij to have had a mollifying influence also on chap, xxi.), HiTziQ conjectures that its Latter and larger half has been lost, and thinks that the portion which has disappeared maybe recognized in the section xxviii. IT^xxix. 27. All this rests on the basis of assumptions as subjective and arbitrary as the general principles of this critic which relate to the supposed numerical structure of the oldest and main division of the whole collection of pro- verbs. See remarks below, on chap. xxv. 1, and also on xxviii. 1 (Doctrinal and Ethical).
2. Vers. 1-5. On a good name as dependent not on riches and treasures, but on prudence, humility and right sensibilities. — A (good) name is more precious than great riches. The absolute term "name" here denotes, like 6vo;ja in the parallel passage, Ecclesiast. xli. 12, a good QiiiaQ [uiJ^taa Ka?^bi>, LXX) ; so likewise in Eccleg. vii. 1 ; .Job xxx. 8. — Better than sil- ver and gold is gooduyill. The "good" (31tD) does not belong as an adjective [attribu- tive] to the noun " favor" (as the Rabbins ren- der, and U.MBREIT also: " Schijnf Gunst" [E. \'., M., S., De W., etc ]), but is a predicate (cump. viii. 19), parallel with "more precious, or choice," but put at the end of its clause for the Bake of a more emphatic stress upon the objects compared with it, gold and silver. [So E. V. in the margin. Wordsw. (?). H., N., K., elc.~\.
Ver. 2. The rich and the poor meet to- gether; i. e., they are found side by side (comp. xxix. 13 ; Isa. xxxiv. 14), as classes both of which are alike created by Jehovah, and therefore have each its own peculiar object and calling to fulfil in God's creation. Comp. xiv. 31 ; xvii. 5; Job xxxi. 15.— Since both "rich" and "poor" are collective ideas, it is said that -God has created
"all of them" (D^3, and not "both of them, or the two," On'JE/, as in xx. 12). [The verb " strike against, or encounter each other," of course does not here imply such an antagonism as too often exists in disordered liuman society, but simply the ordinary encounter or intermix- ture of social life. The word of God no where endorses the jealousies and collisions that result from sin. — A ]
Ver. 3. The prudent seeth the evil and hideth himself.— The K'thibh (inD'l. an Im-
perf. Nipb.) is to be preferred to the K'ri (liTDJI). because the hiding one's self is a consequence of seeing the coming cal.amity. and this consequence is expressed by the Iinperf. with l cnnsec ; comp. 1 Sam. xix. 5. The K'ri originates from xxvii. 12,
where the verse, with this exception, literally recurs.
But the simple pass on and must suSei
^"are punished," E. V. and most of the English commentators). In the last verb we have a per- fect preceded by a simple copula, because the heedless pressing on of the simple into calamity, and their "expiating" it, or suflfermg injury, are conceived of as cotemporaneous ; compare 2 Sam. vii. 9; Ezek. xxv. 12, etc. — The plural "the simple ones" over against the one "prudent man " of clause a, seems to be chosen not with- out an intentional reference to the disproportion that actually exists numerically in life between the two classes of men.
Ver. 4. The end of humility (and) of the fear of God is riches and honor and life. — The cupula is wanting before " the fear of God," because this "fear" is in its idea so closely connected with "humility" that it can be ap- pended as in a sense an appositive to it. Thus Bertheau and Elster correctly render, follow- ing GeIER, RosENMUELLEU, SCHELLING, etc. More commonly (and as early as the LXX and Vulg. ) the "fear of Jehovah" is regarded as the first effect or consequence of humility, like riches, honor and life ; this, hoivever, gives no speci-fically appropriate idea. This is also true of Hitzig's emendation (rwST for DN"!]), the "beholding Jehovah;" for "riches, honor and life " could hardly be the elements inio wliich the "beholding Jehovah" should b? resolved; this idea is rather in the Old Testament also (e. g.. Ps. xi. 7; xvii. 15) always one that belongs not to the present, but only to the future lite — With 6 compare moreover iii. 16; viii. 18. — [Our au- thor's idea is also that of De W. and K., the E. v., H., N., S., M., Wordsw., etc. The gramma- tical objection urged by Hrrzin, U.mbreit and RtiEETSCHi is the harshness of t lie usi/ndelon ; they agree in making the latter part of clause a the predicate, a more natural construction unques- tionably, if the resulting meaning is admissible. Umbreit interprets the humility of which "the fear of God " is the reward, as humility in hu- man relations — a rendering hardly consistent with the Hebrew usus Inqnrndt. Rueetschi takes the words in their ordinary sense, and the structure which is most obvious, and explains: " The genuine religions wisdom which is equiva- lent to 'the fear of .Jehovah ' (more precisely, of which the fear of the Lord is the beginning), is the highest reward of humility ; it is to him who attains it all (riclies. honor, life), all that man desires and strives for beside, his greatest riches, his highest honor, his true life." In this view clause b is an analysis of the predicate of a.—k.-\
Ver 5. Thorns, snares are in the way of the false. — Here ai^ain we have an asi/ridctou, consisting in the a.<soiiating of the two ideas which are in (heir import essentially equivalent, of "thorns " (comp. Job v. 5) and " snares, nets''
192
THE PROVERBS OF SOLOMON.
(chap. vii. 23; Ps. Ixix. 22; Job xviii. 9, elc). HiTziG proposes instead of the latter expression lo read DTISD : '•Thorns are poured out, are spread on the way of the false (? j." [Those who agree with Z. in the general structure of clause A, in his seleclion of the subject and predicate, very generally, at least our English expositors, make the verb affirmative rather than hortative. KuEETScHi (as above, p. 15-5), on the ground of the very general idiom of the book of Proverbs, and in regard to this phrase in particular, iiySJ ^D2', considers the clause as inverted : " he who keepeih far from the thorns and snares that strew the way of the false, destroying him, not- withstanding all his cunning, saveth his life." — A. I — With b compare xvi. 17.
.3. Vers. 6-12. Of good discipline, frugality, uprightness, love and fidelity as further import- ant means to tlie preservation of a good name. — - Train up a child (early) in the vray he should go — The verb which, according to Arabic analogies, is equivalent to imhuit, initiavit (comp. ScHULTE.NS On this passage), denotes here the first instruction that is given to a boy, his e.irly education and the formation of his habits. Compare the expression of HonACE (Ep. I., 2, 6^) : Quo semel est imbuta recens, servabit odorem Testa iliu; and also the modern proverbs Jung gewohnl, all gethan [Young accustomed is done old] : or " Was Hdiuchen nicht lernt, lernt Hans nimmer- mehr" ["What little Johnnie does not learn, John learns never." So our English proverb — "Just as the twig is bent the tree's inclined."]
13")'1 '3"/^ can have no other meaning than "ac- cording to the standard of his way" (Gen. xliii. 7 : Lev. xxvii. 8, etc.), i. e , according to the way that is determined for him, according to the calling and tlie manner of life for which he is intended. With this interpretation, which is as simple as it is pertinent, HiTziu's emendation
may be dismissed as superfluous : 13^ "3"/^. ''according to his tenderness, since he is still ten- der." [Notwithstanding the "simplicity" ofthe interpretation "in accordance with his way, or his going," three different meanings have been found in it. It may be, a) "his way" in tlie sense of his own natural and characteristic style and manner, — and then his training will have reference to that to which he is naturally fitted ; or b), the way in life which he is intended by pa- rents or guardians to pursue ; or f) the way in which he ought lo go. The last is moral and re- lates to the general Divine intention concerning man's earthly course ; the second is human and economical; the first is individual and to some extent even physical. Yet although the third present-s the highest standard and has been ge- nerally adopted and used where little account is made of the original, it has the least support from the Hebrew idiom. So De W., B., K., S., H. (?), and others. — .\.]
Ver. 7 The rich ruleth over poor men. — Observe bore again the significant interchange between siii^uhir and plural like that above in ver. 3, corresponding with the actual conditions of human society. 'Thesame relation of depend- ence comes in play however in like manner be- twein borrowers and lenders; indebtedness al-
ways destroys freedom, even though no sale int« slavery of him who was unable to pay should ever take place.
Ver. 8. He that soweth iniquity shall reap calamity. — Comp. Job iv. 8, and the con- verse seiitimeni, Prov. xi. 18. — And the staff of his haughtiness vanisheth avyay; — /. e.. ] the staff with which in the ebullitions of his an- ger (Isa. xiv. (j) he smote others conies to nought, as though dried up and rotten. Compare for the verb "to come to nought, to come to an end," Gen. xxi. 1.5; 1 Kings xvii. 16; Isa. x. 25. Ac- cording to the last mentioned passage, Umbreit, EwALD [De W.] and Elster explain: "and the staff of his punishment is already prepared."
But the verb 7X12 in that instance acquires the meaning "to be ready, to be already prepared," solely through the context, — and the noun (n"i3J.') means not "punishment," but always simply anger, passionate excitement. And to employ "staff of his anger" to describe "the i-od of the Divine anger aroused against him " would surely be an unusually condensed and
harsh expression. — Hitzio reads b"n3^ '33"«£'1 " and he that renounces (?) his service perishes," a meaning clearly quite insipid and little appro- priate as the result of a very artificial and vio- lent emendation, for which the text of the LXX neither in ver. 8 6, nor in the spurious verse which tiiis version exhibits appended to our verse, offers any adequate support whatsoever. — [FuEBST distinguished two radical meanings in the verb I'N, from one of which the derived noun has the meaning "nothingness, vanity," here ailopted by E. V., and B.; the other gives the nii^aning "calamity," and in this sense the word is here understood more forcibly and appropri- ately, by De W., K., H., N.. II., S.— Rueetsciii vigorously supports our author's interpretation of clause b. — .\.]
Ver n. He that hath a bountiful eye shall be blessed. — He who is "good in the eye " is the exact opposite of the man " evil in the eye" (chap, xxiii. fi) : it is he therefore who looks around not wickedly but in kindness and friendliness. Such a one will besides always be charitable in disposition and action, and there- fore as he dispenses blessing he will also receive blessing. The conjunction ("3) as the beginning ofthe second clause should doubtless be regarded rather as a causal, than, with HiTzio, as a con- ditional particle; it is therefore not "?/ lie gives" (that he does this is in fact already im- plied in bis being described as having " a boun- tiful eye"), but "since," or "for he gives," etc.
Ver. 10. Chase away the scorner and contention goeth out. — That s-ofiing is a chief source of contention and strife was already expressed in chap. xxi. 24. Contention "goeth out," VIZ., with the scofTer, when he leaves the assembly in which he has given forth his scoffing utterances (the LXX rightly supply i/( ori'erf^i/oi'). — And strife and reproach cease, — for the evil example of the scoffer had excited the whole assembly to mutual abuse and recrimination
('(■l'7p has here this active meaning).
CHAP. XXII. 1-16.
193
Ver. 11 Hi that lovath with a pure heart, vrhosa lips are graoious, the kiag is his friend. — rhus, witliout duubi correcUy, Umbreit, Elster, Hitziq; for tlie passages xiii. 4. 24; xiv. 13 present no sufficient analogy for Kwald's interpretation of the last clause, '■ be is tlie king's frienil;" and Bebtheau's conception of the phrase "grace of lips " as a second accusa- tive object of the verb "loveth " (•' he that loveth purity of heart, and grace on his lips, the king is his friend ") has against it the decided inappro- priateuess of the expression -'to love the grace of his lips " as conveying the idea of " cultivating a wise eloquence." Furthermore we have to compare chiefly xvi. 13 ; for it is really wise and good counsellors who are there as here desig- nated the favorites of the king. — -[Few verses in the Book of Proverbs whose reading is unques- tioned have received more interpretations. In clausi a "purity of heart" is made the object by almost every interpreter, instead of an adverbial .adjunct as Z. makes it. The "grace of lips" in clause 6, in addition to Bertheau's construction (see above), is made a part of the subject — •' lo ichom, or whose is grace of lips," e.tf., by De W., EwALD, K.; it is made the first part of the predi- cate "(0 him, or his is grace of lips," e. g , by the E. V. in the margin, by H., N., S., M., W.; while the text of the E. V. makes it adverbial.
-A]
Ver. 12. The eyes of Jehovah preserve knowledge, — i. e., secure protection to him who pos.sesses and evinces true discernment and knowledge (an example, therefore, of the abstr. pro concreto). With clause i, furthermore, the meaning seems to correspond better which Hit- ziG obtains, when he, perhaps in this instance
emending wisely, writes nj/'^ instead of H^T: Je- hovah's eyes observe wickedness. — For the verb in clause b comp. xiii. 6 ; xxi. 12. The " word^ " of the false here denote his proposals or plans, the faithlessness which he devises by himself and discusses with others. [Holden thinks it neces- sary to render the "affairs of the transgressor." The necessity is obviated by the above explana- tion.]
4. Vers. 13-16. Of slothfulneis, wantonness, folly and avarice, as furtiier cliief hinderances to the aitainmeilt of a good name. — The slothful saith: (There is) a lion without, etc.: — i. e., he has recourse to the most senseless and ludi- crous excuses, if in any way he may not be obliged to go out to labor ; he therefore says, e. (f , :i lion has stolen into the city, and may pos- sibly destroy him in the midst of the tumult and crowd of the streets. Comp. xv. 19. [See oriti- cat notes for an explanation of the tense of the main verb.]
Ver. 14. A deep pit is the mouth of the strange woman. — -i. e., her seductive language: CJiup. ii 16; V. 3; vi. 24; vii. 5 sq.; and also xxiii. 27, where Ihe harlot herself is described as a deep ditch. — He that is accursed of Jeho- vah.— The " cursed of Jehovah ' the exact op- posite of the man "blessed (^^"^3) of Jehovah," therefore one visited by the cur33 of an angered God.
Ver. IT). Foolishness is bound in the heart of the child, — .■ <■., it belongs to the dis- 13
position of all children, who are altogether and without exception iv/rtot, — infallibly so (comp. 1 Kings iii. 7), and must therefore necessarily be removed from them by the diligent employment of the "rod of correction" (comp. xiii. 24; xix. 18; xxiii. 13, 14). Comp. our proverb "Jugend hat kein Tujend" [Youth hath no virtue]. — [Kamph., from the .absence of an adversative par- ticle before clause h, judges it better to take the first clause as conditional: "If fooli.shness be bound," etc. Here is then the remedy for the supposed exigency. But this is surely needless, and vastly weakens the import of clause a, with its impressive declaration of an urgent and uni- versal need. — .\.]
Ver. lij. One oppresseth the poor only to make him rich ; — (. «., the oppression which one, perchance some rich landlord or tyrannical ruler, practises on a poor man, rouses his moral energy, and thus by means of his tireless indus- try and his productive labor in his vocation, brings it to pass, that he works himself out of needy circumstances into actual prosperity. On the other hand, according to clause A, all pre- sents which one makes to an indolent rich man, prodigal, and therefore abandoned by the bless- ing of God, contribute nothing to stay the waste of his possessions that has once commenced. What one gives to him is drawn into the vortex of his prodigality and profligacy, and therefore is subservient, in spite of the contrary intention of the giver, only "to want," or to the diminu- tion of his possessions (comp. xi. 21). — Thus most of the recent expositors correctly explain, especially Ewald, U.mbreit, Elstek, Hitzio [De W., K.], while Bertheatj's conception of tha pissage: "He that oppresseth the poor to lake for himself, giveth to a rich man (i>iz., himself) only to want," approximates to the old incorrect rendering of the Vulgate, Lutuer, elc. See in reply Hitzig on this passage. [H., N., M., S. follow the E. V. in giving this reflexive mean- ing to the pronoun of clause a, while Wouusw. guardedly expresses a preference for the other view; God's providence overrules the rich man's r.ipacity, and turns obsequious liberality toward the rich against him whom it would benefit. For according to this view it is not the giver, as the E. V. suggests, but the receiver, that shall come to want. Rueetschi comes vigorously to the de- fence of the older explanation. The subject is then single : the rich man seeks to advance him- self by oppression of the poor; he gives wrong- fully to one that has, and God thwarts him. We prefer this elder exposition. — -V.]
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
The doctrine of the great worth of a good name forms undoubtedly the main theme of the section before us ; for all that follows the introductory proposition of ver. 1, which is expressly shaped with reference to this theme, may be easily and without any violence regarded as a statement of the most important means or conditions to the attainment and maintenance of a good name. These conditions are given in part negatively, as not consisting in riches (ver. 2, comp. ver. 16), nor in folseness of heart (ver. 5}, nor in seofSng
194
THE PROVERBS OF SOLOMON.
and love of abuse (ver. 10), nor in unrighleous dealing (ver. 8, comp. ver. 12), nor in sloth and licentiousness (vers. 13, 14). They are also given in part positively, as consisting in a genuine prudence (ver. 3), in humility aud the fear of God (ver. 4). in a wise frug.ility and industry (vers. 7 and 16), in charity toward the poor (ver. 9), iu purity of heart together with that grace of epeeeh which rests upon it (ver. 11), — in a word, in all the excellent qualities as well as the inward and outward advantages to which a strict and wise training of children is able to aid the man who is naturally foolish and ignorant (vers. 6 and lo).
Homily on the entire section: On the great worth of a good name, and on the means to its attain- ment and preservation. Comp. Stocker: Of a good name : 1 ) How it is to be gained (vers. 1-4); 2) wh.at chief hinderances threaten the possession of it (vers. 5-16). — In similar style, WohLfarth, Caliper Handb., etc.
Ver. 1. Melanchthos: With reason dost thou say: I need a good conscience for God's sake, but a good name for my neighbor's sake. A good name is really a good thing well-pleasing to God, and must be esteemed and sought by us, because God would have the difference between good and evil brought to the day by the testimony of pub- lic opinion, so tliat accordingly those who do right may be promoted and preserved, the unjust, on the contr.ary, censured, punished and de- stroyed. From such public witness we are to become aware of the existence of a moral law, and should reflect, that a holy God and supreme avenger of all evil lives. We must therefore strive after a good name for two reasons : 1) be- cause God would have us regard the judgments of upright men (Ecclesiast. vi. 1 sq.) ; 2) because He would also have us serve as a good example to others (1 Cor. x. 31 sq.; Phil. iv. 8). — Starke: If a good name is better than riches, then it is our duty, in case of need, to defend our innocence (Am. vii. 11; Jolin viii. 49), but no less to rescue the good name of others also (1 Sam. XX. 31 sq.). — [.\kxot : The atmosphere of a good name surrounding it imparts to real worth additional body and breadth. — Mtffet: a good name maketh a man's speeches and actions the more acceptable; it spreadeth his virtues unto his glory, and the stirring up of others; it re- maineth after death ; it doth good to the children of him who is well spoken of; and finally is a means of advancement]
Vers. 2-J. Mei.anchthon (on ver. 2): Know that there is a Divine providence, and that not by chance but by God's ordinance some are rich, others poor. Therefore it is of moment that both walk before God according to their state and calling, that tlie poor therefore do nut murmur against God, but humble himself under His hand, and take comfort in the promises of His word (Matth. V. 3), — -that the rich, however, be not presumptuous, and do not set iiis trust on uncertain riches (1 Tim. vi. 17), etc. — TiViingen Bihle (on the same verse): — If the rich were always humble and the poor patient, and both alike penitent, pious, loving and peaceable, then rich and poor might live happy and content to- gether.— [R. Hai.l: — The rich and the poor meet together 1) in tlie participation of a com- mon nature; 2) in the process of the same social
economy ; 3) in the house of Go 1 ; 4) in the cir- cumstances of their entrance into this world and in the circumstances of their exit out of it : 5) in the great crises of the future. — Sacrin : — That diversity of condition which God hath been pleased to establish among men is perfectly con- sistent with equality ; the splendid condition of the rich includes nothing that favors their ideas of self-preference ; there is nothing in the low condition of the poor which deprives them of their real dignity or debases their intelligence formed in the image of God, etc. — See Bishop Butler's Sermon before the Lord Mayor. — R. Hooker (on ver. 3): — It is nature which teacheth a wise man in fear to liide himself, but grace and faith teach him where. — Muffet: — Although God can save us only by His power, yet He will not without our own care and endeavor, nor without those means which He hath ordained to that intent and purpose]. — Hasius (on ver. 3) : — The best hiding from danger and calamity is under the wings of the Almighty (Ps. xci. 1 sq.). — J. Lange (on ver. 4) : — He who would be ex- alted to glory, must first suffer himself to be well humbled. — (On ver. 5) : — Tlie ungodly finds in the path to hell nothing but thorns and snares, and yet he presses on in it ! A sign of the great- ness and fearfulness of the ruin of man's sin.
Vers. 6-13. [South (on ver. 6) : — A sermon on the education of youth]. — Starke (on ver. 6) : — The spirits of children are like plastic wax ; •according as good or evil is impressed upon them will their chief inclination be a good or evil one. — On ver. 8) : — Upon unrighteousness and un- godliness there surely follows a terrible end. But who believes it? (Ps. Ixxiii. 18, 19). — Cba.mer (on ver. 10) : — One sin ever develops itself from another. From mockery comes wrath, from wrath comes strife, from strife onecomes toblows, and from blows comes reproach. — (On ver. 11 ) : — A true heart and a pleasing speech are rarely found together, especially at the courts of this world's great ones, where there is only quite t(>o much hypocrisy and unfaithfulness to be found, hiding behind smootli words.
Vers. 13-16. J. Lange (on ver. 13):— He that loveth his own soul and therefore on acco'unt of comfort and tenderness will not go forth to carry on the Lord's work, will lose and eternally de- stroy his soul, John xii. 25. — (On ver. 15) : — God's children must in their life have to experi- ence sharp strokes of afiliction in many foims. for, still as heretofore spiritually children, folly iu many forms remains in their hearts, and the sin that yet dwells in them makes itself perceji- tible by frequent outbreaks. — Geier (on ver. li'i): — With mere loving words and flattering specciv can no child be happily trained; strict and w.se correction must be added. — (On ver. 16): — P>e- ware of all unrighteous means of becoming ricli through others' injury. Better to have little with a good conscience than great treasure wiili injustice ! — Calwer Handb. (on ver. 16) : — He that enriches himself on the poor, one richer than lie will in turn impoverish him. — [Edwards (i^n ver. 15): — The rod of correction is proper l<i drive away no other foolishness than that which is of a moral nature. But how comes wickedness lo be so firmly bound, and strongly fixed, in tlie hearts of children, if it be not there naturally '.']
CHAP. XXII. 17-29. !95
III ADDITIONS MADE BEFORE HEZEKIAH'S TIME TO THE OLD NUCLEUS OF THE COLLECTION MADE BY SOLOMON.
Chap. XXII. 17— XXIV. 34.
First Supplement :^Vaiious precepts concerning righteousness and practical
-wisdom.
Chap. XXII. 17.— XXIV. 22.
a) Introductory admonition to take to heart the words of the wise man.
Chap. XXIL 17-21.
17 Incline thine ear and hear words of the wise, and apply thine heart to my knowledge !
18 For it is pleasant if thou keep them within thee ; let them abide together upon thy lips !
19 That thy trust may be in Jehovah,
I have taught thee this day, even thee !
20 Have not I written to thee excellent words, with counsels and knowledge,
21 to make known to thee the certainty of the words of truth,
that thou mightest return words of truth to them that send thee T
b) Admonition to justice toward others, especially the poor. Chap. XXII. 22-29.
22 Rob not the poor because he is poor, and oppress not the wretched in the gate ;
23 for Jehovah will conduct their cause,
and spoil the soul of those that spoil them.
24 Have no intercourse with an angry man, and with a furious man thou shalt not go,
25 lest thou learn his ways
and prepare a snare for thy soul.
26 Be not among them that strike hands, who become sureties for debts ;
27 if thou hast nothing to pay
why shall he take thy bed from under thee ?
28 Remove not the ancient landmark which thy fathers have set.
29 Seest thou a man that is diligent in his business — before kings shall he stand ;
he shall not stand before mean men.
GRAMMATICAL AND CRITICAL.
Ver. 17. [Observe the interchange of the imperative [371 with the 2d pers. sing, of the Imperf. JTETI- A-]
Ver. 18. [In lin'we have illustrated, as in many other instances, the final disregard of the originally strict applioB
tion of the suffixes to their own person and number: let tfiem abide in its entireness, etc. A.]
Ver. 20. [BoTT. § 707, 2, expl,^in8 the masc. adj. D'ty/ty of the K'ri as an example of masculines used in describing
the pre-eminent and striking,— but on account of the UV7[ of ver. 19 gives the preference to the K'thibh DIE'StJ'. Sn
Stuart and Mdemsch. — A.]
I3o
THE PROVERBS OF SOLOMON.
Ver. 21. [Tri7ii^7, one of the plaral participles, not nncommon in our book, to be taken diatributively, aa appUc»
ble to each of all possible cases. Bott. g 702, e. — A.] ,
Vers. 22, 2A, 26, 28. [Further examples of the Jussive with the negative adverb 7fc^. instead of a direct prohibition
with the Imperative ; comp. Lntin, n€ facias ; Greek, ikri ypa^^i (KuEHNER, g 250, 5, Hadley. 3 723, a) ; as thoui^h in pro- hibitions a st-nse of fitness ur obligation were appealed to rather than an authority asserted. — A.] — (Ver. 24). HN Ki3
here, in accordance with the later u$\ts loqturuii, is equivalent to nx IT /H : comp. Ps. xxvi. 4.
Ver. 25. [The more compact form ^SxH for ^SxH under the influence of the preceding 12; BoTT. § 1059, d. — A.]
Ver. 27. [An example of what is called the concrete impersonal in Hebrew is found in Hp'; why should /ie, any ona
do this I BiJTT. i 935, c— A.]
Ver. 29. [3i*'n^; BiixicHEa's .f'ierts Ztcitwin or de6t7«m, rendered by the German dar/: it is his privilege or preroga- tive.—A.]
EXEGETICAL.
1. That a new divi.'iioii of the collection begins with ver. 17, coming from another hand than compiled the preceding main division, appears not merely from the expression '-words of wise men," which reminds us of i. 0, but also from the characteristic style of the proverbs which are found from this point onward to the end of chap, xxiv. These no longer consist of verses of two clauses constructed according to the antithetic parallelism, but for the most part of longer sen- tences, which as a general rule comprise two verses, sometimes, however, three (e. g. xxiii. 1-3, 6-8), or even five (thus xxxii. 31-35; xxiv. 30-34). By the side of the isolated proverbs containing an antithesis of two members, such as are liere and there interspersed (e. g. xxii. 28 ; xxiii. 9, 12, 19, 22; xxiv. 8 sq., 23 sq.), there are found in addition several verses constructed of three clauses (xxii. 29; xxiii. 5, 7, 31, 3.5; xxiv. 12, 31). There is prevalent everywhere the minutely hortatory or in turn admonitory style, rather than that which is descriptive and announces facts. The 7X which serves to intro- duce the utterance of warnings is found not less than seoenteen times within the two and a half chapters before us, while in the twelve chapters of the preceding main division it occurred but twice (chap. xx. 13 and 22). Many linguistic peculiarities in the section appear, moreover, to indicate a later period ; whether it be the earliest period after the exile, as Hitzig pi-oposes, may indeed be the more doubtful and uncertain, since many peculiarities of the section, especially the expression, "words of the wise" (in xxii. 17), lilte the prevailing admonitory tone of the dis- course, seem to favor the assumption of De- LITZSCH, that its author is identical with that of the introductory main division, chap, i.-ix. Comp. Introduction, § 12, p. 29.
2. Vers. 17-21. The introductory admonition to give heed to tlie word.s of the wise.
Ver. 18. For it is pleasant if thou keep them ■within thee. •• Tliem, ' ciz., '-the words of the wise," for only to the.se can the suffix re- late, and not to " my knowledge;" so that ac- cordingly this proposition in ver. 18 a, beginning with "for," serves to justify only the first half and not the whole of ver. 17. With 18 b: let them abide together upon thy lips, the ad- monitory discourse proceeds, and in the first instance attaches itself to the substance of 17 b (comp. V. 2). Against the common construction,
which regards the verb U3" as a continuation of
the conditional clause, "if thou keep," etc., [so e.g. De W., N., S., M., Mcffet, etc.~\, we adduce the absence of a second condiiiotiul particle, or at least a copula before the Imperf., which in its present position at the beginning of a clause clearly appears to be a Jussive. Comp. HiTZia on this passage.
Ver. 19. That thy trust may be in Jeho- vah I have taught thee this day, even thee ! The perfect represents the work of teach- ing as already begun and now in progress, like the "I have given," chap. iv. 2. — n^K ^X, etianx te, inquam. Germ, ja dich ! yea, thee ! even thee ! The expression brings out strongly the idea that the present teaching is designed for the student of wisdom who is here addressed, for him and for no one else (Mercer, Geier, J. H. Michaelis, EwALU, De W., Beethe.vu, etc.). There is no occasion for U.mbreit'3 interrogative conception of the words: "but thou?": i. e. dost thou also attend to my teaching ? and the same is true of Hitzig's attempted emendation, accord- ing to which we should read nnx f|X, " this also, the very same." — The first member, more- over, gives not so much the substance as the object of the teaching, and that as consisting in the development of a firm trust in God, or in the increase and establishment of faith (comp. Luke xvii. 5).
Ver. 20. Have I not written (Z., "behold.
1 write) to thee excellent avoids ? (The K'ri
D'ty'/ty from 10" 1^). which is equivalent to TJJ.
. . T ■ T ' ' - T
"a great man, a nobleman" (comp. Keil on
2 Sam. xxiii. 8), describes the words as of the highest, noblest worth, of pre-eminent value, as verba eximia s. principalia (comp. the similar term in viii. 6). So, and doubtless correctly, Zieglek, EwALD, Elster, etc. Comp. the early rendering, Tptafisyiara, of the Vers. Veneta. [K. renders "expressive, or significant," bedeulsam']. Others interpret the K'ri differently, e. g. HiTzio: be- quests, Vermiichlnisse (in accordance with the
Rabbinic XJ'^Td, depositariua); the Vulg. and some of the older expositors, " three-fold, i. e. several times, in various ways" (so Luther): or even "in three forms," so that the reference will bo to the Law, the Prophets, and the Hagiograplia. as the three chief constituents of the divine word, or again, to the three books of Solomon, etc. The K'thibh is explained ordinarily, by
supplying an omitted 7lDri, in the sense of "be- fore, formerly:" thus U.mbreit, e. g.; "have 1 not formerly written to thee?" (In a similar way Bertheau). Bift the ellipsis of a "yester-
CHAP. XXII. 17-29.
197
day" before this DltySty would be without any linguistic analogy ; and in a section which in- troduces subsequent admonitions a reminder of teachings formerly given seems little appropri- iite. For this reason the K'ri in the sense above given is unquestionably to be preferred [S. and M. prefer the .adverbial rendering; the ma- jority of the English commentators with the E. V. the substantive.— A.] — With counsels and kno^yledge, so far forth, viz., as these are contained in the " princely words."
Ver. 21. To make known to thee the cer- tainty of the wrords of truth. "Correct- ness, verity," .as e. g. in the Targ. on Jer. xxii. 13, 15; Sara. Gen. xv. 6 (where it is made equi- valent to piy, "righteousness"). Comp. the
Chaldee NOD'-'p in the Targ. on our passage. — That thou mightest be able to return \7oids of truth to them that send thee.
'•Words, truth," a sort of apposition, describing the discourse to be conveyed as consisting of words which are " as it were themselves the truth" (Umbeeit, Elster). The expression is like the " words consolations, i. e. consoling words," in Zech. i. 13. — The "senders" (comp. X. 26) are here naturally the parents, who have sent their son to the teacher of wisdom, that he may bring back thence to them real culture of spirit and heart; or again, that "he may know how to bring home to tliem in all things true and not false or erroneous report " (Hitziu). — [Hol- DEN unnecessarily makes the suffix of the parti- ciple represent an indirect object; "them that send unto thee." For the construction " words truth " see Green, | 2-33, 2. — A.]
3. Vers. 22-29. Admonition to justice toward others, especially the poor and distressed. — Rob
not the poor because he is poor. 7T is the
depressed, the straitened, he who is deprived of help for judicial contests and other cases of want, and who therefore needs tiie protection of the more powerful and the more prosperous. — And oppress not the poor in the gate, :'. e. in the place where courts are held; comp Job V. 4 ; xxxi. 21; Ps. cxxvii. 5. — [Comp. Thom- son's Ijand and B lok, I. 31; and other works illustrative of Oriental usages, p'issnn. — A.]
Ver. 23. For Jehovah will conduct their cause. The emphatic announcement of the reason for the warning in the preceding ver. ; comp. xxiii. 11. With respect to the just pun- ishment threatened in clause b, comp. Matt. xviii. 32 sq. — [God is not merely a formidable because an ali-jtist and almighty advocate, ap- pearing before the unjust tribunal, in behalf of the wronged; He is not merely a judge sitting in a higher court of appeal ; He is the executor of theuniversallawsof justice to which the judges as well as the arraigned of earth are alike amenable. When Jehovah "cheats or spoils" it is in vindi- cation and not in violation of eternal justice and right. FuERST makes the "life" an adverbial modification, and not the object, so that it ex- presses the extent of his work, "even to the life."— A.]
Vers. 24, 25. Warning against intercourse with men of violent temper, like xxvi. 21 ; xxix. 22; comp. James i. 20. — And with a furious man
thou sbalt not go, lit., "go not along with him." — And prepare a snare for thy soul;
VIZ., the passion that would become a snare, a fatal net for thee (comp. xx. 25). — With the warn- ing against suretyship iti vers. 26, 27, comp. vi. 1-4; xi. 15; xvii, 18: xx. 16.
Ver. 28. Warning against the violent removal of boundaries ; comp. the prohibitions of the Law; Dent. xix. 14; xxvii. 17; and also Job xxiv. 2 ; Hos. v. 10; and below, I'rov. xxiii. 10, 11.
Ver. 29. Seest thou a man diligent in business. The verb, a Perf Kal, is conditional ; "if thou seest;" comp. vi. 22. Tn:3, apt, ac- tive, expert (Luther, indelich). — Before kings shall he stand (Z. " may he set him.seU'"), viz. to serve them, to receive their commands, comp. 1 Sam. xvi. 21, 22 — He shall not stand be- fore mean men. Lit., "men in the dark." homines obscuri, ignobilcs (Vulg.). The antithesis to the "kings" is naturally an idea of a some- what general and comprehensive kind, describing those who belong to the low multitude, the ple- beians. To generalize the idea of "king" in like manner, as if it here expressed something like "noble, rich," is therefore unnecessary (in opposition to Hitziq on this passage). [Lord Bacon says: Of all the qualities which kings especially look to and require in the choice of their servants, that of despatch and energy in the transactions of business is the most acceptable, etc., etc. There is no other virtue which does not present some shadow of offence to the minds of kings. Expedition in the execution of their commands is the only one which contains nothing that is not acceptable (De Augmentis Scientiarum, Lib. VIII.)].
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
There are only two main ideas with the pre- sentation of which this section is concerned; these, however, are thoughts of no slight weight and significance. That true wisdom, which is indeed one with firm confidence in God, is to be secured and maintained above all things else, the introductory admonition (vers. 17-21) brings out with earnest emphasis. And that such wisdom as this should manifest itself in a demeanor to- ward one's fellow-men just and kind in all direc- tions,— to impress this is the single aim and end of the hortatory and admonitory addresses that follow in vers. 22-29. — For not merely the warn- ings against the unrighteous plundering of one's neighbors (vers. 22, 23), again.st passion and a ruinous familiarity with the passionate, and against a wicked removal of boundaries, have this end in view, — but also the cautions against suretyship, which are apparently brought for- ward merely as prudential suggestions (vers. 26, 27), and against the wasting of executive talents and skill in the service of insignificant masters (ver. 29), fall under the same generalization, so far forth as both kinds of unwise conduct point to an intentional hiding of the talent received from the Lord, and to an inclination to the tow and the common, which is as wilful as it is un- profitable and contemptible. He who through
198
IK'S PROVERBS OF SOLOMON.
inconsiderate suretyship for unworthy men de- prives himself of the means of a free and vigo- rous eificiency in life, puts his light under a bushel quite as really, and with no less guilt than he who fritters away his strength in a narrow and obscure sphere of labor, rather than by earnest striving for an influential station seeks (0 make the results of his activity the common property of many. Comp. Matth. v. 14-16 ; XXV. 24; John iii. 20, 21 ; vii. 4.
These two main truths, — the praise of wisdom as the source of all real confidence in God, and the subsequent admonition to righteousness in many particulars, meet in the idea of Faith, or obedient consecration to the invisible holy God, as the sum of all true wisdom (ver. 19). Put in form as the leading thought in a homiletic discus- sion, this fundamental idea would be expressed in some such way as this : On faith in God as the ground of all righteousness and the end of all wisdom ; — or. Faith (confidence in God) as the basis and end of all wisdom. — Stocker (regard- inc the whole as a direct continuation of vers. 1-16) : Admonition to seek after a good name. — Starke: Admonition to obedience to the true wisdom (17-21), to right treatment of the poor (22, 2-3), to the avoidance of intercourse with bad men (24-27), and to a scrupulous regard for boundaries (28, 29).
Ver. 17-21. Zeltner: All the world's plea- sure is to be accounted nothing in comparison with the true, sweet pleasure wliich comes from the word of God. This they know who have tasted the sweetness of this word (Heb. vi. 5). — J. L.^NGE : Where the good will to obey is want- ing, there all teaching and preaching are vain. This is the reason why so many hundred sermons are heard by the majority without profit. — He who is heartily and willingly obedient to Christ finds in this no burden ; in Christ's obedience consists rather the highest joy. — R. Floret (on vera. 17-19; see Flirtenstimmm an die Gemeinde im ffause des Berrn, II., Leips., 1849): In the training of your children let your hope be di- rected to the Lord ; for 1 ) the word of the Lord gives the right direction ; 2) His service gives the right strength ; 3) His grace gives the right power besides. — Th. Heroang (Reformationspredigt) on vers. 17-19; (see Snnntagsfeier, 1861, p. 3.57): What a blessed duty is it to hold in honor the memory of such men as have deserved well in the
true culture of their own and succeeding times'. [A. Fuller (vers. 17, 18) : If we study th« Scriptures as Christians, the more familiar we are with them, the more we shall feel their im- portance ; but if otherwise, our familiarity with the word will be like that of soldiers and doctors with death — it will wear away all sense of its importance from our minds. — Trapp (ver. 19) : Only a Divine word can beget a Divine faith.]
Vers. 12-29. Stabke (on vers. 22, 23) : If the Lord efficiently sympathizes with those who are in outward poverty, still more does He do this for the spiritually poor, who are of broken heart and tremble at His word (Is. Ixvi. 2). — [Arnot (on vers. 22, 23) : There is a causal connection and not merely a coincidence between the spread of God's word and the security of men's rights in a land. As worship rises to heaven, justice radiates on earth. If faith go foremost, charity will follow. — Lawson (ver. 22) : For magistrates to be guilty of the crime of oppression, is a per- version of an institution of God into an engine of abominable wickedness. — (On ver. 23\: The un- just spoiler has the mercy of God against him as well as His justice. — Trapp (on ver. 23) . A poor man's livelihood is his life. God, therefore, who loves to pay oppressors home in their own coin, will have life for life. — Lord Bacon (on ver. 24): It is of the first importance for the peace and se- curity of life to have no dealings with passional'^ men, or such as easily engage in disputes and quarrels: for they will perpetually involve us in .strife and faction, so that we shall be compelled either to break off our friendship, or disregard our own safety. —Bridges (on vers. 26, 27) : In I "devising liberal things" we must combine [ scrupulous regard to justice and truth. Else our charity will prove the scandal, instead of the glory, of our profession.] — Melanchthon (on ver. 28) : The injunction (that boundaries are not to be removed) may by a simple allegory be expanded to this prohibition; that laws in gene- ral that are venerable from their age are not to be altered, except in case of the most pressing and obvious need. — Vo.\ Gerlach (On ver. 29): Peculiar facility and ability God will bring into an appropriate sphere of action. — [Trapp: A diligent man shall not long sit in a low place. Or if he do all the days of his life, yet if his dili- gence proceed out of conscience, " he shall stand before the King" of kings when he dies.]
e) Warning against greediness, intemperance, impurity, etc. Chap. XXIIL
1 When thou sittest to eat vpith a ruler, consider well him who is before thee, —
2 antl thou wilt put a knife to thy throat if thou art a gluttonous man.
3 Crave not his dainties, for it is dyceitful food.
CHAP. XXIII. 1-36. »«"9
4 Labor not to be rich ;
cease from (this) thine own wisdom.
5 Wilt tbou look eagerly after it — and it is no longer there ? for assuredly it maketh itself wings,
as an eagle that flieth toward the heavens.
6 Eat not the bread of him that hath an evil eye, and crave not his dainties.
7 For as he thinketh in his heart, so is he ; "eat and drink " saith he to thee,
but his heart is not with thee.
8 Thy morsel which thou hast eaten, wilt thou cast up, and wilt have lost thy pleasant words.
9 Speak not in the ears of a fool,
for he would despise the wisdom of thy words.
10 Remove not old landmarks,
and into the field of the fatherless enter thou not.
11 For their avenger is a mighty one; He will maintain their cause with thee.
12 Apply thine heart to instruction, and thine ears to words of knowledge.
1'? Withhold not correction from the child ;
for if thou beatest him with the rod he shall not die.
14 Thou beatest him with the rod,
and his soul thou deliverest from hell.
15 My son, if thine heart be made wise, my heart will rejoice, even mine ;
16 And my reins will exalt,
when thy lips speak right things.
17 Let not thine heart press on eagerly after sinners, but after the fear of Jehovah all the day;
18 for if the end come
then thy hope shall not be destroyed.
19 Hear thou, my son, and be wise,
and incline thine heart in a right way.
20 Be not among winebibbers, who devour much flesh.
21 For the drunkard and the glutton shall come to want, and the sleep of sloth clotheth in rags.
22 Hearken to thy father that hath begotten thee, and despise not thy mother when she is old.
23 Buy the truth and sell it not,
wisdom, and discipline and understanding.
24 The father of a righteous man rejoiceth greatly ; he that begetteth a wise man hath joy in him.
25 Let thy father and thy mother be glad, and her that bare thee exult.
26 My son, give me thine heart,
and let thine eyes delight in my ways.
27 For a harlot is a deep ditch,
and the strange woman a narrow pit.
28 Yea, she lieth in wait like a robber,
and the false among men doth she multiply.
29 Who hath woe? who hath grief?
who hath contentions, — who trouble, — who wounds without causey who hath redness of eyes ?
30 They that tarry long at the wine, who come to seek mixed wine.
^uo THE PROVERBS OF SOLOMON.
31 Look not on the wine, when it is red,
when it spaikleth in the cup,
when it glideth smoothly ! 82 At last it biteth like a serpent,
and stingeth like an adder.
33 Thine eyes shall see strange things,
and thine heart shall utter perverse things ;
34 and thou shalt be as one that (is) in the midst of the sea, as one that lieth on the top of a mast.
35 " They have stricken me — I have not felt it — they have smitten me — I have not known it — when I awake I will seek it yet again."
GRAMMATICAL AND CRITICAL.
Ver. 1. — [We hare in VS, as in j*'}, ver. 24, examples of the "spurious" ''j,* verba, or mixed 'J? and ^j;. The present
rpsult is that we have here in ver. 1. and in the KVi in ver. 24, forms upparently of the Inf. constr., where the idiom of the languiiso requires an Inf. abs. See GaEtN, ^ 158, 2, a; biiTT., gg 9SS, 4, u ; 1141 ; 1143, 1, 2, e(c. The JOjI »8 followed by a
Perf. consec. to express the idea of the '^Fiens debitum," what ought always to be, and so may confidently be expressed afl u finished result. Bott., g ySl, B. y —A.]
Ver. 4.— The punctuation Tiyj^ri/ is unquestionably correct (see Exegetical notes); to alter it to Tl^ynS (LXX,
Tar?.. HitztgV as though the admonition were against laboring for the favor ot Che rich man, is unnecessary.
Wr. o. — We render according to the K'ri ^'^*\ whicli is certainly to be preierreil to the unmeaning K'thtbh ^'I'l
(for which many conjecture ^Ij^lt "as eagles and birds of the heavens"). [Bott., § 1132, 3, very confidently proposes
n^*'l, making the verb a Jussive. — A]
Ver. 7. — [For the form 7OX comp. critical notes on xxii. 7, 8. — A.]
