Proverbs · Chapter 3

V. 1. My law-The law of God, which might be called his law, as the gospel is called Paul’s gospel, 2 Timothy 2:8, because delivered by him.

Verse 1. My son] The preceptor continues to deliver his lessons. Forget not my law] Remember what thou hast heard, and practise what thou dost remember; and let all obedience be from the heart: “Let thy heart keep my commandments.”

Verses 1-4. My son, forget not my law — My doctrine or counsel; but let thy heart keep, &c. — By diligent meditation and hearty affection. For length of days, &c. — God will add these blessings which he hath promised to the obedient, Deuteronomy 8:18, and 30:20; 1 Timothy 4:8. Let not mercy and truth forsake thee — That mercy and truth, which are man’s duty. Mercy denotes all benignity, charity, and readiness to do good to others; truth, or faithfulness, respects all those duties which we owe to God or man, on the principles of justice, and to which we are laid under special obligations by the rules of it. Bind them about thy neck — Like a chain, wherewith persons were wont to adorn their necks. Write them upon the table, &c. — In thy mind and heart, in which all God’s commands are to be received and engraven. So shalt thou find favour — That is, obtain acceptance, and good understanding — Whereby to know thy duty, and to discern between good and evil; in the sight of God and man — Grace or favour with God, and that understanding which is good in his sight, that is, which is really and truly good, and which will be acknowledged as such by all truly wise and good men.

EXHORTATIONS TO OBEDIENCE AND THE HONOURING OF GOD, 1-26. This chapter is a continuation of the moral teachings of the preceding ones. It is rich in precepts, counsels, and admonitions on various topics, all of grave importance. For the sake of a deeper impression the royal sage, like every good teacher, uses more or less repetition, with variation of expression and abundance of illustration.

1. My son — The kindness and earnestness of manner is to be noted. Forget not my law — Let it be a law to thee, and let thy heart carefully guard my precepts. Such is the spirit of the original, as if uttered in a tone of earnest paternal entreaty.

Verse 2. For length of days] THREE eminent blessings are promised here:

1. ימים Ëra orech yamim, long days; 2. חיים twnv shenoth chaiyim, years of lives; 3. שלום shalom, prosperity; i.e. health, long life, and abundance.

Verses 1-4. My son, forget not my law — My doctrine or counsel; but let thy heart keep, &c. — By diligent meditation and hearty affection. For length of days, &c. — God will add these blessings which he hath promised to the obedient, Deuteronomy 8:18, and 30:20; 1 Timothy 4:8. Let not mercy and truth forsake thee — That mercy and truth, which are man’s duty. Mercy denotes all benignity, charity, and readiness to do good to others; truth, or faithfulness, respects all those duties which we owe to God or man, on the principles of justice, and to which we are laid under special obligations by the rules of it. Bind them about thy neck — Like a chain, wherewith persons were wont to adorn their necks. Write them upon the table, &c. — In thy mind and heart, in which all God’s commands are to be received and engraven. So shalt thou find favour — That is, obtain acceptance, and good understanding — Whereby to know thy duty, and to discern between good and evil; in the sight of God and man — Grace or favour with God, and that understanding which is good in his sight, that is, which is really and truly good, and which will be acknowledged as such by all truly wise and good men.

Verse 2. Length of days, and long life, and peace, shall they add to thee. The premature death denounced against the profligate, and the victims of the harlot, shall be far from thy dwelling. The truth of this promise, of frequent occurrence in the sacred writings, is demonstrated by the longevity of many scripture characters; and eternal life, by way of apposition, is understood.

2. Length of days — Piety and morality tend to longevity and prosperity. Some suppose that the verb is used impersonally — shall be added. But Miller renders, “For length of days and years of life and prosperity shall make thee greater.”

V. 3. Mercy-Mercy denotes all benignity, charity, and readiness to do good to others: truth or faithfulness respects all those duties which we owe to God or man, which we have special obligation from the rules of justice. Bind them-Like a chain, wherewith persons adorn their necks. Table-In thy mind and heart, in which all God’s commands are to be received and engraven.

Verse 3. Let not mercy and truth forsake thee] Let these be thy constant companions through life.

Bind them about thy neck] Keep them constantly in view. Write them upon the table of thine heart—let them be thy moving principles; feel them as well as see them.

Verses 1-4. My son, forget not my law — My doctrine or counsel; but let thy heart keep, &c. — By diligent meditation and hearty affection. For length of days, &c. — God will add these blessings which he hath promised to the obedient, Deuteronomy 8:18, and 30:20; 1 Timothy 4:8. Let not mercy and truth forsake thee — That mercy and truth, which are man’s duty. Mercy denotes all benignity, charity, and readiness to do good to others; truth, or faithfulness, respects all those duties which we owe to God or man, on the principles of justice, and to which we are laid under special obligations by the rules of it. Bind them about thy neck — Like a chain, wherewith persons were wont to adorn their necks. Write them upon the table, &c. — In thy mind and heart, in which all God’s commands are to be received and engraven. So shalt thou find favour — That is, obtain acceptance, and good understanding — Whereby to know thy duty, and to discern between good and evil; in the sight of God and man — Grace or favour with God, and that understanding which is good in his sight, that is, which is really and truly good, and which will be acknowledged as such by all truly wise and good men.

