Proverbs · Chapter 22

V. 1. Favour-A good report among men, especially good men, and that hearty kindness which attends it.

Verse 1. A good name] שם shem, a name, put for reputation, credit, fame. Used nearly in the same way that we use it: “He has got a name;” “his name stands high;” for “He is a man of credit and reputation.” abc toba, kalon, [Arabic] hamood, and bonum, are added by the Chaldee, Septuagint, Arabic, and Vulgate, all signifying good or excellent. Is rather to be chosen than great riches] Because character will support a man in many circumstances; and there are many rich men that have no name: but the word of the man of character will go farther than all their riches.

Verse 1. A good name — A good reputation among wise and good men; is rather to be chosen than great riches — That is, we should be more careful to pursue that course of life, and do those things, by which we may obtain and retain a good name, than that way and those things by which we may raise and increase a great estate. For great riches bring great cares with them, and expose men to danger, but add no real value to a man. A fool and a knave may have great riches, but a good name, which supposes a man to be wise and honest, redounds to the glory of God, and gives a man a greater opportunity of doing good. By great riches we may relieve men’s bodily wants; but, by a good name, we may recommend religion to them; and loving favour — Hebrew bwc ˆj, good grace, or favour; that is, an interest in the esteem and affections of all about us, or hearty love and kindness from them; rather than silver and gold — Is a blessing much more to be prized than the possession of abundance of gold and silver.

Verse 1. A good name is rather to be chosen than great riches. When a man lives revered for his piety, it is better than to be feared for his power.

1. A good name — Hebrew, a name which includes the idea of good, honourable; as when we say a man has made himself a name, a reputation, which, when properly viewed, is more desirable than all riches. The approbation and goodwill of a good man is preferable to silver and gold. To a young man settling out in life a good name, worthily obtained, is better than a fortune. Compare Ecclesiastes 7:1; 2 Samuel 8:13; also Proverbs 23:18-22.

V. 2. Meet-They live together, and need one another. The maker-Not only as they are men, but as they are poor or rich, which difference comes from God’s providence. They have one common creator, and Lord, and judge, and the one cannot despise nor grudge at the other without reflecting upon God.

Verse 2. The rich and poor meet together] ryv[ ashir the opulent, whether in money, land, or property; vr rash, the man that is destitute of these, and lives by his labour, whether a handicraftsman, or one that tills the ground. In the order of God, the rich and the poor live together, and are mutually helpful to each other. Without the poor, the rich could not be supplied with the articles which they consume; for the poor include all the labouring classes of society: and without the rich, the poor could get no vent for the produce of their laborer, nor, in many cases, labour itself. The poor have more time to labour than the mere necessaries of life require; their extra time is employed in providing a multitude of things which are called the superfluities of life, and which the rich especially consume. All the poor man’s time is thus employed; and he is paid for his extra labour by the rich. The rich should not despise the poor, without whom he can neither have his comforts, nor maintain his state. The poor should not envy the rich, without whom he could neither get employment, nor the necessaries of life.

The Lord is the Maker of them all.] Both the states are in the order of God’s providence, and both are equally important in his sight. Merely considered as men, God loves the simple artificer or labourer as much as he does the king; though the office of the latter, because of its entering into the plan of his government of the world, is of infinitely greatly consequence than the trade of the poor artificer. Neither should despise the other; neither should envy the other. Both are useful; both important; both absolutely necessary to each other’s welfare and support; and both are accountable to God for the manner in which they acquit themselves in those duties of life which God has respectively assigned them. The abject poor-those who are destitute of health and the means of life-God in effect lays at the rich man’s door, that by his superfluities they may be supported. How wise is that ordinance which has made the rich and the poor! Pity it were not better understood!

Verse 2. The rich and the poor meet together — “The world doth not consist all of rich, nor all of poor; but they are mixed together, and have need one of another; and will agree well, and not clash one against another, if they both consider that there is one Lord, who is the Creator of both; and hath, by his providence, ordered their inequality for their mutual good.”

Ver. 2. The rich and the poor meet together, in the common dust: and the small and great stand at the judgment-seat of God. Therefore the rich should consider the poor as brethren, and the poor should not be insolent to their benefactors.

2. Rich and poor meet together — Perhaps, in the sense of adaptation to each other. By the ordinance of God, they each have their place, sphere, duties, and use in the world. The rich have obligations and duties with respect to the poor, and the poor in respect to the rich. Moreover, they are mutually dependent upon each other. The rich need the poor and the poor need the rich. They are complements of each other. Capital needs labour, and labour needs capital. The Lord is the maker of them all — Both are equally his workmanship. Their several conditions, so far as they are providential, are his ordinance, and are equally important in his sight. The rich, therefore are not to despise the poor, nor the poor to envy the rich. They are both on probation for the formation of virtuous character. One finds his discipline in riches; the other in the want of them. He who attains to the highest virtue will in the end be the richest. Compare Proverbs 14:31; 17:5; 29:13; Job 31:13, 15.

V. 3. The evil-The judgment of God threatened, and approaching. Hideth-Retires to his strong tower, by prayer and repentance, puts himself under the protection of the almighty. Pass on-Carefully and securely.

Verse 3. A prudent man foreseeth the evil] God in mercy has denied man the knowledge of futurity; but in its place he has given him hope and prudence. By hope he is continually expecting and anticipating good; by prudence he derives and employs means to secure it. His experience shows him that there are many natural evils in a current state, the course of which he can neither stem nor divert: prudence shows him beforehand the means he may use to step out of their way, and hide himself. The simple—the inexperienced, headstrong, giddy, and foolish—rush on in the career of hope, without prudence to regulate, chastise, and guide it; thus they commit many faults, make many miscarriages, and suffer often in consequence; and the commission of crimes leads to punishment.

Verse 3. A prudent man foreseeth the evil, &c. — “He whose long experience and observation of things hath made him cautious and circumspect, foresees a calamity before it come, and withdraws himself from the danger into a place of safety; but an incautious and credulous person never foresees any danger, but goes on securely in his accustomed track, till it overtake him.” Thus Bishop Patrick. But in foreseeing temporal calamities, and discerning the methods by which we may escape them, as Mr. Scott justly observes, we can seldom proceed beyond probability, in either respect; but, in the concerns of the soul, faith foresees the evil coming upon sinners in the eternal state, and discerns Jesus Christ, as the refuge from this impending storm, and the penitent and believing soul flees to him, hides himself in him, and is safe, as Noah in the ark. But the careless and unbelieving go on, without concern, till they lift up their eyes in hell, being in torments.

Ver. 3. A prudent man foreseeth the evil coming, be it famine, war or winter, and provides against it. How much more then should we prepare to appear before God, who will judge the world in righteousness, and punish the foolish for their sin.