The verb {IVl^) pointed and accented as here can be nothing but 3d pers. Perf. Kal , equivalent to the Chald. "1^*1?,
C(yjitariU mfidita'us est : an 1 this meaning of the expression gives a general sense so appropriate that we ought clearly to nliide i<y it i;.wilU Aben Kzr\. Umbreit, BtftTHCAU. Elst^r, etc. [so ihe E. V., N.. S., M., W., De W., FderstJ, although no support cao be fouud for it any where in the Old Testament. The LXX rendered 1^'^ " hair" [so he eats and drinks, a^ if any one should swallow a hair]; the Chald., '^)^■^, "fool;" Scoultens, '^);^, shuddering; Ewald and Hitzio, "y^Z^
divided ("as one who is divided in his sonl ") [Holden and others, "as he is vile"]; but these are all unnecessary attempts at emendation.
Ver. 10. — [In '"itV BoTT., g 821, Decl. II., and n. o, maintains that we have a sing, constr. from the original form 'Ht?,
- T and not a plur. coiut. collateral to HH^, as most of the grammars and lexicons hold. He compares '"^J* and
Ver. 12. — [nX-^n. a poetical form, a lengthened Imper. pres. Comp. 7\^1 in xxiv. 14. — A.]
T ■ T " :
Ver. 15. — [The supplementary *JX couforms to the case of the preceding suffix of the same person, which ia of course
T
a genitive. BiJTT., g855, 3. — A.]
Ver. 19. — ')t^Si is here a real Piel with a factitive meaning, unlike its use in iv. 14.
Ver. 22. — [Tlie demoustrative HI usuJ, as it is occasionally in poetry and prophecy, not instead of a relative, but as the
ernph-itic antecedent of an omitted relative. BiixT., g^ 896, d; R97, E. — A.]
Ver. 25. — [liisteiid nf r ji-lirig tlieveibsas simple Im perf.. to be rendered by the future, they may perhaps be made m Te e,\[)rt-.ssive if made e.ximpl'-s of the "con*nlt.ttive" use of the Judsive: "let thy father and thy mother," etc. Tlie Ji. V. is •■ thy fiirher and tliy nmlher sh.ill," ffc.— A.]
Ver. 2tj. — Instead ot the K'thibU, nji"in ( =ny VIH), "let them delight in my words" (comp. xvi. 7), the K'ri, with T ■.' : • . T ■.■ : ' all the old versions, call-s unaeccssarily tor nj"l-^n, "let them preserve or keep," etc.
Ver. 32. — [2/19' BiiTT would explain as shorteuol from tV'lD'' aud not from ^'''^3'. See §1013, ex. — A.]
Ver. 33. — f^XT, a masc. form agreeing with a fem. subject, as the fem. nyXTH would have seemed perhaps to agree
withjint. SeeiiiTT., j!936, A. a.— A.]
EXEGETICAL.
l.Vers. 1-8. Warnings against courting tlie fa- vor of the powerful, against grefd, and against intercourse with the envious. The first of these w.arnings, vers. 1-3. stAnds very plainly in im- mediate connection with the last verse of tlie pre- ceding chapter. The counsel that one's powers be employed in the service of kings is followed hy a warning against the dangers of a too confi- dential intercourse with powerful and honorable men, especially against the danger of being
watched by them on occasion of their banquets, and possibly recognized as immoderate, as intem- perate, as an epicure, etc. Comp. the Arabic proverb: He that eats the Sultan's soup burns iiis lips, though it be not till afterward (Meid., II., 741); or this other: With kings one seats liiniself at the table for the sake of honor, and not of surfeiting (Thaal Si/nl., p. 31): see Ho- race also, Ar.i J'oel., 434 sq , ami Ecclesiast. ix. 13, 14; xxxi. l'J-14. — Consider vrell him who is before thee, viz., that he is not one of thine equals, but one much mightier and loftier (so LUTIIEK, UmBREIT, IIlTZlG [Kamph., N., .M.]
CHAP. XXIII. 1-35.
201
ttc Others. Consider well ic^aMs before thee, <'. e., the food lliat is set beforethee (LXX, Vulg , EwALn, Bertiie.\u [E V, H, S, Wokdsw.J etc. Both explanations are possible , the first Beems more consistent with (lie connection.
Ver 2. Thou wilt put a knife to thy throat Lit , "and thou hast put ' — (or whicti reason Hitzig thinks it necessary to put this en- tire verse after verse 3, and to regard it as a con tinuatioD of the reference made in 3, A, to the danger of eating with great men But no ancient MS, or version exhibits any other order of the verses than the usual one, and besides this gives xinqiiestionably a good logical progress in the thought It IS grammatically unjusiifiable tore gard the verb as Imperative ( LXX Vulg., Lu THER [E V,f<c.]. --And put a knife to thy throat ") [But Bott. justifies a rendering sub Btanlially the same (see Critical note) by saying . "Although the legislator and teacher prescribes onlyforthe future, j'et the hearer and reader (and their point of view must be taken) cannot regard the thing prescribed as merely future — Something that is in general terms enjoined he must, as soon as he becomes cognizant of it, not merely do in the future, but in case of need immediately, etc. This Fiens dcbilum remains then indeterminate in time ' As between the two resulting ideas : -Thou hast virtually de stroyed thyself if thou art a self-indulgent man, ' — and " Thou must at all hazards subdue llune appetite'' we prefer the latter, with K , N., W , M , H . against S — A ] If thou art a glut tonous man, lit. a master or owner of desire, not precisely one ruled by appetite (Umbreit), but a man cherishing and maintaining strong de sires; comp " Master of dreams, ' Gen xxxvii 19
Ver. 3 Crave not his dainties (comp 6. i . XXIV 1). for It is deceitful food , lit, "bread of lies" (comp. xx 17). i e. a deceptive meal, which in reality has another object than that which it seems to have.
Vers. 4, 5 Labor not to be rich Since ■what follows plainly emphasizes the fugitive and parishable nature of riches in itself the senti ment as a whole doubtless aims to deter from striving after wealth, or from covetousness — Csase fromltliis) thine own \visdom, viz from that which has reference to tlie acquisition aiifl preservation of riches —Wilt thou look eagerly (lit "let thine eyes fly ") after it .—a we render in accordance with the IC ri, which in spite of the fact that a Hiphi! of this verb does not occur elsewhere, is to be preferred to the unintelligible K'thibh, and we do not need (with Hitziq) to substitute the rendering "if thou faintest, if thou art weary" (from 'yy "to be feeble or powerless;" comp .ler IV 31. .Tudg. iv 21) — And it is no longer there, has disappeare.l, is suddenly gone' l^omp. the same expression. Job vii 9. also Gen v Jl.— For assuredly it maketh itself wings precisely "it will make itself wings;" comp 2 Sam xv 1, 1 Kings i. 5. also the Latin plirase a?a.s«!6i/«Cfrc(SiL It,\i. 16,351) and our proverbial expression ' to make one find his legs," or again " Fimse krierjen und d,won pegcn " [to get feet and fly aw-iy] —As an
eagle that flieth tow^ards the heavens (see Critical notesj.
Vers, ti-8 Eat not the bread of him that hath an evil eye. the jealous , tbe man of an evil eye is the opposite of the man with the • good eye," to him who is of a " kindly look," (comp. xxii. 9, Deui. XV 9; Matth vi. 2:!j
Ver 7 For as he thinketh in his heart so is he See Critical notes
Ver 8 Thy morsel which thou hast eat- en thou Shalt cast up and iliis under the constraint of the "evil eye' exciting vexation { and disgust, under the feeling of bitterness which the envy and M will of ihine entertainer will ex- cite m thee, and from the percpption of the fruit- lessness of thy friendly words which were in- tended to g.ain the false heart of ihis man
2 Vers. 9-11. Warning against intercourse wiib fools, and against violen^'e —With ver 9 comp IX 8 —And into the field of the fatherless press thou not lit -comenoi inio them." ! f. in the way of nmoving boundaries or other acts of violence. | Hacikett (Scripture Illustrationn) and other travellers in the East call attention to the simplicity of these landmarks, .a single stone or small heap of stones, — and the ease with which an aggressor could encroach without detection — .V ].
Ver 11 For thfir avcnyrr is a strong one, i. f. , ./ehovah, who appears as the vindicator of out-^
raged innocence (as 7Ni, Job xix 2.5, Jer I. 34, etc.), when human deliverers and protectors are wanting to it. (For illustration of human " redeemers ' comp. Ruth iii 12). Withieom- pare xxii. 23 . also Ps. Ixviii. 6: Mai. iii. 5, etc.
3. Vers 12 18 Admonition to the strict train- ing of children, and to the striving after true wisdom and ilie fear of God —Apply thine heart to correction For this phrase " to ap- ply the heart- to incline the heart," comp. Ps. xc. 12, 6; for the "words of knowledge." chap i. 2.
Ver 12 can hardly be regarded as an intro duetion to all that follows as far as chap xxiv. 2 (in opposition to Bertiie.w), rather does the general exhortation contained in it. to the recep- tion of a discipline ot tlie understanding, pre- pare the way only for what immediately follows, — perhaps as far as ver 10. or M
Ver 13 Comp iii 27. xix 18. xxn 1-5.
Ver 14 And his soul thou deliverest from hell i f . so far forth as correction leads to life, and is even itself life, comp iv 13; xv. 24; also vii. 27 sq , ix 18
Ver I'j. 16 My son if thine heart be- cometb wise, > e . if it as the result of whole some discipline shall have become wi.se —My heart will lejoice even mine — i lierefore not thine merely For the repetiiiou of the sufiBx which expresses tlie genitive relation, by the ca~ sm rectus, compare. 1 Kings xxi. 1 9; 2 Sam XVII. 6, xix 1 . and also chap x.:ii 19 above. The "reins " in 16. a, are pbainly only an inter- changeable expression for "heart ' (Ps. xvi. 7; xvii. 3), and the "right speaking of the lips" IS the necessary eS'ect or the outward sign of having become wise
Ver 17 Let not thine heart press on eagerly after sinners, but after the fear of Jehovah all the day Thus Scuellino, U.m-
'Ml
THE PROVERBS OF SOLOMON.
8REIT, HiTZiG, [K,] correctly render, while the greater number, t'ollowing the LXX, Vulg., elc. restrict the effect of the verb N3p; to the first member, ami lor the second supply the Imper of the substaniive verb. For the general idea moreover comp iii 31 ; xxiv. i. 19. [Holden gives a qualifieil endorsement to the interpreta- tion which our author adopts ; (N , M., S. follow the E V) in the line of the LXX rendering.— RirEETSCHi supports the view which makes the one expressed verb common to the two clauses, the shades of meaning varying as a person is the ob- ject in the former, a thing in the latter clause ; in the former case the idea is very nearly that of " envy,"' in the latter *'to be zealous for." A more delicate point discussed by R is the pecu liarily of the compound connective DN '^, in ver 17 and again in ver 18. In the former it is hardly more than the simple adversative "but" (see EwALD, Lehrb. 343, 4); in the latter (see Z's. view below), it must be virtually a causal "for," or by conjectural emendation ^ tX "3. '■ for then," (as above, p. 157). — A.].
Ver. 18. For if the end come So Umbreit, Bertheaii, El^teii correctly render, for the con- nective is here not " rather " or '• but rather " as in ver. 17, but '3 is a causal (comp. xxiv. 20), and DN supplies a condition, as in the similar passage xxiv. 14 The " end " is not specifically the liour of death (Umbreit) but the terminus which is necessarily reached in all human rela- tions (Elster), the hour of judicial decision, when (iod fulfils the hopes of the pious but visits the ungodly with righteous penalties. So far forth as this decisive end is ordinarily reached not (ill the future life, there is undoubtedly a hint of the hope of immortality and of a future retri- bution involved in this passage, as in xi. 7; xiv. 32
4. Vers. 10-25 Warning against intemperance and extravagance, and counsel to an obedient endeavor after truth. — Hear thou, my son, and be wise The pronoun is added to strengthen the appeal in the Imper. " hear " for the s;ike of the contrast with the disobedient in vers 20 sq — And incline thine heart in a right 'way, lit " and let thine heart go straight forward in the way " (i. e,, in the '• way of un- derstanding ' chap. IX, 6). Comp. Job xxxi. 7.
Ver. 20. Who devour much fleshi This conception of the Hebrew phrase is the simplest and best supported by the authority of all the old translators. We are to think of gluttons who at their carousals with much wine consume also much flesh. Comp. vii. 14 ; ix 2 ; and for the
association of 7711 " waster, consumer," with ttlb, " drunkard," comp. also Dent, xxi 20, as well as the expression of the New Testament, 0ajw; "«' oh'mroT?/;, Matth. xi. 19, which seems to be a free rendering of this fixed formula. It is
arbitrary and contrary to the meaning of 771' as established in the usage of the language, when EwALD and Umbreit refer it to licentious voluptuaries, who "dishonor or destroy their own body." Of the later commentators Beb- iiiEAC, Elsteb, IIitzig have taken the right
view [The author is perhaps too summary in his way of dismissing an interpretation, which has the support of Hebraists and expositors like Gesen., Fuebst, De W , N. ; and yet we concur in his view, which is best supported by scriptu- ral parallels, and is that favored by the LXX, Vulg., Luther, E. V., H., S , M , Wobdsw., elc. -A.]
Ver 21 And the sleep of sloth clotheth in lags The noun nOU, ■■ sleep," which occurs
only here, according to the context describes the indolence and drowsiness into which the drunk- ard and glutton sinks in consequence of his ex- cesses, and the necessary result of which is poverty.
Ver 22 Hearken to thy father that hath begotten thee, — and for that reason deserves obedience, as does the mother also, to whom, ac- cording to clause A, it is becoming to Jiearken in the time of her old age.
Ver 23 Buy truth and sell it not. The •• buying " of the truth consists in the acquisition of it with labor, exertion and sacrifice (comp. iv 5, 7. xvi. IB; Matt. xiii. 44, 4(5) The "sell- ing ' of it would consist in its gross disparage- ment, and its sacrifice for the sake of sensual enjoyment, or any unsubstantial seeming trea- sure [*- Give up everything for truth," says Dr Chalmers, "and let no bribery of any sort induce me to surrender it.' j
Ver 24 The father of a righteous man rejoiceth greatly. The K ri is unquestionably to be preferred to the K'lhibh, while in clause b we ought probably to give the preference rather to the K'lhibh, we render therefore literally, " the begetter of a wise man — and he shall re- joice in himself." — With respect to the sentiment of this verse and the one following comp. x. 1 ; XV 20 ; xxvii. 11.
5. Vers. 26-28. Warning against licentious- ness, introduced by a summons to a loving con- secration to wisdom. — My son, give me thine heart. The speaker is evidently wisdom per- sonified, who appears here as in chap. vii. 4, 5, in opposition to a treacherous harlot, and ad- monishes to a firm adherence to her " ways," >. e. to the principles and rules of life which are prescribed by wisdom,
Ver. 27. With a compare xxii. 14 a.- — And the strange woman a narrow pit ; there- fore, those that have been ensnared by her arti- fices and brought to ruin, she releases again with as much difficulty as a narrow and deep well (possibly of a conical, or. the reverse, a funnel shape) permits one who has fallen into it to escape.
Ver 28. "yea, like a robber doth she lie in wait. 'l"in is used only here to describe a robber. Comp Jer. iii. 2, where a wanton har- lot is compared to an " Arab of the desert" lurking about the roads — And the false among men doth she multiply; i. e. by her seductive arts she allures many to unfail hfulness, especially when it is married men among whom she practises her impurities. Umbreit unneces- sarily renders: she draweth to herself faithless ones (i. e. adulterers) ; — besides, the verb here used could hardly express this idea. But it is likewise inappropriate, with Ewald, Beutheau,
CHAP. XXin. 1-35.
203
Elsteb, etc., to understand by the "faithless" not 90 much adulterers, etc., as rather robbers and murderers. No sufficient support from the language can be adduced for Hitzlg's conception of Dnjl3 as equivalent to the abstract mJH3 "perfidy, faithlessness."
6. Vers. 29-35. Warning against the vice of intemperance, by means of a vivid picture of its ruinous results. — Who bath vroe ? Who hath grief? Lit., "to whom is ah? to whom alasV" The interjection 'UX, an expansion of 'IK is found only here. Among the subsequent terms, the "trouble" is strictly anxious care, complaint; " wounds without cause " are wounds received in causeless or wholly unprofitable dis- putes, wounds and stripes such as come of the brawls of drunken men; finally the dark "red- ness of the eyes " is the revolting effect of exces- sive use of wine as it shows itself in the face, according to Gen. xlix 12.
Ver. 31). They that tarry long at the ivine (camp. Isa v. 11), ■wtio come to seek mixed ■wine. There is hardly need of our supposing (in accordance with Bertheau's view) an actual entrance into a proper wine store or cellar (Song Sol. ii. 4), — -but rather a concourse of several at the house of some one (comp. Job i. 4), to drink there strong spiced wine or mixed liquor (ix. 5).
Ver. 31. When it sparkleth in the cup (lit., " givctli (lui or showeth its eye"), ^i^hen it glideth smoothly (lit., " goeth a straight or right way," ingredilur blande (Vulg.)). Comp. Song Sol. vii. 10. [The figurative use of the term "eye" in this vivid description has sug- gested two slightly different conceptions ; — one, that of BoTT., etc., derived from the brighlnes.i of the eye; the other, that of Fuerst, etc., from its roundness, setting forth therefore the " bead, or pearl" of the wine. Two diiTerent interpre- tations have likewise been given to the latter part of the description; one of these is based upon the smooth flow in the glass of rich, oily old wine (so E. V., W., etc.); the other upon its smooth pleasant flow as it is swallowed, when "it goetli down aright" (so substantially Luther, De VV., K., Z., Bebtheau, H., N , S., M.). The LXX gives a curiously divergent rendering: " For if thou shouldest set thine eyes on bowls and cups, thou shall afterwards go more naked than a pestle." — \.~\
Ver. 32. At last it biteth like a serpent; lit., "its end," /. e. its ruinous influence which finally becomes evident, its fearful after-pangs. —And stingeth like an adder. This Hiphil form, which occurs only here, can. in accordance with the Aramaean, have no other meaning than " to sprinkle, or spirt," for which in the case before us "poison" suggests itself as the natu- ral object; (the serpent is the very poisonous species of viper mentioned also in Isa. xi. 8).
Ver. 33. Thine eyes shall see strange things. The " strange " (Dllt) standing paral- lel with " perverse (things)," is evidently to be taken in a different sense from that required in xxii. 14 ; it therefore does not denote "strange women" (Umbreit, Bebtheau, Elsteb). but "strange, marvellous things," as the object of the drunken man's vision; thus, c. i^., the dou-
bling of certain objects, their inversion, their tremulous or swaying motion, etc. (thus, cor- rectly, RosENM., EwALD, Hitzig). — With clause b compare xv. 28. [While the I>v>nk of Proverbs emphasizes the connection of drunkenness and licentiousness as kindred, and often contempora- neous or successive vices (see especially chap, vii.), still the rendering suggested by xxii. 14, and preferred by the E. V., De W., N., M., H., S., etc., is rendered less probable by the paral- lelism, which in Hebrew is not to be lightly dis- regarded.— A.]
Ver. 34. And shalt be as one ■who (is) in the midst of the sea, — i. e. probably not one who is out in (he midst of the high sea (so Um- breit, Bebtheau, etc.). but one who is in the depths of the sea (Jonah ii. 4), and therefore one who is as unconscious, with the spirit as completely removed from ail previous surround- ings, as a drowned man lying upon the deep sea-bottom (Hitzig). [Kamph., H., N., S., M. take the other view, which has this to commend it, that it refers to more common experiences, and experiences of living men, and harmonizes better with the second p:irt of the desci'iption. — A.] — As one that sleepeth on the top of a mast, — a lively image nf tlie condition of the drunken man, reeling, stiiggeriiig hither and thither, rising and falling, as it were, and so
exposed to imminent perils to his life. 73n
"mast," (which is usually described by P.i^), a word occurring only here, and apparently re- lated to the verb 73n, "to bind;" comp. Dan. iv. 20. [FuER.sT makes the primary meaning " to conduct, direct, guide." and therefore inter- prets the noun of the "steering apparatus, the rudder." — .K ]
Ver. 35. They have stricken me — I have not felt it, etc. Evidently language of the intoxicated man, who first, in clauses a and b, tells how he feebly remembers having experi- enced, without really feeling, even blows and bodily abuse of other kinds, while he was in his intoxication, — and then in clause c, although still half-bewildered by the later influence of the wine, expresses his intense craving for more, and his fixed purpose to seek anew the prohibited enjoyment. The more characteristic this whole picture of the mode of thought and action of a confirmed inebriate, so much the more unneces- sary is it, with Hitzig, to read in a and b "it hath stricken — it hath smitten me" CJ^H 'JOlH)
■ T ■ ■ T T ~:
and to make wine personified (as in ver. 32) the subject. — With c compare, moreover, the lan- guage of the sluggard craving sleep; chap. vi. 10.
DOCTRINAL AND ETHICAL.
There is hardly need of further demonstration to show, that it is several of the main forms of sen.su.al self-indulgence of which our chapter treats in the way of warning and dissuasion. At first it is a very strong desire for the pleasures of great men's tables, as well as for the enjoyments and advantages which intercourse with envious men secures (vers. 1-3, C-8), that forms the sub- ject of the admonition. The remonstrance in-
204
THE PKOVERBS OF SOLOMON".
terposed between these two warnings, and relat- ing to striving after riclies, points to covetous- ness as the deep root not only of evils in general, but of this one in particular (vers. 4, 5 : comp. 1 Tim. vi. 10). — [Lawson: — Solomon often speaks of riches as a reward that wisdom fre- quently bestows on those who love her, but here he cautions us against supposing that wisdom encourages the love of riches]. There follows next a further warning against common, rude and uncultivated conversation (ver. 9). — [Chal- mers : — Let me know when to be silent as well as when to speak. There is a manifest contempt for what is said that should lay instant arrest upon me]. There is a like warning against the rough and greedy exercise of violence upon helpless orphans, and others who are weak and entitled to consideration (vers. 10, 11); against foolish doting, and a false carnal forbearance in the matter of the discipline of children (vers. 12-18) ; — [Arnot : — The command is framed upon the supposition that parents often fail on the side of tenderness; the word is given to nerve them for a difficult duty. There is no ambiguity in the precept; both the need of correction and the tremendous issues that depend on it are ex- pressed with thrilling precision of language] ; — - next, against haughty contempt of the conside- ration due to parents, and disobedience to them (vers. 22-2.5) ; against intercourse with the glut- tonous and profligate (vers. 19-21); against being ensnared by wanton women (vers. 20-28) ; against the vice of drunkenness (vers. 29-35). As a basis for the warning against these two chief forms of incontinence and fleshly indul- gence we have at one time more prominence given to the nothingness and transientness of the possessions or enjoyments to be obtained by means of them (vers. 5, 21, 3.5). and at another 10 the heavy penalty in temporal and eternal death (vers. 11, 14, 18, 27 sq., 32). To the fool- i-5h sentiments and manner of life which lead down to such ruin, ver. 17, which ij cast in a peculiarly comprehensive form, opposes the "fear of Jehovah," as the only means of deliverance and preservation. And as the glorious fruit and result of this we have extolled in ver. 18 a hope which outlasts the grave and death. — the same hope, therefore, of an eternally blessed life, which in some earlier passages of the Book of Proverbs had already come out significantly; comp. above, remarks on this passage, on p. 202.
HOMILETIC AND PRACTICAL.
JTrymihf nn the cnfirf chapter: — The fear of God the only safeguard against Ihc ruinous ascen- dency of fleshly lusts, especially avarice, extra- vagance, drunkenness andlicentiousness. — Comp. Stocker: On intemperance in eating and drink- ing.— Berlrlmrg Bible: — The art of living well, according to the rules of wisdom.
Vers. 1-3, LiiTui.;u (ma-'ginal) : — At court lliere is deceitful bread, for one i.< ever out-lying and out-flattering anotlier that he may bring him down, and liim«e]f np. ... It is bad eating cherries willi lords. — Mei.a.vchthon : — To be Bceking offices and positions of service with great men is allowable if we know ourselves to be in some measure fitted for it ; yet one striving
I for these may never restrain the independert I judgment of him who has the choice, or in gene- ral seek to attain its end by unjust mean?: j otherwise it is a guilty ambition. — HASirs : — He I that cannot walk prudently in dangerous places does belter to keep away from them. — Geier : — At the table of the Lord's grace in the Holy Sacrament, one should appear with special reve- ! rence and humiliiy ; for there one has to do : with the King of all kings. — Starke: — Modera- tion and the careful testing of that which is and j that which is not hurtful to the bodj-must alwavs j be the rule of prudence, even though one have j great stores on hand. — [.\knot: — It is of the j Lord that hunger is painful and food gives plea- I sure ; between these two lines of defence the Creator has placed life with a view to its preser- vation. The due sustenance of the body is the Creator's end; the pleasantness of food the means of attaining it. When men prosecute and cultivate that pleasure as an end, they thwart the very purposes of Providence].
Vers. 4, 5. Melanchthos: — Diligence, indus- try, faithful striving to fulfil one's earthly call- ing this proverb does not forbid, but multiplicity of cares and a greedy eagerness under which man, from want of confidence in God, seeks with pain and self-imposed smart for the perishable goods of this world. From such wayward and unl.awful striving it summons us back to the true sphere of our calling and to a prudent and dili- gent work therein with appeals for divine aid. — Tiibingen Bible : — To toil for riches which are perishable and cannot satisfy the soul, is a sin- ful folly. In heaven should we be gathering treasures that endure forever, Matt. vi. 19 sq. — [T. Adams: — Solomon compares riches not to j some tame house bird, or a hawk that may be fetched down with a line, or found again by her bells ; but an eagle that violently cuts the air and is gone past recalling. — Bp. Hopkins : — It were a most strange folly to fall passionately in love with a bird upon his wing, etc. How much bet- ter were if, since riches will fly, for thyself to direct their flight towards heaven, by relieving the necessitous servants and members of Jesus Christ'?]
Vers. C-8. Zeltner: — Learn to be pleased and i content at little cost, and thou wilt be able easily to forget dainty morsels. Follow Paul: I have learned in whatsoever state I am therewith to be content (Phil. iv. 11). — Wohlfarth : — P.eflect how much ruin envy works, this annoyance at others' prosperity, — how it spares no means for the overthrow of the envied neighbor, how un- happy and discontented it also makes even its own slaves, to what grievous sins it forces them, flc. Consider this, and thou wilt not merely fake to heart the prudential maxim: Beware of the en- vious,— but thou wilt seek to keep thyself al.'^o from this vice !
Vers. 9 sq. Starke (on ver. 9) : — To speak at the wrong time and in the wrong pl.ice brings always far more harm than profit. — (On vers. 10, 11): — Pious widows and orphans have, notwith- standing their forsaken and apparently helpless condition, the mightiest protection ; Ecclesiast. XXXV. 16 sq. — (On ver. 12) : — Not simply in- struction, but also correction and punishment one must receive gladly if one would become wise.
CHAP. XXIV. 1-22.
205
Vers. 13-18. Luther (marginal comm. on ver. 13) :^If Ihou scourgest thy son the executioner need not scourge him. There must be scourging once; if the father does not do it, then Master John does il ; there is no help for it. No one has ever escaped i(, for this is God's judg- ment.— J. Lanoe; — Many parents deserve hell in their own children, because they have ne- glected to train them in holiness. — Cr.\.mek (on ver. 1.5) : — Next to the experience of God's grace there is no greater joy on earth than when one finds joy and honor in his children. — [H. Mel- VIL!. : — If a child do that which will make a parent happier he does that which will also make himself so. Heart-wisdom is the thing desired. No wisdom is thought worthy of the name that has not heaven for its origin and end, and the heart for its abode. — Trapp (on ver. 17) ; — Men must wake with God, walk with Him, and lie down with Him, be in coniinual communion with Him, and conformity unto Him. This is to be in heaven aforehand. — Bp. Hopkins: — Il is the properly of grace and holiness, when there are no actual explicit thoughts of God, then to be habitu.ally in the fear of God, possessing the heirt and overawing it]. — Starke (on ver. 18) : — The true good of the pious is still future ; so much the less may they be enamored of the pre- sent seeming good of the ungodly. — Rei.nhard [Gesam. Predd., Bd. II., 1804; Sermon on vers. l7, 18) ; — How much cause we have to hold true to the old unchangeable principles of a genuine fear of God. — Sackreuter (Fast-day Sermon on vers. 17, 18, — see '' Sonnlagsfeier" 1839): — Of three excellent preservatives from sin, t'('z. ; 1) the avoidance of evil example ; '1) reverence for God ; 3) frequent remembrance of the blessing of virtue.
Vers. 19 sq. [Trapp (on ver. 19) : — Lei know- ledge and affection be as twins, and run paral- lel ; lei them mutually transfuse life and vigor, the one into the other. — .John Foster: — On the self-discipline suitable to cert;jin mental states]. — Tdhingen Bible (on ver. 20, 21): — Gluttony and drunkenness are works of the tlesh ; they that do such things cannot inherit the kingdom of God, Gal. V. 19. — Lanqe (on ver. 22) ; — In
the eyes of wicked children nothing is wont to seem more worthy of contempt than the old mother ; and yet he is accursed of the Lord who troubles his mother, Kcclesiast. iii. 18.— Sadrin (on ver. 23) : — The investigation of truth involves the seven following duties: 1) be attentive; 2) do not be discouraged at labor; 3) suspend your judgment; 4) let prejudice yield to reason; 5) be teachable; (5) restrain your avidiiy of know- ing ; 7) in order to edify your mind subdue your heart. — [.\. Fuller : — Solomon does not name the price of truth, because its value was beyond all price. Buy it at any ratel II cannot be too dear! And having got it make much of it! sell il not, no, not for any price!] — Zeltner (on vers. 26 sq.) : — The best and most welcome pre- sent that thou canst bring thy God is thy heart with all its desires and powers. Is it ruined? He alone can amend and cleanse it. — Starke: — He who opens his heart to the prince of this world thereby shows himself the enemy of God and of eternal wisdom. — [Bp. Hopkins: — What- ever else we tender unto God if the heart be wanting, it is but the carcass of a duty].
Vera. 29-35. Cramer: — All sins come in agreeably and taste well in the mouth ; but afterward they are as bitter as gall, and fatal as the poison of vipers. — Osiander : — Wine is a noble gift of God ; but its abuse is only the more ruinous, and therefore to be shunned like deadly poison. — .Starke : — That man only is really and in the spiritual sense drunken who does not dis- cern the great peril of his soul, but under all correction becomes only the more confident and defiant (Jer. v. 3). — [Trapp: — Such is the drunk- ard's lethargy; neither is he more insensib'e than sensual and irrecoverable. — Lawson : — .\n inferior master in the art of moral painting gives us a just picture of drunkenness in these words, "Drunkenness is a distemper of the bead, a subversion of the senses, „ tempest of the tongue, a elorm in the body — the shipwreck of virtue, the loss of time, a wilful madness, a pleasant devil, a sugared poison, a sweet sin, which he that has has not himself, and he that commits it, doth not only commit sin, but is himself alto- gether sin "].
d) Warning against intercourse with wicked and foolish men. Chap. XXIV. 1-22.
Be not envious of evil men, and desire not to be with them, for tlieir heart studieth violence, and their lips talli of mischief — By wisdom is the house builded, and by understanding is it established ; by knowledge shall the chambers be filled with all treasure that is precious and pleasant.
206 THE rROVERBS OF SOLOMON.
5 The wise man is full of strength,
and the man of understanding increaseth strength;
6 for with wise counsel shalt thou make war, and victory is in abundance of counsellors. —
7 Wisdom is too high for the fool;
he openeth not his mouth in the gate.
8 He that deviseth to do evil
shall be called a mischievous person.
9 The device of folly is ein,
and the scorner 'u an abomination to men.
10 If thou faint in the day of adversity thy strength is small.
11 Deliver them that are taken to death,
and them that totter toward destruction, oh rescue them I
12 If thou say est, Lo, we knew it not!
He that weigheth hearts will He not mark it ?
He that watcheth over thy soul, will He not know it ?
and He requiteth man according to his work.
13 My son, eat honey because it is good,
and honey comb which is sweet to thy taste ;
14 so acquaint thyself with wisdom for thy soul ; when thou hast found it and the end cometh thy hope also shall not be cut off.
15 Plot not as a wicked man against the dwelling of the righteouB, assauh not his dwelling-place ;
16 for seven times doth the righteous fall and riseth again, but the wicked shall plunge into destruction.
17 When thine enemy falleth rejoice not,
and if he stumbleth let not thine heart be glad ;
18 lest Jehovah see it, and it be evil in His eyes, and He turn away His anger from him. —
19 Be not enraged at evil doers, envy not the wicked.
20 For no future shall there be to the evil ; the light of the wicked shall be put out.
21 My son, fear thou Jehovah and the King,
and go not with those who are given to change ;
22 for suddenly shall their calamity rise,
and the destruction of them both, who knoweth it ?
GRAMMATICAL AND CRITICAL.
Ver.6. a"7 ada(ititiscomTm)di["forthyself, thy advantage or interest"]; comp. JD7, chap, xiiii. 20.
Ver. 7. ni'DNI, scriptio plena, as in 1 Chron. Ti. 58 ; Zech. xiv. 10. [Comp. aaBEH, g 166, 3, etc.].
Ver. 8. For the construction of N'^p with 7 comp. xvi. 21.
Ver. 11. DN stands here for ?S> tUinam, as in Pa. Ixxxi. 9; cxxxix. 19; it is not to be regarded (as the LXX,A'uIg., Chbreit, etc., take it) as a neg^itive particle of a^ljuration, in the sense of jit), ja nicht, by no means. [See also Fdehst, suit V. For tlie time implied in the Part. D'nT^i comp. reiu. on xxii. 15; eucb as have been taken and are now in iljat condition. For tiie fiiM (urm lltynn corap.'Crit. NotfS on xxii. 7, 8. — A.].
Ver. 13. [r\3J an apparent fern, construed here as masc. See BolT. g 648, h, ani n. 1. — A.J.
Ver. 14. rii'l or aa the best MSS. roail, T\])'\ is an Iniper. from J?T instead of the usual form n^^- [Cnnir- BoTT. § ? 396, 9j6,' c, 960, a ; and Green, g ? 97, 1, h, 148, 3.— A.].
Tor. 17. |For the form hv32 instead of the fuller Niphal form, see BoTT. g ? 990, 1, 1, 1036, 2; and Gebbm, ? g 91. h,
S31, 6, o.— A.J.
comp. ver. 19; xxiii. 17; with ver. 1, a, comp.
FXFOFTirAT "^^^ ^''"'- ^' *^ ' "''"' ^' "' """P- ''"; -"^^ ,
i!,Aj!,u±!.tiUAi^. 2. Vers. 3 6, Praise of wisilom ami its salutary
1. Vers. 1,2. Warning against intefcourae with results. — By wisdom is the house builded wicked men (lit. "men of evil," comp. xxviii. 0;) Comp. xiv. 1, where it is Bpccifiualiy the wisdom
CHAP. XXIV. 1-22.
207
of woman that is commended as builder of the house. For the expression in 3, b, comp. iii. 19 ; for Ter. 4 comp. also iii. 10; viii. 21.
Ver. 5. The -wise man is full of strength, lit., is *' iu strength," i. e., furnished with strength, powerful; comp. the correspondin
der Klemme — klamm ist dein Muth" ["in the day of straits — straight is thy courage "]. Bertheau connects the verse closely wilh the two following: " Hast thou shown thyself faint in the day of trou- ble, was thy strength fearful, oh deliver," elc. (?). At all points Ewald has the right view, and in
phrase in I's. xxix. 4. The LXX, Syr., Chald., general Luther also : " He is not strong w
read IliTD, i. e., more than, better than strength ; comp. xvi. 32. But the Masoretic reading plainly gives us a simpler and more pertinent meaning. — And the man of understanding (lit. --man of knowledge") increaseth strength, lit., '* maketh power strong," (comp. ii. 14) he de- velops mighty strength (comp. the phrase in Job ix. 19), he makes it available as a quality of his own.
Ver. (5. For ■with ■wise counsel must thou make V7ar, lit. "must (hou carry on war for thyself," !. c, must thou bring thy war to an end, carry it through. [So M., Wordsw., K., elc.]. Comp. XX. 18, and for clause b, xi. 14 ; IV. 22.
3. Vers. 7-10. Four separate proverbs, directed against folly, imrigue, scoffing and fainl-hearted- ness. — Wisdom is too high for the fool. niDNI is strictly "heights" {excelsa, Vulg.), i. e., unuttainably distant things, objects which are altogether too high; comp. Ps. x. 5; Isa. XXX. 18. HiTZiG conjectures a double meaning, so far forth as the word in the form before us could have meant at the same time also " corals, costly ornamenis" (in accordance with Jobxxviii. 18) — He openeth not his mouth in the gate ; i. f., injudicial consultations and transactions of his fellow-citizens (comp. xxii. 22) he can bring forward nothing. [" He were two fools if he should," says Trapp, "for while he holds his tongue he i-^ held wise "].
Ver. 8. Shall be called (him they call) a mischievous person — a masier or lord of mis- chief (an expression equivalent to that in chap, xii. 2, " a man of wicked devices"). ["This is his property and ownership, mischief and wrong." Wordsw.]
Ver. 9. The device (meditation) of folly is sin; — i. e., there also where folly (or the fool. abstr. proconcr.) acts with consideration, and goes to work with a reflective prudence (iTSI, a simi- lar term to that in ver. 8), it still brings to pass nothing good, but always only evil. It is indeed even worse with the scoffer, who. according to clause 6, is an abhorrence and abomination to all men, because he, with his evil plans and coun- sels, unites furthermore great shrewdness, subtle wit, refined speculation — in general the exact op- posite of folly.
Ver. 10. If thou hast shown thyself faint in the day of adversity (anxiety, distress), thy strength is small; — i.e., thou art a coward and weakling, whose courage is feeble, and whose moral power and capacity for resistance is, as it were, crippled. Less appropriately Umbreit, Elster, etc. (following the Vulg., Targum, etc.) "then sinketh thy strength also" [imminuetur foTtiludo tun). But Hitzeg's emendation is also needless, njnn, "thy courage," for HDnil, "thy strength," — as is .also his marvellous reproduc- tion of the paronomasia (DIY— IVj by -."am Tage
not firm in need." [The principle is familiar enough that courage and hopefulness are half of man's strength. ^A.]
4. Vers. 11, 12. An admonition to a sympa- thizing and compassionate demeanor toward such as are in their innocency condemned to death, and are being borne to the place of execution. Comp. L. MosHEiM : Commnitatw ad loc. Prov. xxiv. 11, 12; Helmstadt. 4to. [Kamph. suggests an easy and natural transition to this exhortation from the preceding. That had reference to cou- rage in time of one's own need, this to quick and sympathizing helpfulness in others' extremity. — .\.] — Deliver them that are taken to death (the participle here used has thesime meaning as the forms of the verb found in Isa. Ivii. 13; Ps. xlix. 16). That this appeal is made specifically to a judge (Umbreit), is, according to ver. 12 a, very improbable. He who is ad- dressed seems rather to be one who is accident- ally passing by in the vicinity of the place of execution, who is on the point of going on afier the manner of the priest and the Levite in Luke X. 30 sq., with no sympathy, and without lifting a helping hand. That the author of the proverb, notwithstanding the singular which is immedi- ately employed, still has in his eye a plurality, a ivhole host of such passers by, appears from the "Lo, we know it not," which in ver. 12, a, he supposes to be the answer to his appeal. Hitzig's assumption is arbitrary, that the hard-hearted judges are Persians, and those who are in their innocence condemned to death, Jews, or Syrians, Samaritans, or some other Persian subjects of the period next succeeding the exile, possibly of tlie time of Ezra (ix. 9). The same is true like- wise of Bertheau's opinion that there is no re- ference whatever to a judicial execution, but to a bloody battle, during which one ought coura- geously lo protect those assailed by tlie foe, ami not timidly to leave them to the threatening de- struction. [Hardly any two of our English ex- positors agree as to the structure of this sen- tence, although they are nearly or quite unani- mous in explaining its general meaning. N. and M. agree with the E. V. in making the first verb an Infinitive (which is possible) depending on the final verb of the sentence ; E. V.; " if thou for- bear lo deliver," etc.; N.: " to deliver, etc., spare thyself not;" M,: "dost thou forbear to deliver, " etc. H., S. and Worusw. agree with our author in making it an Iniper., altliough H. and W. make the last clause conditional, like 12, a. The explanation of Z., S., Kamph., etc., is probably to be preferred which makes the DN a particle of wishing, find the verb transitive rather than re- flexive or neuter. — A.]. — Lo! we knew it not! — HiTziG, in agreement with the LX.\, " Lo, we know him not !" But in verse 11 there is plainly enough mention made of a number who are dragged to death [As Kamph. suggests, the lime when a plea of ignorance could fitly be put ill, as well as the nature of t!iu plea itself, tells
208
THE PROVERBS OF SOLOMON.
against this personal interpretation. And it is also to be observed how idle the plea of igno- rance becomes when it is God rather than man to whom one's omissions are to be jugtifled. — A] And he will requite mau according to his
■work. — The interrogative K/H of the second clause plainly has no further influence on this general sentence which concludes (comp. Ps. Ixii. 13 ; Job xxxiv. 11 ; Rom. ii. 0).
5. Vers. 13, 14. Admonition to a diligent striving after wisdom. — My son, eat thou ho- ney because it is good, etc — A figuraiive injunction of a preparatory sort, serving as a basis for the admonition to strive after wisdom, contained in ver. 14. For this figure of lioney and the honey -comb as the designation of some- thing especially lovely and agreeable, comp. Ps. xix. 11.
Ver. 14. So acquaint thyself with wis- dom also for thy soul; — lit., "know wi.sdom for thy soul, appropriate it to tbyself, recognized as precious and exceedingly palatable !" [The E. v., following the Vulg., takes the peculiar form of the Imperf. for a peculiar form of the noun " knowledge," and supplies the substantive verb. H. and M. are in the same error. — A.] — ■When thou hast found it, and the end Cometh. — This last clause is still part of the conditional protasis, corresponding to the com- mon use of U''. DX, to introduce a conditional clause; comp. Gen. xxiii. 8; xxiv. 49; Judges vi. 36, etc. For making it a transition to the apodosis ("then comctli an end — then a future remaineth " — Hixzia, following the LXX, Vulg., LuTiiER, etc. [so K.; E. V : "then there shall be a reward ;" so also H., N., M., W., while S. takes our author'sview. — A.]), not a single supporting case can be cited, in which !?'1 introduces the apodosis, in the sense "then or so will be" (comp. Berthe.^u on tliis passage). For the ge- neral sentiment compare furthermore xxiii. 18.
6. Vers. 15-18. Warning against malicious violence and delight in misoliief — Lie not in ■wait as a ■wicked man (that is, with wicked and iniscliicvous intent) against the d'welling of the righteous ; assault not ( verb as in xix. -lij his resting place. — Hitzig changes the verb in clause a to 37.pi^ and the noun to CJ^"^' and thus obtains the meaning : " Bring not alarm near to the dwelling of tlie righteous," elc. ('?). —
Ver. l(i. For seven times doth the right- ecus fall and riseth again ; — i. e., many a mis- fortune overtakes him in life, yet he gives way before none, but always comes up again (Hitzig). Comp. Ps. Ixxxvii. 24; Jer. viii. 4; and with re- ference to the symbolical number seven, particu- larly Job V. 19. — But the wicked shall plunge into destruction — lit., "stumble, are brought to a downfall by calamity ;" comp. chap, iv. 19.
Vers. 17, 18 are closely connected with both the verses preceding, not merely by tlie recur- rence of the ideas " fall" and "plunge" (stum- ble), but also by the substance of the thought; for delight in injury is the twin sister to a plot- ting intrigue ami violence. — Lest Jehovah see it and it displease him — lit., " and it be evil is his eyes." — And He turn away His anger
from him — i. e., from the enemy (Vt^'O refer- ring back to ver. 16, " thine enemy "), to turn it upon thee thyself instead of him.