Ver. 3. Bind them about thy neck. As vain persons decorate their bodies with gems and ornaments, so the pious youth should decorate his mind with the real ornaments of divine wisdom: so shall he inherit the favour of God and man, health of body and every spiritual blessing.

3. Let not mercy and truth — The kindness, love, and faithfulness, to which I have exhorted. Forsake thee — Depart from thee. Cherish them, cultivate them, make them a part of thy character, maintain and exhibit them always. This is forcibly expressed in the metaphorical language of the latter part of the verse. Zockler renders, love and truth, and remarks: “these ideas, which are often associated in our book — for example, Proverbs 14:22; 16:6; 20:28 — are, when predicated of man, the designation of those attributes in which the normal perfection of his moral conduct towards his neighbour expresses itself.” To “bind” God’s law about the neck is not only to obey it, but to rejoice in it as an ornament of the highest value. Comp. 1 Peter 3:3, 4. Write them… heart — The meaning is, impress them on thy mind and affections.

V. 4. Understanding-Whereby to know thy duty, and to discern between good and evil. Of God-Grace or favour with God, and that understanding which is good in God’s sight.

Verse 4. So shalt thou find favour] Thou shalt be acceptable to God, and thou shalt enjoy a sense of his approbation.

And good understanding] Men shall weigh thy character and conduct; and by this appreciate thy motives, and give thee credit for sincerity and uprightness. Though religion is frequently persecuted, and religious people suffer at first where they are not fully known; yet a truly religious and benevolent character will in general be prized wherever it is well known. The envy of men is a proof of the excellence of that which they envy.

Verses 1-4. My son, forget not my law — My doctrine or counsel; but let thy heart keep, &c. — By diligent meditation and hearty affection. For length of days, &c. — God will add these blessings which he hath promised to the obedient, Deuteronomy 8:18, and 30:20; 1 Timothy 4:8. Let not mercy and truth forsake thee — That mercy and truth, which are man’s duty. Mercy denotes all benignity, charity, and readiness to do good to others; truth, or faithfulness, respects all those duties which we owe to God or man, on the principles of justice, and to which we are laid under special obligations by the rules of it. Bind them about thy neck — Like a chain, wherewith persons were wont to adorn their necks. Write them upon the table, &c. — In thy mind and heart, in which all God’s commands are to be received and engraven. So shalt thou find favour — That is, obtain acceptance, and good understanding — Whereby to know thy duty, and to discern between good and evil; in the sight of God and man — Grace or favour with God, and that understanding which is good in his sight, that is, which is really and truly good, and which will be acknowledged as such by all truly wise and good men.

4. So shalt thou find favour and good understanding — lkc, (sekhel,) regard, reputation, before God and man. That is, both God and man will approve, and you shall prosper. The word sekhel is capable of different meanings. The above is probably the sense here. As in 2 Chronicles 30:22, it denotes the judgment awarded to any one, the favourable opinion had concerning him. Comp. Luke 2:52.

V. 5. Trust-Wholly rely upon God’s promises and providences. Lean not-Under this one kind of carnal confidence, he understands all other confidence in bodily strength, wealth, or friends.

Verse 5. Trust in the Lord with all thine heart] This is a most important precept: 1. God is the Fountain of all good. 2. He has made his intelligent creatures dependent upon himself. 3. He requires them to be conscious of that dependence. 4. He has promised to communicate what they need. 5. He commands them to believe his promise, and look for its fulfilment. 6. And to do this without doubt, fear, or distrust; “with their whole heart.” Lean not unto thine own understanding] תשענ la al tishshaen, do not prop thyself. It is on GOD, not on thyself, that thou art commanded to depend. He who trusts in his own heart is a fool.

Verses 5, 6. Trust in the Lord with all thy heart — Wholly and securely rely upon God’s wisdom, power, and goodness, and upon his providence and promises, for direction and help in all thine affairs and dangers. Lean not to thine own understanding — Think not to accomplish thy designs by the strength of thine own understanding, without God’s blessing. Under this one kind of carnal confidence he understands all other kinds, such as confidence in bodily strength, wealth, or friends. In all thy ways — Designs and undertakings, both respecting the things of this life and those of the life to come; acknowledge him — Hebrew, wh[d, know him, namely, practically; or own him, his wisdom, by following his counsels; his power and goodness, by expecting success from him; his sovereignty, by managing all thy affairs in such a manner as to please and glorify him; and he shall direct thy steps — So that thy ways shall be safe and good, and at last have a happy issue.