3. Prudent — Here meaning, a sagacious, or farseeing man. Hideth himself — Namely, from the coming evil; he timely provides against it. The simple — Those who do not properly read the signs of the times. Pass on — Rush on, or over, in their usual course, using no foresight to avoid the threatened calamity. Are punished — Suffer the natural consequences of their ignorance and lack of providence. Both members are expressed in the Hebrew in the past tense — saw evil — hid — passed on — were punished. Comp. Proverbs 27:12; 15:15, 18.

Verse 4. By humility — Hebrew, hwn[ bq[, because of humility; or, as some render the expression, the reward of humility, that reward which God has graciously promised, and will confer on humility, which is a grace of great price in his eyes, Isaiah 57:15; James 4:6; and the fear of the Lord — By which he distinguishes true and Christian humility from counterfeit and merely moral humility: for the former arises from a deep sense of God’s greatness, purity, and perfection, compared with our meanness, impurity, and manifold imperfections, whereas this latter is quite of another nature, and proceeds from other sources; are riches, and honour, and life — The comforts of this life, and the happiness of the next, both which are promised to godliness: see on Proverbs 15:33.

4. By humility — On account of; or, as the reward of, “humility.” The fear of the Lord — There is no conjunction between these two phrases, and some think that the latter stands in apposition to the former, and is explanatory of it — religious humility, or humble piety — those lowly views of one’s self which reverence for Jehovah inspires. The usual promises of the old dispensation are extended to this humble piety. Under the new we have “better promises,” or the old ones exalted to a nobler meaning. Compare Matthew 5:3; 18:4; 20:20; 23:12; Luke 14:11; Psalm 51:17; Proverbs 15:33; 16:19; 29:23; Isaiah 57:15; 66:2; Job 22:29; 1 Peter 5:5; James 4:6.

Verse 5. Thorns and snares] Various difficulties, trials, and sufferings.

Verse 5. Thorns and snares are in the way of the froward — The wicked, by their evil practices, expose themselves to many dangers, and occasions both of sin and mischief: he that keeps his soul — That takes heed to himself, and to his actions, and to the saving of his soul; shall be far from them — Will avoid the society of such froward persons; or rather, by that circumspection shall preserve himself from those thorns and snares to which the froward are exposed.

5. Thorns and snares, etc. — There is no conjunction here again. “Thorns” denote the various difficulties, dangers, and sufferings to which the froward, or utterly perverse, are continually exposed, as “snares,” or nets, do the entanglements into which they run. Keep his soul — That suitably regards his soul or life. Shall be far from them — Will keep himself far away from such associations.

V. 6. Depart-Not easily and ordinarily.

Verse 6. Train up a child in the way he should go] The Hebrew of this clause is curious: wkrd yp l[ לנער Ënj chanoch lannaar al pi darco, “Initiate the child at the opening (the mouth) of his path.” When he comes to the opening of the way of life, being able to walk alone, and to choose; stop at this entrance, and begin a series of instructions, how he is to conduct himself in every step he takes. Show him the duties, the dangers, and the blessings of the path; give him directions how to perform the duties, how to escape the dangers, and how to secure the blessings, which all lie before him. Fix these on his mind by daily inculcation, till their impression is become indelible; then lead him to practice by slow and almost imperceptible degrees, till each indelible impression becomes a strongly radicated habit. Beg incessantly the blessing of God on all this teaching and discipline; and then you have obeyed the injunction of the wisest of men. Nor is there any likelihood that such impressions shall ever be effaced, or that such habits shall ever be destroyed. Ënj chanac, which we translate train up or initiate, signifies also dedicate; and is often used for the consecrating any thing, house, or person, to the service of God. Dedicate, therefore, in the first instance, your child to God; and nurse, teach, and discipline him as God’s child, whom he has intrusted to your care. These things observed, and illustrated by your own conduct, the child (you have God’s word for it) will never depart from the path of life. Coverdale translates the passage thus: “Yf thou teachest a childe what waye he shoulde go, he shall not leave it when he is olde.” Coverdale’s Bible, for generally giving the true sense of a passage, and in elegant language for the time, has no equal in any of the translations which have followed since. HORACE’S maxim is nearly like that of Solomon:— Fingit equum tenera docilem cervice magister

Ire viam, quam monstrat eques; venaticus, ex quo

Tempore cervinam pellem latravit in aula,

Militat in sylvis catulus. Nunc adbibe puro

Pectore verba, puer; nunc te melioribus offer.

Quo semel est imbuta recens, servabit odorem

Testa diu.

HOR. Ep. lib. i., ep. 2, ver. 64.

“The docile colt is form’d with gentle skill

To move obedient to his rider’s will.

In the loud hall the hound is taught to bay

The buckskin trail’d, then challenges his prey

Through the wild woods. Thus, in your hour of youth

From pure instruction quaff the words of truth:

The odours of the wine that first shall stain

The virgin vessel, it shall long retain.”

FRANCIS.

Verse 6. Train up — Hebrew, Ënj, initiate, or instruct; a child in the way he should go — Or, according to his way, that is, in that course or manner of life which thou wouldest have him to choose and follow. Or, as some render the clause, in the beginning of his way, that is, in his tender years, as soon as he is capable of receiving instruction, the Hebrew wkrd yp l[, signifying, literally, in the mouth of his way, and the mouth being often put for the beginning or entrance of a place or thing. And when he is old, he will not depart from it — Namely, not easily and ordinarily. The impressions made in his childish years will remain, unless some extraordinary cause occur to erase them. “Instruct a child,” says Bishop Patrick, “as soon as ever he is capable, and season his mind with the principles of virtue before he receive other impressions, and it is most likely they will grow up with him; so that when he is older he will not forsake them, but retain them as long as he lives.”

Ver. 6. Train up a child in the way he should go. No man can estimate the blessings which may be comprised in the gift of a son, of joy to the family, of glory to the church, or honour to the nation. And it is generally true, that men adhere to the principles, the religion and customs of their fathers. Hence, as our children, corrupt by nature, are prone to go astray, let us train them up to a proper acquaintance with God’s word: and let us put some book into their hand which exhibits the reasonableness and evidences of christianity in one entire view. Dr. Jenkins, and Dr. George Benson, on the Reasonableness of the Christian Religion, are fine works. Addison’s Evidences, though but fragments, are very good, and have weight from his name. Lardner’s Credibility is a gigantic work. He published a volume every year. In my Introduction to Christianity, I have done my best. No young man should go out into the world unarmed with a knowledge of the evidences of his religion.—But while we endeavour to sow the seeds of truth in the mind, we must aim at the conversion of the soul by the power of divine grace. We are born proud, self-willed, vindictive, and lovers of ourselves. Therefore pride must be changed into humility, anger into meekness, and self-love into the love of God. In endeavouring to impress these truths, let us take advantage of circumstances; for when death, afflictions, and providential visitations soften the heart, it is then more open to receive instruction.