7. Vers. 19-22. Warning against intercourse with wicked and seditious persons — Be not thou enraged at evil doeis, — i. e., be not ex- cited, envious (inrUl^^X. " burn not," here equi- valent to the "envy not" of ver. 1) with regard to the undeserved prosperity of ungodly men, which perhaps might only stimulate to the imita- tion of their wicked conduct; comp. Ps. xxxvii. 8; Ixxiii. 2, 3 ; also Prov. i. 11 sq. [Fuebst and some others understand this of excitement, impatience agamst evil doers, which cannot wait for God's recompenses. This explanation, we think, is to be preferred here, although the other is clearly and frequently enough an injunction of the Scriptures. — A.]
Ver. 20. For no future shall there be to the kicked. — iT*>nX here in a diiferent sense from that found in ver. 14 and in xxiii. 18. [The two ideas most frequently conveyed by this noun, which is literally an "after," something subse- quent to the present, are a "future," and an "end or issue," i. e., to present relations. It \a this last idea that Z. finds in ver. 14 and xxiii. 18, the first in ver. 20. In the first two passages the " end " of the present suggests by implication and contrast a blessed future: this our verse de- nies to the wicked, not by implication, but by express assertion. It does not assert that he shall reach no end to his present relations, nor that he shall have no future whatever, but no fu- ture blessing. Some commentators are less exact in these discriminations, finding one general meaning in all the passages. — A.] With the ge- neral sentiment compare Job xx. 5 ; Ps. xxxvii. 2, 9, 38. With b in particular comp. chap. xiii. 9 ; xxi. 4.
Ver. 21. With a comp. Eccles. viii. 2 sq.; x. 20; 1 Pet. ii. 17. — Go not w^ith those iwho are given to change. — D'Jlt' [cognate with D'JiV, two], those "otherwise disposed, wishing otherwise," i. e., opposing [the present order], seditious, revolutionary (Vulg., detractores). "Go not with them," lit., "mingle thyself not," as in XX. 19.
Ver. 22. And the destruction of them both — viz., of those who rebel against God and of those who rebel against the king. Others (Umbueit, Bebtheau, etc. [De W., N., S., M., WoBDSW., the genitive being treated as a genitive of source, "the vvan proceeding from them both "]; " and the penalty, the retribution of them both," i. e., the punishment that goes forth from both, God and the king; Hitzig (in accordance with the Targ. and Syr.), "and the end of their years" (comp. Job xxxvi. 11). Our interpreta- tion, as the simplest, is supported by the Vn's., Luther, Ewald, Elster [Kami'h.] — 'Who knoweth it? — i. c. who knows the time of their ruin ; who knows how soon it will be pre- cipitated'? Comp. xvi. 14.
[The LXX, etc., introduce here several verses for which there is no authority in the present Hebrew texts. "A son that keeps the father'.^ commandment shall escape destruction ; for such a one has fully received it. Let no falsehood be
CHAP. XXIV. 1-22.
209
spoken by the king from the tongue; yea, let no falsehood proceed from l;!? tongue, the iing's tongue is a sword, and no^ "ne of flesh ; and whosoever shall be given up to it shall be de- stroyed : for Vl his wrath should be provoked, ho destroys men with cords, and devours men's bones, and burns I hem upas a flame, so that ihey are not even til to be eaten by the young eagles. My son, reverence my words, and receive iheni, and repent." Some of the editions also introduce at this point chap. xxx. 1-14. — A.]
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
To refer the ideas of this section, which are -'ery various in their substance and their applica- tions, to the one fundamental category of a *' Warning against intercourse with wicked ajidjool- ish men," would not indeed answer in all respects and at all points ; and yet the introductory and the concluding verses at least (vers. 1, 2, 19-22) do relate to this subject ; and besides, the eulogi- uma upon wisdom which are interspersed (vers. 3-6, 7, 1.3, 14), and the counsels against malicious intrigue, mockery, trickery and delight in mis chief (vers. 8, 9, 15 sq., 17 sq.), may without any peculiar violence be brought under the same classification. There remains isolated, therefore, only the censuring criticism on an unmanly, faint-hearted bearing in hours of peril (ver. Id), and the warning against a heartless indifference to those who are innocently sufl'ering (vers. 11, 12). The latter passage in purticular deserves attentive consideration, and a careful estimate of its practical bearings, for it belongs among tliose prefigurations and precursors of tlie distinctively Christian ethics, which occur somewhat rarely in the stage of revelation reached in the law of the Old Testament, and, in general, in any specific form in the literature of wisdom which centres in the name of Solomon. For even in a higher de- gree than the warning contained in vers. 17, 18 of our chapter, against delight in injury, in one's attitude towards his enemies, — .and, if one is so disposed to view it, even in a higher degree than the demand of love to cue's enemies in chap. xxv. 21 sq., — does this powerful enforcement of the duty of a courageous protection and deliverance of the innocent who are doomed to death, corre- spond with the culmination of ethical justice, and the perfect fulfilling of the law, which Christ exhibits for the members of the New Covenant, in the narrative of the good Samaritan (Luke x. 30 sq.), in His admonition to visit those in pri- son, and to the loving sacrifice of life itself in imitation of His own example, etc. (Matt. xxv. 36 sq.; John xii. 25 ; xv. 12-14). [Only a few of the exegetical and practical interpreters of our book have so well brought out this important point. Lawson suggests it when he says : "The wise man represents this piece of charity as a duty which we owe to our neighbors without ex- ception; and with him agrees our Lord in the parable of the good Samaritan. We are not the disciples of Solomon or of Christ if we show love to those only," etc. Arsot puts the principle with more characteristic vigor: " Under God as Supreme ruler, and by His law, we owe every human being love ; and if we fail to render it, we 14
are cast into prison with other less reputable debtors. Nor will any thing be received in pay- ment but the genuine coin of the kingdom ; it must be love with a living soul in it and a sub- stantial body on it." — A.]
In the homdetic treatment of the whole passage one might take just this demand that is contained in vers. 11, 12, of a compassionate love of one's neighbor, that will not shun even deadly perils, as the highest exemplification of wisdom, to the attainment and preservation of which all the counselling and dissuasory suggestions of the section summon us : the topic might then be an- nounced : "Mercy the highest wisdom," or again : "The contrast between the wise man and the fool reaches its climax in the timid selfishness of the latter, and the former's self-sacrificing love for his neighbor." — Comp. Stocker : On patience and sociability. In what the virtue consists (ver. 1—1:;). and how one is to practise it (vers. 13 sq ). — Calwer Handb.: Shun evil, choose wis- dom.
Vers. 1 sq. Tubingen Bible (on vers. 1-2) : It is one element in tlie prudence of the righteous to have no fellowship with the ungodly and to avoid their society. — Luther (marg. comment ou vers. 3 sq.) : When all is well ordered in a house it avails more than great labor; as, e.g., when one gives, where, to whom, and as one ought, etc. — Geier (on vers. 3 sq. ) : A household, if it is to be blessed, must not merely be wisely organized, but also prudently regulated and constructed. — • Filling the chambers with temporal good is ac- counted great prosperity; but much more beau- tiful is it when the heart's chamber is filled with the treasures of heavenly wisdom and virtue. — (On vers. 5, 6) : Strength of body without wis- dom and prudence of heart, is like a giant who is robbed of the sight of his eyes.
Ver. 7-10. Zeltner (on vers. 8, 0) : As true piety has its degrees, so has ungodliness. But they are followed by righteous retribution and punishment. — Starke (on ver. 10): Want and trouble is a genuine touchstoue, with which one m.ay determine how strong or how weak one is in faith and reliance on God. — Von Gerlach (same verse) : In times of adversity the man whose strength stands fast in God has more power than usual. It is the fault of one's own indolence if this is not the case, thougli liis strengtli be scanty and restricted. — []3p. Hopki.vs : That thy patience may be perfect, it must be strong, as well as lasting. It must have nerves and sinews in it, to bear weighty burdens.]
Vers. 11, 12. Mela.nchthon : To uurigliteous cruelty one should give no impulse ; even private indiviiluals ought, according to their strength and calling, 10 oppose tyrannical injustice without uproar or tumult. — Geier: Man never lacks ex- cuses; but many of them are by the Lord found to be too light, Luke xiv. 18 sq. — Starke: To deliver men from bodily death is a great thing; but more glorious is it to aid a soul toward deli- verance from spiritual and eternal death, James V. 20.
Vers. 13 sq. Berleburg Bible (on ver. 13): Charge it upon thyself that thou h.ave such inward experienoe of wisdom, that thou shall relisli its sweetness like honey and the honey-comb. — Stabke (on ver. 16) ; To fall into sin and to fall
210
THE PROVERBS OF SOLOMON.
into calamity are two different things. Beware of the former, aud the Lord will not forsake thee in the latter. — Cramer: Whosoever rejoices in others' adversity, his own calamity stands already outside the door. — [T.Adams: Let us beware that we do not slide ; if slide, that we do not fall ; if fall, that we fall forward, not backward. Be hold thy Saviour calling, thy Father blessing, the Spirit assisting, the angels comforting, the Word directing, the glory waiting, good men associa- ting.— Flavel : Though repeated spiritual falling shows the foulness it does not always prove the falseness of the heart. — Bridqes (on ver. 17): — What has grace done for us, if it has not over- come nature by a holier and happier principle? To rejoice in the fall of an enemy would be to fall deeper than himself; lo fall not into trouble, hut into sin. — Trapp (on ver. 18): — Think thus with thyself. Either I am like my enemy, or else I am better or worse than he. If like him, why may I not look for the like misery? If belter, who made me to differ? If worse, what reason have I then to insult?]
Vers. 19-22. Starke (on vers. 19, 20) :— He that would look on the prosperity of ungodly men without envy and offence need only make a comparison between the brief instant of their joy and the unending eternity of their pain and punishment. — Zolliicofer (Serm. on vers. 19, 20) : — Nullifying the objection against the divine government of the world, which is made on ac- count of the unequal distribution of external prosperity among men, and the earthly well-
being of the ungodly (therefore a Theodini), — [Arnot : — Here it is not the first and direct, but the secondary and circuitous effect of bad ex- ample, that is prominently brought into view. Some who are in no danger of falling in love with their neighbor's sin, may be chafed by it into a hatred of their neighbor]. — Melanththcn (on ver. 21): — God has given to men authority because He would have men hear and know His law, and thereby Himself, and also for this rea- son, because He would preserve human society from dissolution through endless disquiets and controversies. He has, however, ordained that we hearken to human governors for His sake, and th.at we must know that He punishes the rebellious. — [Bp. Sherlock: — The only lasting foundation of civil obedience is the fear of God; and the truest interest of princes is to maintain the honor of religion, by which they secure their own. — Arnot ; — Take away godliness, and your loyalty without being increased in aniounl. is seriously deteriorated in kind ; take away loy- alty, and you run great risk of spoiling the purity of the remanent godliness. In the Scrip- tures the feebler force is made fast to the stronger, and .so carried through in trying times. Loyalty is most secure where it has godliness to lean upon]. — Geier (on ver. 22) : — Certain as death in itself is, although we cannot know the lime aud manner of it, so surely does God's punish- ment follow ungodliness and rebellion, but its time and form remain uncertain.
Second Supplement:
Chap. XXIV. 23-34.
o) Various admonitions to good conduct toward one's neighbors.
Vers. 23-29.
23 These also are from wise men.
To be partial in judgment is not good.
24 He that saith to the wicked, " thou art righteous," him tlie people curse, (and) nations execrate;
25 but to them that rebuke (iniquity) it is well, and upon them shall come a rich blessing.
26 He kisseth the lips
who giveth a right answer.
27 Set in order thy work without,
and make it ready for thyself in the field ; afterward build thine house.
28 Be not witness against thy neighbor without cause ; and wilt thou deceive with thy lips?
29 Say not: "As he hath done to me so will I do to him: I will requite the man according to his work."
CHAP. XXIV. 23-54.
211
b) Warning against indolence and its evil consequences. Vbbs. 30-34.
30 By the field of a slothful man I passed along,
and by the vineyard of a man void of understanding.
31 And, lo ! it was all grown over with thorns, briars covered the face thereof,
and its stone wall was broken down.
32 Then I looked and fixed my attention ; I saw and took (to myself) instruction.
33 " A little sleep, a little slumber,
a little folding of the hands to sleep ; " —
34 then cometh thy poverty apace, and thy want a.s an armed man !
GRAMMATICAL AND CETTICAL.
Ver. 23. 73 is equivalent to K7. as in xxii. 29; xxiii. 7, etc.
Ver. 27. [The Perf. with 1 consfr. n^33^ is used, as this tense bo constrned not unfrequently is, in the sense of an Im-
T T
perative : and afterward thou hast huili, rtc.: predictions and i^jonctions sometimes talcinf; this way of expressing an assurance that what should be will be. See BiiTr. JJ977, 3 ; aSl, 3: Gbeen, J '265, (< ; Hyi /a,l>, Lehrb. 332, b.—>i.]
Ver. 28. [A Perf. with 1 cnnsec. to express what oiigfit to be, — a suggestion rather than a precept, — Bottoher's Piens dcfctium. § 981, B. -y.J n^plSni. Because the interrogative particle occurs only in this instance immediately after the
T . ■ -; -
copula, EWALD proposes to change the form to riT^Sni, "and thou wilt open wide," i. e. betray (comp. xx. 19), {so
T ■ : ■ ; Fuerst] ; HITZIG, however, into ninSni. " and thou wilt whisper," t. e. speak with subdued voice (from a form nSH,
to be explained in accordance with the Arabic) ; [so BoTT., making it a Hiph. from nflS and not a Piel from ni"13].
- T T T
Both are .alike arbitrary and unnecessary. [K., Bertheau, S. and M. take our author*8 view].
Ver. 31. [^D^, a Pual with Eamets Hhatuph; see Qreen, g 9 ,a; 0^7^71 one of two examples in which ^ in the T ■ *.. -:
ultima gives place in forming the plural to - with a doubled vowel. Green, 291, c. — A.]
EXEGETICAL.
1. Vers. 23-25. Warning .against a p.trtial ad- ministration of justice — These also are from ^ise men. According to the LXX, Vulg., Mi-
CHAELI9, Umbeeit, Elster, etc., tlie D"D3n7 should be understood " for the wise." [So the E. v., which is followed by Holden]. In oppo- sition lo this we have not merely the usual mean- ing of the preposition in superscriptions, hut over and above this we have the "also," which refers back to the next preceding collection of proverbs, whose originating with wise men was expressly emphasized, chap, xxii 17. — To be partial in judgment is not good : strictly : to distinguish persons in ju'lgnient is not good. This short proverb, forming only a single clause, is plainly nothing but a pieliniinary observation or introduction to the two following verses, which treat more fully of partiality in dispensing jus- tice. Compare, furthermore, the quite similar, and almost literally identical sentences, xviii. 5 and xxviii. 21.
Ver. 24. He that saith to the ^wicked, " Thou art righteous." Comp. chap. xvii. lo : " He that justitieth the wicked." To the threat- ening intimation of God's displeasure there given, there corresponds here the threat of a condition in which one is hated and cursed on the part of the nations (comp. xi. 26 ; xxii. 14); for to turn justice into injustice by partiality in judgment impairs the well-being of entire nations and stAteg.
Ver. 2.5. But to them that rebuke (ini- quity) it is w^ell ; i. c. upright judges who pun- ish evil-doers according to their desert (not merely with words but also with stringent disci- plinary enactments), instead of the cnrse of men, obtain as a reward nothing but blessing and welfare from God.
2. Vera. 26-29. Four additional admonitions to righteous conduct toward one's neighbors. — He kissetb the lips that giveth a right an- swer;/. €. faithful aud truthful answers, espe- cially before a court of justice, affect one as favorably as the most agreeable caress, or a sweet kiss on the lips. The mention of the " lips " is to be explained simply by the remembrance of the question to which the upright and truthful answer corresponds. The author of the proverb passes wholly by the f.act that hearing is the ap- propriate organ for the reception of the answer. Therefore HiTzic.'s conception of the first clause, which differs from the common one: "He com- mends (ingratiates) himself with the lips who," etc., is plainly unnecessary. [Bertheac, Kamph., De W., N., etc., agree in our author's construc- tion.and conception: while the E. V., Muffet, H., S., M , etc., understand the allusion to be to tri- butes of love and honor paid to him who answers rightly: "Every man (or, the people) shall kiss his lips." .According to this view the people's curse (in ver. 24) is contrasted with their respect- ful and loving s.alutation ; according to the other, which is grammatically simpler and probably to be preferred, the offence given by the p.artial or partisan judge is contrasted with the cheering. soothing power of liim who iiu.swers rightly. — A. j
2!2
THE PROVERBS OF SOLOMON.
Ver. 27. Set in order thy vroth 'without ;
I. e. take care, by the profitable and diligent prosecution of your labors in tbe field, first of all for the needful and reliable support of your ex- istence; then you may go on to the building up of your establishment. The " house " in clause c, is thus doubtless equivalent to " family, do- mestic establishment," as in Ruth iv. 11 ; comp. above, Prov. xiv. 1. The literal rendering given by HiTziQ and others to this phrase, "build thy house," seems leas appropriate, although Bibli- cal parallels might be adduced for this also, e. g. the passage Luke xv. 28, which in its moral bearing is certainly kindred.
Ver 28. Be not -witness against thy neighbor without cause. "Without cause," «'. «. witlioat an actual reason, without necessity; comp xxiii. 29; xxvi. 2; John xv. 25, etc. It is not so much a false witness that is meant, as one not called for, one who is incited to say injurious things by nothing beyond his own animosity. — And Twilt thou deceive with thy lips? See Critic.il notes for various constructions of the verb. With regard to the expression " de- ceive with thy lips," comp. Ps. Ixxviii. 36 ; " and they did riatter him with their mouth."
Ver. 2f). Say not, "As he hath done to me so will I do to him." We can hardly find here (with Hitzig, who follows several of the earlier expositors) a special connection be- tween this verse and the preceding, as though the man who had been wronged by the ofiicious witness were here introduced as speaking, and a warning were given him against allowing free course to his revenge. Comp. rather the similar thought in chap. xx. 22, which like this stands quite isolated.
3. Vers. 30-34. The vineyard of the slothful: a narrative in form closely resembling the parable. Comp. Isa. V. 1 sq., as well as the passages which correspond still more closely with the form of this narration. Job v. 3 sq. ; Ps. xxxvii. 35 sq. — By the field of a slothful man I passed along. The figure of the field is in tlie sequel entirely dropped, from a preference for the closely related one of the vineyard. The "man void of understanding " in clause A, is naturally another sluggard, one who is indolent from lack of understanding.
Ver. 31. And lo ! it was all grown over with thorns [lit., " it came up all of it thorns"] (comp. the same word in Isa. xxxiv. 13, which is there also translated in the Vulg. by the term uriicie), brambles covered the
face thereof (D'S'in, lit., "what one may not touch, things not to' be approached" [Fuerst, "stinging, burning things," nettles, e. ^.], is an accusative subordinate to the verb in the Pual), and its stone wall (lit., "its wall of stones") v^as broken dowrn. All these features are found also in the parable of the vineyard in Isaiah, which has been already cited, Isa. v. 5, 6; comp. likewise Ps. Ixxx. 13, 14. [Travellers like Hackett [IllustTations of Scripture) call attention to the minute accuracy of the description as illus- trated by the fact, that in the richer soils of Pa- lestine it is thorny shrubs, of which twenty-two kinds are enumerated, that are specially quick to spring up and overspread a neglected field — .\.]
Ver. 32. Then I looked. Hitzio proposes to read nmS1 instead of HinX! (comp. 2 Sam. iv. 10) : "and I stopped" (from the intransitive verb inx, sistere, to stand still). But the ordi- nary reading is abundantly confirmed by th« parallel in clause b. [Kamph. culls attention to the introduction of the pronoun, as an element in the graphic fullness of the poet's description of his meditation. — A.] — I saw and took (to myself) instruction, lit., "a correction or re- proof." What was contained in this admonition is expressed in what follows.
With vers. 33, 34 comp. the almost literally identical verses 10 and 11 of chap, vi., and the Exeg. notes there (p. 84), where the meaning of the divergent reading was also discussed. — And thy -want: lit., "and thy wants," i. e. thy de- ficits, thy pecuniary embarrassments, on account of which now one thing and then another fails.
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
Righteous treatment of one's neighbor, and a prudent active industry in the discharge of duties to ourselves, are the two points to which the ad- monitory import of this section may be reduced, and in a way quite exhaustive. For as vers. 23-29, all of them with the sole exception of ver. 28 admonish to a strictly just and honorable bearing in intercourse with others, so not merely tliat 28th verse, but also the parabolic narrative in vers. 30-34, relates to the vice of sloth and an indolent carelessness in the performance of the domestic duties of one's calling. The general substance of this short section therefore bears a resemblance, at least partial, to that of the 6th chapter (which is indeed much richer in its full- ness). In attempting to obtain from it a central idea for homiletic use, we should be obliged to proceed as we did in that instance (comp., above, p. 87). [With reference to ver. 29 in particular (comp. what is said above on vers. 11, 12), Dr. Chalmers says : It is pleasant to observe the outgoing of the earlier morality towards the later and more advanced— of that in the Old to- wards that in the New Testament. — A.] There- fore as a homily on the whole: Neither injustice nor faithlessness toward one's neighbor, nor want of fidelity in the fulfilment of one's own domestic duties, brings a blessing. — Or, Honor- able conduct in relation to others is possible only on the basis of the industrious and conscientious performance of the duties of one's own calling.
Vers. 23-25. Starke: Xn unjust judge loads himself with sighs which God also hears; a righteous judge, on the contrary, will surely enjoy at the same time the blessing and the in- tercession of the pious. — Wohlfaeth : The bless- ing of a wise severity in the State (in the ad- ministration of the laws).
Vers. 26-29. Geier (on ver. 26): If thou meanest to deal fairly with thine own soul, then rejoice heartily in good counsel given from the word of God ; though it be disagreeable to the flesh, yet it is like a precious balsam (Ps. cxli. 5) — Starke (on ver. 27): He who with all his carefulness in attention to his occupation yet forgets the one thing needful, builds his house
CHAP. XXV. 1-28.
213
on th« sand, because in the midst of all outward prosperity he still sutlers injury in his soul. — (On ver. 29) : If thou wouldst be really like God as His child, then follow Him in compassion and leave the right of vengeance to Him alone : Lev. six. 18; Rom. xii. 17 sq.
Vers. 30-34. Starke: Indolence is extremely injurious to the Christian life. If one does not do good with earnestness and diligence, evil surely gains more and more the ascendency, and in all conditions, in Churcli and State and in domestic life, want and labor are multiplied as the result of neglect of official duty on the part of the servants and stewards instituted by God.
— WoHLFABTH (oH ver. 32): To become wise on the follies of others is in fact an excellent pru- dence.— [.\r.\ot: Even the sluggard's garden brought forth fruit — but not for the sluggard's benetit. The diligent man reaped and carried oil* the only liarvest that it bore — a warning. — J. Foster; Lecture on Practical Views of Human Life. Let it never be forgotten in any part of the process that the efficacy of the instruction must be from the Supreme Teacher; without Him, the attraction and assimilation of the evil would, after all, be mightier than its warning and repelling force].
IV. LATER COLLECTION BY THE MEN OF HEZEKIAH.
Tme ^7isdom proclaimed as the chief good to kings and their snbjects.
Chaps. XXV.— XXIX.
SCPERSCEIPTION : Chap. XXV. 1.
1 These also are proverbs of Solomon
which men of Hezekiah, the king of Judah, collected.
1. Admonition to the fear of God and righteousness, addressed to kings and subjectg.
Chap. XXV. 2-28
2 It is the glory of God to conceal a thing; but the glory of kings to search out a matter.
3 The heavens for height, and the earth for depth, and the heart of kings (are) unsearchable.
4 Take away the dross from silver,
and there cometh forth a vessel for the refiner ;
5 take away the wicked from before the king,
and his throne shall be established in righteousness.
6 Display not thyself in the presence of the king, and stand not in the place of the great ;
7 for it is better that it be said to thee, ' Come up hither," than that they humble thee because of the king, whom thine eyes have seen.
8 Go not forth hastily to strive,
lest (it be said to thee) : " What wilt thou do in the end, when thy neighbor hath put thee to shame?"
9 Debate thy cause with thy neighbor, but disclose not the secret of another;
] 0 lest he that heareth it upbraid thee, and thine infamy turn not away.
1 1 (Like) apples of gold in framework of silver is a word fitly spoken.
1 2 (As) a gold ring and an ornament of fine gold is a wise reprover to an ear that heareth.
214 THE PROVERBS OF SOLOMON.
13 As the coolness of snow on a harvest day
is a faithful messenger to them that send him ; he refresheth the soul of his master.
14 Clouds and wind and no rain —
(so is) a man who boasteth of a false gift..
15 By forbearance is a prince persuaded, and a gentle tongue breaketh the bone.
16 Hast thou found honey — eat to thy satisfaction, lest thou be surfeited with it and vomit it.
17 Withhold thy foot from thy neighbor's house, lest he be weary of thee and hate thee.
18 A maul, and a sword, and a sharp arrow
is the man that speaketh as a false witness against his neighbor.
19 (Like) a broken tooth and an unsteady foot
is confidence in an unfaithful man in the day of need.
20 (As) he that layeth aside clothing in a cold day — (as) vinegar on nitre — is he that singeth songs with a heavy heart.
21 If thine enemy hunger, give him bread to eat, and if he thirst, give him water to drink :
22 for (so) dost thou heap burning coals on his head ; and Jehovah will reward thee.
23 North wind produceth rain,
so doth the slanderous tongue a troubled face.
24 It is better to dwell in a corner of the house top, than with a quarrelsome woman in a wide house.
25 As cold water to a thirsty soul,
so is good news from a far country.
26 (Like) a troubled fountain and a ruined spring
is the righteous man who wavereth before the wicked.
27 To eat much honey is not good,
and to search out the difficult bringeth difGculty.
28 (As) a city broken through, without walls,
is the man who hath no mastery over his own spirit.
GRAMMATICAL AND CRITICAL.
[In the HecHon of the Book of Proverbs including chaps, xxv. — xxix. peculiar idioms are more numerous, peculiaritiei in radical forms and in infleclions, some of them comiiioD to this section wiih someothers in the Old Testament, others of an Aramaic type. These have usually been regarded (if explained at all) as resulting from the more miscellaneous charac- ter of this portion of the collection. BoTT. finds here provincialisms characteristic of Ephraim, belonging more naturally to the section of tlie c.untry most in contact with Syria, 'the corri^ctness of this view needs to he established by close iuvestigalion. For the enumeraliou of particulars see Bottcuer's Aus/uhrliches Lehrbuch, ^§ 29, 34, 3o. — A.J
Ter. 4. — The Infin.abs. I'JH [old root 71^1. see also Geeen, §172, 2, for the peculiar form] is in both cases, in vera. 4 and
T
5, to be regarded as Tmiierative (so all the ancient versions, and a'so Umrreit, Ewald, Elster), and not as in the first in- stance a substitute for the Indic. Imperf. flllTZ.G, Berthkau), or as sUmiing in both cases for the gerund (.-o Stier: is lo he, should be taken away, etc.). [In ver. 4 this virtual Iinper. is followed by a consex. Imprrf.^ in ver. 5 by a ctmstc. Jus- sive: "let his throne bo established," tic. BiiTT., ?9S0, B, and n. 10— A.]
Ver. 7. — ["lOX, an impersonal use of the Kal. Inf constr., "good is tbe saying;" the rendering is often appropriately T -: passive, — so here " that it be said to thee." Here and in ver. 27 the lufin. has a miac. predicate ; in ver. 24 the fem. Infiu. T\2V} takes the same. BoTT., J 9911, 1, a, and 3 3 —A.]
Ver. 9.— [Sjf. a Piel Imperf. apocopate with lengthened Towel. See 0 reek, J 174, 4; Noedh.,84o1; Bott, J 1085, .4 ,
rfc— A.]
Ver. 11. — [IS"!, either a Kal Pass Partic, written defectively, — or a Hoph. Partic. deprived of its initial D, which is
'.. T
no UDCommon loss : the form would then be 131 ; see Bott., g 994, 5, 6, 10.— VJ3X. regarded by Bott. as well ae by Z. and
T ".. T : T
others as derived from T3i4, wheel, the form is dual, the plural form with the same suffix being V33S ; the meaning will
It t -
then be "on its fpair of) wheels," readily, aptly. See BorT., JJ678, .3,/.; 6S,i, 42, and n. 4. Fuerst gives the preference to another met^ning supported from the Arabic and the Talm., *'nach seinen Arten," according to its various uses and appli- cation8=fitIy. — A.]
Ver. 16.— [inxpn, » Pert Hiph. with peculiarities in the vocalization and the suffix. BoTT., §J1158, 2; 1188,33.
-A.l
Ver. 17.— ip71, Imper. Hiph. from 1p' (Is. xiii. 12 ; 1 Sam. iii. 1).
Vera. 19 — nj^l, Partic. fem. Kal from J>^1=VV1. [Explained by Oesen. as an Infln. fem. used substantively, but
by FUBB8T, BoTT., e/c, as by our author, — a fem. part, passing into an adjective use.] Instead of J11),*^0, wavering, uo-
V T
Steady, is either to be read JIIJ^ID (Part. Kal from 1J70), or the form is with K. Kimcbi, Bertueiu, Elster, etc., to be re-
CHAP. XXV. 1-28.
21S
^:
;arded as a Pual part, with the omission of the performativo O (comp. Is. liv. 11. etc.); comp. Ewald, Lehrb., 169 d. VvERST auppoits ttie latter explanatioD ; Gk8EN , Lex. and Lt/ir^eO., BoTT., Green (?) and others adopt the author's view. 'ee eap. Bott., gg 492, ij aud u. -; 1063, 6'aud n. 4. — A.J
Vor. 20.— rn>?D is usually taken us a Uiph. Pait. from m^', " he who takelh ofl' clothiug," ete. 1'uekst suggests the
eonstruing and rendering of it as a noun, with the meaning Fracht, splendor; Bott. strenuously maintains that it can be nothing eise. L<hr ., 11., p. 377, u. 1, and references there given. — A.].
EXEGETICAL.
1. Vers. 1. The Superscription — plainly belong- ing to the whole subsequent collection as far as the end of chap, xxix., and not merely to some such portion as xxv. 2 — xxvii. 27, as HiTZio suggests; for (here is in chap, xxviii. 1 no new superacriptiou, and the assumption that in chap, xxviii. 17 sq. the cantial main division of the entire Book of Pro- verbs (xii. — xxii. 16) is continued, while xxviii. 1-16 is a fragment from a later hand, lacks .■ill real support. Comp. remarks above on ctiap. xxii. 1. — 'These also are proverbs of Solo- mon— whether precisely in the strictest sense, IT in the broader one of an authorship that is Solomon s only indirectly, on this point the ex- prer^sion gives us no definite knowledge. Pro- verbs of Solomon in the broader sense may very properly be included under the phrase. — Which have been collected. — la regard to the mean- ing of this verb see what is already said in the Introd., ^ 12 (pp. 20). The meaning "remove" (from the original place), "transfer, transplant, compile " is certainly lexically established, and is to be preferred without qualification to the ex- planations which differ from it; to " append " or •■ arrange " (oro'me disponere), or to " preserve " {durare facere, conservare). Whether as the source from which the transfer or compilation of the following proverbs was made, we are to think simply of one book or of several books, so that the transfer would be the purely literary labor of excerpting, a transcribing, or collecting by copy- ing (comp. the af i^sypatliavTO of the LXX) ; or whether we have to consider as the source simply the oral transmission of ancient proverbs of wise men by the mouth of the people (HiTzio), must remain doubtful. It is perhaps most probable, that both the written and the oral tradition were alike sifted for the objects of the collection. — By the men of Hezekiah. — Possibly a learned commission created by this king for the purpose of this work of compilalion, consisting of the most noted "wise men" of his time. Comp. Introd., J :•!, and ^12, as cited above. [Fuerst, in his Kanon des Allen Tealamenls, cites the Jewish tra- dition as holding a different view in several of these particulars. In regard to original author- ship, the title is not interpreted as even claiming all for Solomon, though his is the chief and rep- resentative name ; it is rather the aim and effect (if the collection that is emphasized. Tradition, moreover, interprets the " these also " as sliowing that the preceding sections were likewise collected by the me.i of Hezekiah, the verb IpTlJ^H in (he 8uper.scription to (his fourth collection meaning "continued." "The men of Hezekiah" further- more are represented as not simply literati and poets of the king's court temporarily associated, and engaged in a specific work, but a "college" existing for similar purposes two hundred and eighty years, seven full generations. For de-
tails and references see Fuekst's Kanon, pp. 7.3- 80.— A.]
2. Vers. 2-5. Of kings, their necessary attri- butes and duties. — It is the glory of God to conceal a thing — ei;:., so far forth as He, the "God that hideth Himself" (Is. xlv. 15), is in- comprehensible in His being, aud "unsearchable in His judgments " (Rom. xi. 33), so that accord- ingly all His action is a working out from the unknown, the hidden, a sudden revealing of hid- den marvels (the "secret things" of Deut. xxix. 29). ["David says, 'The heavens declare the glory of God,' and Solomon adds, that God's glory is seen not only in what He reveals, but what He conceals — a profound observation, which is the best answer to many Scriptural objections to Di- vine Revelation, as has been shown by Bp. But- ler in his Analogy." Wordsw., in loc.]. — On the coutr.iry, it is the glory of kings to search out a matter, rightly to discern and to make clear debatable points in jurisprudence, and in general, on the ground of careful inquiry, inves- tigation and consultation, to issue commands and to shape political ordinances. Comp. what Gothe once said {Sammtl. Wcrlce, Bd. XLV., p. 41) : " It is the business of the world-spirit to preserve mysteries before, yea, often aft.r ihc deed; the poet's impulse is to disclose (he iiiy.-tery ;" and also Luther's marginal comment on our pas- sage (see, below, the Homilutical noles). — im is moreover in both instances lo be rendered
TT
by "thing, matter," and not by "word" (Vulg., CoccEius, Umbreit, etc ); for in clause 6 in particular this latter meaning seenis wholly inapposite.
Ver. 3. The heavens for height, the earth for depth, and the heart of kings (are) un-
searchable.— 'Ipn
"no searching out," is plainly the predicate of the subjects in clause a also, so that the entire verse forms but one pro- position. And this is not a possible admonition to kings (not to suffer themselves to be searched out, but to preserve their secrets faithfully), as Umureit, Van Ess, De W., etc., think, but a simple didactic proposition, to bring out the fact, that while the heart of m.in is in general deep and difficult to fathom (Jer. xvii. 9; Ps. Ixiv. 7), that of kings is peculiarly inaccessible and shut up within itself, much as m.ay be depending on its decisions. [While, then, according to ver. 2, " it is a king's glory to get all the light he can " (Stuart), it is his glory, and often an absolute condition of his prosperity and that of his king- dom, that he be able to keep his own counsel, — that of his heart there be "no searching out." -A.]
Vers. 4, 5. Take away the dross from sil- ver.— The -'dross," whose removal empowers the "refiner" or goldsmith to prepare a vase of no- ble metals, corresponds here, as in Jeremiah vi. '29, to the wieked or ungodly men wlio arc to be piir;ied out of a political commonwealth. — Take away the wicked from before the king-^
216
THE PROVERBS OF SOLOMON.
I. e., before the court or by virtue of the king's judicial decision. The wicked is probably not to be designated as a " servant of the king" by the phrase "before the king" (contrary to the view of Ew.iLD and Bektheau [Kamph., Doder- lEiN, H., f<c.]).— With 5, b, comp. xvi. 12; xxix. 14.
3. Vers. 6, 7. Warning against arrogance in intercourse with kings and their nobles. — Dis- play not thyself in the presence of the king; — lit., ••bring not thy glory to view, make not thyself glorious " (Stiek). — With the phrase "great men" in clause b comp. xviii. 6 ; 2 Sam. iii. 38 ; 2 Kings x. 6, e(c.— With ver. 7 compare in general Luke xiv. 8-11, as well as the Arabic proverb (Meidani, p. 72), "Sit not in a place from which one may bid thee rise up." — Than that they humble thee (thy humbling) before the king. — Z. renders " because of a prince," and goes on to say: "Usually, "before a prince, in his presence.' But then we should have expected rather the plural, ' before, in the
presence of princes and nobles.' 'JS? seems to require to be employed here rather in the sense of 'because of, in relation to' (comp. 2 Sam. iii. 31); and the following •whom thine eyes have Been ' seems to suggei-t the criminality, bj' no means ignorant, of the dishonor put on the dig- nity of the prince (thus Hitzig correctly ex- plains)." [We cannot gee the fitness of this de- parture from universal usage in regard to 'J37> which occurs hundreds of times in the 0. T. with various modifications of the meaning " before," but has not in one conceded instance the meaning " on account of." It has been used twice just before with its ordinary meaning, and before the end of the chapter occurs again with the same meaning. There is room for difference of opinion as to the person before whom the liumiliation is to be, — whether it be the king himself, or some prince or noble of his court, but there can be none as to the preposition required to express the idea. It is probably best to regard the king, wiio is chiefly affronted by such arrogance, as de- scribed liere, not by his specific and official title, but as the ezalled one who was to see and be seen, and before whom the humiliation is most crush- ing.—.\.]
4. Vers. 8-10. Warning against contentious- ness and loquacity. — Go not forth hastily to strive ; — i. c, do not begin controversies with un- due haste (Luther: rush not forth snon to quar- rel).— Lest (it be snid to thee) " 'What 'wilt thou do in the end," etc. — Lit., "at the end thereof, at its (the strife's) end," at the time, therefore, when the evil results of the contention have shown themselves. It is so natural to sup- ply a verb of saying with the "lest" before " What wilt thou do?" that we may without hesi- tation have recourse to this expedient for filling out the form of expression, which certainly is perplexingly concise and elliptical (comp. Um- BKEiT, Elsteb, Stier [Kamph., H.,N., M.], etc., and even a commentator as early as Jarchi, on this passage). At all events this solution is bet- ter than that devised by Ewald and Bektheau [De W., S.], who take the "what" in the sense of " what evil, what terrible thing" ("lest dis-
gracefully treated by thine opponent and excited to wrath, thou do some fearful thing!")
Ver. 9. Debate thy cause (strive thy strife) vyith thy neighbor, tic. — If the contest has be- come really inevitable, if it has come to process of law, then press thy cause with energy, but ho- norably, with the avoidance of all unworthy or low means, — and especially in such a way that thou do not by any possibility with a malicious wickedness betray secrets of thine opponent that may have been earlier entrusted to thee.
Ver. HI. Lest he that heareth it upbraid thee. — The '•hearer" does not denote possibly the injured friend (LXX, Schultess [Wokdsw.], etc.) — which would be intolerably flat and tauto- logical, but very indefinitely, anj; one who ob- tains knowledge of that dishonorable and treach- erous conduct. The Piel ^D^ is used here only in the sense of "curse, despise;" comp. the cor- responding noun "reproach" in chap. xiv. 34. — And thine evil name turn not a-way. — die not out again, depart not from thee. Comp. the use of 2\'0 of wrath that is allayed or quieted ; Gen. xxvii. 44, 45, and frequently.
5. Vers. 11-15. Five symmetrically con- structed and concise comparisons, in praise of wisdom in speech, of fidelity, liberality and gentleness. — Ver. 11. Apples of gold in frame'work of silver. n'3B'5 which occurred in chap, xviii. 11, in the sense of " imagination, conceit," is unquestionably to be left with its usual meaning, "sculpture" (carved or embossed work); comp. Ezek. viii. 12; Lev. xxvi. 1 ; Num. xxxiii. 52. Under the term we are to understand some such thing as sculptured work for the de- coration of ceilings, pillared galleries, etc., which exhibits golden apples on a groundwork of silver. That in this case we must have expected the pre- cise term for "pomegranates" (D'JIB'I) is an arbitrary assertion of Hitzig's, in support of which we need neither emend with him, to read
niSsi^oa (from an alleged noun nS3iyo=Si3CN, palm bough) "or branches," nor with Lpther give to the word in question the signification ••baskets," which has no parallel to support it. [Kamph., H , M., etc., support this rendering of Luther's; De W. and N. suppose the silver work to be inlaid or embossed on the golden apples; while Beetheac, Gesen., S., 'Wordsw., etc., un- derstand the description to be of golden fruit, represented either in solid or embroidered work on a ground-work of silver. Fuerst seems lo favor the application of the term to ornamented furniture or plate for the table; and this cer- tainly has the advantage of natural probability in its favor — A.] — (Is) a word fitly spoken ["spoken in its time." — Z.] Comp. xv. 23, where however we have li^Ji'3 instead of the unique expression found in our verse. That this peculiar form of speech, which appears to sig- nify strictly "after the manner of its wheels, or on its wheels," is in reality equivalent to justo tempore, in tempore suo. is expressed as early as Symmachus and the Vulg., as well as supported by the analogy of a similar Arabic expression, in which the radical word [31S is in like manner used to describe time revolving in its circuit, moving on in the form of a ring, or after the
CHAP. XXV. 1-28.
2W
manner of wheels. Comp. also the well known vUion of Ezekiel; Ezek. i. 1.5 sq. [See Crit. Notes. Bebtheap, H., favor the exposition above given; Gesen.. S., M., Wordsw. favor the other and less figurative way of reaching the game idea. — A.]
Ver. 12. A gold ring and an ornament of fine gold. Dn. elsewhere a ring for the nose (xi. 22, etc.), is here, as clause b shows, rather an ear-ring or ear-drop (comp. Gen. xxxv. 4).
'/PI is in general a pendant, a jewel, such as is usually worn on the neck or in the ears, (Song Sol. vii. 2; Hos. ii. 1.5); and is here naturally used in the latter sense, therefore possibly of the ornament of pearls which was hung below the ear-ring. — (.So is) a ■wise reprover to an ear that heareth. " The reprover, or pun- isher," is a concrete, lively, illustrative expres- sion instead of "rebuke or censure." The bold- ness of the expression still fails to justify Hit- zig's attempted emend.ation, according to which n'D is to be read instead of nOlD, and this is to be taken iu the sense of "conversation" ("ra- tional conversation" — comp. the ^6yo^ ao^of of the LXX). With the general sentiment comp. besides chap. xv. 31, 32.
Ver. 13. As the coolness of sno'W on a harvest day, i. e. probably, as a refreshing drink cooled by the snow of Lebanon amidst tlie heats of harvest labor. Comp. Xenoph. Mejn- onib. II. 1, 30; Plin. Hist Nat., XIX. 4; and especially the passages cited by Hitziq from tiie "(}e.sta Dei per Francos" (Han. 1611), p. 1098: " The coldest snow is brought from Lebanon, to be mixed with wine, and make it cold as the very ice." [See IIackett's Illustrations of Scrip- ture, pp. 53-5, for illustrations of the usage, and statements in regard to the extent of the traffic. — A] With clauses b and c comp. x. 26; xiii. 17: xxii. 21.
Ver. 14. Clouds and wind and no rain — (so is) a man -who boasteth of a false gift. That is, a bo.LSler Wiio makes much talk of his liberality, aud yet withal gives nothing (who " promises mountains of gold, but does not even give lead," (Stieb), is like clouds of vapor borne aloft and driven about by the wind (D'X't^J, lit, light rising vapors, which gather in clouds), which dispense no rain. The same figure, with a similar application: Jude 12; 2 Pet. ii. 17; likewise iu several Arabic proverbs, e. g. Eic. ex Sent, 43 (ed. Scheiu): "A learned man without work, is as a cloud without rain."
Ver. 14. To the recommendation of liberality in the verses preceding there is very appro- priately added an admonition to gentleness and mildness, especi.illy in the use of the tongue. Comp. XV. 1. — By forbearance is a judge persuaded, lii.. "talked over, misled," i. e , chauged in his disposition, influenced, comp. Luke xviii. 4, 5. y)ST> here certainly means "judge," as in vi. 7, and not "King, prince," as some of the older expositors, aud Luther also, render it, and as Umbbeit is inclined to regard it. [Why not the "prince," acting in his judi- cial capacity, and in other relations also where the bearing and spirit of those about him will more or less consciously mould his action ? He
is the "decider" in more ways than one. — .V.] And a gentle tongue breaketh the bone, i. e., subdues even the most obsiinate resistance. Comp. the Latin : " Gulla cavat lapidem," etc., as well as the German, " Patience breaks iron."
6. Vers. 16-20. Warning against intemper- .ance, obtrusiveness, sl.ander, credulity and levity. — Hast thou found honey — eat to thy satisfaction (lit., " thy enough"). Comp. Samson and Jonathan as finders of honey (Judges xiv. 8 sq. ; 1 Sam. xiv. 26), and also a warning against partaking of it to excess, ver. 27, and Pindar, Nem. 7, 52 : Kopov ixei "ai pi'Ai.
Ver. 17 first introduces the real application of this warning against eating honey in excess. Withhold thy foot from thy friend's house. " Make rare, keep back, seldom enter with it," etc. Comp. the airdviov tlaaye tod Troia of the LXX. — Comp. besides the similar pro- verbs of the Arabs, which warn against ob- trusiveness: "If thy comrade eats honey do not lick it all up," or " Visit seldom, and they love thee the more," etc. Also Martial's senti- ment; Nulli te facias nimis amicum.
Ver. 18. A maul and a sword and a sharp arrow. 1"i3D an instrument for crushing, a club shod with iron, a war-club (Nah. ii. 2; comp. the cognate terms in Jer. Ii. 20, and Ezek. ix. 2). For additional comparisons of false, malicious words with swords and arrows, comp. Ps. lii. 4; Ivii. 5; Ixiv. 4; cxx. 4, etc. See also the previous rebukes of false testimony ; Prov. vi. 19; xii. 17; xix. 5, 9; xxi. 28.
Ver. 19. A broken tooth and an un- steady foot (is) confidence in an unfaith- ful man, etc. 'i\}}'y VO is to be explained either by a substantive construction, " tooth of break- ing" (Umbreit, Stier following Abe.v Ezra), or by a participial construction, " a breaking tooth." The latter is to be preferred as the simpler (Bebtiieau, Elsteb, etc., [See Crit. Notes]) ; to change the punctuation so as to get the meaning, "a bad, worthless tooth," Hitzig, is at any rate unnecessary, since the meaning "decayed, rotten," is in general not question- able. "Trust in (lit., of) an unfaithful man'' is here a foolish, credulous reliance on one who is false. For the figure comp. furthermore, espe- cially Is. xxxvi. 6; 1 Kings xviii. 21.
Ver. 20. He that layeth aside clothing in a cold day. This is plainly a senseless pro- ceeding, an entirely aimless and absurd move- ment. The same is true of the action suggested by the words following, "vinegar .on nitre;" for the moistening of nitre (comp. Jer. ii. 22), i. c, doubtless carbonate of soda, or soda, with vine- gar or acid destroys its substance, while to com- bine the same thing with oil, etc., produces a useful soap. Thus, and doubtless correctly, RosENM , IJebtheau, Von Geblach, and sub- stantially Umbreit also (although he thinks rather of potash or saltpetre as the substance here designated). J. D. Michaelis (de nitro Helrseorum), J. P. Von Meyer, Stier, etc., think specially of the fermentation and the offensive odor which the nitre produces in eontuct with vinegar(?). Schultens, Ewali) and Elster un- derstand ir\J in accordance with the Arabic (and also in harmony with the i7^K£i of the LXX),
218
THE PROVEKCS OF SOLOMON.
of a wound, which is washed with smarting vinegar instead of soothing oil; against tliis view, however, we have of the other ancient versions except the LXX, especially the Vulg., Stmmachus. the Vers. Venet., etc. HiTZio finally emends here again according to his fancy, and obtains the meaning: *'He that meeteth archers, with arrow on tlie string, is like him who singeth songs with a sad heart"(!) — [Gesen., Fl'erst and the lexicographers gener- ally refer to descriptions of Egypt and its natu- ral productions, in describing the material and its properties. H., N., M., Wordsw., elc, take the same view, and multiply and vary the refer- ences. See Thomson's Land and Book, II. 302, 303. WoKDSW. expresses a decided preference for the rendering of clause a, which (see Crit. Notes) is preferred by Fuerst, BOtt., etc., "dis- play in dress" instead of comfort ; " as he that tricks out a man in a gay dress in winter, he who busies himself about the fineness and bril- liancy instead of the texture and warmth of the attire," etc. This certainly secures a better cor- respondence of incongruities. — A.] Moreover, the ** singing songs with a heavy heart" (t'or these last words comp. the similar phrases in Gen. xl. 7: Neh. ii. 1, 2; Eccles. vii. 3), which is described by the two comparisons in clause a, as a senseless and perverse proceeding, is doubt- less to be understood iu the sense of Ps. cxxxvii. 1, 4, and not to be taken as possibly a disregard of the Apostolic injunction in Rom.xii. 15. For the heart is hardly that of another [E. V., De W., H., N., S., M., WoEDsw. ; "to a heavy heart"], but most probably the speaker's own heart. The procedure against which the sentiment of the verse is directed seems therefore to be frivolity, and superficial, insincere conduct, and not a rude indifference and uncharitableness toward one's neighbor.
7. Vers. 21, 22. Admonition to the love of enemies. — If thine enemy (lit., "thine hater") hunger, give him bread to eat, etc. "Bread " and "water" are named here as the simplest and readiest refreshment. To name meat, wine, dainties and the like would have been quite too forced. In the citation in the N. T., in Rom. xii. 20, both objt^cts are for brevity omitted and thereby the expresjiion is made more like Matt. XXV. 35. — For so thou dost heap burning coals on his head. For this verb to heap, to pile up, comp. vi. 27. To "heap coals on the head of any one" cannot be the figurative re- presentation of a burning shame which one de- velops in his opponent (Gr.\mberg, UMBREiT),for shume glows in the cheek, and not above on the head. The figure is designed to describe rather the deep pangs of repentance which one produces within his enemy by rewarding his hatred with benefits, and in tlie production of which the re- venge to be taken on him may consist, simply and solely. This correct view is first presented by .\rotTsTiNE, Dednclr. Chriii., III. Ifi: and then especially by Schultens, Rosenm., Hitziq, etc. These last at the same time adduce pertinent Arabic parallels, like Meidani, II. 721: "He wlio kindly treats such as envy him, scatters glowing coals in their face, etc. At all events, we must decidedly reject the interpretation of many of the Church Fathers, like Cheysostom,
Theodoret, Theophy-lact, etc., who regarded the coals as the designation of extreme divine judgments (comp. Ps. xi. C; cxl. 11) which one will bring upon his enemy by refusing to avenge himselt. [In this last opinion our recent com- mentators, perhaps without exception, agree with the author. In regard to his first discrimination, if any have been inclined to limit the figure to the superficial blush or the transient emotion of shame, there would be a general agreement with him. If he means to discriminate sharply be- tween shame and repentance, wo must pronounce his distinctions too fine, as some will be inclined to regard his comment on the proper seat of the blush. A deep, true shame, may be the first step toward, the first element in repentance. — A.]
8. Vers. 23-28. Against slander, a contentious spirit, timidity, want of self-control, etc. North ■wind produceth rain. For the verb comp. Ps. xc. 2 ; for a description of tlie rainy wind of Palestine, which strictly blows, not from the North, but from the North-west and West, as J13X nil, comp. Am. viii. 12, where this "North" is contrasted with niiD "the East."
T : • Perhaps this term is equivalent to fo^of as a designation of a dark, gloomy region, which we are by no means to seek directly north of Pales- tine (Umbreit; comp. Hitzig). In no case ia Jerome right (aud Aben Ezra), when in view of the predominantly dry, ccild and rough character of the north of Palestine, he renders the verb by " dissijjat pluviaa, it scatters the clouds, and so ends the rain." [The author's view is that of De W., Kamph., Beetheac, MuKFET, H., N., S., M., Wordsw., Gesen., and the recent comment.ators and lexicographers almost without exception. Now and then Je- rome's rendering, which is that of the E. V., is assumed to be i igbt, and illustrated, as e. g. in Thomson's Land and Book I. 131. — A.] — So doth the slanderous tongue a troubled face [lit., "a seciet tongue "]; i. e., artful calumny and slander (comp. Ps. ci. 5) produces gloomy, troubled faces, just as surely as the North-west wind daikens the heavens with rain- clouds. The tertunn compar. in the figure is therefore the same as in Matt. xvi. 3 ; Luke xii. 64. Comp. besides the German proverb, " He makes a face like a three days' rain-storm." [Those who follow the E. V. in the rendering of ilie first clause, must with it invert subject and object in clause b, and change the epithet, "troubled," dark with sadness, for "angry," dark with passion ; " so doth an angry coun- tenance a backbiting tongue." Trapp, e. g., saj's: "The ready way to be rid of tale-bearers is to browbeat tiiem ; carry therefore in this case a severe rebuke in thy countenance, as God doth."— A.]
Ver. 24. Comp. the literally identical sentence, chap. xxi. 9.
Ver. 25. (As) cold ■water to a thirsty soul is good news from a far country. Naturally we must here think of those far re- moved from their home and kindred, who have long remained without tidings from them. Comp. XV. 30; Gen. xlv. 27; and for the figure, Jer. xviii. 14.
CHAP. XXV. 1-28.
2U
Ver. 26. A troubled fountain and a ruined spring {comp. for this figure Ezek. xxxii. 2; xxxiv. 18, 19) is the righteous man -v^ho wavereth before the ^'icked. The
meaning of this is probab y not ihe righteous man who wilhoul fault oj his has been brought by evil doers into calamity, but he who through the fault of his timidity, his want of faithful cour- age and moral firmness, has been brought to waver and fall by the craft of the wicked. Compare Stieb on this passage, who however understands the wavering perhaps too exclu- sively of being betrayed into sin, or some moral lapse. [Lord Bacon {De Augmenlis, etc.) gives the proverb a political application: "This pro- verb teaches that an unjust and scandalous judgment in any conspicuous and weighty cause ig above all things to be avoided in the State," etc.; and in his Essay (LVI.) "of .Judicature," he says: "One foul sentence doth more hurt than many foul examples; for these do but cor- rupt the stream, the other corrupteth the foun- tain."— .\.]
Ver. 27. To eat much honey is not good. Since this maxim, like the similar one in verse 16, must convey a warning against the excessive enjoyment of a thing good in itself, we should look in the 2d clause for an analogous truth be- longing to the spiritual realm. That clause is therefore not to be rendered : " And contempt of their honor is honor" (thus J. D. Miciiaelis, Arnoldi, Ziegler, Ewald, — all of whom take Tpn in the sense of "contempt" (comp. xxviii.
11) ; and Hitzio likewise, except that he [by a
transfer of one consonantl reads 1133D ni33, and
T • :
"contempt of honor is more than honor"). But
we must here reclaim for the noun ni33 its
T
original meaning "weight, burden," instead of 01133 we must read D'"103, " weighty things, difficulties," and then retaining the ordinary meaning of Tpn we must render: "and search- ing out the diflScult brings difficulty," i. e., too strenuous occupation of mind with difl5cult things is injurious ; pondering too difficult pro- blems brings injury (comp. the common proverb, "To know everything makes headache"). So Elster alone [with Noyes among our ex- positors, and FuEBST, substantially, of the lexi- cographers] correctly explains, — while Umbreit and Bertheau [with whom S. and M. agree] take only the last 1133 in the sense of difficulty, and therefore explain " and searching out honor (or "their honor") brings difficulty;" in a simi- lar way the Vulgate " qui scrutator est majestatis opprhnetur a gloria" ["he who is a searcher after dignity will be crushed by glory." The E. V. renders " to search their own glory (is not) glory ;" the assumed meaning of the noun de- mauds a negative copula, such as has just been used in clause a; so Gesen.(?) Kamph. enu- merates the above and several other renderings, and pronounces all unsatisfactory. Holden and WoRDSw. retain the ordinary meaning of all the nouns, supply the usual copula, and render : " To search after their glory (their true glory) is glory." The sentiment is fine, but to attach it to clause a requires skill.]
I Ver. 28. (As) a city broken through without walls (comp. 2 Chron. xxxii. 5 ; Nehem. ii. 13), is the man vrho hath no mastery over his ow^n spirit, ;. e., the pas- sionate man, who knows not how in anything to keep within bounds, who can put bit and bridle on none of his desires, and therefore is given up without resistance to all impressions from without, to all assaults upon his morality and freedom, etc. Let it be observed how nearly this proverb corresponds with the substance of the preceding.
DOCTRINAL AND ETHICAL.
In the noble admonition to the love of enemies, in vers. 21, 22, which bears witness for the New Testament principle of a perfect love even more definitely and in fuller measure, than the dissua- sion contained in the preceding chapter against avenging one's self (xxiv. 29), we reach the cul- mination of those moral demands and precepts with which the wise compiler of the Proverbs comes in the present section before the kings and subjects of his people. Beside this, in the ex- ceedingly rich and manifold variety of ethical material which this chapter exhibits, the admo- nitions that stand out siguifieantly arc especially those to humility and modesty (vers. 6, 7, 14), to a peaceable spirit (vers. 8, 24) to honor and con- siderate forbearance toward one's opponent in controversy (ver. 9, 10, 23), to the wise reception of merited reproof and correction (ver. 12), to gentleness (ver. 15), to fidelity and sincerity (vers. 13, 18-20), to moderation in all things, in enjoyments of a sensual as well as of a spiritual kind (vers. 16, 17, 27), to moral firmness in re- sisting the seductive influences of the wicked, and in subduing the passions (vers. 26, 28). In re- gard to doctrine it is especially the delineation contained in vers. 2-5, of the godlike dignity and authority of the King, that is to bo accounted one of the pre-eminently instructive portions of the chapter. The earthly king is, it is true, in this unlike to God, the King of kings, that he can take his decisive steps only after careful consideration, examination, and conference with wise counsel- lors, and only thus issue his commands, so far forth as they arc to result in the welfare of his subjects, — while with God, the being who is alike near and afar off, the all-wise and Almighty, counsel and act are always coincident. But in this again there can and should be an analogy existing between earthly rulers and the heavenly King, that their throne also is established by righteousness, that they likewise must watch with unfaltering strictness, by punishing the evil and rewarding the good, over the sacred ordinance of justice and the objective moral law (vers. 4, 6). And for this very reason there belongs to their action also something mysterious and abso- lutely irresistible ; their heart too appears un- searchable, and wholly inaccessible to common men, like Ihe heights of heaven and the depths of the earth (ver. 3) ; in a word, they in the po- litical sphere stand in every point of view as God's representatives, as regents in God's stead and by the grace of God, and even, according to the bold expression of the poetical language of the Old Testament, as in a certain sense even " gods and
220
THE PROVERBS OF SOLOMON.
children of the Most High " (Ps. Ixxsli. 6 ; comp. John X. 34 sq.). From this then there results, on the one hand, to themselves the duty of strict jus- tice, and the most conscientious conformity to God's holy will, — but on the other, for their sub- jecls the duties of humble obedience (vers. 6, 7, 13) of earnest reverence for civil laws and ordi- nances, and peaceable deportment, (vers. 8-10, 18, 23, 24, etc.); in general therefore, the/ear of God and righteousness, as the conditions of a true welfare of earth's nobles and nations, to be ful- filled on both parts, by princes as well as by the people.
HOJIILETIC AND PRACTICAL.
Homily on the entire chapter: " Lore the brethren; fear God; honor the King!" (2 Pet. ii. 17); three apostolical injunctions, which He- zekiah's wise men already preached to the Israel of their day. — Or, the fear of God, justice and love, as the three foundation pillars of a well- founded and well organized Christian common- wealth.— Comp. Stocker; Of true honor, such as wisdom confers: 1) in the state (ver. 2-15; glo- ria politicorum) ; 2) in the household (vers. 16- 24: gloria ccconumicorum) ; 3) in the church (vers. 2.5-28: gloria ecclesiasticorum). — Derleburg Bible: Divine political maxims. — Wohlfaetu: Honor and renown as wisdom's reward.
Vers. 2-5. Luther (marginal comment on ver. 2) : In God's government we are not to be wise, and wish to know why, but believe everything. But in the secular kingdom a ruler should know, and ask why, and trust no man in anything! — Starke: God's counsel concerning our blessed- ness is revealed to us clearly enough in His word ; act accordingly, and in the presence of the mys- teries of divine wisdom take thj' reason captive under the obedience of faith. — [.Jeremy Taylor: God's commandments were proclaimed to all the world ; but God's counsels are to Himself and to His secret ones, when they are admitted within the veil. — Bates: God saveth us by the submis- sion of faith and not by the penetration of reason. The light of faith is as much below the light of glory as it is above the light of nature. — R. Hall's Sermon on " the glory of God in concealing." 1) The Divine Being is accustomed to conceal much. 2) In this He acts in a manner worthy of Him- self, and suited to display His glory. — Lord Ba- con (on ver. 3j ; Multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any man's heart hard to find or sound]. — Geier (on ver. 3) : Every one, even the greatest and mightiest, is to know that God knows his heart most per- fectly and searches it through: Ps. cxxxix. 1, 2. — Cramer (on vers. 4, 5) : As well in matters of religion as in matters of justice (in the sphere of the church and in politics) the duty belongs to the ruler of removing all abuses and offences.
Vers. 6 sq. Geier (on ver. 6): An excellent means against pride consists in looking to those who are better, more pious, more experienced, more learned than we are, rather than to esti- mate ourselves solely by those who are lower. — Starke (on vers. 9, 10): If thou hast a reason- able complaint against thy neighbor, thou ehouldst not mingle foreign matters with it, nor
from revenge reveal secrets which weigh heavily against thy neighbor. — Lanoe (on ver. 11) ; In religious discourses heart and mouth must agree : the orator must besides always examine what is
best adapted to his congregation : 1 Pet. iv. 11.
[Bp. Hopki.ss: As the amiableness of all duties consists in the right timing and placing of them, so especially of this holy and spiritual discourse]. — Hasius (on ver. 12): He who can hearken and gladly hearkens to rational reproofs, does his ears a far better service thereby, than if he adorned them with jewels of the finest gold, and with ge- nuine pearls.
Vers. 13 sq. Luther (marginal comment on ver. 13): A true servant or subject is not to be paid for with gold. — Starke (on ver. 13): A chief characteristic of able teachers of the divine word is that they as stewards over the myste- ries of God (1 Cor. iv. 1, 2) seek to be found faithful. — (On ver. 14); Satan promises moun- tains of gold, but gives only smoke and empty va- por. Jesus keeps His word plenteously above all requests or understanding. — (On ver. 15): He who will everywhere put his head through the wall, will hardly succeed. But how beautiful and salutary is it to be gentle and full of love ! — Zeltner (on vers. 16, 17): Of all things, even the most charming and lovely one becomes at last weary. Therefore there is nothing better or more blessed than to strive for heaven and the eternal, where satiety is without weariness (John iv. 14), life without death (John vi. 50; Col. iii. 1,2).
Vers. 19 sq. Starke: Beside the confidence of believers in God every other hope is deceptive and unreliable as a brittle cake of ice or as a bending reed. — (On ver. 20): Even joyful music is not able to drive away cares and troubled thoughts, but an edifying song of the cross or of consolation may do it; Ps. cxix. 02; Col. iii. 16. — Tubingen Bible (on vers. 21, 22) : True wis- dom teaches us by gentleness to break down the haughtiness of enemies, and even to win them to one's self by benefits : Matth. v. 44 sq. But how excellent is it not merely to know these rules of wisdom, but also to practise them! — [Trapp: Thus should a Christian punish his pursuers; no vengeance but this is heroical and fit for imita- tion.— .\rnot: This is peculiarly "the grace of the Lord Jesus." When He was lifted up on the cross He gave the keynote of the Christian life: " Father, forgive them." The Gospel must come in such power as to turn the inner life up- side down ere any real progress can be made in this difficult department of social duty].
Vers. 23-28. Geier (on ver. 23): Cultivate sincerity and honor, that thou mayest not speak evil things in his absence of one whom thou meetest to his face with all friendliness. — [Bridges : The backbiting tongue wounds four at one stroke — the backbiter himself, the object of his attack, the hearer, and the name of God]. — Zeltner (on ver. 25) : When we hear from dis- tant lands the glad news of tlie course of the gos- pel among the heathen, it must cause us hearty rejoicing, and urge us to thanksgiving to God (an application then of ver. 25 for a missionary festival sermon). — Starke (on ver. 26) : .\s a fountain made foul becomes in time pure and clear again, so likewise the stained innoccncj uf
CHAP. XXVI. 1-28. 221
a rigbteous man will in due time be revealed again in its purity; I's. xxxvii. 6. — (On ver. 27) : Tbe laborious and diligent will never lack work, and the more vigorous and systematic he is in it, the more honor does it bring him. — Calwer Handb. (on ver. 27) : Search not into things too hard. —
Starke (on ver. 28) : A man who cannot govern himself cannot be usefully employsd in conduct- ing public affairs. — [Bates : Satan hath an easy entrance into such men, and brings along with him a train of evils].
2. Various Warnings, viz. :
a) Against dishonorable conduct,
(^especially folly, sloth and malice).
Chap. XXVI.
1 As snow in summer and rain in harvest, so honor befitteth not the fool.
2 As the sparrow flitting, as the swallow flying, so the curse undeserved : it cometh not.
3 A whip for the horse, a bridle for the ass, and a rod for the fool's back.
4 Answer not a fool according to his folly, lest thou be like him.
5 Answer a fool according to his folly, lest he become wise in his own eyes.
6 He cutteth oS'the feet, hedrinketh damage, who sendeth a message by a fool.
7 Take away the legs of the lame,
and the proverb in the mouth of a fool.
8 As a bag of jewels on a heap of stones, so is he that giveth honor to a fool.
9 As a thorny staff that riseth up in the hand of a drunkard, so is a proverb in the mouth of a fool.
10 An archer that woundeth everything,
and he that hireth a fool, and hireth vagrants (are alike).
11 As a dog that returneth to his vomit, so the fool (ever) repeateth his folly.
12 Seest thou a man wise iu his own eyes, there is more hope of a fool thau of him. —
13 The slothful saith : There is a lion in the way, a lion in the midst of the streets.
14 The door turneth on its hinges, and the slothful on his bed.
15 The slothful thrusteth his hand in the dish;
he is too sluggish to bring it to his mouth again.
16 The sluggard is wiser in his own eyes, than seven (men) who give wise judgment.
17 He layeth hold on the ears of a dog
who passing by is excited by .=trife that is not his,
18 As a madman who casteth fiery darts, arrows and death,
19 so is the man that deceiveth his neighbor, and saith: Am I not in sport i*
20 Where the wood faileth the fire goeth out,
and where there is no talebearer the strife ceaseth.
222 THE PROVERBS OF SOLOMON.
21 Coal to burning coals and wood to fire ; so is a contentious man to kindle strife.
22 The words of the talebearer are as sportive (words), but they go down to the innermost part of the breast.
23 Silver dross spread over a potsherd, — (so are) glowing lips and a wicked heart.
24 With his lips the hater dissembleth, and within him he layeth up deceit.
25 When he speaketh fair believe him not; for seven abominations are in his heart.
26 Hatred is covered by deceit,
(yet) his wickedness shall be exposed in the assembly.
27 He that diggeth a pit falleth into it,
and he that rolleth a stone, upon himself shall it return.
28 The lying tongue hateth those that are wounded by it, and a flattering mouth will cause offence.
GRAMMATICAL AND CRITICAL.
Ver. 3. [The form )} (comp. x. 13; xix. 23) is ordinarily explained as derived from HIJ the more common 1J
TT T
(Lex., IJ) as from nj; Bott. (g 49S, 17) suggests that the form )} is need, as in numerous similar cases the foTmu
— -y
with weaker, flatter vowels are employed, to convey in their very soand the idea of the weak, the suffering, the miserable: 1J then, in every instance except perhaps one, is used to describe a back that is beaten or threatened. — ^10117, * form with the article, as is indicated not by the vocalization alone, but by the parallel D^D/ ; BiiTT. I., p. 403, n. 1. — A.J.
Ver. 6. [nypO a Piel part., therefore active in its meaning, and not to be rendered by a passive, nor need it be ex- changed for the Pual (pass.) part, as Ewald proposes. The emendations of D" /J'^ H-XpO in clause a which have been proposed by recent expositors are unnecessary ; «.*?., Esvald's reading H Hi'pO " is deprived of his feet, e/c." HirziG would read IT HVpO immediately connecting the following words ; " from the end of the feet he swallows injury (? !) who sends messages by a fool." — A.].
Ver. 7. ^^7T is taken most simply as Imper. Pie] from Tl/^, to "lift out, draw out" (Ps. xxx. 2). [SoFderst; Grbih, J141,l; NORDH. §452. BiiTT. ? 1123, 4, and J 300 6, makes it from SSH- This resolution of ^ and snbstitntion of * for the second 7 BoTT. regards as a probable sign and characteristic of the Ephraimite dialect which be is inclined to find in this section of the Book of Proverbs. Oessn., Thes., was at first disposed to take it from 7 7n, but in the sup- plement brought out by Rodiger appears to have changed his view, taking it as a fuller form of l7l. The rendering of
T
BoTT., <£c., would be " the legs of the lame hang useless." — A.].
Ver. 14. [mon, illustrates BiJTTCaER's i^ie?LSS(*Ztfum, " is wont to turn," and in ver. 20 HSDri and pHK'*' his Pitms debttum : " must go out, must cease." See I>hrb. g 950, 6, and c, e. — A.J.
Ver. 18. n7n7nD from T\7\l or perhaps from a root 71771 still preserved in the Arabic.
Ver. 26. [nD3i'1 ; the r\ of the Ilithp. prefix is elsewhere not assimilated. — A.J.
Ver. 28. [Tlii?7 as here used BiJTT. regards as one of the traces of an Ephraimite dialect, the noun with this meaning being otherwise feminine. — V3T Gesen. derives from ^1 in the active sense the form being plural with suff. and the construction ace. as object. Fcerst makes it a peculiar derivative (without suffix) from HDI in the sense of " bowed
T T
down, humble, pious." BiiTT. pointing V^T as the E'tbibh, makes it from 'JT with the suffix of the singular. See
; T • t:
Exegetical notes for the v.irions interpretations. — A.J.
EXEGETICAL.
1. Vers. 1-3. Three proverbs against folly, sym- metrical in their structure (in each case bringing two related ideas into comparison). — As snowin summer and rain in harvest. Aecoiding to Jf.komb, Comm. in Am. iv. 7, rain in harve=t time i.s in Palestine a thing not lieard ol', and even im- possible. Comp. 1 Sam. xii. 17 sq., where a tiudden thunderstorm at this season appears as a miracle from God, and also the confirmatory statements of modern observers, like Robinson, /'at. 11. 307: "In ordinary years no rain at ail i'.iUs from the end of tlie spring-showers till Oc-
tober or November, and the sky is almost always clear," etc. — Comp. furthermore the remarks above on chap. xxv. 13, as well as, for clause i, chap. xi."c. 10; and also ver. 8 below. — -Ver. '2. — As the sparrow flitting, as the swallow fly- ing: lit. "as the sparrow for fleeing or wander- ing, as the swallow flying," viz. i^i jiilcil. Comp. I lie similar construction in chap. xxv. 3, and also the similar comparison in xxvii. 8. [The Inf.
with 7 may be rendered by the abl. as readily as by the dative of the gerund or verbal noun : by or in respect to flying, e(c] — So the curse (that is) undeserved: it cometh not. "A curse that is in vain, that has been uttered without jusl
CHAP. XXVI. 1-28.
2:!3
ound, that is unmerited," like that, e.g., in 2 I planation of H., N., S., M. ; he acts as though Sam. xvi. 5 sq., or that in 1 Kings ii. 8. For ihe he cut off the feet of his messenger who chooses
a fool for the errand. N. errs in completing a proposition in clause a: " he that has his tcet
in vain " comp. xxiv. 28 and Ihe remarks on the Instead of xbn X7 K'ri caUs for i'?
passage
Xb/I: "to him, to the fool who utters it, will it
T
return," it will find its fultilnient in his own case (thus the Vulg. and Jabcui). But the verbal ex- pression agrees poorly enough with this render- ing, and moreover the two comparisons in a plainly favor rather the idea expressed by the K'thibh. [Such a curse is then fugitive, transient as a bird; it does not come to stay. The E. V. sug- gests the idea very blindly. Trapp explains: "As these may fly where they will, and nobody cares or is the worse; so here." He would carry the comparison farther: as birds after their aim- less flight return to their nest, "so the causeless curse returns to the authors. Cursing men are cursed men." A.]. — Ver. 3. Comp. x. \^; xix. 29; Ecclesiast. xxx. 2-5-27. — The assertion of J. D MicHAEHs that the ideas "whip" and "bridle" in clause a are not rightly distributed between the horse and the ass, is refuted by Nah. iii. 2; Ezek. xxxix. 9, where express mention is made of riding whips in connection with horses, as well as by Ps. xxxii. 9, where with horses mules are also mentioned as bridled animals. [Gesen. Thes , s. 11. , abundantly illustrates Ihe nobler na- ture of the Eastern ass, and the higher estimate put upon it. See also Houghton's article in Smith's Dictionary of the Bible, I. 182, Am. Ed. A.] 2. Vers. 4—12. Eight additional proverbs di- rected against the folly of fools (among them one consisting of two verses, vers. 4, 6). — Ans^ver not a fool according to his foUy, i. e., speak not with him in accordance with his folly, con- firming tliyself to it, imitating it, and thereby be- coming tliyself a fool. On the oilier hand, ver. 5: Answer a fool according to his folly, i. e., .serve him in his senseless babbling with an ap- propriate, sharply decisive retort, use with the coarse block (blockhead) the he.avy wedge that belongs lo it. The proverb in ver. 5 does not then st.and as a restriction on the meaning of ver. 4 (as Ew.\LD holds), but yet adjusting it, and guarding against what might be misunderstood in the former language. [S.iys Andrew Fuller: The terms in the tirst instance mean "in a fool- ish manner," as is manifest from the reason given. In the second instance they mean "in Ihe man- ner which his folly requires." This is also plain from the reason given. A foolish speech is not a rule for our imitation; nevertheless our an- swer must be so framed by it as to meet and re- pel it. "This knot will be easily loosed," says MupFET, "if it be observed that there are two sorts of answers, the one in folly, the other unto folly." A.]
Ver. 6. He cutteth off the feet, he clrink- eth damage, who sendeth a message by a fool. Comp. the two figurative expressions in clause a, the first ("he cutteth off the feet," i. e., his own feet, amputat sihi peden — Michaelis, ScHELLiNO, Beetheau, Elster, Stieb, [Kamph. WoRnsw.] f(c.,) means: he deprives himself of the means of attaining the end, he puts himself ~iilo a helpless condition; [and the idea is better »';pressed in this way than if we adopt the ex-
cut off drinks damage." A.] The second phrase " he drinketh injury or wrong," according to Job xxi. 20 ; xxxiv. 7, is equivalent to " he sufl'ers abuses, he experiences iu the largest measure an injury self-devised." For similar use of the term "words" in the sense of commands, directions, a mess.age, comp. Ex. iv. 13; 2 Sam. xv. 3(!. For the general meaning compare like complaints of bad and foolish messengers in x. 20; xxv. 13. Ver. 7. Take away the legs from the lame.
The verb HIT appears lobe used here with Ihe meaning, which it is true is not lo be discovered elsewhere, of tollere, to take away. For Ihe meaning of the comparison, according to b, seems to be this: Always take from the lame his legs, (i. e., his lame legs), /or they are really useless lo Aim, just as the "proverb," (i.e., the maxim of wisdom, the Maschal) in the mouth of the fool is useless, something that might without loss be never there ; for the fool is and continues still a fool (ver. 9; xii. 16; xiv. 24, etc.). Thus Um- BREiT, Beetheau, Stier [Stuart, Kamph.] cor- rectly expLain, while the rest take some one and some another w.ay to explain the peculiarly obscure
and difficult '"/'l. So Luther takes the phrase altogether arbitrarily in the sense of " to dance " ("as dancing to a cripple, so does it befit a fool to speak of wisdom"); in like manner Jakchi and Levi ben Gerson ("his legs are too long
for the lame." V7T being taken as equivalent to in3.3), and also Geier, Rosenm, J. H. Mi-
: t'
CHAELis, SciiELLiNG, etc., who take V 7T as a sub- stantive equivalent to nV/T in the sense of elr- vatio. [TheE. V. renders "the legs of Ihe lame are not equal"]. Ewald and Elster read
V/l, "the legs of the lame are too loose" (.\bi:n
|T T ^ ^
Ezra had already given a similar rendering) [Gesen., "hang down," so De W., N., Wordsw.; " are weak," H. M.]. Hitzig finally gives ihe
Inf. ab.s. JlvT: "leaping of the legs on the part of a lame man — so is a proverb in I lie mouth of a fool," (the same meaning, therefore, substan- tially as in Lutheb's conception.)
Ver. 8. As a bag of jewels on a heap of stones, so is he that giveth honor to a fool, li Ihe noun HOJID which occurs only here ex- presses the idea "heap of stones," ocervus lapuiu^n, which is altogether probable from its derivation from DJI. lo stone, to heap up stones, then ihe |3X "ins must be a parcel not of common, but of precious stones (comp. Ex. xxviii. 9; xxxv. 27, where ]3S alone stands for lapis preliosior), and this all the more since the 2d clause makes this rendering peculiarly natural. So R. Levi be.n Gerson, then Luther, Geier, Schultens, Ge- SF.Nius, Umbreit, Stieb, Elsteb. [E. V. in mar- gin, De W., N., W.]. — of whom Luther, Geieh. Schultens, Stier [Worosw.] think particularly of a heap of stones raised by the stoning of a malefactor, a tumulus agyestus supra corpus lapida- tum, which is certainly more natural than with
224
THE rROVEllBS OF SOLOMON.
Jekome, (Vulg., acervus Mercurii), several of the early Rabbis, Jarchi, V. E. Loscher (iq the " Unschuldigen Nachrkhlen," Vol. 13, p. 496), and Oetinger, to think of a Hermes, a heap of stones dedicated to Mercury (Au(Jof ipnalov, slatua mer- curialis). Others (Bertheau, Ewald [Fuekst, Kamph., E. v., in text, H., S., M.] e(c.,)loUowiug the LXX and Chald., talie HDJID in the sense of "sling," and regard 111X as an Infin. ; "as the binding a stone fast to the sling" ; — but against this may be maintained the inappositeness of the figure as compared with the idea in clause b, and tlie fact that such a meaning cannot be proved to belong to the noun, and the circumstance that the
gling is elsevphere always called i'^p.. — HiTZio : " as a little stone on the beam of a balance," etc., — forhe says the noun W means, according to the Arabic, the "beam of a balance," and IX l!f signifies a "bit or kernel of stone," a little stone serving to bind the balance (?).
Vcr. 9. A thorny staff that riseth up in the hand of a drunkard, (so is) a (wise) proverb in the mouth of a fool. If in ver. 7 a Masch.il, a maxim of wisdom, taken into the mouth of a fool was represented as something useless, desti- tute of all aim and effect, it here appears rather as something working absolute harm, wounding, injuring like thorns, and in particular like an instrument of correction heedlessly carried, stri- king in the wrong place, and so grossly misused. Comp. Luther's marginal note, which in the main point certainly interprets correctly : when a drunkard carries and brandishes in his hand a sweet briar, he scratches more with it than lie allows the roses to be smelled ; so a fool with the Scriptures or a judicial maxim oft causes more harm than profit." — Hitziq following the LXX,
reads in clause b TOD instead of 7C'0, and fur- thermore takes the verb of clause a in the sense of "to shoot up," and therefore renders: Thorns shoot up by (under) the hand of the hireling (?) and tyranny by the mouth of fools." But we do not need to give to the verb here even as a secon- dary meaning the sense of growing up (as Ewald, Umbreit, Stier propose), as the simple original meaning of rising up; raising itself gives a mean- ing in every way satisfactory. [The rendering of the E. v., H., W., "as a thorn goelh up into the liand," etc., wounding unconsciously, is less forcible every way than that of the author, with whom DeW., K., Bertheau, N., S., M., etc., agree. A.]
Ver. 10. An archer that Tj^oundeth every- thing (for this meaning comp. 3^, "an archer or dartsman," comp. Jer. 1. 29; Job xvi. 43; for the verb in this sense. Is. li. 9), and he that hireth a fool, and he that hireth vagrants ('■passers by," i. e., therefore untried, unreliable persons, who soon run away again) — are alike; one of the three is as foolish as another. This interpretation, which is followed by Sciiellino, EwALu, Bertheau, Stier, [DeW., KAm-ii., and virtually S. and M.], involves it is true a certain hardness, especially in the relation of the figure in a to the two ideas in b; it corresponds best, liow- ever, with the simple literal meaning of the passage. Luther, Gbiee, Seb. Schmid, [N.,
Words w. ] render : ' 'A master formeth all aright," magister format omnia recte; in a similar way Elster: "An able man formeth all himself" (in contrast with the fool, who seeks to hire others, and even incompetent persons of all sorts, strag- glers and vagrants, etc., to transact his business). [The E. v., which is followed against his will by HoLDEN, interprets the "master" as God: "the great God," e/c.]. Umbkeit and HiTzio [with another common meaning of 2")]: '• Much pro- duceth all," as though the meaning were similar to that in the otrnf f^« doOi/cerni amC, Matt. xiii. 11; XXV. 20. Others read 3T instead of y\ e.g., the Vulg., Judicium determinat causas, and of re- cent expositors Ziegler, etc.
Ver. 11. As a dog that returneth to his vomit (comp. the New Testament citation of this passage in 2 Pet. ii. 22) so the fool (ever) re- peateth his folly; lit., "so comes tlie fool for the second time again with his folly," comp. xvii. 9. Here is plainly meant not merely a con- stantly renewed return to foolish assertions in spite of all the rational grounds adduced against them, but a falling again into foolish courses of action after brief endeavors or beginnings at im- provement (comp. Matt. xii. 4li ; John v. 14; Heb. vi. 4-8.)
Ver, 12. Seest thou a man wise in his O'wn eyes, ;'. e., who holds himself as wise, and by this very blind over-estimate of himself thoroughly and forever bars for himself the way to true wisdom (comp. xxx. 12), like the PJiari- sees mentioned in John ix. 41, who gave it out that they saw, but were in truth stone-blind. — With i compare chap. xxix. 20, where this 2d clause recurs literally.
3. Vers. 13-16. Four proverbs against sloth. — Ver. 13. Comp. the almost identical proverb in
chap. xxii. 13. — A lion is in the way. vPE' a synonym of 'IX designates the lion as a roaring animal, as rugiens sive rugilor; it does not con- trast the male lion with the lioness (Vulg.), or again the young lion with the full grown, (Lu- ther).
Ver. 14. Comp. vi. 10; xxiv. 33. With this figure of the door ever turning on its hinges but nevermovingfrom its place comp. the well-known words of ScHJLLEK — " dreht sick trdg und dumm wie des Fdrber's Gaul im Ring fteriem" [turns lazy and stupid like the dyer's nag round in its circle.]
Ver. 15. Comp. the almost identical proverb, chap. xix. 24.
Ver. 16. — The sluggard is V7iser in his own eyes. (comp. ver. 12) than seven men vrho give a wise answer. The number seven stands here not because it is the sacred number, but to express the idea of plurality in a concrete and popular way. Comp. ver. 2.5 ; also vi. 31 ; xxiv. 16; Jer. xv. 9; 1 Sam. ii. 5; Ecclesiast. xxxvii. 14. — With this use of D.ya " taste " in the sense of "understanding, judgment," comp. 1 Sam. xxi. 14 ; xxiii. 33 ; Ps. cxix. 66 ; Job xii. 20; also remarks above on Prov. xi. 22, where is denoted in addition a quality of the moral life. "To give back understanding" is naturally equivalent to giving an intelligent, wise answer, as a sign of an intelligent disposition; comp. xvii. 18.
CHAP. XXVI. 1-28.
229
4. Vers. 17-19. Ag;unst ilelight in strife and wilful provocation. — He layeth hold on the ears of a dog (and so provolies the jinimal out- right to barking and biting) -who passing by is excited by strife that is not his, lit , "over a dispute not for him " (comp. Hab. ii. 6). For the use of this verb "to provolie or excite one's self," comp. the remark on xx. 2. This ^3^7I'3
with the Part. 13J? forms an alliteration or po- lyptoton which (with Stier) may be substantially reproduced in German: "wer voriibergehend sick iib^rgehen [sick die Galle iihrrlau/en) lUsst,^^ etc. There is no occasion for Hitzig's assumption, that Instead of ^3.^'^p there stood originally in the text the D'^i'jTD which is expressed by the Syriac and Vulg. ; "he who meddleth in strife," etc. [The E. V. has taken this doubtless un- der the influence of those early versions.]
Vers. 18, 19. As a madman who casteth
fiery darts, arrovrs and death. The n^Hin'p which occurs only here, signifies, according to Symmachcs, the Vers. Venet., and Aben Ezra, one beside himself or insane (ifccrruf, irsipuftem^). For the combination of the three ideas, tiery darts, arrows and de.ath (i. e. deadly missiles), comp. the similar grouping in xxv. 18 a. — So the man that deceiveth his neighbor. T\^3^ is to "deceive, to deal craftily," not to " atHict " (Umbreit), or " overthrow" ( Va.n Ess). — And (then) saith: Am I not in sport? The meaning of the simple "and saith" llie Vulgate paraphrases correctly when it renders: "elciim deprehensus fuerit, dicit," etc. ["Quipping and flouting," says Muffet, "is counted the flower and grace of men's speech, and especially of table talk; but the hurt that conielh by this flower is ,as bitter as wormwood, and the dis- grace which this grace castelh upon men is fouler than any dirt of the street." — .\ ]
■5. Vers. 20 28. Nine proverbs against malice and deceit. — 'Where the wood faileth the fire goeth out, etc. Comp. the .\rabic proverb expressing the same idea, aimed at slander (in ScHEiD, SeUcta, p. 18): "He wlio layeth no wood on the fire keeps it from burning.'' For this description of the "slanderer" comp. xvi. 28.
Ver. 21. The direct opposite to the contents of the preceding verse. — Coals to burning coals ; lit., black coals to burning coals. For the " man of contentions" in clause b comp. xxi. 9; xxvii. 15.
With ver. 22 compare the literally identical proverb xviii 8.
Ver. 23. Silver dross spread over a pot- sherd. "Silver of dross" is impure silver not yet properly freed from the dross, and therefore partly spurious (Vulg., arffentum sordidum). and not some such thing as a glazing with the glitter of silver made of plumbago (LithaTgyrus), and so imitation of silver, as many think, and as Luther seems to have expressed in his "Silber- tchaum." t^'in, potsherd (Isa. xliv. 11), seems
to be used intentionally instead of ty^n^'/S " an earthen vessel," to strengthen the impres- sion of the worthlessness of the object named. — 5
(So are) burning lips, ;'. e. fiery protestations of friendship, or it may be warm kisses (which Bertheau understands to be the specific mean- ing), which in connection with a genuinely good heart on the part of the giver are a sign of true love, but with a " wicked heart" are on the con- trary repulsive demonstrations of hypocrisy, witliout any moral worth (comp. the kiss of Judas, Matt. xxvi. 48 so.). It is unnecessary to
read with Hitzig D"p7n, " smooth lips," instead
of D'p/i, "burning" lips.
Vers. 24, 25. 'With his lips the hater dis- sembleth. For the verb which may not here, as in XX. 11, be translated "is recognized" (so Luther, following the Chald. and Vulg.), comp. the Hithp. of IDJ, which elsewhere expresses the idea of "dissembling." e. g. Gen. xlii. 7; 1 Kings xiv. 5, 6. — And within he prepareth deceit. Comp. Jer. ix. 7, and with HO'^O iT't;' " to set, contrive, prepare deceit," compare the "setting or preparing snares," Ps. cxl. G. — For seven abominations are in his heart. See remarks above, en ver. lij, and comp. the seven devils of Matt. xii. 45, which represent an in- tensified power in present moral deformity. That there is a specific reference to the six or seven abominations mentioned in chap. vi. 16-19, is an arbitr.ary conjecture of Aben Ezra.
Ver. 26. Hatred is covered by deceit. PXBO from Ntyj, " to deceive," is doubtless cor-
I T - T T
rectly understood by the LXX, %vhen they ex- press the idea by iSuAof (comp. also the fraudu- lenter of the Vulg.); here it designates specifi- cally " iiypocrisy, the deception of friendly lan- guage used to one's face" (Umbreit). The suf- fix in IJ^i'l refers then by an obvious construclio ad scnsmn to him who conceals his hatred in this hypocritical way. The second clause gives assu- rance then of the certain occurrence of an ex- posure of this flatterer " in tlie assetnbly," /. e. before the congregation of his people assembled for judgment, who perliaps through some judi- cial process that ends unfortunately for him come to the knowledge of his villanies. Hitzig partially following the LXX [o Kpv-Tuv ex'^P"-" am'iGT7jaL do'Xov), renders: He who concealeth hatred, devising mischief ('?), his vileness is ex- posed in the assembly."