6. Train up a child, etc. — A very literal rendering of these familiar words would perhaps be: Make it narrow for the boy on the mouth of his way. It contains the idea of the old Hebrews in respect to education, (see note on Proverbs 1:3,) restraint, control, repression. Let there be restraint to the boy, or youth, as to his evil tendencies. “Hedge him in,” as Miller reads; restrain from the wrong way and constrain to the good. The “mouth of the way” would naturally be understood of the beginning of it. But the phrase has a conventional sense, meaning, according to, or according to the measure of. Hence the passage would read: Train a youth according to his way. The question now arises whether wkrd, (darko,) his way, means the way he should go, or something else. We do not find any clear example of this meaning of the word; nevertheless, we are loth to surrender the old, familiar sense. Gesenius, and after him Stuart and others, interpret it of the bent of the mind, genius, inclination, or disposition for some particular occupation or calling. Stuart observes, “As darko can mean only the way of the child, the moral couched under the phrase. ‘he should go,’ finds in reality no proper place, although the sentiment itself is excellent and agreeable to the tenor of Scripture. An interpreter’s business is rather to inquire what is said than to conjecture, however ingeniously and piously, what ought to be said.” This is very true, but those who interpret the words in this way are also obliged to conjecture as to the meaning of darko, for it is not perfectly evident that it means the bent, inclination, or temperament of the child. It is possible, after all, that “his way” simply means the way in which he is to go; the mode, manner, or sphere of life to which he is destined by parents or by circumstances. If he inherit a throne, educate him for it; if he is destined to this or that profession or occupation, give him the training that he needs for it. And a step further: as every wise and pious parent desires and wills his child to lead a virtuous and pious life, let such parent carefully educate him accordingly. For according to his education will be his future life. “‘Tis education forms the common mind:

Just as the twig is bent, the tree’s inclined.”

— POPE.

When he is old — This expression does not signify old age; but simply mature age, or, as we say, when he becomes of age. The maxim is based on the well known force of habit. The statement is that of a general truth, and, of course, admits of exceptions. On the old interpretation we have met with no better note on this proverb than that of Dr. A. Clarke. The Geneva Bible reads the first clause thus: “Teache a childe the trade of his way.” The marginal note is: “Bring him vp vertuously, and he shal so continue.” The Douay, following the Vulgate, has this: “It is a proverb: a young man according to his way, even when he is old he will not depart from it.” The Septuagint omits the verse entirely.

V. 7. Is servant-Is at his mercy, and forced to comply with his pleasure.

Verse 7. The rich ruleth over the poor] So it is in the order of God, and may be a blessing to both.

7. The rich ruleth over the poor — This proverb, also, states a general fact in forcible language. Riches give influence, power, dominion over those who are without wealth; and the man who borrows, or otherwise goes in debt, loses, in some sense, his liberty by the obligation which he is under to his creditor. Servant — db[, (‘hebhedh,) is the word commonly used for bondman, (slave,) though not confined to that sense.

V. 8. The rod-That power which he used with fury shall be taken from him.

Verse 8. He that soweth iniquity] The crop must be according to the seed. If a man sow thistle seed, is it likely he shall reap wheat? If he sow to the flesh, shall he not of the flesh reap destruction?

Verse 8. He that soweth iniquity — Or, unrighteousness; he, whose common practice it is to wrong or oppress others; shall reap vanity — Or trouble, or misery, as the word ˆwa commonly signifies, and as many here render it. The mischief which he hath done to others shall be returned to himself by God’s righteous sentence; and the rod of his anger shall fail — That power which he used with fury and cruelty shall be taken from him.

Ver. 8. He that soweth iniquity shall reap vanity. They that plow iniquity, and sow wickedness, shall reap what they sow. Job 4:8. Solomon had in his eye wicked rulers, who bore the shapat, or rod of the elders. This rod shall be turned against them, when the king hears of their crimes, for castigation, and by placing it in more worthy hands. For, on the contrary, as in ver. 11, he that loves pureness, in private and public conduct, the king shall be his friend.

8. Shall reap vanity — Evil, trouble, calamity. “As a man soweth, so shall he also reap.” Galatians 6:7. And the rod of his anger — Haughtiness, insolence, shall fail or be ended. Conant reads: “Shall be ready,” — finished and ready for use upon him — understanding it of the rod prepared for him Comp. 2 Peter 2:3.

V. 9. He-Who looks upon the wants and miseries of others with compassion.

Verse 9. A bountiful eye] One that disposes him to help all that he sees to be in want; the bountiful eye means the bountiful heart; for the heart looks through the eye. The merciful heart, even when the hand has little or nothing to give, shall be blessed of the Lord.

Verse 9. He that hath a bountiful eye — Hebrew, a good eye. He who looks upon the wants and miseries of others with compassion and kindness: as an evil eye is put for one that beholds others with envy and unmercifulness; shall be blessed — Both by God and men.

9. A bountiful eye — ˆy[ bwc, (tobh-‘hayin,) a good eye, that is, a kindly, compassionate eye, one that has pity for those in distress. Shall be blessed — Both of God and man. For the opposite, compare Proverbs 23:6; 28:22; Deuteronomy 15:9. The Septuagint and Vulgate add: “He that gives liberally secures victory: but he takes away the soul (yuchn) of them that possess (receive) them.”

Verse 10. Cast out the scorner — Avoid all society and conversation with him who neither fears God nor reverences man, but scorns all admonitions, and minds only the pleasing of himself, and the gratifying of his own lusts, which is the chief cause of most contentions; and strife and reproach shall cease — The strife and reproach wherewith he is wont to load those that either oppose or admonish him.

10. Cast out the scorner — xl, (lets,) scorner, or scoffer. It means a very bad man, (see note on Proverbs 21:11;) a man who laughs at legal and virtuous restraint, treats virtue and religion with derision, and is in no wise disposed to submit to law, order, or good government. Cast such a one out of society, and a large proportion of evil will go with him. If we could go a step further, and banish intemperance, we would have a civil and social millennium. Compare Proverbs 24:9.

Verse 11. He that loveth pureness of heart] Who aims to be what God would have him to be-the King of kings shall be his Friend. There is no class of men that value uprightness more than kings; as none stand so much in need of it in their servants.

Verse 11. He that loveth pureness of heart — Who is plain-hearted or sincere, and abhors dissimulation; whose heart is so free from guile that he places his pleasure in the integrity of his mind, and the purity of his conscience; for the grace of his lips — For those gracious speeches which naturally and commonly flow from a pure heart, or whose discourse is gracious and sincere; the king shall be his friend — The greatest men will, or should, desire, and highly prize the acquaintance and advice of such persons, rather than of dissemblers and flatterers, with whom they are too generally surrounded.

11. Loveth pureness of heart — He that loves purity and sincerity. For the grace of his lips — The sincerity and truthfulness of his speech and life, the king (is) his friend. The verse is obscure. It probably means: He that loves sincerity above all things, and is able to deliver his mind in acceptable language, is a fit companion for a king. On the expression “grace of his lips,” comp. Ecclesiastes 10:12. Zockler renders: “He that loveth with a pure heart, whose lips are gracious, the king shall be his friend.” The Septuagint thus: “The Lord loves holy hearts, and all blameless persons are acceptable with him: a king rules with his lips.” Compare Proverbs 16:13.