Ver. 27. He that diggeth a pit faileth into it. Comp. Eccles. x. 8 ; Ecclesiast. xxvii. 26 ; Ps. ix. 16. and with respect to the "falling back of the stone that has been (wickedly) rolled" in clause 6, comp. Ps. vii. 17: Matt. xxi. 44.
Ver. 28. The lying tongue hateth those that are ■wounded by it. If the reading rj'l is correct this may be the rendering, and the "crushed" (plural of ^T [E. V. the op- pressed], Ps. ix. 10: X. 18; Ixxiv. 21), ;. e. the bruised (or oppressed or wounded — see Umbreit and Stiek on this passage) of the lying tongue, are then those whom this tongue has bruised or wounded, the victims of its wickedness — and not those possibly whom it proposes to wound ot oppress (Umbreit, De W., Van Ess), or again those who wound, i. e. punish, it [conferentPs sir^ castigantes ipsam — Luther, Geier. Grsenius).
226
THE PROVERBS OF SOLOMON.
Inasmuch, however, as the proposition is by no means universally and in every case true, that the lying tongue, or that detraction hates its own victims, and since besides the second clause seems to demand another sense, it might be jus- tifiable to read with Ewald and Hitzig VjnS;
T ~:
accordingly " the lying tongue hates Us own mas- ter," i. e. it hurls him into calamity, brings him to ruin — -a meaning which also corresponds ad- mirably with ver. 27. [See Critical notes for the three chief explanations of tlie form and de- rivation of the word. The passive rendering hns this advantage, that it makes the fourth in- stance correspond with the otlier three in which the word is used; this presumption must be de- cidedly overthrown. This we do not think is done; sotheE. V., H., N., S., M., W., Kamph., etc. — .\.] For the noun rendered •' offence," in clause b, oomp., moreover, the cognate verb in clause a of xiv. 32.
DOCTKINAL, ETHICAL, HOMILETIC AND PRACTICAL.
It is mainly three forms of dishonorably and morally contemptible conduct, against which the condemning language of the proverbs in this section is directed; foolishness or folly in the narrower sense (vers. 1-12;) sloth (vers. 13-16); and a wicked maliciousness (vers. 17-28), which displays itself at one time as a wilful conten- tiousness .and disposition to annoy (17-19), and at another as an artful calumniation and hypocri- tical slandering (20-28). Original ethicnl truths, SHcli as have not appeared in previous chapters, are expressed only to a limited extent in the proverbs which relate to tliese vices. The novelty is found more in the peculiarly pointed and figurative form which distinguishes in an extraordinary degree the maxims of this chapter above others. Yet there are now and then es- 8cn!i.iUy new ideas; what is said in ver. 2 of the futility of curses that are groundless ; in vers. 4, 5 of uttering the truth staunchly to fools with- out becoming foolish one's solf ; in vers. 7 and 9 of the senselessness and even harmfulness of proverbs of wisdom in the mouth of a fool; in vers. 12 of the incapability of improvement in conceited fools who deem themselves wise; and finally in vers. 27, 28 of the self-destroying reflex power of malicious counsels formed against one's neiglibor.
llninil;/ on llie chapter as a whole. — Of three kinds of vices which the truly wise man must avoid: 1) folly; 2) sloth; 3) wicked artifice. — Si'ocKKii: What kinds of people are worthy of no honor: 1) fools; 2) sluggards or idlers; 3) lovers of contention and brawling. — Staiike: A (warning) lesson on folly, sloth and deceitful- nesa.
Vers. 1-G. WUrtemherj Bible (on ver. 1): — Honor is a reward of virtue and ability; wilt thou be honored, then first become virtuous and wise! — Mklanchthon (on ver. 2): As a consola- tion against all calumnies and unjust detr.-iotion the assurance of the divine word serves us, — that false (groundless) curses, lliough they mo- mentarily harm ami wound, yet in the end ap- pear in their nothingness, and are cast aside, in
accordance with the saying : truth may indeed be repressed for a time, but not perish (Ps. xciv. 15 ; 2 Cor. iv. 9). [" Truth crushed to earth shall rise again ; the eternal years of God are hers." — Lawson : The curses of such men in- stead of being prejudicial, will be very useful to us, if we are wise enough to imitate the conduct of David, whose meekness was approved, his prayers kindled into a flame of desires, and his hopes invigorated by them]. — Geieu (on ver. 3) : One may not flatter his own unruly flesh and blood, but must seek to keep it properly in check. — Starke (on vers. 4, .5) : Great wisdom is needful to meet the different classes of our adversaries in an appropriate way. — (On ver. 6) : Important concerns one should commit to skilful and .able servants.
Vers. 7-12. Luther (Marginal comment on ver. 7) : Fools ought not to be wise and yet will be always affecting wisdom. — [Trapp : If thy tongue speak by the talent, but thine hands scarce work by the ounce, thou sh.alt pass for a Phari- see (Matt, xxiii. 3). They spake like angels, lived like devils; had heaven commonly at their tongue ends, but the world continually at their finger ends]. — Starke (on vers. 7, 9): He who will teach others in divine wisdom, must first have mastered it himself (Ecclesiast. xviii. 19); then he will not only teach with profit, but also have honor from it. — (On ver. 9): He who mis- uses God's word does himself thereby llic great- est injury. — (On ver. 8) : Beware of all flattering of the ungodly; forone prepares himself thereby but a poor reward.. — (On ver. 10): As is the master so is the servant. Bad masters like bad servants. — (On vers. II): If all relapses in sick- ness are dangerous, so much more relapses into old sins. — (On ver. 12): Self-pleasing and self- relaxation is the prolific mother of many other follies. — WoHLFAKTii (on ver. 12) : Let no one esteem himself perfect, t)ut let every one strive for humility and cherish it as his most sacred possession. — [Lawson (on ver. 8): But does not God Himself often give honor to fools? Yes. lie is the judge of nations who has a right to punish men by subjecting them to the power of fools. We are to regulate our conduct not by His secret but His revealed will. — Arnot (on ver. II): When the unrenewed heart and the pollutions of the world are, after a tempor.ary separation, brought together again, the two in their unholy wedlock become *' one flesh." Man's true need — God's sufficient cure is "Create in me a clean heart, .and renew a right spirit within me." — J. Edwards (on ver. 12): Those who are wise in their own eyes are some of the least likely to get good of any in the world. — Bridges : The natural fool has only one hinderance — his own ignorance. The conceited fool has two — ignorance and .self-delusion].
Vers. 13-lti. Lange: That the weeds of sin are ever getting the upper hand as well in hearts as in the Church, comes from this, that men do not enough watch and pray, but only lounge, are idle and sleepy: I Thess. v.6. — Bcrleburij Bible: The sluggard remains year in year out sitting on the heap of his self-chosen convenient Chris- tianity, reads, hears, pr.avs, sings in the Church year after year, and makes no progress, never comes to an inner complete knowledge of truth;
I
CHAP. XXVII. 1-27.
227
just as the door always remains in one place, although it turns this way and that the whole year through, and swings on its hinges. This slothfulness is the mother of all the doctrines which encourage the old Adam, and in the mat- ter of sanctification throw out the *' cannot,'' where it is a "will not" that hides behind. — WoHLFARTH : The sluggard's wisdom. Rest is to him the sole end of life ; only in indolence does he feel happy, elc.
Vers. 17-19. Starke (on ver. 17) : To mix one's self in strange matters from forwardnesss and with no call, has usually a bad issue. — Osi- ANDER (on vers. 18, 19) : In the sight of God the wantonness and wickedness of the heart are not hid; moreover He does not let tiiem go unpun- ished.— Zeltner: Crafty friends are much more dangerous and injurious than open enemies.— Lange: It testifies of no small wickedness when
one alleges quite innocent intentions in injuring another, and yet with all is only watching an opportunity to give him a blow.
Vers. 20-28. Hasius (on vers. 20 sq.): There would not be so much dispute and strife among men if there were not so many base spirits who nourish and promote it in every way. — Starke: Slanders and contentions are to be regarded as a flame to which one should not supply wood, but rather water to quench them. — [Trapp (on ver. 23) : Counterfeit friends are nought on both sides]. — Von Gerlacu (onver. 2G): Though a deceitful man may succeed in cheating individu- als, yet this is not possible before the whole Church (Acts v. 1-11). — (Onver. 27): A hypo- critical tongue if it has injured any one followj him still further with lies to defend itself, and sa it causes universal confusion.
i) Against vain self-praise and presumption.
Chap. XXVII.
( With an admonition to prudence and frugality in agriculture : vers. 23-27).
t Boast not thyself of to-morrow,
for thou knowest not what a day will bring forth.
2 Let another praise thee and not thine own mouth, a stranger and not thine own lips.
3 Stone is heavy and sand weighty;
the fool's wrath is heavier than them both.
4 Anger is cruel and wrath is outrageous ; but who can stand before jealousy ?
5 Better is open rebuke than secret love.
6 Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.
7 The satisfied soul loathetli a honeycomb ;
to a hungry soul every bitter thing is sweet.
8 As a bird that wandereth from her nest
so is a man that wandereth from his home.
9 Oil and perfume rejoice the heart,
but the sweetness of a friend is better than one's own counsel.
10 Thine own friend and thy father's friend forsake not;
and into thy brother's house enter not in the day of thy calamity ; better is a neighbor that is near than a brother far off
11 Be wise, my son, and make my heart glad,
that I may know how to give an answer to him that reproacheth me,
12 The prudent man seeth the evil (and) hideth himself; the simple pass on and are punished.
13 Take his garment, for he hath become surety for a stranger, and on account of a strange woman put him under bonds!
14 He that blesseth his friend with a loud voice early in the morning, let it be reckoned a curse to him !
228 THE PROVERBS OF SOLOMON.
15 A continual dropping in a very rainy day and a contentious woman are alike.
16 He that will restrain her restraineth the wind, and his right hand graspeth after oil.
17 Iron sharpeneth iron ;
so doth a man sharpen the face of his friend.
18 Whosoever watcheth the fig-tree eateth its fruit, and he that hath regard to his master is honored.
19 As in water face (answereth) to face so the heart of man to man.
20 Hell and destruction are never full, and the eyes of man are not satisfied.
21 The fining pot is for silver and the furnace for gold, but man according to his glorying.
22 Though thou bruise a ibol in a mortar among grain with a pestle,
his folly will not depart from him.
23 Thou shalt know well the face of thy sheep ; direct thy mind to thine herds ;
24 for riches are not forever,
and doth the crown endure forevermore?
25 The grass disappeareth, and the tender grass is seen, and the herbs of the mountains are gathered.
26 Lambs (are) for thy clothing
and the price of thy field (is) goats ;
27 and abundance of goat's milk for thy food, for the food of thine house, and subsistence for thy maidens.
GRAMMATICAL AND CRITICAL. Ver. 4. riV^OX is nsed here ooly in the Old Testament. Ver. 5. [n^lti is regarded by Bott. Q 1133, 1 and n 3_) as the 3d sing. fern, of the verb and not as the fem. of the adj.;
T
the chief evidence being found in the participles following, which, according to Hebrew usage, more naturally follow a finite verb. — A.)
Ver. 9. [In ^ny"1 we have one of the examples found in Hebrew in connection with words in wide and frequent use,
in which the suffix loses all distinct and specific application ; comp. in modern languages Monsieur, Madonna, Mynherr, etc.; therelore out's friend, a friend, and not his friend. Bott., g 876, c. r^^)} is regarded by Gehen., Fuerst, 1>oderlein,
Dathe, eic., as a fern, of VV used collectively; the meaning in connection with 1^3 J ia then, "more than fragrant wood."
Bott. (^ 543. 5) pronounces all the examples cited in the lexicons for this use of the noun " more than doubtful ;'' and, as the esegetical notes show, nearly all commentators give to rii'j.* its ordinary meaning.— A.j
Ver. 10. [711?"^ is one of three nouns whose full and original form appears only in the stat. cnnstr.; the K'ri therefore
points as though the a&soZ. were used J*1. while the K'thibh exhibits the form n>^'^- See Green, g 215, 1, e; Bott.
Jg721, 8; 794, Peel. IV— A.]
Ver. 11. (n3'tyXl an Intentional, or paragogic Imperf, connected to Imperatives by 1 used as a final conjunction, T T : ;
"in order that ;" Bott . § 965. B, c. And let me=that I may. — A.]
Ver. 14. D'^UTI. an Infin. abs. nsed adverbially, as in Jer. xxv. 4; here on account of the pause written with *_ in- stead of simple _.
Ver. 15. On the question whether ninD'J is to be accented and explained as a 3d pers. Nithpael, or whether, with
KiMcai, NoRzi. and the most recent editors and expositors, we should point the form as Mile! [witli penultimate accent], and accordingly regard it as perhaps a viiluut.itive Hiihpael, with the H- ot motion (therelore "let us compare"), con-
T
rtiilt Berthbau. Stier and Hitzio on the passage. [Geben,, Rod. ^Gesf.n. Tfifs., p. 1376, add. p. 114^ Vvf-nsT. etc.. make the form a Nithpael; BoiT. (^^_ 47-4,4. a and lU7l!, 8) agrees with Hitzig in making it a simple Niphal with a different transpo- sition of consonants, and argues at length for this view. Fderst pronounces the form participial, in opposition to nearly aU lexicographers and commentators who make it 2d sing. fem. Gesen. and some others, f 'Mowing Chaldee analogies, rcn iered, "are to be feared." Kodiqer (ubi supra) ami most others render, "are esteemed alike," or "are alike." Comp. also EWALD, Lehrb. ^ j32. d : Green, g 83, c (2).— A.]
Ver. 16. N'^p' =n'ip\ according to an interchange which is common of X with H- [In clause a we have a singular
verb following a plural participle taken distributively as in xxii. 21 ; xxv. 13, etc. — A.]
Ver. 17. nrr is best regarded, as Qeier, Bertheac and Stier take it, aa an Imperf. apoc. Hiphil from HIH = ^^^
" to sharpen." Kwald, Elster, etc., needlessly take the first in"* in clause a as a Hophal : in* (comp. the Vulg. ej^acuitur)
and would have only the second recognized as a Voluntntive Hiphil (to be pointed "in"* or Hri')- [Bott. g 1124, 3- insists
that the Masoretic forma can be regarded as nothing but the ordinarv adverb " together," and that the pointing must be changed to in", "in\ or in\ nn\ Green, g 140, 1, mak.-3 it a simple Kal Imperf. Fderst regards it as a NiphhaJ
CHAP. XXVII. 1-27.
229
Imperf., no change of vocalization being required, although the more common form would be nn*. ^n. ( Thes. Gesen ,
Ind, pp. 6, 88) regards the form as an apoc. Hiphil. for the more common nn*i nsed impersonally, " one sharpens, men
sharpen." — A.]
Ter. 20. The parallel passage xv. 11 (see notes on this passage) shows that instead of Hl^X (or again instead of
7^*^^2() we should read with the K'ri ?11^K, or that we should at least assume a transition of this latter form into the
former, in the way of lexical decay (as in njO for [IT JO)- [Bott. (J§ 262, a; 293) notes this as a tendency in proper
nouns, aided perhaps in the case before us by the following liquid. — A.]
Ver. 22. ["''71^3 instead of the more regular ^ 7y3. mimetically sharpened in its vocalization at the end of its clause.
- v: - ■ v: T
See Bott., §? 394, 6; 498, 6.— A.]
Ver. 25. [nl3l?y with Dasrhesh dirimens or separative, indicating the vocal nature of the Sheva. See, e. g. Greenj
J 24, 6 ; 216, 2, o.— A.]
EXEGETICAL.
1. Vers. 1-6. Three pairs of proverbs, directed against self-praise, jealousy and flattery.
Vers. 1, 2. Boast not thyself of to-mor- row, i. e., "do not tlirow out with proud as- surance high-soaring schemes for the future " (Elstek); do not boast of future undertaliings as if they had already succeeded and were assured. — ■ For thou kno^west not ivhat a day ■will bring forth ; i. e., what a day, whether it be to- day or to-raorrow, will bring in new occurrences, is absolutely unknown to thee. Comp. James iv. 13-15; also Hor.ice, Od., iv. 7, 17: Quis scit an adjiciant hodieriix crastina sumiiue Tempora Di su- peri ? —
^" Who knows if they who all our fates control Will add a morrow to thy brief to-day?"
Theo. Maktin's Translation.]
and Seneca, Thyest. V. 619: Nemo lam divos hahuil favenUs Crastinutn ut possitpolUceri\_^o one has had the gods so favorable that he can promise himself a morrow]. — -With ver. 2 comp. the German £i>?enZ()i alinkt, and Arabic proverbs like " Not as mother says, but as the neiglibors say" (Fuerst, Per- lenschniire, ii. 8), or "Let thy praise come from thy friend's and kinsman's mouth, not from thine own" (Meidani, p. 4G7.)
Vers. 3, 4. — Stone is heavy and sand ^veighty, lit, " weight of stone and heaviness of the sand." Hitzig fitly remarks with respect to the genitive combinations of this as well as the succeeding verse (" Cruelty of anger, etc.") "The genitive relation holding a figure before our eye instead of developing it in a proposition, possess- es nevertheless the value of a combination of predicate and subject." [So K., W., etc., while S. and others make the relation directly that of subject and predicate]. — The fool's wrath, i. e.. probably not: the vexation and anger occasioned in others by the fool (Cocceius, Schctlte.ns, Berthe.id, [S ], etc.), but the annoyance and ill- humor experienced by himself, whether it may have originated in envy, or in a chafing against some correction that he has received, etc. Such ill-temper in the fool is a burden, heavier than stone and sand, and that too a burden for himself, but beyond this also for those who must besides suffer under it, whom he makes to feel in com- mon and innocently his ill-will and temper. — An- ger is cruel and wrath is outrageous, lit., "cruelly of anger and inundation of wrath." With regard to the genitives, compare remarks above on vs. 3, o. For the expression "over- flowing of wrath " or " excess, outrageousness of
wrath." comp. Is. xxx. 28, 30; Dan. ix. 27; xi. 22.— nxjp in clause b, often "envy," is plainly "jealousy," as in vi. 34, 35, which passage is here to be compared in general.
Vers. 5, 6. Better is open rebuke (open, undisguised censure, honorably expressing its meaning) than secret love, i. c, than love which from false consider.ation dissembles, and does not name to one's neighbor his faults even where it should do so. Compare the dA^^i^ri-f/r £i> aj'Qjry, Eph. iv. 15, as well as the numerous parallels in classic authors (Plautus, Trinummus, I. 2, 57; Cicero, Ltel. 25; Seneca, Epist. 25); and Meid.ini, II. 64: "Love lasts loiig as the censure lasts," etc. — Faithful (lit. true, coming from a true disposition) are the wounds of a friend, but deceitful are the kisses of an enemy. r>11j1>'3, from the root inj?, is if this be identical with 1t?>', largus fuit, as is gener- ally assumed, equivalent to "plentiful" (comp. Tl^i'), in which case we must think of kisses "liberally bestowed but faithless," or it may be kisses "to be lightly esteemed" (so Gesen, Umbreit, Berthe.\d, Stier [Fuerst, S., VV.]) And yet it corresponds better with the parallel- ism, as well as with the exegetical tradition (Vulg. , fraudulenta), to derive from an Arabic
root
to stumble {^a({>d?.?.€iVj fallere, there-
(ore Jalsus, false — so EwALD, Elster, etc.), or it
may be from . ,J^_£, =
llj? in the sense of " to
miss" — thus Hitzig, — both of which modes of explanation give the idea "deceptive, crafty, treacherous." With regard to the meaning com- pare, therefore, chap. xxvi. 23.
2. Vers. 7-14. Eight proverbs in praise of con- tentment, of friendship, prudence, etc.
Ver. 7. A satisfied soul loatheth honey comb. The verb literally means "tramples, treads under feet,"' comp. Dan. vii. 19; Judg. v. 21. — With clause /> compare the German proverb " Hunger is the best cook;" and also Ecclesiast. iv. 2.
Ver. 8. So is a man that roameth far from his dwelling-place. As the preceding proverb is directed against a want of contentment in the department of food and drink, so is this against weariness of one's own home, against ad- venturous wandering impulses, and a restless roving without quiet domestic tastes. Comp. Ecclesiast. xxix. 28, 29 ; xxxvi. 28.
Ver. 9. With clause a compare Ps. civ. 15;
230
THE PROVERBS OF SOLOMON.
cxxxiii. 2. — But the sweetness of a friend is better than one's own counsel. The "sweet- ness " of the friena is acconling to xvi. 21 doubt- less sweetness of the lips, the pleasing, agreeable discourse of the friend (lit. "of bis friend;" the suffix stands indefinitely, with reference t. e. to every friend that a man really has; herewith especial reference to the possessor of the ty3J). See also the critical notes. The nx;^0 is best taken in the sense of comparison (with Jabchi, Levi, Cocceius, Umbbeit, Stier) : "belter than counsel of the soul," i.e., better than one's own counsel, better than that prudence which will help itself and relies purely on its own resources (comp. xxviii. 26). Ewald, Ef.ster (in like manner also Luther, Geiee, De Wette [K., N.], etc.,) render: "The sweetness of the friend springeth from (faithful) counsel of soul," which is understood as describing the genuineness and the hearty honesty of the friend's disposition. Bertheau gives a similar idea, except that he supplies in b from a tlie predicate with its object: "The sweetness of a friend from sincere counsel maketh glad the heart" ('?); [this is very nearly the conception of the E. V., H.,S., M.]. Hitziq following the KaTappr/yvvrni 6i v-6 avfiKujiaTuv i) i/TO,f ^ of the LXX, amends so as to read: "but the soul is rent with cares." [See critical notes for still other expositions of the phrase.]
Ver. 10. Thine own friend and thy father's friend forsake not. Whether one read with the K'ri yy^ or with the K'lhibh the stal. conslr. of the emphatic form [or according to others the primitive form— see critical notes], in any event together with the friend of tiie person addressed " his father's friend " is also named, but as an identical person with the former, who, for that reason, has a value proportionally greater, and may so much the less be neglected, because he is as it were an heirloom of the family of long tried fidelity and goodness. —And into thy brother's house eater not in the day of thy calamity. HiTziG, who explains the three clauses of this verse as originally separate propositions, only "afterward forced together," fails to see a logi- cal connection as well between a and b as between b and c. This is in fact in the highest degree arbitrary, for the common aim of the three mem- bers : to emphasize the great value of true friend- ship and its pre-eminence in comparison with a merely external relationship of blood, comes out to view as clearly as possible. The "near" neighbor is he who keeps himself near as one dispensing counsel and help to the distressed, just as the "far off" brother is he who, on ac- count of his unloving disposition, keeps at a dis- tance from the same. [(Jur commentators have in general agreed substantially with this concep- tion of the scope of the verse. — A.].
Ver. 11. Be -wise, my son, and make my heart glad, etc. Evidently an admonition of a fatherly teacher of wisdom addressed to his pupil (comp. i. 8 sq. ; xxii. 21; xxiii. 16), — perhaps of the same one to whom the wise counsel of the preceding verse in regard to conduct toward friends likewise belonged.— That I may know howr to give an ansvirer to him that re- proacheth me (literally, "and so will I then return a word to my reviler"), i. e., in order that
I, pointing to thy wise and exemplary conduct, m.ay be able to stop the mouth of him who re- viles me, the responsible teacher. Comp. Ps. cxix. 42; also cxxvii. 5; Ecclesiast. xxx. 2 sq.
Ver. 12. In almost literal accordance with xxii. 3.
Ver. 13. Almost exactly like xx. 16 (ccmp. notes on this passage.)
Ver. 14. He that blesseth his friend with a loud voice early in the morning. These words are directed against a friend who is flatter- ing and profuse in compliment, but inwardly in- sincere; who, by his congratulations, hasty, and offered with boisterous ostentation, brings, in- stead of a real blessing to his friend, only a curse upon his house, at least in the general judgment of the people. For of them we must think in clause A as those who are to "reckon." For this last verb and its construction, " reckoning some- thing to some one," comp. Gen. xv. 6. [This in- sincere and untimely praise may be accredited to its giver as no better than a curse in his inten- tion, or more positively it may be regarded as veiling an evil intent, and so threatening an actual curse to him who is its object. — A.]
3. Vers. 15, 10. Two maxims concerning a contentious woman. — A continual dropping in a very rainy day (according to the Arabic TIJp denotes "a rain poured as if out of buck- ets," and so "a pouring rain ;" moreover the word occurs only here), and a contentious woman are alike. Like this, only more con- cise, is chap. xix. 13, b. [The peculiar force of this comparison to one who has been in the rainy season under the flat earthy roofs of Oriental houses, is commented on and illustrated, e. g., in Hackett's Scripture Illustrations, p. 85, and Thom- son's Land and Book, I. 453. A.] — He that will restrain her restraineth the vrind (J _S literally "to shut out, dam up, confine"), and his right hand graspeth after oil, i. e., it grasps after something, encounters an object, seeks to retain something that is necessarily con- t inually eluding it. [The idea of hiding her dis- agreeable and vexatious disposition from the view of others, which is expressed by the E. V., H., W., in both clauses, and by N. and M. in the second, is less appropriate and forcible than that given in the version of our author, K., S., elc. — A.]
4. Vers. 17-22. Six proverbs against haughti- ness, selfishness, a greedy eye, self-praise and lolly. — Iron sharpeneth iron, lit. iron to iron maketh sharp, or according to others, "iron is made sharp by iron," — see critical notes]. So doth a man sharpen the face of his friend. Whether we render D'J3 by "face, look," or (as HiTZio maintains) by "edge,aciesmyenii, the men- tal keenness," in either case the meaning is not : "One enrages, provokes the other " (SriEUandin like manner Bertheac), but : One stimulates the other, polishes himself by mutual spiritual con- tact and friction with his fellow, contributes by such an interchange of one's own peculiarities with those of his fellow to the spiritual develop- ment of both (compare especially Elsteb and IliTZio on the passage). ["Conference hath in- credible profit in all sciences," observes Trapp. "A man by himself," says Muffet, " is no man,
CHAP. XXVII. 1-27
231
he is dull, h e is very blunt ; but if his fellow come and quicken him by his presence, speech, and ex- ample, he is so whetted on by this means that he is much more comfortable, skilful, and better than he was when he was alone." So most of our commentators, while Stuart, and Notes with a qualification, would find the idea of provocation, not as though anger were even indirectly com- mended, but ■' if men must enter into contest, let the antagonists be worlhy of the strife" (S.); an exposition far weaker as well as more unna- tural than the ordinary one. — .\.].
Ver. 18. With the general proposition in a comp. xii. 11: xxviii. 19. — And he that hath regard to his master is honored. The honor which the master (i. e., any master whatever, and not God especially, the master of all, as Stier holds) confers upon his faithful servant resembles the fruit which the fig tree yields to the proprie- tor or tenant who carefully cultivates it. " To regard one," colore aliquem, as In Pa. xsxi. 7 ; Hos. iv. 10.
Ver. 19. As (in) water face (answereth) to face, so the heart of man to man. D'33. an accusative of place: " as in water," Ew.ild, 'i 221. The meaning will be like that of ver. 17, somewhat such as this: "As the mirror of the water reflects the likeness of one's own face, so one's heart is mirrored in that of his fellow, if one only has courage and penetration enough to look deeply into this " (Ew.\ld ; comp. Stier and 15krtue.\u). There is contained in this at the same time an admonition to the wise testing and examination both of one's own heart and that of our fellow-men ; or, the recommendation of a comprehensive knowledge of men, to be gained by thorough knowledge of one's self. The Vul- gate already gives essentially the right idea: " Quomodo in aquis resplendent vultus respicienlium, tic corda honinum manifesta lunt prudenltbus ;" while several other ancient expositors, whom El- STER to some extent follows, find expressed in tiie passage a relation too exclusively ethical, viz.^ that of arousing by love a reciprocal love, or that of the practical maxim, *' Si I'ia amari, (27«rt " [•' Love if you would be loved "]. — Hitzig thinks that clause a D103 must be the reading instead of D]5?- "What a mole on the face is to the face, that is man's heart to man," viz., his disfi- guring mole, his dark spot, his partie honleuse in the sense of Gen. viii. 21 (?). [Among our Eng- lish expositors the mirror and the mirrored ob- ject have been somewhat variously understood ; some retain while others dismiss the specific idea of reflection that is suggested by clause a. Muf- fet and Holden, e. g., make a man's own heart tile mirror in which he may truly know himself: WoRDSW. makes the mirror the hearts of others on whom we act: while the great majority make the reflected object the oneness, especially the moral oneness of human nature, as discoverable from any heart into which we may look (so e. g., Bp. Halt., Trapp, Lawson, Bridges, S. and M.) -A].
Ver. 20. Hell and destruction are never full [;. e., not the world of the lost, but the world of the dead]. The meaning of clause b as indi- cated by this parallel in a. cannot be doubtful. It relates to the really demoniacal insatiablenessof
human passion, especially the "lust of the eyes ;" comp. 1 John ii. 16: James iii. (3; and in parti- cular Prov. XXX. 10; Eccles. i. 8.
Ver. 21. With a compare theliterally identical language in chap. xvii. 3 a. — But man accord- ing to his glorying, i. e., one is judged ac- cording to the standard of that of which he makes his boast (the noun to be taken not in a subjec- tive, but in an objective sense, of the object of one's glorying). If his boast is of praiseworthy things, then he is recognized as a strong, true man, etc. ; if he glories in trivial or even of evil things, he is abhorred ; comp. above ver. 2. Thus EwALD, Bertheac, Hitzig, [K.], while the ma- jority (the LXX, Vulg., Luther, etc., also Um- breit, Stier, Ei.ster, c^c), translate the second clause : " so is man for the mouth of his praise," i. e., for the mouth of the one that praises him [testing the nature .and worth of the praise that is bestowed] — to which the figure in clause a can be made to correspond only by a considerably forced interpretation. [Here again among the English expositors who adopt this general idea, making the praise objective, there is diversity in carrying out the details. Is man the crucible or is he the object tested ? N. aud W. take the for- mer view, according to which man tests or should test with careful discrimination the praise be- stowed upon him; H., S. and M. lake the other view, by which the praise is represented as test- ing him and disclosing his real character in the effects which it produces upon him. — .\.].
Ver. 22. Though thou bruise a fool in a mortar among grain (■' grains of wheat;" the word is used only here and iti 2 Sam. xvii. 19), ^with a pestle, etc. The meaning of this pro- verb, which has at least its humorous side, is plain; lack of reason is to such a degree the very substance of the fool, is so intertwined in his in- ward and outward nature, that one might divide him into atoms without eradicating thereby this fundamental character of his. This idea is not so clearly connected with the preceding verse by its substance as by the similarity of the figures employed in the two (the crucible and the mor- tar) ; comp. Hitzig on the passage.
5. Vers. 23-27. Admonition to a prudent and frugal economy in connection with agricultural possessions. — Thou shalt know well (Z. "make thyself well acquainted with") the face of thy sheep. " The look of the sheep " (comp. Gen. XXX 4i)), i. e., its condition and thritt.
Ver. 24. For riches are not forever — viz., the supply of subsistence, on the abundant pre- sence of which the good appearance of the flock depends above all things else. — And doth the cro^n endure forevermore ? The question introduced by this interrogative (DXl) expresses the idea of a very strong negation, standing as a climax to the preceding : ami even the crown, the royal diadem, has no perpetual existence. The "^i'J seems not to designate the metal of itself that composes the king's crown, but the kingly dignity and authority represeuted by it; the ex- pression "from generation to generation " plainly indicates this. Hitzig's rendering is as trivial as it is contrary to the irstis loqtiendi: that "IXJ means "grass, fodder" (because it sometimes signifies the hair of the head, aud may therefore
232
VilE PROVERBS OF SOLOMON.
designate the herbage as a hairlike ornament to the earth I ).
Ver. 2o. The grass disappeareth, etc. ; a reason for the atlmonition contained in the pre- ceding verse, that one should be intent upon lay- ing up ample supplies of nourishment for the fiocks. The discourse passes over in vers. 25-27 to a richly diversified description of the beauty and abundance of rural nature, reminding us of Ps. Ixv. 10-14, but in its present connection having this aim, — to show how God's creation li- berally rewards the labor bestowed upon it by the active and industrious landlord. Neither this concluding picture, nor the entire passage from ver. 23 onward can be interpreted in some alle- gorical way (with various ancient expositors, ScHULTENS and Stier), and be applied to the conduct of the spiritual, pastoral office of the teacher of wisdom. As the utmost that is admis- sible this conception may have a place under cer- tain conditions in the practical and homiletic treatment of the passage. [Wokdsw. character- istically makes much of the secondary import of these verses. — A.].
Ver. 26. And goats (as) price for the field ; 1. e., goats of such value that for each one a piece of arable land might be exchanged.
Ver. 27. Abundance also of goat's milk . . . for subsistence for thy maidens. Q"n)
(with which we must repeat 7 from the pre- ceding) " and life " is here equivalent to "sub- stance, nourishment." Female servants, maid- ens, waiting women, were wanting in no large household among the Hebrews, not even in the royal palace and the temple ; comp. 2 Sam. iv. 6 ; 1 Sam. ii. 22 sq. Here we must naturally think first of shepherdesses, milkmaids, e(c.
DOCTRINAL AND ETHICAL, HOMILETIC AND PRACTICAL.
Modesty, contentment and prudence are the central ideas about which we may group the practical instructions of the section just expound- ed, if not in all their items at least in large mea- sure. Especially may we throw under these ca- tegories what is said of the necessity of avoiding all vain self-praise, and of boasting in an incon- siderate extravagant way neither of our own prosperity nor of our neighbor's (vers. 1, 2, 14, 21); in like manner that which relates to the duty of moderation in ill temper and jealousy, in sensual enjoyments, in love of restless wandering and of sight-seeing (vers. 3, 4, 7, 8, 20) ; and not less, finally, the admonition which recurs in ma- nifold transformations to a general prudence in life, as it should be exhibited in social and busi- ness intercourse with others, and in the diligent discharge of the domestic duties of one's calling (vers. 11, 13, 17-19, 23-27). If so inclined we might reckon among these commendations of an all-embracing practical wisdom even the warning against the contentiousness of a bad woman (ver. 15, 16), as well as the encomiums upon a ge- nuine, unfeigned friendship, in vers. 5, 6, 9, 10; and in these especially, and above all in the com- mand (ver. 10) : to regard the love of a true friend more highly than the bonils of relation- ship of blood, — an injunction which reminds us
of expressions in the New Testament, sucli as Matth. X. 37 ; xii. 48-50, we might see the very climax, and tlie main theme of the discourse of wisdom which constitutes this chapter. Over against this counsel, to give to the love of a true friend the preference above all vain passions and selfish interests, we have presented in a signifi- cant way the evidence which establishes the sad truth, that the fool is not disposed at any price ' to let go his selfish, vain, arrogant nature (ver. 22), in connection with whicli fact allusion is made to the natural corruption of human hearts in general and to the necessity for their being given up to the delivering and renewing influ- ences of divine grace (comp. ver. 11).
Homily on the chapter as a whole : " Godliness with contenlment is gre.at gain" (1 Tim. vi. 6). — Or, boast neither of thy prosperity, nor of thy deeds, nor of any earthly and human advantages whatsoever, but only of the Lord (1 Cor. i. 31). — Stockek: Of conceit and vain presumption as a first and main hinderance to the progress of true wisdom (comp. besides comments on chapters xxviii. and xxix). — Cahcer Handbuch : Of the means of attaining true honor.
Ver. 1-6. Melanchthon (on verse 1): That which is necessary and first demanded by our duty we must do before all else, conscientiously, and with appeals for divine help, lest in reliance upon our own strength or on ioolish hopes we undertake needless and futile things. — St.^bke: He walks the more cautiously who alw,ays con- siders that to-day may be the day of his death (James iv. 13 sq. ; Ecclesiast. vii. 40). — Comp. the New Year's Sermon by Rohb (Sonntagsfttn, 1844, No. 15): "The high and weighty import that each year of life has for us." — [J. Ei)W.\biis: Not depending on another day, is a different thing from concluding that we shall not live an- other day. We ought not to behave ourselves in any respect as though we depended on anotiier day. — .-iRNOT: This proverb contains only the negative side of the precept; but it is made hol- low for the very purpose of holding the positive promise in its bosom. The Old Testament sweeps away the wide-spread indurated error; the New Testament then deposits its saving trulli upon the spot. — A. Fuller (on verse 2): A vain man speaks well of himself; and Paul speaks well of himself. The motive in the one case is desire of applause; in the other justice to an injured character, and to the Gospel which sufi'ered in his reproaches. — Bp. Hopkins: The tongue is of itself very apt to be lavish when it hath m sweet and pleasing a theme as a man's own praise]. — Tubingen Bible: Self-praise is a sign of great pride, and must be in the highest degree off"ensive to the wise man when he has to hear it. — Geier (on verses 3, 4) : If even the pious man may easily transgress in his anger, how- much more easily the ungodly! — Lange (on vers. 5, 6) : He who truly loves his neighbor is bound, when the occasion presents itself, to per- suade, admonish and warn him; Ps. cili. 5; Gal. vi. 1. — WoHLF.^BTH (on vers. 5, 6, 9, 10): Moral perfection the highest aim and blessing of true friendship. — Von Gerlach : A rebuke be- fore the whole world is better than a love that proves itself by nothing, that onjy flatters in connection w^th a neighbor's faults. — [Lciku
CHAP. XXVIII. 1-28.
233
Bacon : This proverb rebukes the mistaken kiudness of friends who do not use the privilege of friendship freely and boldly to admonish their friends as well of their errors as their dangers.]
Ver. 8 sq. Mel.incthon (on ver. 8): Solomon here warns against our forsaking our lawful calling from weariness: Eph. iv. 1 ; 1 Cor. vii. 20. — Luther (marginal commeut on ver. 8) : Let no assault drive thee from thy calling ; hold fast, and God will make thee prosper. — L.anoe: By discontent with one's position and calling one only doubles his need, and sins grossly against God'a holy providence. — [Muffet: The wan- dering person is hated and despised by all; none honoreth his kindred, none regardeth his beauty, none careth for him, and none feareth to hurt him. — John Howe (on ver. 10) : If it be an in- decency, and uncomeliuess, and a very unfit thing, that is, contrary to the precept of study- ing whatsoever is lovely, and thinking of those things, to forsake my friend and my father's friend, how much more horrid must it be to for- sake my God and my father's God!] — Starke (on vers. 9, 10) : God is the best of all friends; strive with great care, that thou mayest obtain God's favor and friendship, and thou mayest never lose them. — Von Gerl.\ch : Union of spirit with an old family friend from the father down is to be much preferred to mere relationship of blood. — [T. Adams (on ver. 12): The fool goes, he runs, he flies; as if God that rides upon the wings of the wind should not overtake him. Haste might be good if the way were good, and good speed added to it, but this is the shortest way out of the way. He need not run fast: the fool may come soon enough to that place from whence he must never return].
Ver. 14. sq. Luther (marginal comment on ver. 14) : He who reproves much praises, and he who praises much censures; for they are not balieved because they go too far. — Tubingen Bible: Too much praised is half censured. Trust not the flatterer who praises thee to ex- cess.— [Bp. Hopkins; Let all thy reproofs be given as secretly and privately as tlwu canst; otherwise thou wilt seem not so much to aim at thy brother's reformation, as at his shame and confusion. — Lord Bacon : Moderate praise used
with opportunity, and not vulgar, is that which doeth the good. — .\rnot (on ver. 17): One half of the human faculties are framed for maintain- ing intercourse with men, and one half of the divine law is occupied with rules for regulating it]. — Melanctbon: Let us recognize our weak- ness, and see that the individual man is ignorant of much, errs and stumbles, and .... that God has furnished us men with the power of speech chiefly for this, that one may befriend another with counsel and instruction. — Zeltner : The pious should arouse one another, and stimulate to all good works (Heb. x. lit), and that too in all circumstances. — GEiER(onver. 18): Faithful labor and diligence find at length their rich re- ward— if not from men, at least from God; Heb. vi. 10.
Ver. 19 sq. Luther (marginal comment on ver. 19): As the outline in water trembles and is uncertain, so also are hearts. The lesson is: Trust not! — [Bp. Hopkins: In the world we see our own hearts unbowelled; and there we can learn what ourselves are at the cost of other men's sins]. — Luther (on ver. 21): He who loves to hear himself praised is easily deceived : for he proves thereby that he is a reckless man who values his honor above all right. — Starke (on ver. 21): If thou art praised, let it serve thee as a test, a humiliation, and a profit. — Lange (on ver. 22): The urging and chastise- ment of the law makes no one pious, and does not change the heart. The power of the Gospel must change and renew the h.ard heart. — Vo.v Gerlach : No outward cure helps at all where the inward part is obstinately corrupt.
Vers. 23-27. Stakki; : Let every one labor diligently in his calling, let him indeed bring everything to counsel, and be thoroughly syste- matic in his actions. — Geier: If it be important carefully to guard and to cherish silly sheep, oli, how much more Christ's sheep, the souls which He has redeemed with His precious blood ! Acts XX. 28. — Wohlfautu : The husbandman's pros- perity (a sermon for a harvest thanksgiving). — Von Gerlach: To persevere is as needful as to acquire in every kind of possession. — [Lawson : God's bounty is a great encouragement to our industry].
c) Against unscrupulous, unlawful dealing (especially of the rich with the poor).
Chap. XXVIII.
The ■wicked flee when no man pursueth, hut the righteous are bold as a lion. In the rebellion of a land its princes become many, but through wise, prudent men one (the prince) continuetli long. A man who is poor and oppresseth the lowly is (like) a rain flooding and (bringing) no food. They that forsake the law praise the wicked, but they that keep the law contend with them.
234 THE PROVERBS OF SOLOMON.
5 Evil men understand not judgment,
but they that seek Jehovah understand all.
6 Better (is) a poor man that walketh in his uprightness, than he that walketh in crooked ways and is rich.
7 He that keepeth the law is a wise son,
but the companion of profligates causeth his father shame.
8 He that increaseth his wealth by interest and usury gathereth it for one that pitieth the poor.
9 He that turneth away his ear from hearing the law, even his prayer is an abomination.
10 He that leadeth the righteous astray in an evil way, in his own pit shall he fall ;
but the upright shall inherit good.
11 The rich man thinketh himself wise,
but a poor man that hath understanding searcheth him out.
12 When righteous men exult there is great glory,
but when wicked men arise the people hide themselves.
13 He that hideth his sins shall not prosper,
but he that confesseth and forsaketh them shall find mercy.
14 Happy is the man that feareth always ;
but he that hardeneth his heart shall fall into evil.
15 A roaring lion and a ravening bear is a wicked ruler over a poor people.
16 O prince, poor in understanding and abounding in oppressions ; he that hateth unjust gain shall prolong his days !
17 A man laden with the blood of a soul fleeth to the pit ; let them not detain him !
18 He that walketh uprightly shall be delivered ;
but he that walketh in crooked ways shall fall suddenly.
19 He that tilleth his laud shall be satisfied with bread, but he that followeth vanity shall have poverty enougL
20 A faithful man aboundeth in blessings ;
but he that hasteth to be rich shall not go unpunished.
21 To have respect of persons is not good,
and (yet) for a piece of bread (many) a man will transgress.
22 He that hath an evil eye hasteth after riches, and knoweth not that want shall come upon him.
2-3 He that reproveth a man shall afterward find favor more than he that flattereth with his tongue.
24 He that robbeth his father and his mother, and saith it is no wrong,
he is companion to one that destroyeth.
25 He that is of a covetous heart stirreth up strife,
but he that trusteth in Jehovah shall be richly rewarded.
26 He that trusteth in his own heart is a fool,
but he that walketh in wisdom, shall be delivered.
27 He that giveth to the poor (suffereth) no want,
but he that covereth his eyes hath abundance of curses.
28 When wicked men rise men hide themselves, but when they perish the righteous increase.
GRAMMATICAL AND CRITICAL. Ver. 2. yt73 might perhaps be more correctly read as an lufinitive : ^V22 — Comp. HlTZia on this passage. As tho worJsof the original Hebrew now stand, wo can supplya subject for T'lJ^' only the singular Ity ('-the true prince*'); :u like manner tho 3 in DTX3^ must be taken in the sense of nvn3 "whuu there is at hand;" the |3 however must be taken as an introduction to the concluding clause, like our *' then" or "so." In all this there is indeed the difficult; remaiuiDg that the participles T^O and ^"^^ stand side by side without a copula — an anomaly that is hardly reuioved by referring to chap. xxii. 4 (Beethbau). And yet the construction thus brought out is, in spite of the mnnifnM
CHAP. XXVIII. 1-28.
28$
anomalies which it invoWes, after all better than, e. g. that of Umbkeit, who takes J3 as a substautiTe in the seiuw
of "right" as dependent on J?T,— or than HlTZiQ's violeut emendation ({ITD "^^y instead of ■^j'lN]^ |3 ^y)> ">»
meaning resultin"- from which "but through a man of understanding cont-ntioii ceases." d.ies not agree very well with the context." [The E. V. takes [3 ai a noun: " the state thereof," etc. So U. and M. (the siubiUly ' ). N. without
this specific rendering reaches the same result by finding for the verb "sbnll prolong its days, or endure" the subject "it" (the state) suggested in clause a. S. tollows UMB,^lilT. BoTT. (J i)J5, ^) regards the verb iia furmshmg an example of what he calls " concrele imporsonals," having a general subject "oue," a eonstructmn not unromiuoa where reference is made to public offices or functions. This reaches Z s. result by a dilfereut path.— A.J
Ver. 17. [The participle p\^V BoTT. prefers an account of its peculiar vocaliz.itiou to regard aa a mutilated
Fual part., deprived of its initial O, and would therefore point p^^^; so xxv. 11, etc. See J 994, C, 10.— A.]
Ver. 18.— D'JIl ^pjfi ■' ecjuivalent to DOIT i^pj^ 'n ^er. 6.
Ver. 23. 'inX a somewhat stronger form in its vowel elements than ^"inx, used here as TnS^ is elsewhere.
EXEGETICAIi.
1. Vers. 1-5. Of the general contrast between the righteous and the ungodly (unscrupulous transgressors, men of violence). — The vricked flee Twhen no man pursueth. " The wicked" (singular) is on the ground of its collective, or more exactly its distributive meaning, subject of a plural verb: compire similar constructions, Kora aiweaiv: Job viii. 19; Isa. xvi. 4; and also below, ver. 4 of the present chapter; 1 Tim. ii. 15 {yw^ — cav utivuaiv), etc. [See Ew.iLD f,ehrb. I 309, a, and other grammars]. — But the righteous are bold as a lion. n33' is to be explained as a relative clause and referred to the preceding •* as a lion " — .•* whicli is confident, rests quietly" in the consciousness of its supe- rior strength and thesecurily which results from it, see the same figure in Hen. xlix. 9. [This seems to be needlessly artificial ; according to a common Hebrew construction the verb may be a distributive singular after a plural, "the righteous." See e. g. Green, \ 275, 6. — A.]
Ver. 2. In the rebellion of a land its princes becoms many. For tliis use of '* transgression " in the sense of '• rebellion, re- volt," comp. the verb employed in this sense in 2 Kings i. 1: also Ex. xxiii. 21, tic. The allu- sion is plainly to the uprising of many petty chiefs or tyrants, or many pretenders to the throne, or usurpers opposing each other, in lands which, through revolt from the lawfully reigning liouse, have fallen a prey to political anarchy, as e. g. the Kingdom of Israel, espe- cially in the period after Jeroboam II., — to which the author of the proverb now under considera- tion might very well have had special reference. [On account of the form of clause b we prefer, with K.\MPH., to understand the allusion to be to a rapid succession of half established kings, rather than to a number of competing claimants. Thomso.v, Land and Bn<jk, 1., 498, cites an Arabic proverb: "May Allah multiply your sheikhs!" as emboilying in its intense malediction a con- stant Oriental e.xperience of fearful calamity. It is only incidentally illustraive of the proverb before us — .\.]— But through wise, prudent men he (the prince) continueth long. [See Critical notes ]
Ver 3. A man who is poor and oppress- eth the poor We are to think of some magis- trate who is originally poor, an upstart, who seeks to enrich himself rapidly by oppression of his subjects. This man is in clause 6 very np- ^iropriately described as a " rain " that floocls
the sowed field or the fruitful district, and thus destroys the prosperous condition of the crops. [Here again, and more appropriately, Thomson (ubi supra) illustrates, both from natural and po- litical experiences common in the East, the im- pressiveness of this proverb to au Oriental mind. -A.]
Ver. 4. They that forsake the law praise the wicked, ;'. e. for his success; comp. Ps. xlix. 12, 19; Ixxiii. 3, 10, 12 —But they that keep the law (xxix. 18) contend with him; lit., "with them;" comp. remarks above on ver. 1. For this verb, "to contend or dispute," comp. Jer. 1. 24 ; Dan. xi. 10, etc.
Ver. 5. £iTil men (lit,, "men of evil," comp. remarks on vi. 23) do not understand judg- ment; their wickedness darkens their under- stauiling likewise, which is especially the faculty for distinguishing between good and evil; comp. chap. xxix. 7. In contrast with them "they who seek God understand everything," i. e. every- thing that relates to the investigation and deter- mination of right; comp. Eccles. viii. 5.
2. Vers. 6-12. Against wanton oppression of the poor by the rich. — With ver. 6 compare the quite similar proverb chap. xix. 1. — Than he that walketh in crooked ways; lit., "ihau one wiio is crooked in the two ways," or, "than one who is perverse in a double way " (the dual of the noun is used here as in ver. 18 [see Green, Gram. § 203, 3]), i. e. one who unskilfully and waywardly passes from one way to another, one who, with divided heart, stands midway between the right path and the bypath of immorality ; comp. Ecclesiast. ii. 12; James i. ti.
Ver. 7. With clause a compare x. 1 ; xxix 3. — But the companion of profligates. For the verb n>.'"l, to cherish, to cultivate intercourse with some one, comp. xiii. 20 For the term "profligate or waster," comp. xxiii. 21.
Ver. 8. He that increaseth his wealth by interest and usury. The "interest" and " usury" are so distinguished according to Lev. XXV. 3(5, 37, that the former denotes the annual revenue of a sum of money loaned out, the latter an exaction in other things, especially in natural products. The former is {hen faeniis peciimarium, the latter famis nalurale sive reale. [Here again Orientals, ancient and modern, have a peculiarly deep and painful experience of the enormities of usury. — A ] — He gathereth it for one that pitieth the poor, ;. e. for an heir who will at length show himself more liberal and compas- sionate toward the poor; comp. xiii. 22, and also Jobxxvii. 16, 17. Mercercs, Ewald, Bebtheao,
236
THE PROVERBS OF SOLOMON.
Elster take the [.^inS as an Infinitive of the in- tensive form : " ad largiendum jiauperibus," for bestowal upon the poor, to show himself merci- ful to the poor. But such an involuntary giving is a harsh idea, difficult to realize; and the meaning, "to bestow, larc/iri," [jn has elsewhere only in the Kal conj., the participle of which corresponds best with the general context before U8.
Ver. 9. Comp. xv. 8 ; and with clause a in particular Isa. xiii. 15.
Ver. 10. He that leadeth the righteous astray in an evil way. The "evil way" is uuquestioniibly a way of sin and ungodliness, whether the i'"l be taken as a neuter substantive in the genitive (as in ver. 5 ; vi. 2i), or. which is perhaps to be preferred here, as an adjective. With clause b compare xxvi. 27; with c, ii. 21. The "pit" in b is naturally Ihe way of sin into which one betrays the upright, not as it is in ii- self, but in its ruinous issues to which he is finally brought. Comp. chap. xi. 6, 8.
Ver. 11. With a compare xxvi. 16. — But a poor man that hath understanding search- eth him out; i. e. he sees through him. and accordingly knows his weaknesses, and there- fore outstrips him in the struggle for true pros- perity in life.
Ver. 12. When righteous men exult (tri- umph), yh)!, lit., " to rejoice," here expresses the idea of the victory of the good cause over its opposers, in which victory "all the people" (according to xxix. 2) sympathize with great exultation. Hitzig's alteration is unnecessary
(v"7;73 into Y^p2, suggested by the 6ia (ioSiSuav of the LXX) : "when righteous men are deli- yerej." — But when vricked men rise, come up, attain to power. Compare, with respect to this as well as the people's anxious "hiding themselves," ver. 28.
3. Vers. 13-18. Against the secret service of sin, hardening of the heart, tyranny, and thirst for blood. — With ver. 13 comp. Ps. xxxii. 1-5.
Ver. 14. Happy is the man that feareth al- ^^ays, i. e. he wlio lives in a holy dread of trans- gressing the will of God by sins of any kind whatsoever: comp. 2 Cor. v. 11 : Phil. ii. 12, etc. The antithesis to this man " who feareth always" is the "confident," the carnally presumptuous, hardened in Ihe service of sin ; ver. 26 and also chap. xvi. 14.-.^With b comp. Ps. xcv. 8; Prov. xvii. 20.
Ver. 15. A roaring lion and a ravening bear. pplt? the ancient translators (LXX : iirpCjv; Vulg. esuriens, e/c), already give with a substantial correctness, when they interpret it of the raging hunger or the blood-thirstiness of • he bear: comp. Isa. xxix. 8; Ps. cvii 9. Not 60 well Berthbaii and Elster (following Kim- CHi, Levi, Cocceiiis, elc, [Gesen.. Fi'ei-.st, E. v., H., S., while LnxHER, De W., K.. N., M., Rod., e/c, agree with our author]): "a roam- ing, ranging bear," — forwhich rendering neither Joel ii. n nor Isa. xxiii 4 can be adduced as de- cisive supports
Ver. 16. O prince poor in understanding (lit., in "discernmenis") and abounding in
oppression. This conception of the first clause as an animated appeal to a tyrant (Ew.\li), Ber- THE.vu, EisTER, etc), seems to correspond better with the second clause than HiTZio's view, ac- cording to which clause o is a nominative abso- lute, not to be resumed by a suffix in i, or than Stier's still more forced translation : " A prince who lacks understanding — so much more does he practice oppression," elc. [Lcther, E. V., De W., H., N., M. make the general relation of the clauses antithetic, each clause having its normal subject and predicate, although H., e. g., admits the want of precision in the antithesis. K. agrees with Hitzig's abrupt sundering of the clauses ; while S. makes the first a synecdochical clause, "as to a prince," etc. Our author's ren- dering if animated is certainly unusual. — .-\.] — He that hateth unjust gain shall prolong his days. For the generalizing plural 'WE', which stands here quite as appropriately as e. g. iii. 18 ; xxvii. 16, the K'ri unnecessarily calls for the singular V.X1. [So Bott., I 702, c].
Ver. 17. A man laden with the blood of a soul. For this participle, " burdened, loaded" (with the sense of guilt), comp. Isa. xxxviii. 14. [The E. V. loses Ihe passive form and force of the expression ; so Luther and H. ; while De W.. K., N., S., M , W. agree with Z.— A.]— Fleeth to the pit, is restless and a fugitive (like Cain, Gen. iv. 14), even to the terrible destruction to- ward which he is hastening by God's righteous decrees, and from which no human exertion is able to hold him back. Hence the warning ex- clamation at the end: "let no one detain him," i. e. let no one attempt the impossible, after all to recover him who is irrecoverably lost!
Ver. 18 forms an antithesis to the prece<ling verse, cast in a somewhat general form. — He that walketh uprightly (comp. Ps. xv. 2: Mic. ii. 7) shall be delivered, but he that walketh in crooked ways shall fall sud- denly. Comp. " the perverse in a double w ay," I in ver. 6. The "suddenly, at once," points to the fact that the one or the other of the two per- verse ways which the ungodly alternately pur- sues, must bring him at last to ruin.
4. Vers. 19-28. Various warnings and cau- tions, directed mainly against avarice and vio- lence.— With ver. 19 comp. xii. 11. — .... is surfeited with poverty. A stronger and more direct nnlithesis to a than the "is void of understanding" in xii. 11 b.
Ver. 20. A faithful man aboundeth in blessings. For the "man of fidelities," cc.iiii)i. the similar expression in chap xx. 6: i.l>o 2 Kings xii. 16 : xxii. 7, etc. — But he that hast- eth to be rich, naturally, in unfaithtiil. dis- honorable ways. Comp. xx. 21: xxi. 5; and for the concluding phrase, iv. 29.
Ver. 21. With » compare the somewhat nion- complete expression, xxiv. 23. — And (yet) even for a piece of bread (many) a man will transgress. The morsel of bread (1 Sam ii. 36) probably .stands here not as an exanijde of a peculiarly insignificant bribe, but as the concrete designation of a trifle, a very slight value or advantage of any sort. Comp. A. Gi;i.- LHIS, Noel. All. I., 15, wliere Cato says in pro- verbial phrase of the tribune Caelins, ••J'rui'iu
CHAP. XXVIII. 1-28.
237
pania couduci potest, vel ut taceat, vel ut loguatur" [with a crust of bread he can be hired either to keep silence or to speak].
Ver. 22. He that hath a covetous eye hast- eth after riches, lit., " with an evil eye,' and thei'efore the envious ; comp. xxiii. 6. For the idea of hastening after riches comp. xx. 21. — And knovyeth not that want shall come upon him. — Instead of Ipn •• waixt " (comp. Job xxx. 3 and akiudred term inEccles. i. 15) the LXXread ion (so likewise the Edit. Bomberg., 1-526, and the Planlin., 1.560). If this reading were origi- nal, then we must undoubtedly render in accord- ance with chap. xiv. 31; xxv. 10; by "shame, reproach." Yet the Masoretic reading also gives a good sense, as a comparison of vi. 11 ; xxiii. 5, and other passages that refer to the vanity and perishableness of riches teaches.
Ver. 23. He that reproveth a man findeth afterward more favor, etc. — •■ Later, after- Ward," in the general sense, and not possibly with Aben Ezra, .1. II. Miciiaelis. to be taken in the sense of "after me, (. e., .iccording to my precepts." With the flattering "smoothness of the tongue" in b compare xxix. 5; Ps. v. 10; cxl. 4 ; Kom. iii. 13.
Ver. 24. He that robbeth his father and his mother. — Comp. xix. 26 ; also Mai. i. 8 ; iMvrk vii. 11 sq.; and for the expression "com- panion of a destroyer" in clause c, chapter xviii. 9.
Ver. 2.5. The covetous kindleth strife. — Efaj 3ni is certainly not the "proud" (Vulg.,
Ll/I'HEB, EWALD, BeUTHEAU, ElSTER [GeSEN.,
FtJERST, De W., E. v., N., S., M.], etc.), but the man of large cupidity (comp. Is. v. 14; Hab. ii. 5), the avaricious and insatiable, a~?.?iarijc (LXX, U IBREIT, Stier, Hitzio [K., H.]). By his co- vetous grasping and his overreaching others, he "kindles strife" (comp. xv. 18; xxix. 22), in- stead of living like the man who patiently trusts in the Lord's help in peaceful quietness and with the prosperous development of his possessions as they multiply under the Divine blessing. For the expression " shall be made fat," ;'. e., shp.U be richly rewarded, compare xi. 25 ; xiii. 4,
Ver. 26. He that trusteth in his own heart — i. €., not " lie wiio relies on his own immediate feelings" (U.\ibreit, Elster), but he who suffers himself to be guided solely by his own spirit (comp. Jer. xxx. 21), by his own inconsiderate, defiint impulse to act, and therefore follows ex- clusively his own counsel (xxvii. 9). Comp. HiTziG and Stier on the passage.
Ver. 27. He that giveth to the poor (suf- fereth) no ■want. — For the sentiment comp. xi. 24; for the elliptical construction (the omission of the pronoun "to him" with the "no want"), chap, xxvii. 7 b. — He that covereth his eyes, (. e., turns them unsympathizingly away from such as need help, that he may not see their wretchedness; comp. Is. i. 1.5, as well as the si- milav expressions, Deut. xxxi. 17; 1 John iii. 17 {K'^ekiu rh (Tz?,dyxva). — Hath abundance of curses — of imprecations from the oppressed poor: the opposite, therefore, of ver. 20.
V'er. 28. Comp. 12 6.— But when they per- ish the righteous increase ;—i. e., the right-
eous who were before oppressed and chased away come out to view again on all sides and form once more a numerous and strong party. Comp. xxix. 2; and also xi. 10, 21.
DOCTRINAL AND ETHICAL.
A peculiar " religious complexion " belongs not merely to the first half of the chapter, vers. 1-16 (as HiTziG asserts, who separates this portion from its older surroundings as a peculiar inter- polation originating after the exile), but to the whole section, as is shown with reference to the second part, particularly by vers. 18, 20, 24, 25. That which gives to the chapter its specifically religious character is, the repeated admonitions to hear and keep the Divine law (vers. 4, 7, 9), to seek Jehovah (ver. 5), lo trust in Him, (ver. 25, 26), to a walking in " faithfulness " (ver. 20), and in blaraelcssness or innocence (ver. 18), and therefore in a general consecration. — to fear of God's sacred anger (ver. 14) ; and also in no less degree the warnings against wanton and flatter- ing suppression of the consciousness of sin (vers. 13, 24), against a hardening in the service of sin (ver. 14), and against the betr.ayal of others into sin (ver. 10). Undoubtedly it is the desire to ex- hibit as the " root of all evil " and as a main ra- dical form of ungodliness and lawlessness in ge- neral, the vice which is most sharply censured and opposed, that of covetousness, or the mighty rapacity of the wicked, — and accordingly to warn against it in the most emphatic way, — ^that led tlie compiler to accumulate just in the passage before us so many thoughts with respect to the religious relation of men to God. For beside these admonitory and warning proverbs which refer directly to this relation, the substance of the chapter is made up almost exclusively of warn- ings against wicked violence on the part of rulers in their dealing with the lowly (ver. 1, 3, 12, 15, 16, 28), of rich with the poor (vers. 6, 8, 11,24), and of the covetous and greedy of gain in their relation to the inoffensive and unsuspecting (vers. 19-22, 25, 26). A logically developed progress of thought, it is (rue, is wanting; the combina- tion is mixed of many colors, in the style of the " strings of pearls " in the gnomic poetry of the East, in whicli it is rather external than internal contacts and analogies that determine the conca- tenation of the several proverbs or groups of proverbs.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. Of avarice as the foulest stain on the conscience, or as the mother of all vices (1 Tim. vi. 10) — Or, on walking in the fear of the Lord and a good conscience, and also on the chief dangers that threaten such a devout conscientious life.. — Comp. Stockeb : On the second hinderance to the attainment of true wisdom : an evil, terrified, timorous conscience ; its source and characteristics, as well as the remedies for it (in a similar style, Wohl- farth).
Vers. 1 sq. Luthek (marginal comment on ver. 1); One's own conscience is more than a thousand witnesses. — Cramer: An evil conscience makes timid (Job xv. 21) ; but faith and a good
238
THE PBOVEEBS OF SOLOMON.
conscience make the heart joyous, so that it is not terrified before death and the devil (Ps. xci. 7). — [Aknot: No man pursueth ; and yet a pursuer is on the traclc of the fugitive, otherwise he would not flee. When they escape from man, God is the pursuer of the guilty. By conscience chiefly God apprehends us — thereby chiefly we appre- hend God]. — Lange (on ver. 2) : When subjects are oppressed and vexed, they are not to rebel or curse the authorities, but seek the causes of such judgments in themselves, turn and bring forth fruits meet for repentance. — Von Gerlach (on ver. 5) : To the understanding of the law (here belongs a disposilion to fear God, otherwise the clearest knowledge of the letter is of no avail; while men that fear God attain a sure compre- hension of all. — [Moffet: Albeit there is some light in the wicked man which is sufficient to make him inexcusable, yet he is always so blinded by natural ignorance aud malice tiiat both Clirist and the law to him is a mystery. — Bridges: When knowledge stands in the stead of faith ; when the man reasons instead of submitting to Divine teaching ; knowledge abused becomes a positive hinderance to a correct understanding.]
Vers. 11-12. Cramer (on ver. 6) : As his riches do not help the rich man at all toward blessed- ness, so his poverty does not harm the poor in that direction. — (On ver. 8) : God often rewards even here kindness shown to the poor, though it may show itself first to the children of the bene- factors.— Wurtcmfjeri/ Bible (on ver. 9) : He that would be heard by God in his prayer must first hear God in Flis word and subject himself to its direction. — [Be. Hopkins: God slops His ears against their prayers who stop their ears against His law. And this is but equity with God.] — Von Gerlach : Even the best that man can do becomes a sin to him when he does it with a dis- position of disobedience to the Divine word. — (On ver. II) : Trust in outward blessings easily brings with it false self-confidence, and it is very natu- ral for the rich to wish to lay claim likewise to inward excellencies and advantages. The poor man standing by unconcerned and simple, never- theless overlooks and searches him through, and by his very poverty has more of spiritual supe- riority.— Starke (on ver. 12): A large propor- tion of subjects conform to the conduct of their superiors. Blessed is the land whose rulers go- vern piously and praiseworthily ! — [Trapp (on ver. 10) : Heaven is kept for the upright, and they for heaven; how then should they miss of it?]
Ver. 13-10. Melanchthon (on ver. 13): As in all conversion repentance must be the first thing, I. f., recognition of transgression and guilt, com- bined with a sore change of disposition, — -so here confiission of sin is demanded, and such a one as leads to sincere reformation of the feelings and conduct, like that of Paul, 1 Cor. xv. 9, 10. For necessarily in confession of sin every evil pur- pose nuist be given up, because with persistence in these penitence is no true penitence. — Comp. the Absolut ion-sermon on ver. 13 by Welcker (Sonntagsfeier, 183'J) : Be not ashamed to confess,
for he only who confesses will obtain mercy, and no competitor is crowned except he strive law- fully.— [Lawson: To endeavor to shelter our- selves under coverings that are not of God's Spi- rit, is an additional provocation to the eyes of His glory. — Trapp : Sin is a deformity that must be uncovered, or God will never cover it ; see it we must to confession, or see it we shall to our confusion. No man was ever kept out of heaven for his confessed badness : many are for their supposed goodness. — Aunot : Sin cast forth from the heart is harmless. It cannot then pollute the life : and it will not then remain an element of treasured wrath. — Bates (on ver. 14) : Blessed is tiie man who considers that God's eyes are al- ways upon him in order to judgment, and whose eyes are always upon God in order to accept- ance.— J. Howe: It is a very hopeful character upon you when you are really afraid lest a con- troversy should still depend, and not be taken up between God and you. — J. Edwards : A saint is apt to be sensible of his spiritual dangers, jealous of himself, full of fear when he cannot see his way plain before him, afraid to be left alone, and to beat a distance from God. J — Starke: Searing and hardening the heart is a heavy judgment. If thou wouldst not fall into it, then hear betimes the grace that knocks at thy door. — (On ver. 18): There is only one way to eternal life ; he that turns from that to the right or to the left, and would make himself eidepaths, will fall into ruin. — -Von Gerlach (on ver. 19): As a reward for his vain striving the simple receives only vanity. — [Lawson (on ver. 17): The murderer of his neighbor is his own murderer.]
Vers. 20 sq. [Lord Bacon (on ver. 21): In a judge facility of disposition is more pernicious than bribery ; for it is not every one that ofi'ers a bribe, but there is scarcely a case wherein something may not be found to bias the mind of the judge, if he be a respecter of persons.] — Cramer (on vers. 20-22) : Striving after riches has become to many a one a cause of many sins; and these are the very tares which (according to Luke viii. 14) choke the word of God. — Tiibingen Bible (on ver. 23): Speak the truth always, even though Iho'-i see that it is bitter. The future will show that thou still farest better with this than do shameful flatterers. — (On ver. 24) : To take any thing from parents the Spirit of God calls a theft, robbing the children of all prosperity and all blessing. — [Flavel (on ver. 23) : There is no belter way to secure our own interest in any man's heart, than to fasten it in his conscience by our faithfulness, and by being willing to haz- ard it for God's glory. — SoCTii (on ver. 2U) : Of all the fallacies and scurvy cheats put upon men by their trusting others, there are none so shame- ful, and indeed pernicious, as the baflies which men sustain by trusting themselves.] — Geier (on ver. 26) : In our own important aff'airs we should never rely upon ourselves alone, but ever hearken to others' counsel. Does not even a physician in his sickness employ the counsel of other physicians ? — Wohlfarth : Trust not in thine heart, but in the Lord.
CHAP. XXIX. 1-27. S3li
d) Against etubbornness and insubordination. Chap. XXIX.
1 He that being often reproved hardeneth his neck shall suddenly be destroyed and without remedy.
2 When the righteous increase the people rejoice, but when a wicked man ruleth the people mourn.
3 He that loveth wisdom maketh his father glad,
but he that keepeth company with harlots spendeth his substance.
4 The king will establish the land by judgment, but a man (fond) of bribes destroyeth it.
5 A man who flattereth his neighbor spreadeth a net for his feet.
6 In the transgre.ssion of the wicked man is a Bnare, but the righteous will rejoice and be glad.
7 The righteous knoweth the cause of the poor; the wicked doth not discern knowledge.
8 Scoffers set on fire the city, but wise men turn back anger.
9 A wise man contendeth with the fool ;
but he rageth, and laugheth, and there is no rest.
10 Men of blood hate the upright,
but the righteous seek his soul (to deliver it).
11 All his wrath doth the fool pour forth, but the wise quieteth it afterward.
12 A ruler that giveth heed to deceitful words, all his servants are wicked.
13 The poor man and the usurer meet together; Jehovah giveth light to the eyes of both.
14 A king who judgeth the poor faithfully, his throne shall be established for ever.
15 The rod and reproof impart wisdom;
but a neglected son causeth his mother shame.
16 When the wicked are multiplied transgression increaseth ; but the righteous shall see their fall.
17 Correct thy son, and he will give thee rest, and bring delight to thy soul.
18 When there is no revelation the people are ungovemed, but he that keepeth the law, blessed is he !
19 By words a servant will not be corrected ;
for he perceiveth them but doth not conform to them.
20 Seest thou a man hasty in his words ; the fool hath more hope than he.
21 One bringeth up his servant tenderly from a child and afterward he shall be a son.
22 An angry man stirreth up strife,
and a passionate man aboundeth in transgression.
23 A man's pride shall bring him low,
but he that is of a lowly spirit retaineth honor.
24 He that is partner with a thief hateth his «wn soul ; he heareth the curse and showeth it not.
25 Fear of man bringeth a snare,
but he that trusteth Jehovah shall be preserved.
TIO
THE PROVERBS OF SOLOMON.
26 Many seek the favor of the ruler,
but from Jehovah cometh man's judgment.
27 An abomination to the righteous is the unjust man,
and an abomination to the wicked is he who is upright in his way.
GRAMMATICAL AND CRITICAL.
Ver. 5. — With p'/fTD we should, according to xxviii. 23, supply Tliy 7 ; and 7^ expresses here the dative relation a«
Sn usually does; Comp. Ps. xxxri. 3.
Ter. 6. — ';^' stands for p'. illustrating a very common transition from ^^ roots into the ^^ form; Ewald, §138, a.
[Oeeeh. ? 140, 1 BoTT. 9 1147. A., elc.^
Ver. 10. — Between D''01 and DH there seems to he an assonance intended.
T T
Ver. 18. — [in"lti'X an instance of the attachment of the sufBx of the singular to form pluralia tantum ; comp. V^li?X
in xiv. 21 ; xvi. 20. the only other instances in which the noun occurs with the suffix of ."id pers. sing. Butt, suggests that this may be a trace of the dialect of Kphraim: ^ SS6, S and n. 1 ; ? 8.SH, 1. — .\.]
Ver. 25. — miH BoTT. treats as a fem. Infin. (^ 990, 4, B and n.3), and notices the not uncommon sequence of a mas- culine predicate (990, 3, /3.).— A.]
ral: F/r ouar?^*, and also Stieu's; "he who will- ingly receives presents." [K. agrees with Hit- ziG, etc.; H., N., S., M., take our author's view.]
Ver. 5 A man -wiio flattereth his neigh- bor; see Critical notes. — Spreadeth a net for his feet. '* He does this even when he is not in- tending it ; the web of enticing errors before his neighbor's eyes, becnme.s, when he comes into contact with them, a net in which he is caught " (HiTzir,). Forthesentimentcomp xxvi 24,25,28.
Ver. G. In the transgression of the -wick- ed man is a snare, ;. '■., for himself; comp. xviii. 7; xx. 25; xxii. 25. Hitzio proposes in- stead of the noun the corresponding verb (in the Niphal) ; "In the sin of the wicked he ensnareth liimself" A change plainly as superfluous as that of EwALi), who, following the steps of some earlier expositors but clearly in violation of the order of words, combines the epithet " evil " with the "snare." — But the righteous -will re- joice and be glad, ;. «., in his own happy es- cape from danger. For a like combination of pi to exult, or shout for joy, and nOt? to be glad, comp. Ps. -^xxv. 27.
Ver. 7. The righteous knoweth the cause of the poor, i. «., their judicial cause, their claims before a court. For tliis use of the verb •• to know " comp. xii. 10 : for the sentiment ver. 14 ; .Job xxix. 12, Iti. — The wicked doth not discern knoTwledge (others ■• know under- standing"); i. e., he listens to no reason, has no sensibility for right and eqaity (Hitzig). Comp. xxviii. 5. [Tills explanalion, which is also Wordswokth's ("knowledge, which consists in piety and charily "), we prefer to the more ex- ternal one given, e. ff , by H.. S.. M. ; does not acquaint himself witli the poor man's cause. — A.]
2. Vers. 8-11. Against scofiing, contentious- ness, thirst for blood and passionateness. — Mockers set on fire the city. " Men of de- rision " is a more select expression for the com- mon D'X'7 " scomers," one found likewise in Is. xxviii. 14 [intending and meaning more than would he ordinarily suggested by tht rendering of the E. V. ; " scornful men." — A.]. The " set- ting on fire" (lit. "blowing upon," comp. Ezek. xxi. 36) the city Is a fitly chosen figurative ex- pression for the excitement of the passion and the party spirit of the people of tne city; ~,"]p
EXEGETICAL.
1. Vers. 1-7. Against Tarious forms of ob- stinate unrighteousness, especially oppression, prodigality, flattery, etc. — He that is often re- proved, being stiSnecked. A "man of corrections" or "reproofs" (for which Hitzig needlessly substitu s mriDin " punishments " [which Gesen. would render "arguments," i. e., a man who when censured defends himself]) is one who deserves many corrections, is continu- ally bringing them upon himself (comp. the "man of sorrows," Is. liii. 8). Here he is described as such a man, who "maketh his neck hard," /. c, thestiffneckedman who will everywhere defiantly carry through his own will (comp. Ex. xxxii. 9; xxxiii. 3; xxxix. 9; Deut. ix. 6; xxxi. 27, etc.. and also the "hardening of the heart" in chap, xxviii. 14). [The E. V. which is followed by nearly all our expositors, and which we have given in the general version of the chapter, makes the obsti- nacy not the original cause of the many correc- tions, that for which the offender is in the first instance reproved, but the disposition evinced by him under all reproofs whatsoever The final diflference is not great ; sudden and utter destruc- tion will follow and end unavailing reproofs. — A.]. With b compare the literally identical second clause of chap. vi. 15.
Ver. 2. 'When the righteous increase According to chap, xxviii. 2S tliis is the same thing as "the wicked's perishing" Hitzio; "wlien righteous men attain to power,'" — an un- necessary assimilation of the meaning of the verb to that in clause i. For the rest compare xxviii. 12.
Ver 3. With a compare x. I : with i, vi. 26 ; xxviii 7
Ver 4. A king -will establish the land by judgment, (t. p., by the maintenance of justice) For the verb comp. 1 Kings xv. 4. The "man of gifts (bribes) " is then naturally the unjust ruler who " perverts justice from love of gifts " (Ber- THE.Mi). RnsENMUEiiEU and Hitzio explain the phrase as meaning " a man of taxes or assess- ments," in like manner Luther: "he who as- sesses the land excessively." This is possible, hut not demonstrable with full certainty. The conception of the Vulgate is at any rate loo gene-
CHAP. XXIX. 1-27.
241
Btands here like TrciA/f in Matth. xii. 24 of the community of the city.— With h comp. xv. 1, 18; Eocles. X. 4. [The connection is not unknown in modern times oireligious skepticism and rational- ism, witli political radicalism and a revolutionary spirit. — A.].
Ver 9. A Twise man contendeth ■with a fool ;— but he rageth and laugheth and there is no rest. I'lie first clause forms, some- what like the abl. absol. in Latin, a clause by itself, the participle of wliicU may be resolved into "if or when the wise contendeth, etc." The subject of the verbs in b is the fool and not the wise man (Ewald, U.mbreit, Elster, Stier [De W., Muffet, N., elc , while Bertueau, K., H., S., elc, understand "the fool," iheE. V., M. and others being ambiguous]), in which case the nnj rxi (and there is no ceasing, no rest comes, comp. 1 Sam. xxv. 9) would form quite too short a conclusion; moreover the "raging" and the " laughing" appear to be much rather charac- teristic signs of the fool's conduct than of the wise man's; comp. ver. 11 and chap. xii. 16.
Ver. 10. Men of blood hate the upright. " Men of blood " as in Ps. v. 7 ; xxvi. 9 ; Iv. 24 ; cxxxix. 19. — But the righteous seek his soul, Di2., to preserve .and prosper it. That tlie "seeking the soul" here stands bono sensii, un- like its use in some other passages {e. g., Ps. xl. 1-5; 1 Kings xix 10, etc.,) [on the other hand comp. ^K'SJ? ty^n in Ps. cxlii. 6], appears from the contrast with clause a; Hitzig's emendation is therefore unnecessary, substituting CO^/?! for □''"Hy'l, and tlius obtaining as the meaning: " and seek to separate his soul, to isolate it" (!). [Of our expositors H. prefers the common ren- dering of the predicate, and makes "the up- right " a nom. or ace. absolute. — .\.]
Ver. 11. All his wrath doth the fool pour forth. "Spirit" is here plainly wralh, as in xvi. 32. and not "soul" (U.mbrkitj or "mind" Stier, cic-i [so E V and some of our interpre- ters]) — But the wise quieteth it afterward. 1inS3, which occurs only here, means " after- ward, at length " ; others explain this unusual expression by "back, relrorsum:" e.g., De W., Stier, Hitziq, Gesen., etc.; "Keepethit back, restraining it, pressing it in as it were (?)."
S. Vers. 12-17. Admonitions to a .just and mild fn'»de of government, and also the strict discipline of children. With ver. 12 comp. Ecclesiast. x. 2, and also Cic. De Leg., III. 13 ami the Latin pro- verb; QualU rex talis grez, "like king, like peo- ple."
Ver. 13. The poor man and the usurer (oppressor) meet together. The •■ man of ex- actions " should he interpreted with the LXX (Jafeiorz/f), Vulg {creditor), Ewai.d, Hitzkj, FuEBST, etc., by " usurer," inasmuch as 0''I)I3ni
as a. plural from ']i^ (toko;) [?] is very probably equivalent in meaning to 1]U^3 "usury;" [Rod., CoTT., etc., prefer the broader meaning "oppres- sion"]. A "man of usury, money-lender" is itirthermore only a more concrete expression for a "rich man," and this is the corresponding term in cliap. xxii. 2. — Jehovah giveth light to the eyes of both; i. e., according to the IG
parallels cited, .lehovah has given to them both the light of their life ; from God comes to both the light of life and the joy of life ; comp. Ps. xiii. 4 ; Job xxxiii. 30; Eccles. xi. 7. ["Here is comfort to the poor in his sufferings ; here is warning to the rich in his violence." WdRiis.]
Ver. 14. A king who judgeth the poor faithfully. " In truth, or fidelity " is not here "conscientiously, with truth to liis own convic- tions," but conformably to the state of the facts, "so that he permits true judgment (Zech. vii. 9) to reach the poor " (Hitzig) With the senti- ment comp. XX. 28; xxv. 5.
Ver. 15. With a comp. xxiii. 13; xiii. 24; with A, X. 1 ; xvii. 21 ; xxviii. 7. The "neglected" is literally " he who is exempted from discipline, who is left to his own will."
Ver. 16. 'When the vricked are multiplied transgression increaseth. so far forth as the wicked who are found in the decided m.ijority think that they may with impunity commit all manner of wickedness. With b comp. Ps. xxxvii 34 where the joyful beholding of the destruction of the wicked is expressed by the same phrase.
Ver. 17. With a comp. xix. 18. — And give delight to thy soul. D'Jli'D not " delica- cies, dainties" (15ertueau), but delights, joys in general, whose increasing variety is expressed by the plural (Stier).
4. Vers. 18-23. Against lawlessness, insubordi- nation, a passionate temper, and pride. — "When there is no revelation the people are un- governed. [^tn here denotes prophetic pre- diction, the revelation of God by His D'Tn or n'Kl, "seers" (1 Sam. ix. 9), [E. V. "when there is no vision "] ; the chief function of these consisted in their watching over the vigorous ful- filling of the law, or in the enforcement of the demands of the law. By the phrase "in lack of vision " a time is described like that mentioned in 1 Sam. iii. 1, when " the word of the Lord was precious ;" or like those mentioned in Hos. iii. 4; Am. viii. 12; 2 Chron. xv. 3: Ps. Ixxiv. 9, times distinguished by poverty in prophetic tes- timonies and activities. In such times the peo- ple must necessarily be " undisciplined and un- bridled," (so Ex. xxxiv. 25 [where the E. V. incorrectly renders "naked"] ). — But he that keepeth the law blessed is he ! (comp. x\\\ 21 ; xvi. 20 ) This benediction forms no strict antithesis to clause a. The connection of ideas seems to be this : But he who in such seasons of ascendant lawlessness nevertheless keeps Godo law, elc." (Hitzig).
Ver. 19. By v7ords a servant ■will not be corrected; ;. e., mere words do not relorm a servant, who rather needs a sharper correction. — For he perceiveth them but doth not con- form to them ; lit. "but there is not an an- swer," that is in action, by actual obedience, by inttKiif/ (2 Cor. x. 6, etc.). Bertheau is wrong: " For he will observe it — that there is no com- ing to blows — and there will be no answer ;" no less is Ewald incorrect : "But he becomes in- telligent (gains understanding) without an an- swer," and likewise Von IIof.«a.vn. Schri/thrvr., II. 2. 377 : " if he has understanding no answer follows."
242
THE PROVERBS OF SOLOMON.
Ver. 20. Almost exftctly like xxvi. 12. Comp. also Ecclesiast.. ix. 18, where the npoTTeri/^ iv'Aoyu ai/Tov corresponds precisely with the "hasty in his words " of our verse.
Ver. 21. If one bringeth up his slave ten- derly from a child afterward he will be a son. The relation of the two clauses is lilte that in ver. 9, pJ3 " to fondle " is used here only in the 0. T. ; it is more common in Aramaic. ]1J0 which according to the Rabbinic is cognate with Vi subotes, seems to be designed to distinguish "the son of the household," the free filius fjmi- 1.1(13 in contrast with the house-slave; comp. Lu- ther's term "Junker" [a "squire"]. Others in- terpret the Ilapaztegom. differently, c g. Ewald, following the Arabic : "he will be unthankful" [FuERST, "intractable"]: Stieb " his end will be (evil) development;" Von HoFM.\NN,i/Ai»K/)ra: " there is at last a lamentation," etc. [Holden ; " shall be grieved "]. HiTzio reads ^^JD which is to be interpreted, like Ps. xliv. 1.5 (14) "a shaking of the head," or even " a wringing of the hands !" To write jno would be more natural than this: "his end will be contention," as the Vulgate seems to have understood the expression, when it renders : poslea sentiet eum contumacem.
Ver. 22. An angry man stirreth up strife. Almost precisely like xv. 18; comp. xxviii. 2-5. — And a passionate man abouudeth in traus- gression ; for 31 in the sense of " great or rich in something," comp. xxviii. 20, 27. See chap. xxii. 24 for a phrase kindred to the "lord of passion," i. «., the p,assionate man.
Ver. 23. With a compare xvi. 18; xxv. 7 ; with i, xvi. 19 ; xi. 16.
5. Ver. 24-27. Warning against the fear of man, disposition to please men, and complicity in transgressions. — He that is partner w^ith a thief hateth himself; i. «., inasmuch as he, a.s the concealer of a thief, brings upon himself the guilt and likewise the penalty of the fv'l theft.— He heareth the curse and showeth it not; i.e., he hears the curse which according to the law (Lev. v. 1 sq.) marks a theft as an offence deserving a heavy penalty, and yet does not reveal the perpetrators of the deed which is laden with such a curse, and thus brings the curse also upon himself. [The E. V. is altogether ambiguous and misleading.]
Ver. 25. Fear of man bringeth a snare. Fear of man (for wiiich HiTzio conjectures
D1X7 ion. " desiring or delighting in man ") is strictly "trembling before men;" comp. 1 Sam. xiv. lo. Such a fear of man " bringeth a snare," because it easily betrays into a participation in the sinful actions of men. Withicomp. xviii. 10. Ver. 26. Many seek the face (favor) of the ruler; they wait upon him, tlie potentate, in per- son, as a token of their homage, and in order to gain his favor. Comp xix.6; 1 Kings x. 24. — But from Jehovah cometh man's judgment; i. o., fled, the Supreme Ruler, allots llie destinies of men most justly and equitably; with Him one obtains the desired judgment more certainly than with any human ruler whatsoever. Comp. xvi. 33. HiTzio arbitrarily says : "judgment is here equivalent to rank, dignity."
Ver. 27. Comp. xi. 20; xxviii. 4; and forth* expression " they that walk uprightly," or are "upright in the way," in clause A, see in parti, cular Ps. xxxvii. 14, and also Prov. ii. 7.
DOCTRINAL AND ETHICAL.
When early expositors (Stacker, Wohlfarth, etc., comp. also Stiek) represent the chapter be- fore us as directed especially against stiff-necked obstinacy, or against wilful disobedience and persistent refusal of correction, this conception of its main subject not only corresponds with ver. 1, but also with the repeated occurrence of rebukes of lawless conduct and the bad training of children, such as the following series of pro- verbs exhibits (vers. 9, 12, 15, 17, 18, 19, 21). Besides the manifold warnings against violent temper and its evil consequences fall under the s.ame category (vers. 8, 11,22); in like manner the dissuasions against prodigality (ver. 3), op- pression of the poor (vers. 2, 7, 13, 14). pride (ver. 23), flattery and bribery (vers. 4, 5, 12), in- justice and deeds of wickedness in general (vers. U, 10, 16, 27). As a peculiar form of insubordi- nation, or persistent disregard of the divine law, there is brought out prominently toward the end of the chapter the/for of man, which has not be- fore been expressly mentioned in the Book of Proverbs. And this is done in such a way as to distinguish three degrees of this fault ; the con- cealing of a theft, as its rudest and lowest form (ver. 24); the "trembling before men," or pli- ability with respect to such conduct of wicked persons in general as is sinful and entices to sin (ver. 2')) : and the mere disposition to please men, or reliance on the protection and favor of power- ful men, instead of on God alone (ver. 2G).
A special adaptation to the theocratic political organization of the people of God under the Old Testament is given to the general direction which the chapter takes against wilfulness, insubordina- tion and want of discipline, in ver. 18: When there is no revelation, the people become law- less ; but he that kccpeth the law, blessed is he ! In this remarkable testimony to the need of pro- phecy as the living watch and ward of the law, there is evidently brought to view that thought which is doctrinally and in respect to the history of salvation the most significant in the section. This is a thought which could develop itself and find expression only after repeated periods had occurred in which prophecy was wholly or par- tially silent, and therefore only on the ground of sorrowfttl experiences that had accumulr.ted in such seasons. The appearance of this thought, however, in the section before us by no means compels the assumption that this division of the book may not have originated till after Hezekiah, and this Hitzig also admits. Comp. above, the exegetical interpretation of the passage.
The great significance of prophecy for the mo- ral life, both of the theocratic people of God and of Christian nations, has been well presented by Er.sTER, in connection with this passage. "Where the continuity of these prophetic revela- tions (to which it belonged to maintain in life and lo develop the fundamental revelation made in the law) was interrupted, this was the sign of a stagnation in the theocratic life, of an incapacity
CHAP. XXIX. 1-27.