V. 12. Preserve-God by the watchful eye of his providence maintains and defends. Knowledge-Men of knowledge, knowing and good men. The matters-All his hopes, enterprizes, and concerns.

Verse 12. The eyes of the Lord-(the Divine providence) preserve knowledge] This providence has been wonderfully manifested in preserving the sacred oracles, and in preserving many ancient authors, which have been of great use to the civil interests of man.

Verse 12. The eyes of the Lord preserve knowledge — God, by the watchful eye of his providence, maintains and defends men of knowledge, or wise and good men, such as the last verse spoke of, whose hearts are pure, and speeches gracious. Not only shall the king be their friend, as he said there, but God also, which he adds here. And he overthroweth the words of the transgressor — Their false and flattering speeches, whereby they designed and expected to gain the favour and friendship of great men, which are opposed to the sincere and gracious speeches of good men, implied in the first clause of this verse, and expressed in the foregoing verse.

12. Preserve knowledge — Stand guard over it. It would seem from the next clause that knowledge is here used for the concrete — the knowing, the intelligent. Providence especially guards those who join piety with intelligence, or defends their sayings and teachings — the knowledge which they communicate. Transgressor — The treacherous. Comp. Proverbs 13:6; 21:12.

Verse 13. The slothful man saith, There is a lion without] But why does he say so? Because he is a slothful man. Remove his slothfulness, and these imaginary difficulties and dangers will be no more. He will not go abroad to work in the fields, because he thinks there is a lion in the way; he will not go out into the town for employment, as he fears to be assassinated in the streets! From both these circumstances he seeks total cessation from activity.

Verse 13. The slothful man saith — Alleges as his excuse to them who upbraid him with idleness, or persuade him to diligence; There is a lion without — There are extreme dangers and invincible difficulties in my way; I shall be slain — By that lion, or some other way; in the streets — This is added to show the ridiculousness of his excuse; for lions abide in the woods, or fields, not in the streets of towns or cities.

Ver. 13. The slothful man saith, There is a lion without. Lions, in time of drought, follow the streams; and wolves in winter, make wide ranges in quest of food. To kill a lion in single combat, which brave men sometimes did, ennobled their character. The slothful man, on the contrary, is here condemned for the sins of cowardice and fear.

13. There is a lion without — The plain meaning of this is, that an indolent man will make all manner of excuses for not doing his duty; will raise difficulties out of his own fancy when there are none, and render himself ridiculous by his absurd apprehensions.

V. 14. The mouth-Her fair and flattering speeches.

Verse 14. The mouth of strange women is a deep pit] In Proverbs 23:27, he says, A whore is a DEEP DITCH:, and a strange woman is a NARROW PIT. The allusions in these three places are too plain to be misunderstood. Virgil’s hell has been adduced in illustration:— ——————Sate sanguine Divum,

Tros Anchisiade, facilis decensus Averni; Noctes atque dies patet atri janua Ditis: Sed revocare gradum, superasque evadere ad auras, HOC OPUS, hic LABOR est. Pauci quos æquus amavit Jupiter, aut ardens evexit ad æthera virtus, Dis geniti potuere.

VIRG. Æn. lib. vi., ver. 125.

“O glorious prince of brave Anchises’ line! Great godlike hero! sprung from seed divine, Smooth lies the road to Pluto’s gloomy shade; And hell’s black gates for ever stand display’d: But ‘tis a long unconquerable pain,

To climb to these ethereal realms again. The choice-selected few, whom favouring Jove, Or their own virtue, rais’d to heaven above, From these dark realms emerged again to day; The mighty sons of gods, and only they. PITT.

Verse 14. The mouth of strange women — Their fair and flattering speeches, wherewith they entice men into sin, as is observed Proverbs 7:21, into which it is easy to fall, but out of which it is hard, if not impossible, to be rescued. For it is a rare thing for any person, who has once entered into a course of lewdness: to recover himself from it, Proverbs 2:19. He that is abhorred of the Lord — Namely, in a high and singular manner; who by his former impieties, and contempt of God and his grace, hath provoked God to leave him to his own heart’s lusts, and to punish one sin with another; shall fall therein — And, without a miracle of grace, shall perish everlastingly.

14. Mouth of strange women is a deep pit — What their mouth utters is as dangerous and destructive to the unwary youth as a deep pit into which he is liable to fall. The difficulty, perhaps impossibility, of escaping from a deep pit, suggests also what is taught elsewhere in the book — the hopelessness of those who form licentious habits. The fall of a man into the snare of a harlot is conceived of as a curse from Jehovah. He is given over to destruction. Compare Proverbs 2:16; 5:3; 6:24; 7:5, et seq.; 23:27.

V. 15. Bound-Is fixed and settled there, as being born with him, and rooted in his very nature.

Verse 15. Foolishness is bound in the heart of a child — Is fixed and settled there, as being born with him, and rooted in his very nature; but the rod, &c., shall drive it far from him — The smart of punishment will make him weary of his sin, and watchful against it. “Ignorance, weakness, inclination to evil, corruption of heart,” says Calmet, “are maladies which accompany all men from their birth; education, instruction, correction,” to which we must add divine grace, earnestly asked of God, and received, “cure them, or diminish, very much, their ill effects.”

15. Foolishness — Probably meaning perverseness, rather than folly. Ignorance, weakness, inclination to evil, corruption of heart, are maladies which accompany all men from their birth. Pious education, instruction, correction, (with the divine blessing,) cure them, or, at least, diminish very much their ill effects. (Calmet.) Is bound — Perhaps inheres; or, metaphorically, “is bound there,” as with cords — fixed there. Miller suggests this idea — that folly is bound in the heart of a child: and, therefore, more easily controlled than in older persons. This, however, seems contrary to the sense of the word else-where, which implies strength rather than weakness. But if any conjunction is needed, yet will express the relation of the two clauses better than but. Compare on this Genesis 30:42. For the general subject compare Proverbs 13:24; 19:18; 23:13; 29:15, 17.

V. 16. That giveth-That prodigally casts away his estate upon those who do not need it.

Verse 16. He that oppresseth the poor] He who, in order to obtain the favour of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honour and reputation, what he should have given to the poor, shall surely come to want.

Verse 16. He that oppresseth the poor — That extorts what is not due to him from his poor tenants and neighbours, invades their rights, and takes advantage of their ignorance, or want of experience, or necessity, to increase his riches; and he that giveth to the rich — That vainly and prodigally casts away his estate on those who do not need it, or gives it to them with an evil design, as that they may assist him in oppressing the poor, or, at least, not hinder him in it; shall surely come to want — Of the necessaries of life. God will punish him with poverty for his double and heinous sin. This exposition is given on the ground of our translation. But the vulgar Latin, which Luther and some others follow, evidently gives a more exact and literal interpretation of the Hebrew text, thus: He that oppresseth the poor that he may increase his riches, gives to the rich only for poverty, or, to empoverish himself. According to this; says Bishop Patrick, the paraphrase should be, “Such is the just providence of Almighty God, that he who, to enlarge his own estate or power, oppresses the poor by violence or deceit, shall meet with the like extortion from others more powerful than himself; and thereby be reduced to as poor a condition as those whom he oppressed.”

16. He that oppresseth… he that giveth to the rich — The verse is variously understood. It might be rendered: He that defraudeth the weak to make increase for himself, is he that giveth to the rich (but only) for poverty. The sense seems to be, that he who robs the poor to enrich himself, does but give himself the riches which will reduce him to poverty. Compare Proverbs 11:24. The Vulgate, followed by Luther and others, has this: He that squeezes the poor to increase his own estate, gives to the rich only to impoverish it. That is, he shall be squeezed by some mightier person than himself.

Here begins what may be regarded as the second division of the second part of this book. This division ends with chapter twenty-four. From verse seventeen to twenty-one inclusive is an exhortation to give careful attention to the words of the wise. Then follow sundry admonitions and prohibitions. They are (like the introductory part of the book ending with chapter ninth) in the form of direct address to the pupil. There is in this section less attention to the laws of parallelism, and the sentences are longer and more complicated.

THE WORDS OF THE WISE.

V. 17. My knowledge-The knowledge of God, which I am here delivering.

Verse 17. Bow down thine ear] From this to the end of Proverbs 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given.

I shall give a paraphrase of this very important passage:— I. Solomon addresses his pupils on the use of his past teachings. See on Proverbs 22:6.

1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard.

2. He speaks knowledge—gives doctrines true in themselves, and confirmed by observation and experience.

3. These are to be heard with humility and deep attention: “Bow down thine ear.”

4. They must not only be heard, but meditated and pondered: “Apply thine heart to my knowledge.”

Verses 17, 18. Bow down thine ear, &c. — From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called; which have seldom any connection one with another, or such as is not easily discerned: but here another form of speech begins and continues unto chap. 25.; and therefore it may not unfitly be called, The Second Part of the Book of Proverbs. In this part we have various exhortations and precepts, which are all delivered in the imperative mood, and comprehended each in two, three, or more verses connected together. In which alteration, it is probable, Solomon consulted the weakness of his reader, who, if he were weary of the preceding sententious way of instruction, might be relieved, refreshed, and awakened unto new attention by varying the form of writing. — Bishop Patrick. Hear the words of the wise — Of wise and holy men of God. And apply thy heart unto my knowledge — The knowledge of God, and of thy several duties which I am here delivering to thee. Thirst after it, and give thyself up to the diligent study of it. For it is a pleasant thing if thou keep them — Namely, the words of the wise; within thee — Hebrew, in thy belly, that is, in thy heart; if thou receive them in love, and retain them in thy memory, so as to have them ready for use upon all occasions. They shall be fitted in thy lips — Fitly expressed; or, shall be disposed, or ordered, as wnky signifies. The sense seems to be, When thou hast got them into thy heart, thou wilt be able and ready to discourse pertinently and profitably of them.

17. Bow down thine ear — Listen with reverence and attention. My knowledge — That which I communicate — my instruction: with special reference to that about to be imparted.

V. 18. Fitted-Fitly expressed: thou wilt be able to discourse profitably of them.

Verse 18. For it is a pleasant thing if thou keep them within thee] II. The pleasure and profit which may be derived from an attentive hearing.

1. They should be laid up in the heart-stored, treasured up within thee.

2. This will yield high satisfaction and happiness to the soul: “For it is a pleasant thing if thou keep them within thee.”

3. The man who thus attends to the teachings of wisdom shall gain an experimental knowledge of them, so as to be able to speak of them suitably, pertinently and persuasively. “They shall withal be fitted in thy lips.”

Verses 17, 18. Bow down thine ear, &c. — From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called; which have seldom any connection one with another, or such as is not easily discerned: but here another form of speech begins and continues unto chap. 25.; and therefore it may not unfitly be called, The Second Part of the Book of Proverbs. In this part we have various exhortations and precepts, which are all delivered in the imperative mood, and comprehended each in two, three, or more verses connected together. In which alteration, it is probable, Solomon consulted the weakness of his reader, who, if he were weary of the preceding sententious way of instruction, might be relieved, refreshed, and awakened unto new attention by varying the form of writing. — Bishop Patrick. Hear the words of the wise — Of wise and holy men of God. And apply thy heart unto my knowledge — The knowledge of God, and of thy several duties which I am here delivering to thee. Thirst after it, and give thyself up to the diligent study of it. For it is a pleasant thing if thou keep them — Namely, the words of the wise; within thee — Hebrew, in thy belly, that is, in thy heart; if thou receive them in love, and retain them in thy memory, so as to have them ready for use upon all occasions. They shall be fitted in thy lips — Fitly expressed; or, shall be disposed, or ordered, as wnky signifies. The sense seems to be, When thou hast got them into thy heart, thou wilt be able and ready to discourse pertinently and profitably of them.

18. For it is (better, it will be) a pleasant thing, etc. — The latter clause should probably have the conditional particle carried forward — if they shall be altogether established upon thy lips. The idea is, that they should be committed to memory, and become so familiar that the lips can readily utter them. “If they are ready, all of them, on thy lips.” — Conant. Within thee — Literally, in thy bowels.

Verse 19. That thy trust may be in the Lord, I have made known, &c.] III. The END for which the wise man gives these instructions:—

1. “That thy trust may be in the Lord.” That thou mayest acknowledge HIM as the Fountain of all good; and refer every thing to him.

2. That this end may be accomplished, the instructions are specific and particular: “I have made known to thee, even to thee.”

3. And this has not only been done in times past, “I have made known:” but even in the present, “I have made known this day!”

IV. An appeal is made to the person himself relative to the matter and importance of the teaching.

1. “Have I not written to thee excellent things;” שלשים shalishim, literally threefold, thrice, in three different ways; which some think refers to his three books:—1. Canticles. 2. Koheleth, or Ecclesiastes. And 3. Proverbs. Others, understanding it of the voice of Divine wisdom, suppose the three grand divisions of the sacred oracles are intended; viz., 1. The Law; 2. The Prophets; and 3. The Hagiographa. And others interpret it of the three grand intellectual sciences:—1. Morality, or Ethics. 2. Natural Philosophy, or Physics. 3. Theology, or the science of Divine things as reported in the Scriptures. But Solomon’s books of Natural Philosophy are lost. And lastly, some of the rabbins and some Christians find in these shalishim the three senses of Scripture: 1. Literal; 2. Figurative; and 3. Allegorical. After all, as we know the term thrice was used as the term seven, a certain number for an uncertain, (see Amos 1:11; 2 Corinthians 12:8,) it may mean no more here than, I have written to thee often. But perhaps it is safer to apply it to the Scriptures, and the excellent doctrines they contain: for שלשים shalishim signifies also excellent, princely things; things which become a king to speak. Indeed, it would not be difficult to prove that there is not one important art or science which is not alluded to in the Holy Scriptures, and used to illustrate and inculcate heavenly truths.