243
to understand the voice of God that ever contin- ued to exist in Israel. Such a condition must therefore necessarily bring with it also a moral lawlessness in the people. For when the law was a vivid reality, it must necessarily develop pro- phetic manifestations, because there is in tlie law itself a struggling toward a higher perfection, so that the faithful lieeping of the law stood in the most iniimate reciprocity with the flourishing of prophecy. — Naturally tlie relation of this proverb to the life of Cliristian nations is thereby not excluded, for we mu^t then contemplate the law as first revealed in its true import in the light of the gospel, and revelation as the continued work- ing of the Spirit in the Church "
How far moreover in the life of Christian na- tions we can and must speak of an abiding co- operative work of prophecy (i. e., naturally that of the New Testament), upon its successful deve- lopment, religious and mor.al. Von Zezschwitz has shown with peculiar force and pertinence in his three discourses on "Domestic Missions, po- pular education and prophecy" (Frankfort on the Main, 186i); see in particular pp. 86 sq.
IIOAIILETIC AND PRACTICAL.
Homibi on the chapter as a ivhole : The blessing of strict discipline on the basis of the word of Goil, or its necessity for the prospe- rity whether of individual persons and house- holds, or of entire nations and States. — Stocker: Third hiiiJerance to the attainment of true wis- dom : obstin.ate disobedience or stubbornness; origin, cliaracteristics and remedy of this evil.
Vers. 1-7. [Tbapp (on ver. 1): If men hanlen their hearts, God will harden His hand. — J. Howe : A fearful thing when the gospel itself shall not be my remedy I — Ciulmers: The hardening effect of continue! resistance to the application of a moral force. — S. Dvvies: To follow the conduct of our own fi^Uy and refuse the advantage we might rec;*ive from llie wisdom of others disco- vers an uncreaturely pride and self-sufficiency ; and the career of such a pursuit, whatever be its object, will alw.ays end in disappointment and confusion. — Hooker (on ver. '.;) : Religion un- feignedly loved perfecteth man's abilities unto all kind of virtuous services in the common- wealth.]— Zeltner (on ver. 1): He that obsti- nately opposes the Holy Ghost and will not re- ceive the wholesome corrections of God's word, his heart the evil spirit hardens ; he thereby plunges himself into calamity. — (On ver. 3) : Pious parents can experience no greater joy than wiien they see their children walk in true wisdom and the fear of God. — (On ver. 5): The caress of a flatterer is much more dangerous than the hatred of an enemy. — [South (on ver. 5) : Three Ser- mons on Flattery. — Bridoes (on ver. 6) : There is always a snare in the ways of sin; always a song in the ways of God.] — Lange (on ver. 7) : Let judges and rulers take good heed lest they by their negligence in the cause of the humble be reckoned as among the ungodly. — Von Gerlach : By righteousness there is opened to man a view into all departments of life ; especially may he transfer himself into the position and case of the oppressed ; while (o the wicked man, who looks on every thing superficially, such insight is de-
nied, and he therefore easily comes to oppress the poor.
Vers. 8-11. Hasius (on ver. 8) : An unwashed mouth may easily stir up much evil; but it is a characteristic of wisdom to make the best of every thing. — Starke: A true Christian is at the same time a good citizen in the commonwealth ; for he seeks to produce and preserve peace. — [Lord Bacon: Scorners weaken all the foundations of civil government ; a thing the more to be at- tended to, because the mischief is wrought not openly, but by secret engines and intrigues. — Lawson : The holy seed are the substance and strength of a land. — Lord Bacon (on ver. 0) : In this contest the chances are altogether unequal; seeing it is no victory to conquer, and a great disgrace to be conquered.] — -Lange : One should not suffer himself to be kept from the proclama- tion of the truth by the opposition of foolish peo- ple, 2 Tim. iv. 2: if one does not receive it, ano- ther does. — Von -Gerlach (on ver. 11) : Among the characteristics of folly there is always found a boisterous, ungovernable nature ; to wisdom belongs self-command.
Ver. 12-17. Melanchthon (on ver. 12) : The example of distinguished persons, such as rulers, teachers, etc., avails and effects very much, aud that in both directions, by promoting good as well as evil. Most rapidly, however, is the plague of base vices transmitted, especially in the circle of household companions, and in the daily retinue of these persons of high station, — [.\Iuffet: He that carrieth Satan in his ear is no less blame- worthy than he which carrieth him in liis tongue.] — Cramer (on ver. 13) : The Holy Scriptures are for poor and for rich ; every one findeth his own chapter therein adapted to himself But in order that the one as well as the other may see what is needful for them, both need enlightenment and divine help — Starke (on ver. 14) : Not so much by strength and might as rather by faithful, kind and righteous treatment of subjects is <a govern- ment preserved and confirmed. — Von Gerlach (on vers. 1.5, 17) : Mothers are wont to be most at fault in indulging their children, and must therefore bear away the chief shame of its fruits. — [Chalmers : By joining the rod %vith the re- proof, the moral is sometimes the better en- forced when there is added to it the physical ap- pliance,]
Ver, 1 8. Luther : Without God's word man can do nothing but practise idolatry and his own will. — Melanchthon: As well princes as people must consider that pious governments, which God aids by His counsel and blessing, are more needful than all things beside ; they must there- fore beseech God for such a wholesome govern- ment, and not plunge themselves in sin and vice, lest God withdraw it from them as a judgment. — Stocker (special sermon for married people, based on ver. 18) : On the indispensable necessity of the divine word to a blessed domestic relation: a) How Christian hearts should stand related to the word of God; b) What advantage and reward they have from its right use. — Wohlfarth: Take religion from man and he sinks into the deepest barbarism. — [Flavel: The Spirit and the word of God usually come aud go together.]
Vers. 19-27. Zeltner (on vers. 10-21): As self-willed menials do when they are indulged, so
244
THE PEOVERBS OF SOLOMON.
likewise our own vile flesh and blood. If one , leaves to this its own will even a little, it will quickly rule over the spirit. Gal. v. 17 sq. — [LoED Baco.n (on ver. 21) : Princes and masters ought to keep a measure in conferring grace and favor on their servants. . . . Sudden promotion begets insolence ; continual obtaining of desires begets impatience of refusal ; and if there be no- thing further to aspire to, there will be an ab- sence of alacrity aud industry.] — St.ibke (on ver. 24) : Both the bold sinner himself and he likewise who makes himself partaker in the sins of others, brings upon himself God's wrath and punishment. — (On ver. 2.5) : It is a sinful fear of man when one from timidity acts to please others against his conscience. — A means against this
fear of man is pre-eminently prayer for a joyous spirit (Ps. ii. 12, 14), and faith and childlike re- liance on God's protection. — [Fl.wel : Men vainly "hope to find mercy with God," but expect none from men ; so the voice of conscience is drowned by the louder clamors and threats of ad- versaries.— Arnot: It is not a transference of fear from man to God that makes a sinner safe ; the kind of affection must be changed as well as its object. Safety lies not in terror, but in trust. Hope leads to holiness.] — Von Gerl.\ch (on ver. 26) : Justice and favor which princes can ensure are indifferent in the presence of God's decision. — (On ver. 27): It is no good sign for him who would be upright when he can be on friendly terms with the ungodly.
V. THE SUPPLEMENTS. Chaps. XXX. and XXXI.
First Supplement: The words of Agnr.
Chap. XXX.
a) Introddction : Of God's word as the source of all wisdom.
Vers. 1-6.
1 Words of Agur, the son of the princess of Massa. The man's saying : " I have wearied myself about God, wearied myself about God — then did I withdraw !
2 For I am a beast and not a man,
and the understanding of a man I have not;
3 neither have I acquired wisdom, nor gained knowledge of the Holy.
4 Who hath ascended to the heavens and descended ? who hath grasped the wind in his fists ?
who hath wrapped the waters in a garment?
who hath fixed all the ends of the earth ?
what is his name and what is his son's name, if thou knowest?
5 Every word of God is pure ;
a shield is He to them that trust in Him.
6 Add thou not to His words,
lest He rebuke thee and thou be made a liar."
ii) Various expressive numerical proverbs, relating to the golden mean between rich and poor, to recklessness, an insatiable disposition, pride and arrogance, etc.
7 Two things have I entreated of thee, refuse me not, before I die :
8 Deceit and lies keep far from me ; poverty and riches give me not ; cause me to eat the food allotted me ;
9 lest I, being full, deny (God) and say : Who is Jehovah ?
and lest I, having become poor, steal and take the name of my God in vain. —
CHAP. XXX. 1-33. 245
10 Cause uot the servant to slander his master,
lest he curse thee and thou sutfer (be destroyed). —
11 (There is) a generation that eurseth their father, and doth not bless their mother ;
12 (there is) a generation that are pure in their own eyes, and are not washed from their filthiness ;
13 (there is) a generation, how haughty are their eyes, and their eyelids are lifted up ;
14 (there is) a generation whose teeth are swords, and their jaw- teeth knives, to devour the poor from the earth, and the needy from among men ! —
15 The leech hath two daughters : give, give !
there are three (things) that are not to be satisfied ; four say not : enough !
16 The world of the dead, the barren womb ; the earth (which) is not satisfied with water, and the fire that saith not : enough ! —
17 An eye that mocketh at its father, and despiseth obedience to its mother,
the ravens of the valley shall pluck it out, and the young eagles shall eat it. —
18 Three things are too wonderful for me, and four I do not comprehend ;
19 the way of the eagle in the heavens, the way of a serpent upon a rock,
the way of a ship in the midst of the sea, and the way of a man with a maid.
20 Thus is the way of the adulterous woman : she eateth, and wipeth her mouth, and saith : I have done no iniquity ! —
21 Under three things doth the earth tremble, and under four can it not stand :
22 under a servant when he ruleth,
and a fool when he is satbfied with bread ;
23 under a hated (rejected) woman when she is married, and a maid when she succeedeth her mistress.
24 Four are the little things of earth, and yet are they wise, quick of wit :
25 the ants, a people not strong,
that prepare in summer their food ;
26 conies, a people not mighty,
that set their dwelling among rocks;
27 no king have the locusts,
and yet they go forth organized all of them ;
28 the lizard layeth hold with her hands, and dwelleth in kings' palaces. —
29 There are three tliat make stately their walk, and four that are comely in going :
30 the lion, mighty among beasts, and that turneth not before any :
31 the greyhound, slender in its loins, or the goat,
and a king with whom there is no r&sistance (possible). —
32 If thou art foolish in exalting thyself,
and if thou devisest evil — (put) thy hand on thy mouth!
33 For the pressing of milk giveth forth cheese, and pressing the nose giveth blood,
and pressing wrath giveth strife.
246
THE PROVERBS OF SOLOMON.
GRAMMATICAL AND CRITICAL.
Ver. 6. [In HDin we have the sioglc instance in which daghtsk Icne is omitted after a silent sheva. See Gbben, g22
»; 66(2). a; BiJTT., J32o.— A.]
Ver. lu. riu 13~1X tlie suliix is of the form appropriate to the singular, eta is not uncommon with pluralia Umtum ;
T -: BalT., JSS6, 1, S. In H'^^p" the verb has the sense of a subj. pies, in a negative or final clause; Biill., J981, 2.— A.]
Vers. 15. [The noun Tin, aa a sort of independent accusative, becomes virtually an Interjection. BorTCHES, g 510,
6, d.-A.]
Yer. 17. — [nnp'7 tor jnnp^7 has a daghesh dirimens ia the p, the long Ilhiriq being shortened; Green, 2 11, a; 24, b;
87, 2, (3; a ; BiiTO., j 399, b, 3 ; 45S,' 1, d.— A.J
Ver. 25. — [D'Soj. a fem. noun construed as mascaliue; Green, g 200, e ; Bott., g715, c. — A.]
Ver. 29.— ['3t3'0, where it occurs the second time, drops tlie characteristic "* as superfluous ; Bott., §171. — A.]
Ver. 31. — [For IX Bott. would read ISil, the wild goat or antelope.]
EXEGETIOAL.
1. Preliminary Remark. If our reading and ex- planation of tlie superscription in ver. 1 is cor- rect (see wliat is said immediately below, under No. 2), the contents of this Supplement, like that of the one following (chap. xxxi. 1-9), can be accepted neither as from Solomon, nor from Hezekiah. For aside from the fact that it is quite as impossible that "Agur"as that '-Lemuel" in chap. xxxi. 1 is some allegorical substitute for the name of Solomon, as many of the olden com- mentators claim (c. g., Stocicer, J. Lange, etc., [so Jekome, Kashi, etc., earlier, and Wordsw., etc., more recently]), the name Massa clearly points to a land beyond the bounds of Palestine as the dwelling-place of the author or collector. The name must belong to the Massa mentioued in Gen. XXV. W; 1 Chron. i. 30 with Duma, as the name of a district or tribe in northern Arabia, — which from the direction of Jerusalem (according to Is. xxi. 11) was beyond Seir, and therefore in any case south-easterly from Palestine, and which we shall be obliged to regard as an Ish- maelitish kingdom, or an Isfaelitish founded by members of the covenant people of the Old Tes- tament who had wandered from home. Delitzsi^ii holds (he former view (Article Spriiche Saloinu's in Herzog' s Real-Enci/clopdJie). His reasons are. that both sections, the " words of Agur " and the " words of Lemuel " contain numerous tiaces of an origin outside the Hebrew while yet Semitic (e.ff., the insatiable "Aluka " or blood-sucker,
chap. XXX. 15 ; the Divine name ni7X, chap. xxx. 15; the expressions nnp', xxx 1. 17 ; jlPI "enough," xxx. IJ, 16; 13 ('7r)' xxxi. 2;
''N=I'X, xxxi. 4; 'J^ 'J3, xxxi. 5, etc.) ; and be- cause the reception into the canon of the proplie- cies of Balaam, and yet more that of the dis- courses of Job, a dweller in the land of Uz, which notoriously was never inhabited by Israel-'es, furnish proofs sufficiently weighty of the pos- Bibility of a transplanting into the soil of the sacred national literature of Israel, of the pro- ducts of a religious literature originating beyond the bounds of Israel. The second of the views above mentioned HiTZiG has endeavored to pre- sent as probable in his treatise on " the kingdom ofMassa" (1814), already cited in § 12 of our Introduction, and likewise in pp. olO sq. of his
Commentary ; and he has done it with argu- ments which we must deem more weighty than those adduced by Delitzsch, and whose decisive weight is admitted by Beutheau also. These arguments for the Israelitish character of the land of Massa, and of its rulers .Agurand Lemuel, whose wise maxims are before us in our I wo Sup- plements, are briefly the following. 1) Agur confesses expressly in chap. xxx. 'J his laith in Jehovah the God of Israel. 2) The introductory words in xxx. 1-6, as well as the ntter;inces in vers. 7, 8, 14, 22, 32 of the same chapter, and in chap. xxxi. 8, 9, breathe forth that sense of justice and that humble subjection to the hand of God, which are peculiar to the theocratic re- verer of the law who is of Israel, and such as appear in numerous other passages of our Book of Proverb.s, of the Book of Psalms, the Prophets, etc. 3) The Massa of Gen. xxv. 14; I Cljron. i. oO, is indeed in these passages numbered among the sons of Ishmael, and therefore characterized as a district inhabited mainly by Ishiujielites ; but later Arabian and Jewish authors (especially Besj.amin of Tudela in his accounts of the city of Telmas see Ritter's Arabia, II. 406) describe the region of Massa and the Duma which is its near neighbor, as occupied by numerous Jews, — and already among the prophecies of Isaiah from the lime of Hezekiah there is found a prophecy which relates to Duma (Is. xxi. 11, 12), a '-burden of Duma " which with great probability presents Hebrews as dwelling in this region. 4) The passage (1 Chron. iv. 38-43) expressly records a migration that occurred in the days of Hezekiah lo Mount Seir, and so quite inio the neighbor- hood of Massa and Duma. — a migration of Is- raelites of the tribe of Simeon who had settled in the region of the remnant of the Auialekites, and therefore in northern Arabia ; and moreover from Micah i. 15; ii. 8-10; I.» xxviii. 12 there may be inferred as probable a considerable ad- vanced movement of certain ro^ ing Israelites to- ward the South, as having occurred about that time. Therefore Agur and Lemuel might very probably he regarded as Ariibian-lsraelitish shepherd princes, or as kings (Emirs. Captains) of a colony of Israelites of the tribes of Simeon that had emigrated to northern Arabia. — and this Siraeonite colony Massa, quite like Job's '-land of Uz," should be conceived of as a dislrict to a great extent if not chiefly occupied by kinsmen of the Old Testament people of God, who were believers in Jehovah. [I5dT:r in his Le/irli., has
CHAP. XXX. 1-33.
247
of course no occasion to enter into the details of this discussion. He does, however, | 29, 36, 37, refer to these chapters as probably largely of Simeonitish origin, and cites various words and constructions as plainly showing atfinity with and the influence of the cognate Arabic and Aramaic dialects. Stoart (Comm. pp. 401-407) enters very elaborately into the e-xaminatiou of the arguments for and against the generally re- ceived conception and construction, and decides strongly in favor of Hirzio's view, which our author adopts. Nearly every other English and .\merican interpreter dismisses the subject with a few lines, quietly retaining the rendering of the E. V. possibly with slight moditications. Kamph. ri'j..'cts this part of Hitzig's theory while agreeing Willi it in many other points. Blkek admits its possible correctness. — .\.]
2. The supsrscription to the discourses of Agur, ver. 1, according to the Masoreiic punctuation is literally rendered: Words of Agur, the son of Jakeh, the divine utterance (prophetic utterauca), the Siiying of the man to Ithiel, to Ithiel and Ucal." Inasmuch as of the four proper names which these words include, according to tliis coucepiion of them, one at least, Ithiel, appears also in Neh. xi. 7 as an Israelitish name ol a m in, and since Agur is not to be at all suspected as a Hebrew personal name, whether we inte;'pret the word (with Herder and the ma- jority) by "coUeoior" and so regard it a col- lateral form of 1JX (Prov. x. 5), — or whether with HiTziQ, following the Arabic, we claim for it the signitication '• exile, the man living in a strange land," this interpretation of this difficult passage, which was already given in the Chaldee version, and partially in the ISyriac, and has been i retained by most moderns, seems to excite no suspicion, ;/ ;'( be assumed that we are to regard Ithiel and Ucal as sons or pupils of Agur, and are to conceive of the whole as the communica- tion, not indeed of a dialogue of the teacher .\gui- with these pupils (so e. g., Doderlein), but ot a didactic address, or a " fatherly counsel " given to them. But this conception is lexically impossi- ble. And 1) because neither " Jalieh " nor *' Ucal" occurs elsewhere as a Hebrew proper name, norcanthey even be satisfactorily explained as sucii (see Hitzig on this passage); [Fuerst taking Jalceh as an irregular participial Ibrm in- terprets it symbolically "one holding to tlie as- sembly of tile wise;' — GeseS- more concisely "pious']. 2) Because the remarkable doubling
of 7!<"n'S'7 can in no way be brought into har- mony with the laws of the Hebrew modes of ex- pression,— not even by the assumption of Herder and Umbreit that this is a solemn repetition pro- duced " by the vehemence of parallelism." 3) Because, finally, Ni?on in the sense of " pro- phetic utterance, prophetic burden " would in connection with the following DXJ give a combi- nation unknown in the whole prophetical litera- ture of the Old Tesiament, — one to the justifica- tion of which neither Zech. ix. 1 ; xii. 1, nor any other passage whatsoever can be brought. [Kamph. while admitting that only a greater or less degi-ee of probability can at the best be reached, meets this difficulty by separating the
two nouns whose combination is pronounced un- ex.ampled. The first he connects with Agur, while admitting the term is elsewhere used only in strict prophecy. The second he regards as describing the " utterance " of " the man," some friend or stranger, whose words are given in vers. 1-4, while Agur himself begins to speak in ver. 5. He fails to find any sufficient reason for taking X;i'0 as a proper rather than a common noun. Stuart argues that in xxxi. 1 Ktyo must be a genitive limiting IjSo, no other construction being grammatical ; the noun must therefore be a proper noun, the name of the kingdom, and the noun must be presumed to be the same here. — A.] The allegorizing interpretations are however likewise untenable, which have been attempted in various forms, taking the four proper names as either wholly or partially appellative. This was early done by the LXXand Vulg., the former of which appears to have regulated the text in a way wholly arbitrary, while the latter follows the text more closely, and renders Agur by con- gregans, Jakeh by votnens, Ithiel by cum quo est Deus, and Jucal by confortutus. Of modern ex- positors EwALO has taken at least the last half of the ver. in a similar way : Thus does the man speak to God-with-me, to God-with-me and I-aui-
strong. The 73X according to this view stands for '7>1X, and in combination with the appella- tive Ithiel composes a single name. Instead of D.N'J however we should need to read DW- Since the objections expressed above, especiall'y those which relate to the name Jakeh, and the doubling of the name Ithiel are not removed, and still others are added to them, there is nothing left but to alter the reading of the verse thoroughly. (Jf the various emendations which are possible ^ and have been in part already attempted, that of HiTZiG commends itself most strongly, which we have made the basis of the version given above. According to this we should in the first place read NL^3 nnp' |3 " Son of her whom Massa obeys,'' or again O riDp' [3 (which is equivalent to '3 Hiinp' ]3) "Son of her whose dominion is Massa," which in any case gives as the result " son of the ruler, the princess of Wassa " (comp. No. 1.)
Furthermore we must then read twice 'JTX; 7S<, "I have labored, have wearied myself upon, about, with God," i. e., have sought with difficulty and effort to conceive and comprehend Him in
His nature (comp. nN7j in Is. xvi. 12 ; and also passages like Job xi. 7; Acts xvii. 27, «(c.)
Finally the concluding word 73X1 must cither be pointed 73X1, " and have become dull, am wearied," t. e., in seeking after God (thus HitzigJ; or, which seems to be lexically easier, 73X1 (from
n73, evnnuit] "and have withdrawn, have be- come faint" (comp. Ps. Ixix. 4; Ixxxiv. 3; Job xix. 27, etc.), which latter reading is the one followed by ISertheau [Kamph., S., elc.l. It is, indeed, true that even by these emendations the
Hi
THE PROVERBS OF SOLOMON.
difficulties of the passage are not removed ; and yet tlie meaning thus resulting for the second half of the verse agrees admirably with the further utterances of the Introduction, especially v/ith vers. 3 and 4. Moreover the oil Tram/tai of the LXX which corresponds with the 73S1 at the
end confirms on the whole the interpretation given to that obscure expression (and that of HiTZiG as well as that of Bertueau, which be- sides are not essentially different). And as re- spects the expression, which is, it is true, some- what harsh, 10 nnp' p, an indirect confirmation of this appears in the fact that the rare word nnp' "obedience" (comp. Gen. xlix. 10) occurs again immediately below in ver. 17.
3. Vers. 2-6. Continuation and conclusion of the Introduction. — For I am a beast and not a man, etc. To the confession given at tiie out- set, that he has wearied himself in vain in fathoming the divine nature, there is here appro- priately added the admission of the autlior's ignorance, and his natural incapacity for higher spiritual knowledge. His vexation in view of the fact that his wisdom has come to shame in con- liection with God and things divine, finds vent for itself in strong expressions, which remind us of Ps. Ixxiii. 2'i ; comp. also remarks above on chap. xii. 1. — ti^'ND 1^3 is probably not " more stupid than any man " (as is commonly rendered, EwALD, Bebtheau [E. v., De VV., H., N., S., M., W., K.] etc.), but "brutishly stupid, unlike (away from) a man." and so " a beast and not a man'' (Hrrzio). [We see no reason for preferring this to the common comparative rendering of 10. A.]
Ver. 3. Nor gained knowledge of the H0I7. For this last clause comp. remarks on ix. 10.
Ver. 4. Who hath ascended to the hea- vens and descended ? For the form of words here employed comp. Gen. xxviii. 12; also John iii. lo ; Horn x 5, 7. The ascending to heaven and descending thence, is like the " grasping the wind in the fists," the wrapping up the waters, etc., an activity belonging exclusively to God, and characteristic of Him in His supermundane na- ture. That there is an activity of this sort, ruling the world and upholding the world, on the part of the invisible God, he knows ; hut who the in- visible divine Riilcr of all is, and how constituted, this has hitherto remained hidden from his view, and it is to thistliat his amazed inquiries relate, reminding us of .Job xxvi. 14; Is. xl. 12, etc. — Who gathereth the wind In his fists? — so that he can at his pleasure restrain it and let it blow. VJiin3, lit. " in his two fists;" an expres- sion employed probably because there are al- ways two opposing currents of wind, of which now the one and again the other blows (comp. Eccles. i. -6. ) [There seems to be no occasion for going beyond the fact that fists usually exist in pairs, to find in the remoter facts of nature an ex- pl.'ination for a very natural phrase. — A.] — Who Twrappeth the waters in a garment? The water is tlie upper mass of waters, wrajjped in the clouds of heaven as in a capacious garment, and so kept back from pouring down upon the •arth. Comp. Job xxvi. 8; Ps. civ. 0: and
above, notes on Prov. viii. 28. — Who fizeth all the ends of the earth? By this is probably intended the bounds of the continents against the sea (Jer. v. 22; Job xxxiii. 10, 11.)— What is his name, and his son's name, if thou knowest? In this question is contained the idea: No one knows God adequately. in His in- most nature ; none is able to attain a genealogical knowledge of Him and His family, in such way as may be done among men; especially is the question, what is true of His son, veiled in in- scrutable mystery. That God has no son at all. is plainly not implied in this remarkable question, which is left unanswered (in reply to Hitziq); but only this, that no one knows the name of this son,— that his nature and his relation to the other manifestations of God's nature, e. g., to His hypostatic wisdom (chap. viii. 22 sq.) is known to none. Agur therefore confesses here with sufficient distinctness the defectiveness of his knowledge of God the Son, — a fact which serves to confirm in the most welcome way our remarks on the passage viii. 22 sq. concerning the incom- pleteness, the embryonic imperfection of the doctrine of the Logos (or the Christology) of the proverbs in general. Both Geier who identifies the "Son" of our passage without qualification with God's hypostatic wisdom, and J. D. Mt- CHAELis, who finds here ascribed to God with the clearness and precision of the New Testament an only Son, go too far and intermingle foreign ideas. [So Stuart: "To think of the Logos here, under the name of ]3 would be 'travelling very far out of the record.' " And yet we may well go as .far a-s J. Pve Smith (Scripture Testi- mony, etc., I. 469) when he says : "The concluding clauses of this energetic passage are rationally and easily interpreted, if we admit that the ancient Jews had someobscure ideas of a plurality in the divine nature." The objections to as much of an inference as this are forced and feeble. It is possible that the meaning nmy be only this: We know neither himself nor his, — while in human relations the man and his genealogy are objects of eager inquiry and extensive knowledge. But the Messianic Psalms had already spoken of " the Son," mysteriously, perhaps, and yet enough to supply germs of knowledge as well as of faith. See HoLnEN, etc. — .A..] — Strangely insipid and ra- tionalizing is Umbreit's view [held by Noyes, etc.'\, that by the Son is here intended the pupil of the philosopher who understands all the myste- ries of the world and the world's government ! — . Furthermore the LXX instead of 1J3 must have read VJ3 for they render 7/ 70 bvofia Toig TtuvotQ avTov.
Vers. 5, 6. Instead of unprofitable puzzling about God and divine mysteries there i.s recom- mended the humble reception in fnilli of the only true divine revelation wliich afi'ords light and peace, and needs no supplementing or per- fecting on the part of man. — With 5 a comp. Ps xix. 9; cxix. 140; with o and b, Ps. xviii. 31,
where however mn' takes the place of the divine
.1 T : ^
name i^l'.*< which is characteristic of our passage. In regard to this comp. above, remarks under No. 1. — Add thou nothing to His words.
A similar warning with respect to the law as a
CHAP. XXX. 1-33.
24}
revelation of the divine will fully sufficient in itself and adequate occurs in Deut. iv. 2 ; xii. 3U ; 2o;np. also Rev. xxii. 18.
4. Vers. 7-10. Prayer of the poet to Jehovah for preservaliou from all that is false, aud from the two extremes of poverty and riches (vers. 7-9), together with a warning against the vice of slan- der. This last forms with ver. 17 the sole ex- ception to that mode of coaslructing the proverbs wliich elsewhere ii- the section, vers. 7-33, is consistently carried through, viz., tho numerical. Comp. on these peculiar numerical proverbs or Middoth, the Introd., J 14, and remarks on chap, vi. 16. — Two things have I entreated of thee. This double prayer is, as the 2d clause shows, a prayer not merely once offered, but the abiding utterance to God of the desire of the poet's heart, his importunate request from Him continued to his death.
Ver. 8. Deceit and lies keep far from me. "Deceit" (KIE?) and "lying words " stand in the mutual relation of the devising of inward un- truth and deceitful wickedness, and the false, lying utterance which springs forth from Jliis as its necessary expression. No further justifica- tion is added for this first half of the prayer; the second, however, which relates to the golden mean between rich and poor, is more minutely explained and justified in ver. 8, c and ver. 9. [The idea '•vanity " given in the E. V. and retained by H., M., W., etc., is a secondary meaning of the noun whose primary meaning according to Gesen. is '•evil," according to Fueiist "insecurity, or slipperiness." It seems to be more than the un- substantial, it is the positively deceitful that is here intended. — A.] — Cause me to eat the food allotted me, lit. " the food of my lot or portion," i. e., the part or assignment that falls to me, so much as is intended and is needful for me, no more and no less. Comp. xxxi. 1-5; Gen. xlvii. 22 ; and also the dprof iniovnio^, the "daily bread" of the Lord's prayer, Matth. vi. 11, which is equivalent at least in a general way.
Ver. 9. Lest I being full deny, etc. Bold denial of the Holy One, and tho mocking ques- tion " who is the Lord, or what can He do?" (comp. Ps. Ixxiii. 11; Job xxi. 14) appears in other passages likewise as the indication of pride developed by surfeiting and luxurious enjoyment in life; see Deut. viii 12-15 ; xxxii. 15 sq. — And lest I be poor and steal (comp. vi. 30) and take the name of my God in vain. W2i\ "to lay hands upon or seize hold of something" here denotes the wicked profanation of the di- vine name which consists in mockery, cursing and contumely with respect to it. For such of- fences as these the bitter necessities of hunger and poverty may according to Isa. viii. 21 pro- duce (comp. Prov. xix. 3), and not merely false swearing by the name of God in denying the guilt of theft, which alone is usually thought of here.
Ver. 10. Cause not the servant to slan- der his master. Usually rendered : " betray (or slander) not the servant to his master" (Vulg., Luther, Umbreit [E. V., De W., H., N., M.], etc.). But the Hiphil cannot have the same meaning as the Poel, Ps. ci. 5 ; it must mean " to cause one to slander, to excite one to calumny against anotter." The warning is not against!
slander in itself, but against incitement to slan- der, and more specifically betraying servants into tattling and accusations ngainst their master.s (thus correctly Ew.^LU, Bef.tue.\u, Hitzio, Ei.s- TER [Kampu , S.], etc ). — Lest he cuise thee, and thou be destroyed. The instigator lo slander might easily hit upon the wroug person, a faithful, diligent servant, who instead of al- lowing himself to be misled, might rather cursj the betrayer, and so bring merited calamity upou his head (comp. remarks on xxvi. 2).
o. Vers. 11-14. An utterance expressive of exe- cration, vehement abhorrence, concerning a peo- ple or a generation characterized by four forms of ungodliness (not quatuor genera detestabilia ho' minum, as J. D. Mich.\elis and others hold). Thi in which is four times repeated, may be taken either as a vocative, "Oh generation!" (Ewalu, Elster). or as a nominative, which then express- es simply the existence of a generation of the kind described, and is used in a certain sense for Tn t^' (Luther, E. V., etc. "There is a ge- neration").— A generation that curseth their father, etc. Comp. chap. xx. 20; E.-c. xxi. 17; and then with respect to ver. 12; Isa. iv. 4; with reference to ver. 13, Isa. x. 12; Ps. cxxxi. 2; Prov. vi. 17. — And their eyelids are Hfted up! Hixzia finds in this exclama- tion, which appears at first to be only a rhetori- cally expanded parallel to " the loftiness of the
eyes " in clause a, an allusion to the name p^^V Amalek, which in the Arabic signifies "one look- ing with wide open eyes, a man with eyelids lifted up or painted." He therefore conjectures that the entire delineation of a reckless genera- tion here before us refers to the people of tlio Amalekites, whose deadly national hatred toward the children of Israel (the " needy or poor," ver. 14 b) and whose warlike love of plunder are de- scribed in ver. 14 especially. With the assump- tion that Agur is the prince of a colony of Sime- onites, Massa, founded in the Amalekite terri- tory [sees remarks above, No. 1), this hypothesis would admirably agree, on account of 1 Chroii. iv. 53. And yet the conjecture is in itself too uncertain, and particularly too little established on the lingui.^iic side. — With ver. 14 a comp Ps. Ivii. 6; Iviii. 7; with 6. Jer. v. 17; xxx. 16; 1. 17 ; Isa. ix. 12, etc. [Wordsw. with his fond- ness for allegorizing finds in these "four evil ge- nerations" an undoubted reference to spiritual mysteries, e. g., various oU'ences within and against the church. — .\.].
(i. Vers. 15. in. Of four kinds of insatiable things. — The leech hath two daughters;
Give, give ! The rare name Aluka (HplS^') the old versions (the LXX, Syjisi., the Venet., Vulg.) render by ji6i7.'Aii, sanguisuga, with which there should undoubtedly be taken into account the fact that galukU or gulokil in the Indian is the name of the blood-sucker, and that essen-
tially the same word
(l3A)
is in Arabic
the designation of a ghostly demon (or accord- ing to Camus, possibly of a ravenous wolf). And this is the more confirmed by the fact that th^
260
THE PROVERBS OF SOLOMON.
Targ. on Ps. xii. 9 speaks of " an Aluka going about in a circle, and sucking from men their blood," and by this is undoubtedly meant a vam- pyre-like spirit, a ghostly monster of the nature of the ghouU of the Arabs and Persians, or the Indian dakini (which cougregate in graveyards, and live on the flesh and bones of the corpses). An Indian origin of the conception described by "Aluka" is indicated also by the occurrence of a proverb closely related to our own, with refe- rence to the insatiableness of four things, in the Hitopadfsa (ed. L.\sskn, p. 66) : " The fire is not sated with wood, nor the great sea with the streams ; nor the god of death with all the living, nor the beautiful-eyed with men." The simila- rity of this Indian maxim to our passage is clearly much more significant, than that of the Arabic proverb in Meidani, IH. 64, where only "death not to be satisfied with creatures, and fire not to be satisfied with wood" make up the objects compared. The assumption of a deriva- tion both of the name Aluka, and of the entire proverb in its essential substance from the old Indian literature need the less excite any well- founded suspicion, since Agur's residence, Massa, doubtless lay quite near to the old highway of caravans leading from India and Persia to Petra and Teima, and on tliis Sabaean and other mer- chants will have brought, not only Indian arti- cles of trrjffic, but Indian ideas and literary pro- ductions to the lands of South Western Asia (comp. HiTziG, p. 313). But the name Aluka and the proverb as a whole is conceived with substantial correctness by Doueelein and Zeigler, whom afterward Gesen., Umbueit, Hitzig, Beutueau, Delitzsch, and in general most of the recent in- terpreters have followed. [For illustration sup- plied by travellers in Palestine, see Thomson's Land and Book, I. 368, and Wood's Bible Ani- mals, p. 646. — .\.]
We must reject as untenable both Jakchi's in- terpretation of "Aluka" by Sheol, hell (so ren- dered in alleged accordance with the Arabic), and Bocuaet's assertion, that the word signifies fate, fiolpa, iusati.ibie destiny. In this latter view there is only so much of truth, that " Aluka" does indeed appe.ir generalized to a conception of quite a compreiiensive sort, so iar forth, plainly, as "personified insatiableness, craving in its highest intensity " (Beetueai ) is denoted by it. Therefore, it appears also as a female spirit, and has two daughters ascribed to it. These two "daughters of the blood-sucker" are in the first instance designated by a double "give," in ac- cordance with their character as craving, insa- tiable natures, and these are also expressly mentioned by name. For it is plainly these that are meant by the first two of the four insatiable things, which are named in vs. 10 a as "Sheol" and the "barren womb." Hell, or the kingdom of the dead, is also in Isaiah v. 14, as well as above in chap, xxvii. 20, personified as a spirit- ual power that with insatiable greediness ga- thers men to itself. The "closing of the
"womb" (for 1Xi> comp. Gen. xvi. 2; xx. 18),
I. «., the unfruitful womb of woman, in connec- tion with which there is no conception and bear- ing of children, gives indications of itself, accord- ing to what is said in Gen. xxx. 1 sq. of Jacob's
wives, likewise in an insatiable craving, in con- stant desire for sexual enjoyments. On this se- cond example of insatiableness the most weight seems to be laid by the author of the proverb (comp. chap, xxvii. 20). He does not, however, externally distinguish it specially, and assigns it a prominent place in the series of his enumera- tions only by making it together with "hell" emphatically the daughter of the blood-sucker, while the " earth " as a third, and the " fire" as a fourth example he simply allows to follow in a subordinate place. The whole sentence evidently lacks the symmetrical, simply and clearly organ- ized structure, which distinguishes the analogous Indian proverb above cited. Yet in this fact that just that which is the main thought, or the truth in the moral world among men which is (o be il- lustrated by the associated similes from nature, the insatiableness of the craving of the barren woman, is pushed on to the second place, and so in a sense hidden (unlike the order in that San- scrit proverb where the never satisfied "beauii- ful-eyed" are emphatically placed at the end), there is with the greatest probability involved a fully conscious intention of the author of the pro- verb, who wished by this artifice to give to his ma.xim the heightened charm of ingenuity, and to form, instead of a mere numerical proverb, a sharp enigmatical proverb (a HTn, comp. Introd., ^11, note 2). Of these numerical proverbs which are at the same time enigmas, our chapter con- tains several besides, especially vers. 1S_20 ; vers. 24-28 ; and vers. 29-31. [As compared with the numerical proverbs that follow, the complexity and the more artificial character of the one before us at once arrests attention. They all have this in common, that whatevermoral lesson they have to convey is less obvious, being hinted rather than stated, and in this view they may merit the name "enigmas." In the one now under consi- deration insatiable desire and the importance of its regulation seem to be the remote object. In the development, insteud of the " three things" and "four things" which repeatedly appear af- terward, we have the "leech," its two daughters, the three and the four. Some have regarded the two daughters as representing physical charac- teristics of the blood-sucker, — others as express- ing by an Orientalism a doubly intense craving. Parallelism suggests making the first two of the four the two daughters apart from other conside- rations ; other allusions of the Scriptures to the greediness of the world of the dead, jusiify the fiist, while the second alone belongs to human nature. We can see no other reason than this lor making the second the most emphatic of the fuur as Z. is disposed to do. — Only the most unnatui-;.l theory of inspiration can take exception to the suggestion of a possible Indian origin for the sub- stance and the external form of this proverb, its place and form here being secured by an appro- priate and adequate influence of the Holy Spirit. The Book of Proverbs applies a very severe test to some theories of inspiration. — A.]
7. Ver. 17. The punishment of him who sins against his parents; — an ethical maxim introduced witliout any close connection into the series of tbo "Middoth " in our section, as ver. 10 is above. EwAi.ii would have the insatiableness of the birds I of prey, which are to execute the judgment on iliu
CHaP. XXX. 1-33.
251
wicked man, regarded as the main idea of the proverb, coaaemiug it with vers. 15, 16. This element, however, is plainly too far in the bacli- ground, and the main thought is rather his de- sert of curse and penalty who daringly tramples under foot the fifth commandment; and from this there is a sort of connection with vers. 11-14. — An eye .... the ravens of the valley (lit., brook) (comp. 1 Kings xvii. 4-(j) shall pluck it
out, etc. [The ^71^, the Arabic Wady, is some- times the torrent, sometimes the valley through which it flows. See full illustrations and citations in ST.iNLEY's Palestme, p. 490. — A.] — The "ra- ven " and the "eagle" [i. e., vulture) are named here as birds that feed upon carrion ; the " sons of the eagle," ;. e., the young eagles, are named because it is especially upon sons, wayward sons, it is true, that the penalty is to be inflicted. The punishment itself, however, consists in strang- ling and leaving the bodies unburied, so that they become food for the fowls of heaven ; comp. 1 Sam. xvii. 44; 1 Kings xiv. 11; xvi. 4, etc. — [With reference to the raven consult Wood's Bil>le Animals, p. 4J.5 ; and to the eagle or grifiin Tultnre, p. 34U. — .\.]
B. Vers. 18-2t). Four incomprehensible things. — The V7ay of the eagle in the heavens, etc. — Besides the ease with which the eagle, a large and heavy bird, soars high above in the air (comp. Job xxxix. 27), this circumstance is also surely an object of the poet's amazement, that it leaves be- hind no trace of its course ; for the same thing is also true of the progress of the smoothly gliding serpent over the slippery rock, and also of tliat of the ship that swiftly ploughs the waves of the sea. Of the fourth of the ways here compared, the "way of the man with the maid" (or "in the maid"), i. e., of the mysterious way in which the man in sexual intercourse has fruitful connection with the maid, this failure to leave any trace be- hind seems indeed to be less true. And yet the author in this connection doubtless thinks not of pregnancy and the woman's child-bearing .is later results of sexu.il connection, but as ver. 20 shows, at first only of this, that the intercourse leaves behind it no traces immediately and directly ap- parent ; m.an and wife, adulterer and adulteress, can the night following the accomplishment of the mysterious process be convicted of it by no one; the act is as little to be detected in them both as eating in him who after table has wipeil his mouth (ver. 20, 6, c). Moreover, the woman
in ver. 19 is designated as iTD7J7, i. «., as viryo pubescent, as a young woman capable of se.tu.al intercourse (comp. Gen. xxiv. 43; Is. vii. 14; Song Sol. vi. 8), undoubtedly for this reason, that she is to be put in contrast with the adulterous woman in ver. 20; in other words, the sexual in- tercourse between man and woman is to be de- scribed first in its pure and normal type (the first love of the bridegroom and the bride, comp Gen. ii. 24 ; Eph. v. 31, 32 ; John iii. 29), and only af- terwards in its degenerate form as adultery. Furthermore, the "Alma" of our passage has been in many ways interpreted also of the Virgin Mary, e.g., by Ambrose, Ltba, Cor.v. a Lapide, and Fr Grisenius (in Loscher's ■•Uii^rh. Nachrichten." Vol. 13, p. .503) [and also by Wordsw. in lncn'\. — Sathe has very unnecessarily been disposed to
regard ver. 20 as a spurious addition by a later hand. It is not even necessary (with Hitzig) la regard the verse as a later addition coming from Agur himself, which he " had not originally had in view."
9. Vers. 21-23. Four intolerable things under which the earth trembles (not "the land," as LuTHEB, Umbreit, Bertheau, etc., render, weak- ening the sense). With ver. 21 comp. Am. ii. 18; vii. 10 — Under a servant when he be- cometh ruler. — This is the first and most fami- liar example, by which the moral danger, and even the ruinous consequences of a sudden eleva- tion of men from a depressed condition to an in- fluential station and unwonted prosperity, are il- lustrated.— And a fool Twhen he is satisfied with bread. — The "becoming surfeited" isusu' ally attended by a becoming insolent (see ver. 9), especially in the case of a fool to whom not satiety but hunger is properly becoming (chap. xiii. 25; Job xxvii. 14).
Ver. 23. Under a hated ■woman when she is married. By the " hated woman " is meant, not one who is "odious," "worthy of hate " (llosEN.M., [E. v., n.,N., S., M.,]), nor again a woman already married and only neglected and disparaged by her husband (Dathe, Umbreit,), but, as appears from the " when she is married, when she obtains a husband," one who has re- mained waiting, the maiden (old maid) who at first could obtain no husband, but afterward when she has been married triumphs insolently, and deals harshly and contemptuously with her sis- ters or companions who are single (comp. Gen. xxix. 31, 33; Deut. xxi. 15-17.) The same will be the conduct, according to clause A of a maid "when she becomes heir to her mistress," z". c, undoubtedly, when she supplants her mistress in the favor of her husband, and so becomes J>is all- powerful favorite.