2. These excellent, princely, or threefold teachings, consist of two grand parts: 1. COUNSELS, twx[m moetsoth, from xwy yaats, to give advice, counsel, or information. These (1) show thee what thou shouldst know; and (2) advise thee what thou shouldst do. 2. KNOWLEDGE, דעת daath, from [dy yada, to perceive, or feel by means of the senses and internal perception; viz., what should be felt, experienced, known to be true by mental perception, and by their influence on the heart and affections. V. All this is done to give the pupil the fullest satisfaction, and most plenary evidence concerning the truths of God.

Verses 19-21. That thy trust may be in the Lord — That, knowing God, and his word and promises, thou mayest cheerfully and confidently trust in him, which is the only way to thy safety and happiness. I have made known to thee this day — More fully than ever before; in this day of light and knowledge; in this thy day, the day of thy merciful visitation; excellent things — µyvylv, princely things, or leading things, “words fit for a prince to speak,” says Bishop Patrick, “and the best men of the world to hear, and therefore truly excellent.” Many of the ancient versions, however, read three-fold things, in which they are followed by Schultens and Grotius: the Jews distinguishing philosophy into three branches, morality, physics, and divinity; and Solomon having written in all those branches, as appears from 1 Kings 4., although most of his writings are lost. But, as the Hebrew word above quoted always signifies great captains, generals, nobles, or the best sort of musical instruments, “I look upon this,” namely, that first given, says the bishop, “the most proper interpretation of it.” In counsels and knowledge — Counsels to direct thy practice, and knowledge to inform thy mind. That I may make thee know the certainty, &c. — That I may teach thee, not false, or vain, or uncertain things, like the teachers of the heathen nations; but the true and infallible oracles of God; that thou mightest answer the words of truth — That, being instructed by me, thou mayest be able to give true, solid, and satisfactory answers; to them that send unto thee — Namely, for thy advice in great and difficult matters. Or, to those that send thee, that is, that employ thee in any business of moment, whereof they expect an account from thee.

19, 20. Made known… excellent things — The latter verse should probably read: Have I not written to thee heretofore concerning counsel and knowledge? The reference is supposed to be to the previous efforts for the pupil’s edification, especially to the first part of the book, where the mode of address is, like the present, exceedingly direct.

V. 20. In counsels and knowledge-In counsels which proceed from found knowledge.

Verses 19-21. That thy trust may be in the Lord — That, knowing God, and his word and promises, thou mayest cheerfully and confidently trust in him, which is the only way to thy safety and happiness. I have made known to thee this day — More fully than ever before; in this day of light and knowledge; in this thy day, the day of thy merciful visitation; excellent things — µyvylv, princely things, or leading things, “words fit for a prince to speak,” says Bishop Patrick, “and the best men of the world to hear, and therefore truly excellent.” Many of the ancient versions, however, read three-fold things, in which they are followed by Schultens and Grotius: the Jews distinguishing philosophy into three branches, morality, physics, and divinity; and Solomon having written in all those branches, as appears from 1 Kings 4., although most of his writings are lost. But, as the Hebrew word above quoted always signifies great captains, generals, nobles, or the best sort of musical instruments, “I look upon this,” namely, that first given, says the bishop, “the most proper interpretation of it.” In counsels and knowledge — Counsels to direct thy practice, and knowledge to inform thy mind. That I may make thee know the certainty, &c. — That I may teach thee, not false, or vain, or uncertain things, like the teachers of the heathen nations; but the true and infallible oracles of God; that thou mightest answer the words of truth — That, being instructed by me, thou mayest be able to give true, solid, and satisfactory answers; to them that send unto thee — Namely, for thy advice in great and difficult matters. Or, to those that send thee, that is, that employ thee in any business of moment, whereof they expect an account from thee.

Ver. 20. Have not I written to thee excellent things. The Hebrew and the LXX read, “three things.” The Jews, in their schools, divided literature into three branches, physical, moral, and divine. Others turn it, “Have I not written three books.” The Proverbs, for a beginning; the Ecclesiastes, for a progress; and the Song of Songs, for perfection. Yet our version gives the spirit of the text—”excellent things.”

19, 20. Made known… excellent things — The latter verse should probably read: Have I not written to thee heretofore concerning counsel and knowledge? The reference is supposed to be to the previous efforts for the pupil’s edification, especially to the first part of the book, where the mode of address is, like the present, exceedingly direct.

V. 21. Answer-That thou mayst be able to give solid, and satisfactory answers.

Verse 21. That I might make thee know the certainty of the words of truth]

1. These are words or doctrines of truth: 1. They are true in themselves. 2. Come from the God of truth. 3. Are truly fulfilled to all that believe.

2. These words of truth are certain, cvq koshet, they are not of dubious or difficult interpretation; they point directly to the great end for which God gave them; they promise, and they are fulfilled. He who pleads them by faith, receives their accomplishment in the spirit and power of Divine love. The Scriptures, as far as they concern the salvation of the soul, are to be experimentally understood; and, by this experimental knowledge, every believer has the witness in himself, and knows the certainty of the words of truth.

VI. What we know ourselves to be true, and of infinite importance to the welfare of men in general, we should carefully proclaim and witness, that they also may believe.

That thou mightest answer the words of truth] 1. When the doctrine of salvation is preached, there will be many inquirers. What is this doctrine? Have any persons received these blessings-the remission of sins, witness of the Holy Spirit, purification of the heart, &c., &c.? Who are they? What are the collateral arguments that prove these things, and show us that you have not misapprehended the meaning of these Scriptures? 2. Inquiries of this kind should meet with the speediest and most distinct answers; and the doctrines of truth should be supported and illustrated with the words of truth. “That thou mightest answer the words of truth to them that send unto thee.”

Verses 19-21. That thy trust may be in the Lord — That, knowing God, and his word and promises, thou mayest cheerfully and confidently trust in him, which is the only way to thy safety and happiness. I have made known to thee this day — More fully than ever before; in this day of light and knowledge; in this thy day, the day of thy merciful visitation; excellent things — µyvylv, princely things, or leading things, “words fit for a prince to speak,” says Bishop Patrick, “and the best men of the world to hear, and therefore truly excellent.” Many of the ancient versions, however, read three-fold things, in which they are followed by Schultens and Grotius: the Jews distinguishing philosophy into three branches, morality, physics, and divinity; and Solomon having written in all those branches, as appears from 1 Kings 4., although most of his writings are lost. But, as the Hebrew word above quoted always signifies great captains, generals, nobles, or the best sort of musical instruments, “I look upon this,” namely, that first given, says the bishop, “the most proper interpretation of it.” In counsels and knowledge — Counsels to direct thy practice, and knowledge to inform thy mind. That I may make thee know the certainty, &c. — That I may teach thee, not false, or vain, or uncertain things, like the teachers of the heathen nations; but the true and infallible oracles of God; that thou mightest answer the words of truth — That, being instructed by me, thou mayest be able to give true, solid, and satisfactory answers; to them that send unto thee — Namely, for thy advice in great and difficult matters. Or, to those that send thee, that is, that employ thee in any business of moment, whereof they expect an account from thee.

21. The words of truth — The meaning is commonly supposed to be, that the pupil has been taught to discriminate between that which is true and good on the one hand, and false and evil on the other. So that he shall be capable of giving sound advice to those who consult him, and to manage the most difficult affairs to the satisfaction of those who employ him; as when a person is employed as an ambassador for a prince, or intrusted with any important agency for others. Them that send unto thee — The marginal reading, “to those that send thee,” is preferred by some interpreters. Compare Proverbs 10:26; on the last clause, 1 Peter 3:15.

V. 22. In the gate-Under pretence of justice.

Verse 22. Neither oppress the afflicted in the gate] In judgment let the poor have a fair hearing; and let him not be borne down because he is poor. The reader has often seen that courts of justice were held at the gates of cities in the East.

Verses 22, 23. Rob not the poor, &c. — Thus, after the preceding solemn preface, among the principal rules of life which he was about to lay down, he first commends this, not to be injurious to poor people; especially by oppressing them in a form of justice: as if he had said, Never abuse thy power to the spoiling of him who is in a mean condition; because he is poor — And unable to resist thee, or to revenge himself upon thee. Do not take advantage of his poverty. Or, this clause may be considered as an argument against robbing him; as if he had said, Because he is a fitter object for thy pity and charity, than for thy injustice and cruelty; it is base and inhuman to crush such a person. Neither oppress the afflicted in the gate — In the place of judgment, or under pretence of justice; and much less in other ways, where there is no colour of justice. For the Lord will plead their cause — Which he hath in a peculiar manner undertaken to do; and will spoil the soul of those that spoiled them — Will take away not only their goods, but their lives too. So fully will he recompense their wickedness to them.

22, 23. Neither oppress… in the gate — The “gate” was the place of public resort, where courts were held, and causes tried and decided. The rich are forbidden to take, in judicial proceedings, such advantage of the poor or weak as their position and wealth may give them: and judges are warned against favouring the strong at the expense of the weak. Jehovah looks with especial displeasure on such unjust dealings. He is the advocate and patron of the poor and oppressed, and by his providence will avenge them, even to the life of their spoilers. Spoil the soul — The life; that is, he will demand the life of those who take advantage of the helpless poor. This is a fearful declaration to those who defraud the poor and lowly of their just rights. Some translate the last clause: He will despoil those who rob them of life. Others, despoil of life those who despoil them. Compare Proverbs 23:11; Matthew 18:32, et seq; Zechariah 7:10.

V. 23. Spoil the soul-Take away not only their goods but their lives too.

Verse 23. For the Lord will plead their cause] Wo therefore to them that oppress them, for they will have God, not the poor, to deal with.

Verses 22, 23. Rob not the poor, &c. — Thus, after the preceding solemn preface, among the principal rules of life which he was about to lay down, he first commends this, not to be injurious to poor people; especially by oppressing them in a form of justice: as if he had said, Never abuse thy power to the spoiling of him who is in a mean condition; because he is poor — And unable to resist thee, or to revenge himself upon thee. Do not take advantage of his poverty. Or, this clause may be considered as an argument against robbing him; as if he had said, Because he is a fitter object for thy pity and charity, than for thy injustice and cruelty; it is base and inhuman to crush such a person. Neither oppress the afflicted in the gate — In the place of judgment, or under pretence of justice; and much less in other ways, where there is no colour of justice. For the Lord will plead their cause — Which he hath in a peculiar manner undertaken to do; and will spoil the soul of those that spoiled them — Will take away not only their goods, but their lives too. So fully will he recompense their wickedness to them.

22, 23. Neither oppress… in the gate — The “gate” was the place of public resort, where courts were held, and causes tried and decided. The rich are forbidden to take, in judicial proceedings, such advantage of the poor or weak as their position and wealth may give them: and judges are warned against favouring the strong at the expense of the weak. Jehovah looks with especial displeasure on such unjust dealings. He is the advocate and patron of the poor and oppressed, and by his providence will avenge them, even to the life of their spoilers. Spoil the soul — The life; that is, he will demand the life of those who take advantage of the helpless poor. This is a fearful declaration to those who defraud the poor and lowly of their just rights. Some translate the last clause: He will despoil those who rob them of life. Others, despoil of life those who despoil them. Compare Proverbs 23:11; Matthew 18:32, et seq; Zechariah 7:10.

Verse 24. Make no friendship with an angry man] Spirit has a wonderful and unaccountable influence upon spirit. From those with whom we associate we acquire habits, and learn their ways, imbibe their spirit, show their tempers and walk in their steps. We cannot be too choice of our company, for we may soon learn ways that will be a snare to our soul.

Verses 24, 25. Make no friendship with an angry man — “As there is nothing more necessary than a friend, so a principal point of wisdom consists in the choice of him; concerning which, observe this rule among others, not to enter into any familiarity with a man prone to anger;” and with a furious man thou shalt not go — Shalt not associate, or be intimate; lest thou learn his ways — Lest thou be infected by his example, or provoked by his wrath to return the like to him; and get a snare to thy soul — Some mischief, which is often the effect of unbridled rage; or an occasion of, or temptation to sin, being led either to imitate him, or to neglect performing that great and important duty of a friend, the giving faithful and seasonable admonition and reproof, which thou mayest be induced to omit because of his furious temper.

24. Make no friendship (have no companionship) with an angry man — One of violent temper — a passionate man.

Verses 24, 25. Make no friendship with an angry man — “As there is nothing more necessary than a friend, so a principal point of wisdom consists in the choice of him; concerning which, observe this rule among others, not to enter into any familiarity with a man prone to anger;” and with a furious man thou shalt not go — Shalt not associate, or be intimate; lest thou learn his ways — Lest thou be infected by his example, or provoked by his wrath to return the like to him; and get a snare to thy soul — Some mischief, which is often the effect of unbridled rage; or an occasion of, or temptation to sin, being led either to imitate him, or to neglect performing that great and important duty of a friend, the giving faithful and seasonable admonition and reproof, which thou mayest be induced to omit because of his furious temper.

25. Lest thou learn his ways — We are apt to become assimilated to those with whom we keep company.

Verse 26. That strike hands] See on the parallel texts in the margin.

Verses 26, 27. Be not of them that are sureties for debts — Namely, rashly or unnecessarily. Why should he take away thy bed, &c. — Why wilt thou put thyself into the hands of such a man, who will exact the debt from thee without compassion? For though God did not allow the practice of taking and keeping a poor person’s bed, or necessary clothing, (see Exodus 22:26, 27,) yet covetous creditors would frequently do it.