10. Vers. 24-28. The four things that are small and yet wise (with respect to D"03ni3, made wise or quick of wit, comp. Ps. Iviii. 6; "ixiv. 7). Four species of small animals are thus described, which in spite of their comparatively diminutive size and strength of body, yet by virtue of their dili- gence (ver. 25), shrewdness (ver. 2G), harmony (ver. 27), and flexibility (ver. 28) serve as in- structive emblems for the domestic, social and political life of men. — With ver. 25 comp. vi. 7- 8. — ^Forthe "conies" (Z. "cliff-badgers") in ver 26, i. e., the hyrax Syriacus which live in com panics in Syria, Palestine and Arabia Petrae» (not the marmot, tlie nius sive dipu.^ Jaculus, comp Li.\N.EUs, or the rabbit, as Luther renders th« word, following the Chald. and the Rabbins), sen Ps. civ. 18; Lev. xi. 5; Deut. xiv. 7. [See Thomson's Land and Book, I. 459, and also Woon's Bible Animals, pp. 312-18; and for his illustration of the n^iture and habits of the ant of Palestine, pp. 616-22; for the locusts see pp. 596-604; and for the gecko, a species of lizard which he understands to be referred to in ver. 28 instead of the " spider," see pp. 643, 534 sq. A.]. — For the "organized going forth" of the locusts, in ver. 27, comp. especially Joel ii. 2 sq., [and Thomson, Land and B'.ok. II. 109]. Finally the lizard in ver. 28 is as its name signifies the poisonous spotted lizard [sfel./io, Vulg ) in re- gard to which the thing here made prominent ii
252
THE PROVERBS OF SOLOMON.
its sly entering into the interior of houses, and even into the palaces of tlie great. For this characteristic of the animal Bochart brings fur- ward various testimonies, Hieroz., 1. iv. 7, p. 1090, Frankfort Ed. [Gesesius, Fuekst, etc., favor this rendering, and Wood [ubi supra) describes and depicts the peculiar form of the. feet by which the lizard, the Gecko, "layeth hold " even upon flat surfaces like the walls of apartments. — A.]
11. Ver. 29-31. The four creatures that have a stately movement; three animals, and the king in his all-ruling dignity and power. The whole description re:illy turns upon the last.
Ver. 31. The greyhound, slender in its loins. This is the probable meaning of the dif- ficult phrase D'jn"3 TPI (according to the Jew- ish interpreters, Ewald, Bertheau, [E. V., S., M.,] etc.). For Till is plainly derived from the root Ij "to compress," and therefore denotes a compact, slender animal; and the neighboring term seems to indicate the intention not to bring together exclusively ex:imple3 of animal majesty of the high rank of the lion, but to give to the enumeration as a whole in a certain sense a ludicrous variety and an air of wit. The old ver- sions (LXX, Vulg., Targ., etc..) suggest the cocA:; with this meaning of the main noun the modify- ing term, however, does not at all agree, even though one were disposed to transform it into a Hithp. Part. D'jnp. Others, like Schultens, GeSEN. (?), UMBBEir, ElSTER, HlTZlG [DeW.,K., MuFFET, N.] take the TPI in the sense of "that which is girded about the loins, or panoplied," and therefore the war-horse, — a meaning however which is not surely demonstrable. [Starting with the same idea Wordsw. understands a " warrior," and Wood an "athlete." Fuerst's rendering is "stag"]. — And a king with whom no re- sistance (occurs). In this way (with the Vulg., the Rabbins, Geier, Michaelis, Ber- theau, Ewald, [K., E. V., H., S., M.], etc.), we
must interpret the words Vti)} D^D 7S, although the ni3"7N of chap. xii. 28 is a very doubtful parallel for this way of regarding Q^P??* as a compound of 7S and D'p. For the identification
of this noun with ihe Arabic S^\ "thepeo-
pie" (Castellio, Pococke. Umbreit, [De W., N.], etc.), an argument might seem to lie in Ihe fact that the meaning so reached, "the king at the head of his people," agrees almost literally with the ii/i^Tiyopcjn Iv ItHvei of the LXX, and the similar version of the Syriac. But to bring in an Arabic word, especially one compounded with the article al is here quite too unnatural. HiT- iiij's emendation might better recommend itself,
DTt7X instead of Dip/X, and all the more he- cause it gives a very pertinent sense: "A king with whom God is."
12. Vers. 32, 33. Warning against pride, haughtiness and love of strife, with an indica- tion of three forms of evil resulting from these vices. — If thou art foolish in exalting thy. ■elf (comp. 1 Kings i. 5) and if thou devi-
sest evil. To these two hypothetical antece- dent clauses, which do not present an antithesis (tlie foolisli and rational — as Hitzig explains), but two ditferent forms of human error: foolish self-exaltation and wicked plottino-, the sentence "tlie hand on the mouth," forms the conclusion, interjectional and imperative (comp. Job xx. 5). Ver. 33 then justifies the warning by a signifi- cant intimation of three c.ise.< in which the fool- ish act of "pressing" (V'Oi brings forth unde- sirable results, — strong cheese, flowing blood, sharp strife. — And pressing (forcing) ■wrath produceth strife. The l:ist word supplies plainly the object of the whole discourse from ver. 32 onward. The dual Q"3N stands doubtless intentionally (comp. Dan. xi. 20) to indicate that it is the wrath of two whose sharp pressing upon each other leads to the development of strife. [Thomson, Land and Book. 1.393, describing the Oriental mode of churning by squeezing and wringing a leathern bag or bottle that contains the milk, makes more apparent and vivid the meaning of this comparison. The dual D'3X
is employed probably because nostrils usually exist in pairs, and the transition is easy from the physical organ, through the heavy breathing of passion, to the metaphorical sense "wrath." Whether two or many are concerned in strife is not material. — A.]
DOCTRINAL AND ETHICAL.
As the confession of an Israelite, a believer in Jehovah in a strange land, one separated from his people of the ten tribes, who among Arabs and the sworn and mortal enemies of Israel, ad- heres iirmly to the faith of his nation, this dis- course of Agur is one of great doctrinal import- ance, and of no slight interest to the history of redemption. Its fundamental idea, which is put forward as a sort of programme, is contained in the six verses of the introduction, and comes out most clearly in ver. 5: Every word of God is pure; a shield is He to them that trust in Him. It is the truth, purity and saving power of the word of God alone, in contrast with the nullity and inadequacy of all human wisdom (vers. 2-5), that forms the starting point in the instructive discourse of this poet of wisdom, and to which all the manifold apothegms, numerical proverbs and enigmas which he combines in a varied series in vers. 7-33, sustain a closer or more remote relation.
While it appears at the first view that the flowers and fruits from the cornucopia of Agur's wisdom, original and in part so rarely fashioned, are he.aped up wholly without order, yet they all agree in this, that they depict the glory and all- sufficiency of the word of God, dissuade from adding to it by any human supplements (see in particular ver. 7), and most urgently commend the fulfilling and following it by a pious life. There is hardly a single commandment of the Decalogue that is not directly or indirectly repeated and em- phasized in these maxims. Observe the relation of the prayer for the hallowing of God's name (vers. 7-9), to the first and third command- ments; the reference contained in ver. 11 and again in ver. 17 to the fifth commandment; the
CHAP. XXX. 1-33.
25a
warnings against the transgression of the sixth commandment in ver. 14 as well as in vers. 32, 33 ; the reproving and warning aim of vers. 18-20, and 23, in tlieir bearing upon the seventh ; the allusion to the eighth in ver. 9, and to the ninth in ver. 10; and finally the reference, reminding us of the tenih, in vers. 15, IB, as bearing on the unsali.-ibleness of evil de- sire (this "daughter of the blood-sucker" and sister of hell!). No one of these proverbs is wholly without an ethical value, not even the two numerical proverbs, vers. 24-28 and 29-31, which at the first view stand apart as incidental reflections on merely natural truths, but in re- ality hide under their ingenious physical dra- pery decided moral aims. For in vers. 24-28 four chief virtues of one's social and political avocation are specified through an allusion to a like number of examples from the animal world (comp. exeg. notes, No. 10), and vers. 29-31 run into a delineation of the high dignity and glory of a king by the grace of God (in contrast with the insufferable tyranny of base upstarts, vers. 21-23).
It is true that the point of view taken in the au- thor's doctrinal and ethical knowledge nowhere rises above the level of the pure religion of the law. The law's doctrine of retribution he holds with inexorable strictness and severity, as is indicated particularly in the fearful threatening predic- tion in ver. 17 against children who are disobe- bedient to their parents [yoi'evaiv a-ei^£i(;, Rom. i. 30). Against those who do not belong to the people of God of the Old Testament he appears to cherish prevailingly dispositions of hate and abliorrence, as the utterance in vers. 11-14, which is probably directed against such non- Israelitish people, shows (see remarks above on this passage). With respect to knowledge in the department of theology and Christology his point of view seems in no respect more elevated than that of the author of chaps, i.-ix. ; for in ver. 4 he confesses that he knows nothing of the name of the Son of God, and he nowhere makes reference to the existence and efficiency of the hypostatic wisdom of God, not even where this would have been natural enough (e. ff. in vers. 4-6). He need not be charged in addition with the intermingling of impure and superstitious no- tions from polytheistic religions, for the AUika with its two daughters, in ver. 15, is evidently mentioned by him only with a symbolical design, as a personification of insatiableness (an evil lust that nothing can quell), and is by no means represented as an actually existing spectre, or demoniacal nature.*
HOMILETIC AND PRACTICAL.
Homily on the entire chapter: — The all-sufScient power and the fullness of blessing in the divine word in contrast with the weakness of mere luiuian wisdom : a) in general (vers. 1-6) ; i) with special reference to the glory and indispen- sable necessity of the Decalogue (vers. 7-33); comp. Doctrinal and Ethical notes. — Or again:
* The Cftse ai^pear^ to be otherwise with tlie spertro of the night n''7''7 mentionetj in Isa. xxxiv. 14 : comp. Deutzsch on this passage.
To God's word and law man is to add nothing (vers. 1-6), but he is also to take nothing away, not even one of its least commandments (vers. 7-33). — Stocker : All true wisdom comes from God alone (1-7), not from human nature, which is rather j exceedingly corrupt (11-17), and whose under- standing is greatly weakened (18-24).
Vers. 1-6. Melanchthon : Human wisdom is able to devise no means of preservation from the ignorance and spiritual weakness which natu- rally belong to us. But the Church in its divine revelation possesses a light which not only re- veals to it ihe causes of its spiritual destitution, but also points out the means for its elevation and healing. Therefore this divinely revealed truth must be listened to by us, must be received in faith as well in its threatenings of punishment as in its consolatory contents, and be guarded from all corruption and perversion. — Luther (marginal comment on ver.2) : Wise people know that their wisdom is nothing : fools know every- thing and cannot err. — Geieb (on vers. 2, 3) : With the knowledge of himself and of the deep corruption that dwells in him tlie (Christian must make the beginning in the contemplation of di- vine things. — [.\rnot: It isa precious practical rule to look toward heaven while we measure ourselves. — Trapp: Godliness as it begins in right knowledge of ourselves, so it ends in a right knowledge of God. — Kow.\uns : All true spiritual knowledge is of that nature that the more a person has of it the more is he sensible of his own ignorance]. — Starke (on vers. 4-6): Wlioever is engaged in the investigation and ex- position of God's word, let him take his reason captive to the obedience of faith, and not curi- ously scrutinize, that he may make divine mys- teries comprehensible. — Stockeb (on vers. 5, 6): On the glory of the divine word, especially its clearness, uiility and perfectness. — BeHeburg Bible (on ver. 0) ; How many counterfeiters there are who from their poor copper make addi- tions to the royal gold currency of God's word, and thereby debase it! — [Lawson: Our trust must be in the name of the Lord, as it is repre- sented to us in the word of God; the seed and the ground of our faith in Him. — Muffet: It is treason to corrupt or falsify the prince's coin ; what high treason must it needs be then to counterfeit or corrupt the pure word of God!]
Vers. 7-17. Comp. 1'. Gerhard's poetical re- production of vers. 7-9: " Zwcierlei bill' ich von dir^" etc. (^Ge.famm. geisiliclie Lieder^ No. 41). — [Trapp: God heaps mercies on His suppliants, and blames them for their modesty in asking. — Arnot : Agnr's requests are specific and precise ; the temporal interests are absolutely subordi- nated to the spiritual prosperity of the suppli- ant ; and a watch is set against the danger to a soul which lies in extremes either of position or of character. — Bp. Hopkins : There is a seeking of worldly advantages which is not to be branded with the black mark of self-seeking; e. g. when we seek them with a due subordination to the higher and more noble ends of piety and holi- ness, such as that we may escape those tempta- tions which possibly the want of them might expose us unto. — Flavel : How much better were it for thee to endure the pains of hunger than those of a guilty conscience. — Bates; To
251
THE PROVERBS OF SOLOMON.
receive no hurtful impressions by great changes of condition discovers a habit of excellent grace and virtue in the soul]. — Geiek: Although poverty and riches of themselves can neither make us blessed nor damn us, yet both are wont incidentally and through the fault of men not rarely to bring after them consequences injuri- ous to our spiritual welfare. — (On ver. 10) : Keep thy tongue bridled, especially when it is disposed to rage against the needy and helpless ; for though it is not right to curse thy neighbor, yet such curses when they have been uttered do not re- main without effect, particularly if he who utters them is one who ha.s been unjustly oppressed. — Starke (on ver. 11-14) : The natural corruption of men is great; yet it is possible that they be purged from it by the blood of Jesus Christ; 1 Cor. vi. 11; 1 John i. 7— Uuthankfulness (ver. 11), self-righteousness (ver. 1'2), pride (ver. 1.3), and unmercifulness (ver. 14) are usually associated as an unblessed quartette of sisters — • WoHLFABTii (on vors. !•>, 15): Many are the evil spirits that go about among men to spread mis- fortune and ruin, the cruel spectre of avarice is one of the most formidable enemies of our race. Like the vampyre which in the night attacks sleepers and sucks their blood, this demon rages in palaces and cottages, etc. — (On ver. 17): What Agur here says by way of warning of ravens and vultures, etc., has already gone a thousandfold into literal fulfilment in a horrible way on children who are wayward and in conse- quence of their disobedience to parents sunk in the deepest spiritual need; who were either driven to self-murder, or died on the scaffold.
Vers. 18-31. Luther (marginal, on ver. 19): Love (the mystery of love, Eph, v. 31, 32) is not to be thought out or expressed.— Geiek (on vers. 18-20) : As it is with adulterers so it is with flatterers ; they will never allow their vicious nature to be called by the right name. — (On vers. 21-23): It always causes manifold disquiet and misfortune, when they rule over others whom it would better befit to be subject to others. — (On vers. 24-28) : Despise not things that at the first glance appear small and contemptible. Under a poor garment there is often a wise man hid ; Dan. i. 18-20. — (On vers. 29-31): In matters belonging to one's ofiice and public calling it is important to be courageous and firm, especially in times of need. It is not well then if one for- sakes those over whom one is set ; Ecclesiast. X. 31. — [Lawson (on ver. 20) : Do not imagine that the secrecy of sin is your security from pun- ishment; it is the snare of your souls].
Vers. 32, 33. Luther (marginal, on ver. 32) : Be not ashamed if thou hast chanced to err, and do not defend it. For to err is human, but to defend it is devilish. — Lange: Strut not with lust of the eyes, fleshly lust and insolence. Thereby thou only provokest the wrath of God, that will come down too heavily for thee ; Eccle- siast. V. 2 sq. — Berleburg JUble : He that would gladly shun strife must seek to avoid obstinacy and self-will. How many useless disputes in matters of religion might not in this way be escaped! — [Edwards: Silence attends humility. — Muffet: He which falleth through prid* should rise again to repentance].
Second Supplement -
The words of Lemuel, together with the poem in praise of the matron.
Chap. XXXI.
a) Lemuel's maxims of wisdom for kings.
Vers. 1-9.
1 Words of Lemuel the king of Massa with which his mother instructed him:
2 Oh, my aon! oh, thou son of my womb ! oh thou son of my vows!
3 Give not thy strength to women, nor thy ways to destroy kings.
4 Not for kings, oh Lemuel,
not for kings (is it becoming) to drink wine ; nor for princes (wine) or strong drink ;
5 lest he drink and forget the law,
and pervert the judgment of all the sons of want.
6 Give strong drink to him that is perishing, and wine to hira that is of a heavy heart.
7 Let him drink and forget his poverty, and let him remember his want no more I
CHAP. XXXI. 1-31. 256
8 Open thy mouth for the dumb,
for the right of all orphan children.
9 Open thy mouth, judge righteously, and vindicate the poor and needy.
b) Alphabetical song in praise of the virtuous, wise and industrioas woman.
Vers. 10-31.
10 A virtuous woman who can find ? and yet her price is far above pearls.
11 The heart of her husband doth trust in her, and he shall not fail of gain.
12 She doeth him good and not evil all the days of her life.
13 She careth for wool and linen, and worketh with diligent hands.
14 She is like the ships of the merchant, from afar doth she bring her food.
1-5 She riseth up while it is yet night, and giveth food to her house and a portion to her maidens.
16 She considereth a field and buyeth it,
a vineyard with the fruit of her hands.
17 She girdeth her loins with strength, and maketh her arms strong.
18 She perceiveth that her gain is good, her light goeth not out by night
19 She putteth her hands to the distaff, and her fingers lay hold on the spindle.
20 She stretcheth forth her hand to the poor, and extendeth her arms to the needy.
21 She is not afraid of the snow for her household, for all her household is clothetl in crimson.
22 Coverlets doth she prepare for herself; fine linen and purple is her clothing.
23 Her husband is known in the gates,
when he sitteth with the elders of the land.
24 She maketh fine linen and selleth it,
and girdles doth she give to the merchant.
25 Strength and honor are her clothing ; she laugheth at the future.
26 She openeth her mouth with wisdom, and the law of kindness is on her tongue.
27 She looketh well to the ways of her household and the bread of idleness she will not eat.
28 Her sons rise up and praise her,
her husband, he also boasteth of her :
29 Many daughters have done virtuously, but thou hast excelled them all !
30 Grace is deceitful, beauty is vanity,
a woman that feareth the Lord ; let her be praised !
31 Give to her of the fruit of her hands, and let her works praise her in the gates.
GRAMMATICAL, AND CRITICAL.
Ver. 2.— [riDi where it occnrs the third time, is pointed m, as is not uncommon in repetitions, to aacnre Tarletj; tee BoTT., ^ 499, c. The consonant succeeding is the same in the three cases. — A.J
250
THE PROVERBS OF SOLOMON.
Ter. 3. — Hlrzio changes the ilin^ 7 (Inf. Hiph. from HnO) to tbe fem. part, of n"D7, " to leer or ogle," IHnii i- *' and give Dot thy way to them (the seductive courtesans) who leer after kings" (?). [BoTT. prefers to make of it a Kai part. fem. plur. from nnO,and would point HinO^ and rtnder "the caressers of kings."' This is certainly easier than the •ansative Infinitive with its abstractness. See BiiTT., g 1089, 2. TJ 73, an Aramaic form immediately followed in vtr. 4
bj the regular plural twice repeated. Green, gl99. a : ButT-. ?2T7, ?>. — A.]
Ver. 4. — We remler IX "or" according: to the K'thibh, which ia recommended by like examples of a distributive loca- tion of this digiinctive particle (such as chap. xxx. 31 [where BiiTT. would read IXJ^ rather than allow the irregularity i; Job xxii. 11). We do not need therefore to substitute for it IX, " desire " (that is, " fv»rstrongdriuk,"OESE.v. anJotUen-), or to read with the K'ri *J<, "where?" ("where is strong drink for princes?" comp. Gen. iv. 9;. [BoTT. regards it as a proba- ble Simeonite s.vnonym for niXH, "desire," §4.36, 3; 453, g. The two forms of the king's name, iN^oS and '^SW'?. a
genitive in ver. 1 and a vocative in ver. 4, also deserve attention. The changing person of the verbs is no uncommon phe- nomenon. See Ew \ld. \ .309, (t. — A.J
Vvr. 5. — ppnO, a Pual part, from ppn, signifies " that which is decided, the prescribed," and is therefore equivalent
«o pn, "law."
Ver. 6. — [:ijj"\ the pcrmisjire use of the Imper.; BoTT., g 959, 5. — A.]
Ver. 12. — Soj is used with two accusatives aa in 1 Sara. xxiv. 18.
"Ver. 13. — [Tile fcin. noun nr'U'3 seems to be used of the raw material, ,^aa;, while this plural from rity3 is used of the
product, the materials for clothing. — A.] ,
Ver. 15. — n'')0 (cjmp. the \erb n'lDTl in xxx. 8) is a strong expression for DH?, ver. 14 (comp. above in ver. 11,
S'jB'," spoil ").' ■
Ver. 16. — The K'thibh ^*I3J, sfa(. con^fr. from ^DJ, "planting," Is. v. 7, is undoubtedly to be preferred to the K'ri ni?DJ, notwithstanding all the old versions prefer the latter (see Bertheau and HlTZlG on the passage). [BoTT. defends the Masoretic reading, and renders as a verb.]
Ver. 21. — [The short form of the part. t;/37 seems to be explained and justified by the close connection of words and the
sequence of ty. BiJTT., §934, 6— A.] , ' . ,
Ver. 27. — Instead ut tiie K'thibh ri07^n we must either with the K'ri read riO''7n, or regard the former as an Ara- maic collateral form (H^Sri) for jlO^n.
Ver. 30. — HX*^' before XX^TV '3 here the itat, constr. not of the abstract substantive HX"^', but from the fem. part. - : ■ T : T : •
nXT*, " the woman who feareth."
EXEGETICAL.
1. Ver. 1. The superscription to Lemuel" s discourse. — 'Words of Lemuel, king of Massa. — That we must, in disreg;ii'd of tlie .Masoretic pointing, connect the "Massa" with the first clause, and
regard it as a genitive governed by the '^/^, which has no article, was the right view taken as early as the Syriac version, when it interprets the
NOT '^70 by "king of utterance " {regis prophctx). We ought, however, here, as in chap. xxx. 1, lo regard XtSD rather as the name of a country, and Lemuel, the king of the land, as perhaps a bro- tlier of Agur, and consider his mother as the same wise princess who was there designated as " ruler of Massa." To her therefore belong pro- perly and originally the counsels and instruc- tions for kings contained in vers. 1-9. And yet, since Lemuel first reduced them to writing, and 80 transmitted them to posterity, they may well be called also " words of Lemuel," — a title which there is therefore no need of altering (wilh Hit- zk;) lo "words to Lemuel.'' The name "Lemuel," or, as it is written in ver. 4 by the punctuators, " Leraoel, " appears furthermore to be quite as properly a genuine Hebrew formation as '-Agur " (see above, Exeg. notes on chap, xxx., No. 2). It is probably only a fuller form for that which oc- tura in Numb. iii. 24 as an Israelitish masculine
iiame, 1^^. "to God, for God " {Deo deditus). That it is purely a symbolical appellative desig-
nation, a circumscribing of the name Solomon, and that accordingly by the " mother of Lemuel " no other than Bathsheba is intended, this opinion of many old expositors (and recently of Schell-
INO, ROSENMUELLER [WoRDS.], CtC.) laCks all
further corroboration. [The impossibility of re- garding 'H/O without an article as an appositive of '7X''3'7, even though St^D be not a limiting ge- nitive, but an appositive to '112"1, is not admitted by those who defend the prevailing interpretation of ver. 1. The construction is admitted to be exceptional, but claimed to be possible (see, e. ;/., Gree.n, ^247, a). HrrziG, JjERrni'iAF, Z. and others make this one chief reason for seeking a new rendering. Another is the peculiar use of NtyD out of prophecy, and as an appositive to the sufficient and more appropriate '7.37- Here as in xxx. 1 K.iMPH. retains the ordinary meaning of Ntyp, while S., here as there, follows Hixzio. — A.] In regard to the peculiar linguistic character of the section vers. 1-0, which in m.vny points agrees wilh Agur's discourse [and in which Bottcher acain recognizes a Simeonitish cast], see above, p°24fi.
2. Vers. 2-0. The rules of tri.idom from Lemuel's mother.— Oh my son ! Oh thou son of my ■womb!e(c. — The thrice repealed HO, usually " what" — which Luther appropriately rendered by "AchI" isplainly " an impassioned exclamation expressing the inward emotion of the mother s heart at the thought that the son might possibly
CHAP. XXXI. 1-31.
257
fall into an evil way " (Elster) ; it is therefore eiibstantially " What, my son, wilt thou do ?" or ** How, my son, wilt tliou suffer thyself to be be- trayed?" etc. — With •' son of my vows " comp. 1 Sam. i. 11.
Ver. 3. Give not thy strength to ■women ■ — ('. e., do not sacrifice it to them, do not give thy manly strength and vigor a prey to them. It is naturally the Wiiys of licentiousness that are in- tended, which ruin physically and morally kings and princes who give themselves up to them. See Critical notes.
Vers. 4. This warning against licentiousness is immediately followed by a dissuasion from drunk- enness, which is naturally closely connected with the preceding — Also not for princes (is wine) or strong drink. — .'^ee Critical notes. For ■^Dt?, " me.ad, strong drink," comp. notes on xx. ].'_[Gesen., Rott., De W., H., N., S., M., etc., would render by *' desire," if the K'thihh is fol- lowed, which they are disposed to do. The K'ri, pointing IX, suggests either the interrogative *K, "where," or an abbreviated form of the negative ya. FcERST renders IX as an interrogative here. -A.]
Ver. 5. Lest he drink and forget the law — I. «., the king, who is here in question. The construction ("drink and forget" in.stead of "drinking forget") is like that in chap. xxx. 9. — And pervert the judgment of all the sons of ■want — i. c. of all the poor and help- less. For the Piel T\jy. ^*in dctcrius viutarc, to
T ■
distort, wrest, destroy," comp. Job xiv. 20. For the sentiment comp. I'LtsY, Ilist. Nat., XXIll. 25 : In provcrbiam ce.^sit sapientiani vino obumbrari. [It has become proverbial that wisdom is clouded by wine.]
Vers. 6, 7. The enjoyment of wine and strong drink is seasonable in its cheering influence upon the sorrowful, whom it is desirable to cause to forget their sorrow; comp. Ps. civ. 15; Matth. xxvii. 34 — Give strong drink to him who is perishing — the m-.m who is on the point of perishing, who isju'^t expiring, as Job xxix. 13; xxxi. 19: "the hei'.vy in heart" are afllicled, anxious ones, as in Job iii. 20; 1 Sam. xxii. 2, ttc. [That even these be made to drink to un- consciousness is not the recommendation, but that in their extremity, physical or mental, wine be given to fulfil its office in imparting elasticity, and increasing power of endur.ance, and taking the crushing weight from calamities that might otherwise be overwhelming. As there is a misuse pointed out before in drinking to the destruction of kingly competence and the thwarting of kingly duty, self-indulgence, sinful excitement and ex- cess overmastering reason and conscience, — so it is a kingly grace to bear others' bui-dens by mi- nistries of helpful kindness. As on the one hand there is nothing here to preclude the pressing of other pleas for abstinence, so on the other there is nothing to encourage the too early and willing resort to the plea of necessity, or to commend in any case drinking to utter oblivion. — .\.]
Vers. 8, 9. Continuation of the exhortation, commenced in ver. 5, to a righteous and merciful administration. — Open thy mouth for the dumb — That is. help such to their right as are not able to mainiain it for themselves ; be to them I'
j a judge and at the same time an advocnte (comp. ' Job xxix. 15. Iti). — For the right of all or- phan children. — " Sons of leaving, of abandon- ment or disadvantage" (not of " tlestruction," as Ew.vLD and lj[iiiTHE.\u would interpret here, with a reference to Ps. xc. 5; Is. ii. Ifi). are clearly those left beliind as helpless orphans; the word therefore conveys a more specific idea than the '•sons of w.-mt" in ver. 5.
3. The praise of the virtuous matron (vers. 10— 31 ) is an alphabetic mor.al poem (like Ps. is., x., xxv., xxxiv., cxix.; Lara. i. — iv., etc.), "a golden A B C for women " according to DoDEKLti.N's perti- nent designation, a highly poetic picture of the ideal of a Hebrew matron. Not the alphabetic ;Struclure indeed, which it has in common with ; not a few Psalms of high antiquity, partly sucii as come from David (comp. Dhlitzscu, Psalms I. (50; II. 187), but very probably some fracea that are contained in it of a later usus loqucndi, especially the more frequent scriptio plena, even apart from the distinctive accents (comp. HiTZiG, p. 334), and also in p;irlicular the position as- signed it by the compiler, even after He/.ckiah's supplement and Agur's and Lemuel's discourse, mark the poem as a literary work produced quite late after Solomon's time, and even as probably the latest constituent of the whole collection. Al- though separated from Iho "words of Lemuel" by no superscription of its own, it shows itself to be the work of a different person from the wise prince of M.ossa. and that probably a later poet, by its not sharing the linguistic idioms of that section, and by the whole of its characteristic bearing and structure. Besides, in its contents and generid drift it docs not stand in any particu- larly close and nec^-ssary connection with iho maxims of wisiiom from the mother of Lemtiel. And that it has by no means steadily from the be- ginning held its place immediately after these, appears willi great probability from the fact that the LXX attach it directly to xxix. 27, and give to the proverbs of Agur and Lemuel an earlier place (within the limits of tlie present 24lh chap- ter). Comp. Introd., J 10, p. 30.
With the greatest ai-bitrariness. R. Stiek {Politik der iri"/.?/;?!/, pp. 134 sq.) has felt con- strained to interpret the matrou of this poem al- legorically, and to make the application to the Holy Spirit renewing men and educating them for the kingdom of God. The whole attiiude of the section speaks against such an interpretation, most of all the praise bestowed in vers. 'J3 sq. upon the influence of the matron as advancing the standing of her husband in the political organi- zation of the State, as well as what is said in ver. 30 of the fear of God as her most eminent virtue. Comp. Von Hofm.'VNN, Schriftliew., II., 2, 378. [According to Wobdsw. we find here a prophetie representation of the Church of Christ, in her truth, purity and holiness, and as di.stinguished from all forms of error, corruption and defile- ment, which sully and mar the faith and worship which he has prescribed." — .\ ]
4. Vers. 10-22. The action and management of the virtuous woman vilhm h<r domestic sphere. A virtuous woman, who can find? The "virtuous woman." as in xii. 4; chap. xi. 16. [The transition is easy, from physical strength to moral strength ami probity. The word " vir-
253
THE PROVERBS OF SOLOMON.
tuous " is therefore to be taken in this high sense. — A.]. The interrogative exclamation " who will find ? " express the iJea of a wish, as ijn' 'D does elsewhere; it is therefore equivalent to '' would til it every one might find so grn(;ions a treasure !" — And yet her price is far above learls. The "and" at the beginning of this clause is either the exegetical, " that is, that is to say," as in xxv. 13, etc. (thus HiTZiu), or, which seems to be more natural, the. adversative '■and yet, however" (Ew.-vld, Elsteb). For the figure comp. iii. 10; viii. 11. [Thosison, Land and Book, II. .572 sq. illustrates the force and fitness of the successive points in this de- scription in contrast with the ordinary ignorance, weakness and worlhlessness of the women of the East. — .4.]
Ver. 11. And he shall not fail of gain. ihvj. strictly "the spoil of war," is a strong ex- pression to describe the rich profit to which the co-operation of the efficient wife helps her hus- band's activity in his occupation. Acconling to IIiTziG, *' spoil, fortunate discovery," is to be taken here as in I's. cxix. 162 ; Isa. ix. 2, figur- atively, and to be interpreted of the joy which the wife prepares for her Iju^ihand {?).
Yer. 12. She doeth him good and not evil. Comp. 1 Sain. xxiv. 12.
Ver. Vi. She careth for Mirool and linen ; lit., "she seeketh (busicth herself with) wool and linen," i. e., she provides these as materials for the products of her feminine skill. — And ^fforketh ■with diligent hands; lit., "and l.iboreth wilh her hands' pleasure " (Umbp.eit, EW.1LD, Elster) [Dr. W,, K., E, V., N., S., M.], or inasmuch as ]'3n might here signify "occu- pation" (as in Is. Iviii. 3; Eceles. iii. 17); "and laboreth in the business of her hands" (Hitzig).
Ver. 14. She is like the ships of the mer- chant, so far foiih as she selling her proilucts to loreigners (ver. 21), brings in gain from re- mote regions (comp. A), and provides long in advance for all tlie necessities of her house.
Ver. 1-J. And distributeth food to her house. The "portion" of the ne.xt cbiuse is not a possible synonym for the "food" of this, so that it should denote the definite allowance of food, the ratioas of the maidens (LrTHER, Bkktheau [E. v., S., M.] etc.); what is de- scribeil by it is the definite penstim, what each maid has to spin of wool, flax, etc., and there- fore the day's work of the maidens (Ew.\ld, Umbreit, HiTZio [De W., K , H., N.] etc.).
Ver. 10. She considereth a field and buyeth it, tliat is, for the money earned by her diligenl manual labor. — A vineyard (Z. "a vineyard-planting") with the fruit of her hands. A "planting of a vineyard" (gcnit. apposil.) is however the same as a planting of vines. See Critical Notes for another construc- tion and rendering.
Ver. 17. Cotnp. ver. 2-5 a.
Ver. 18. She perceiveth that her gain is good. For this verb DJ?t3 " to taste," i. e., to discern, to become aware, comp. Ps. xxxiv. 9. For the succeeding phrase, "excellent, charm- ing is her gain," comp. iii. 14. What she now docs in consequence of this perception of the
pleasing nature of her gain, is shown in the 2d
clause.
Ver. 19. She putteth her hands to the distaff. This is the usual rendering. But probably HlTZiGS rendering is more exact (fol- lowing Vatabl., Mercekus, Gesen.,«((;. ) : "Her hands she throweth out with the whorl," for "lliy'S is not properly the " distaff," but the 'whorl, or wheel,' verticnlnm. "a ring or knob fastened upon the spindle below the middle, that it m.ay fall upon its base, and may revolve rightly." [Kamph. rejects this explanation, and gives an extract of some length tiom a "Book of Inventions, Trades and Industries," to justify his own. which is the old view. The word trans- lated "fingers" is literally her "bent hands." — A.]
Ver. 20. Her hand she stretcheth forth to the poor, lit., " lier hollow, or bent hand. ' in which she holds her gift.
Ver. 21. She is not afraid of the snow for her household, lit., -toareth not for her house from snow." The snow stands here for "winter's cold," and for this reason, — Ih.it the sharpest possible contrast is intended with the clothes of "crimson wool," woolen stuffs of crimson color with which her household go clothed in winter. The same alliterative anti- thesis of CiV and ii'd is found in Is. i. 18. —
- T
UitiiUEiT, EwALi), Beetheau, S., e.tc , render D'J^^' incorrectly by "purple garments" (see in objection to this Baehr's S7/7nbolik des Mosaisch.'n CiUlus, I. 333 sq.), while the LXX, Luthek, RoSENM., Vaihinger, H., etc., read D'JtS (vesti- mnnta dnplicia, "double clothing"), by which the strong contrast is sacrificed.
Ver. 22. Coverlets doth she prepare for herself. For the " coverlets" comp. vii. IH An article of clothing can be intended no more here than there. In the cosily articles of .ap- parel which the woman wears, the contrasted colors, white and purple, recur again. The bf/ssim (Copt, schevsch) and the "purple" (red- dish purple in contrast with the (violet) " bluish
purple" nb^i^) are both foreign materials, the one an Egyptian, the other a Syro-phoenician production. — Comp. Baehr, ubi supra; Winer in his Realvjurterb. Articles Baumwollc and Pttrpur.
5. Vers. 23 — 31. The infinence of the matroi beyond the narrow sphere of the domestic life. — Her husband is well known in the gates, because the excellence of his wife not only makes him rich but important and famous. With this being "known in the gates," see also ver. 31 b (i. «., well known in counsel), comp. Homer's : kvapiOfiio^ kv'i ftnv'Atii , Iliad ii. 202.
Ver. 24. She maketh fine linen, etc. rnD=(T/v(Jwx' (comp. LXX here and in Judg. xiv. 12) fine linen and shirts made of it (comp. Mark xiv. ■')1 ; Is. iii. 23, and Hitzig on this passage). —And girdles doth she give to the mer- chant, lit. to "the Canaanite," the Phoenician merchant, who knows well how to prize her fine products, and to dispose of them.
Ver. 25. With a comp. ver. 17 ; .lob xxiv. 14. — She laugheth at the future. In reliance on
CHAP. XXXI. 1-31.
2S9
her ample 3tore3, and still more her inward strength and skill, she laughs at the future as respects the evil that it may perchance bring. PE. V. : '* She shall rejoice in time to come ;" H , M., W. ; while Db W., K., Bertheau, Muffet, N , S., etc., take our author's view. This "laughing at the future" is of course not to be understood as expressive of a presumptuous self-confidence, but only of a consciousness of having all appropriate and possible preparation and competence for (he future. — A.]
Ver. 21). Her mouth she openeth Twith wisdom. HiTzio well says: "The mouth, which in 2-5 a, is smiling, is here a speaker." — The "law of kindness" in b is not "amiable, loving instruction, but that which is pleasing, gracious;" conip. Is. xl. 6; and especially Luke iv. 22 [?.6yiH rf/i; ^yo/jfroc).
Ver. 27. She looketh ■well to the ■ways of her household; lit. "she who looketh," etc. — for the panic. n'31X is probably (o be con- nected, as HiTZio takes it, as grammatically an appositive to the subject of the preceding verse, so that according to this view, it is now the ob- ject of her pleasing instruction that is given. The "ways of the house" are naturally its or- ganization and management, the course of the household economy (comp. Luther: "How it goes in lier house").
Vers. 28, 29 describe the praise which the ex- cellent housekeeper has bestowed upon her by her sons and her husband. The words of the latter are expressly quoted, but they are proba- bly not to be extended through the last three verses (as Umbbeit, Ewald, Elster, etc., would do), but to be restricted to ver. 29 ; for verse 30 immediately separates itself as a proposition .altogether general, by which the poet comes in with his confirmation of the husband's praise. [So De W., BERTiiEAU, K., N.. S., M.].— Many daughters have done virtuously. The hus- band says " daughters " and not " women,"' be- cause as an elder he may put himself above his wife (comp. Heb. vii. 7). With the phrase "have done virtuously, or show themselves virtuous," lit. " make, produce, manifest virtue," comp. Num. xxiv. !8; Ruth iv. 11.
Ver. 30. Grace is a deception, beauty a breath; both are no real abiding attributes of man, and are, therefore, not to be praised. As an imperisliable and therefore really praise- worthy possession, there is contrasted with them in b tlie disposition to fear God. Comp. Is. xl. 6; Ps. ciii. 1-5—18; I Pet. i. 24, 25. [Observe how our book just at its close dwells in a very different way, yet with a significant empha- sis, upon that "fear of the Lord," which in i. 7 was pronounced "the beginning of wisdom."
Ver. 31. Give her of the fruit of her hands, i. e , of the praise which she has deserved by the labor of her hands. — And let her vrork praise her in the gates [not with Z., "let tlieiu praise her work in the gates," for the verb has its object in its suffix. — A.]. In the place where the population of the city gathers in largest numbers, in the assembly of the com- munity at tlie gate (ver. 23), there must (he prais:- of !ier excellent life and work resound.
DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL.
The central idea to which we may trace back the two divisions of this concluding chapter, quite unequal, it is true, in their size, is this: 0/ a pious administration, as the king should main- tain it in the State, a?id the woman in her family. For the fear of God quite as really constitutea the foundation of (he vir(ues of chastity, sobri- ety, righteousness and compassion, to which Lemuel's mother counsels this son of her's (vers. 2—9), as it, according to ver. 30, forms the deep- est basis and the glorious crown of the excellen- ces for which the virtuous matron is praised (vers. 10 sq). It has already been brought out prominently in the exegetical comments, that the delineation which is shaped in praise of the latter, in turn falls into two divisions (which are only relatively different), — the first of which treats of the efficiency of the virtuous woman within the circle of her domestic relations, the second of her activity as extending itself beyond this sphere into wider regions.
Homily on the chapter as a tvhole : — Of the pious administration of the king in his State and the woman in her household ; what both should shun and what they should strive for, with an exhibi- tion of the blessed reward that awaits both. Or, more briefly : .\ mirror for rulers and a mirror for matrons, with the fear of God as the centre and focus of both. — Stocker: I. Instruc- tion of Solomon the king by his mother, a) To be shunned: lust and drunkenness. 6) To be practised: justice. II. Praise of a virtuous woman. 1) Her duties or general virtues; 2) her ornaments or special virtues (ver. 25-27) ; 3) her reward (vers. 28-31).
Vers. 1-9. Tiibingen Bible (on ver. 1): How good is the report when parents, especially mothers, teach their children good morals. It is the greatest love that they can show them, but also their foremost duty ! — Geier (on ver. 2): If parents have dedicated their children from birth to the Lord, they must so much more care- fully educate them from youth up, and so much more diligently pray for them. — (On ver. 3): Let every husband be content with the wife con- ferred upon him by God, let him live with her chastely and discreetly, and serve God heartily ; that is a truly noble, kingly life. — Starke (on vers. 6, 7) : .\ draught of wine which is bestowed on a suffering member of Christ's body on his sick or dying bed is better appropriated than whole casks that are misemployed for indulgence. — V<iN Gerlach (on vers. 8, '.)) : 'i'he liighest duty of kings is to befriend the helpless.
Vers. 10 sq. LuTHER : There is nothing dearer on earth than woman's love to him who can gain it. Comp. also P. Gerhard's poetical treatment of the passage, " Voller Wu7ider, roller Kunst, etc. (Gcsamm. yeistl. Lieder," Ho. 107). — Melanch- THON : As virtues of the true matron there are named, above all the fear of God as the sum of all duties to God ; then chastity, fidelity, love to her husband without any murmuring; diligence and energy in all domestic avocations; frugality, moderation and gentleness in the treatment of servants; care in the training of children, and
I
•260
THE PROVERBS OF SOLOMON.
beneficence to the poor. — Zeltner (on vers. 11 sq.): God gWes to pious married people their subsistence and their needed bit of bread, yea, He blesses them, yet not without prayer and work. — [Arnot: Empty hours, empty hands, empty companions, empty words, empty hearts, draw in evil spirits, as a vacuum draws in air. To be occupied with good is the best defence against the inroads of evil]. — Geier (on ver. 23) : A pious virtuous wife is her husband's ornament and honor (1 Cor. xi. 7). A vicious one, however, is a stain in every way (Ecclesiast. XXV. 22 sq.). — [Arnot (on ver. 25) : If honor be your clothing, the suit will last a lifetime ; but if clothing be your honor, it will soon be worn threadbare].
Vers. 30, 31. Luther (marginal, on ver. 30): A woman can dwell with a man honorably and piously and be mistress of his house with a good tonecience, but must to this end and with this
fear <God, trust and pray. — Cramer : The fear of God is the most beautiful of all ornaments of woman's person ; 1 Pet. iii. 4. — Zeltner : If thou hast outward beauty see to it that thy heart and soul also be beautified before God in faith. — [Trapp ; The body of honor is virtue, the soul of it humility. — Arnot: True devotion is chiefly in secret; but the bulk of a believer's life is laid out in common duties, and cannot be hid. Lift up your heart to God and lay out your talents for the world ; lay out your talents for the world and lift up your heart to God]. — Starke (on ver. 31): Works of piety and love preserve among men a good remembrance, and are also rewarded by God of His grace in everlasting joy; Heb. vi. 10; Ps. Ixi. 6. My God, let my works also graciously please Thee in Chrisl Jesus.
AMSN.
if
|
Date Due |
|||
|
^'IS |
? |
||
|
M^'^f |
1 |
||
|
\JJ^ |
V! |
||
|
^ \m^ |
|||
|
'^^ |
|||
|
HffiP |
|||
|
^ |
U-^i'
mi^UH
If ?^- ^ ?Hf M|f=- ^ it M- ?^ ?f • ^^ >^' i^ ii
>h^ki-
':4-?.h'fn'P^WS
|
H^!^ |
iHUMfi^
|
>Hr)^ |
r4^H^l4 |
'^k^^-l^ |
|
|
' * |
^->^ |
||
|
.- it..- |
.^u. |
||
|
WW^f |
^"4^^ |
M^Hli^HiiJ^iii
>^-^ff ''^ -i
if^-t^>*>'H >
ms»g»!jaca^BgyiBH
' tt rr ^ H- ;f ff • ^^ H^ % 't- $4 It- ?i u.