26, 27. If thou hast nothing — The subject of suretyship has been treated before. (See Proverbs 6:1; 11:15.) The case here presented seems to be that of a man becoming security for another who has little or nothing for himself. Such a man practices a fraud upon the creditor party. Take… bed — Among the Hebrews, notwithstanding the old law seemed to be otherwise, (Exodus 22:27,) even the bed, which was often only a coverlet, or a piece of coarse cloth, and not indispensable, could be taken for debt. But it is probable that this rigour was seldom practised. In this case the creditor, being imposed upon, is represented as possibly taking even the bed. Why should a man be so careless of his own and his family’s welfare as thus to expose himself? The question implies that it is sinful folly. Compare Proverbs 20:16; 6:1-4; 11:15; 17:18.

Verse 27. If thou hast nothing to pay] Should any man give security for more than he is worth? If he does, is it not a fraud on the very face of the transaction?

Why should he take away thy bed from under thee?] The creditor will not pursue the debtor whom he knows to be worth nothing; but he will sue the bail or bondsman. And why shouldst thou put thyself in such circumstances as to expose thyself to the loss even of thy bed?

Verses 26, 27. Be not of them that are sureties for debts — Namely, rashly or unnecessarily. Why should he take away thy bed, &c. — Why wilt thou put thyself into the hands of such a man, who will exact the debt from thee without compassion? For though God did not allow the practice of taking and keeping a poor person’s bed, or necessary clothing, (see Exodus 22:26, 27,) yet covetous creditors would frequently do it.

Ver. 27. Why should he (in a case of execution) take away thy bed from under thee? Our brokers do this daily, in distraining for rent. And though it be the law of nations, it is not the law of nature.

26, 27. If thou hast nothing — The subject of suretyship has been treated before. (See Proverbs 6:1; 11:15.) The case here presented seems to be that of a man becoming security for another who has little or nothing for himself. Such a man practices a fraud upon the creditor party. Take… bed — Among the Hebrews, notwithstanding the old law seemed to be otherwise, (Exodus 22:27,) even the bed, which was often only a coverlet, or a piece of coarse cloth, and not indispensable, could be taken for debt. But it is probable that this rigour was seldom practised. In this case the creditor, being imposed upon, is represented as possibly taking even the bed. Why should a man be so careless of his own and his family’s welfare as thus to expose himself? The question implies that it is sinful folly. Compare Proverbs 20:16; 6:1-4; 11:15; 17:18.

Verse 28. Remove not the ancient landmark] Do not take the advantage, in ploughing or breaking up a field contiguous to that of thy neighbour, to set the dividing stones farther into his field that thou mayest enlarge thy own. Take not what is not thy own in any case. Let all ancient divisions, and the usages connected with them, be held sacred. Bring in no new dogmas, nor rites, nor ceremonies, into religion, or the worship of God, that are not clearly laid down in the sacred writings. “Stand in the way; and see, and ask for the old paths, which is the good way, and walk therein; and ye shall find rest for your souls;” Jeremiah 6:16. But if any Church have lost sight of the genuine doctrines of the Gospel, calling them back to these is not removing the ancient landmarks, as some have falsely asserted. God gave a law against removing the ancient landmarks, by which the inheritances of tribes and families were distinguished. See Deuteronomy 19:14, from which these words of Solomon appear to be taken.

Even among the heathens the landmark was sacred; so sacred that they made a deity of it. Terminus signifies the stone or post that served as a landmark. And Terminus was reputed a god, and had offerings made to him. Hence OVID:—

Tu quoque sacrorum, Termine, finis eras.

FAST. lib. i., ver. 50.

Nox ubi transierit, solito celebratur honore,

Separat indicio qui Deus arva suo.

Termine, sive lapis, sive es defossus in agro

Stipes, ab antiquis sic quoque Numen habes.

Te duo diversa domini pro parte coronant;

Binaque serta tibi, binaque liba ferunt.—

Conveniunt, celebrantque dapes vicinia simplex;

Et cantant laudes, Termine sancte, tuas.

Tu populos, urbesque, et regna ingentia finis:

Omnis erit, sine te, litigiosus ager.

FAST. lib. ii., ver. 639.

Here we find the owners of both fields bringing each his garland and libation to the honour of this god. They sung its praises, put on its top a chaplet of flowers, poured out the libation before it; and the inhabitants of the country held a festival in its honour. It was, in short, celebrated as the preserver of the bounds and territorial rights of tribes, cities, and whole kingdoms; and without its testimony and evidence, every field would have been a subject of litigation.

Verse 28. Remove not the ancient landmark — Whereby the lands of several possessors were distinguished and divided. Do not enrich thyself with the injury of other men: do not invade the rights of others.

28. Remove not the ancient landmark — The marks, frequently stones, by which lands were divided, whether private estates or the territories of tribes, were held very sacred, not merely among the Hebrews, but among other ancient nations. To change them, secretly or by force, was a high offence and injustice, and brought on litigations and wars. Estates passed down from generation to generation, and hence these “marks” are described as “the ancient landmarks which thy fathers have set.” (See Deuteronomy 19:14; 27:17.) It is probable that a tropical sense may be intended here. Some think it is the principal one. The sense of the passage then would be, applying the general principle: Change not the ancient and approved usages of the fathers, whether political, social, or religious; be not restless innovators. Duly qualified, this is an excellent maxim. Doubtless improvements are frequently effected by changes; but to innovate is not to necessarily improve. See note on Job 24:2. Comp. Hosea 5:10; Proverbs 23:10, 11.

V. 29. Before kings-He is fit to be employed in the affairs of princes.

Verse 29. He shalt not stand before mean men.] חשכים chashukkim, dark or obscure persons; men of no repute. Na he schal ben before un-noble men.—Old MS. Bible. “Not amonge the symple people.”—Coverdale. The general meaning of the proverb is, “Every diligent, active man, shall be at once independent and respectable.”

PROVERBS

Verse 29. Seest thou a man diligent in his business — Hebrew, ryhm, expeditious, as the word properly signifies; one of quick despatch, vigorous and speedy in executing what hath been well and wisely contrived. He shall not stand before mean men — He is fit to be employed in the affairs of the greatest princes.

Ver. 29. Seest thou a man diligent in his business; [a man of celerity, dispatch, and expedition in his work] he shall stand before kings. He shall rise from humble life to commercial affluence, and from commercial affluence to rank and fortune, as a man of distinction and talents. But let him tremble lest he should love riches more than God: let him tremble lest he should leave vast wealth to infidel and profligate children. Let him be liberal to the poor and to the cause of religion, in proportion as God is liberal to him; for it is an awful issue to gain the world, and lose the soul. He should not forget in affluence, that the pastor who has laboured for his salvation has perhaps but a scanty income.

29. Diligent — Quick, active, prompt, skilled in business. Such a man will attract the attention of those above him — rulers, princes, kings; and he will be called into the public service — he will not remain in the service of mean (common or obscure) men. The form of the verb is forcible: He shall take his stand, or present himself, before kings. It has been said, “Of all the qualities which kings look to and regard in the choice of their servants, that of energy and dispatch in business is the most acceptable. 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.”