Ver. 5. Lean not to thy own understanding. Simply follow the divine word, and rest the issues with the Lord. On a thousand occasions carnal reason is opposed to acts of faith. “Shall I, said Nabal, take my meat which I have dressed for my servants, and give it to the son of Jesse?” Alas, had it not been for the vigorous prudence of his wife, before the morning light he would have lost both his life and his meat. Let us acknowledge God, and he will direct our way.

5. Here follow precepts bearing more directly on man’s duty to God, and especially as to the regulation of the mind and thoughts in respect to him. Lean not unto thine own understanding — That is, as if it were sufficient to direct thee. “In this trust in a will supreme, righteous, loving, was the secret of all true greatness. It anticipates the teaching that man is justified by faith.” — Speaker’s Commentary.

Verse 6. In all thy ways acknowledge him.] Begin, continue, and end every work, purpose, and device, with God. Earnestly pray for his direction at the commencement; look for his continual support in the progress; and so begin and continue that all may terminate in his glory: and then it will certainly be to thy good; for we never honour God, without serving ourselves. This passage is well rendered in my old MS. Bible:— Have trost in the Lord of all thin herte and ne lene thou to thi prudence: in all thi weys think hym, and he shal right rulen thi goynges; ne be thou wiis anentis thiself. Self-sufficiency and self-dependence have been the ruin of mankind ever since the fall of Adam. The grand sin of the human race is their continual endeavour to live independently of God, i.e., to be without God in the world. True religion consists in considering God the fountain of all good, and expecting all good from him.

Verses 5, 6. Trust in the Lord with all thy heart — Wholly and securely rely upon God’s wisdom, power, and goodness, and upon his providence and promises, for direction and help in all thine affairs and dangers. Lean not to thine own understanding — Think not to accomplish thy designs by the strength of thine own understanding, without God’s blessing. Under this one kind of carnal confidence he understands all other kinds, such as confidence in bodily strength, wealth, or friends. In all thy ways — Designs and undertakings, both respecting the things of this life and those of the life to come; acknowledge him — Hebrew, wh[d, know him, namely, practically; or own him, his wisdom, by following his counsels; his power and goodness, by expecting success from him; his sovereignty, by managing all thy affairs in such a manner as to please and glorify him; and he shall direct thy steps — So that thy ways shall be safe and good, and at last have a happy issue.

6. Acknowledge — Or, recognise. This is intimately connected with the preceding verse, and supplies a strong motive to obey the counsel there given. Illustrative of the 5th and 6th verses; 2 Chronicles 14:9-15; 2 Kings 19:14, etc.; Ezra 8:21-23; Genesis 24:12-27; Nehemiah 2:4; 1 Samuel 17:46. Direct — Level, or make smooth.

Verses 7, 8. Be not wise in thine own eyes — Be not puffed up with a vain conceit of thine own wisdom, as if that were sufficient for the conduct of all thine affairs, without direction and assistance from God, or without the advice of others. Fear the Lord, &c. — This he adds, because reverence for, and a dread of, the Divine Majesty, will make a man, when he compares himself with God, little and vile in his own eyes. Reverence God’s wisdom, and despise thine own. It shall be health to thy navel — To thy body, which is signified by one important part of it; and marrow to thy bones — Which is the nourishment and strength of the bones, and a great preserver and prolonger of life, as the decay of it is a chief cause of the weakness, dryness, and decay of the body. The sense of the verse is, This fear of God, or true religion, is not only necessary to the salvation of the soul, but is also calculated to promote the health of the body. For, as it prevents those diseases which are often occasioned by sinful lusts and passion, so it teaches that prudence, temperance, and sobriety, that calmness and composure of mind, that good government of the appetites and passions, which must, in the nature of things, tend to produce a good habit of body; and at the same time it gives us an interest in God’s promises, and places us under the care of his special providence.

7. This is in substance a repetition of the fifth verse, with members transposed, thus giving the sentiment emphasis. Compare Romans 12:16, last clause.

V. 8. Navel-To thy body, which is signified by one part of it. Marrow-Which is the nourishment and strength of the bones.

Verse 8. It shall be health to thy navel] We need not puzzle ourselves to find out what we may suppose to be a more delicate meaning for the original word rv shor than navel; for I am satisfied a more proper cannot be found. It is well known that it is by the umbilical cord that the fetus receives its nourishment all the time it is in the womb of the mother. It receives nothing by the mouth, nor by any other means: by this alone all nourishment is received, and the circulation of the blood kept up. When, therefore, the wise man says, that “trusting in the Lord with the whole heart, and acknowledging him in all a man’s ways, &c., shall be health to the navel, and marrow to the bones;” he in effect says, that this is as essential to the life of God in the soul of man, and to the continual growth in grace, as the umbilical cord is to the life and growth of the fetus in the womb. Without the latter, no human being could ever exist or be born; without the former, no true religion can ever be found. Trust or faith in God is as necessary to derive grace from him to nourish the soul, and cause it to grow up unto eternal life, as the navel string or umbilical cord is to the human being in the first stage of its existence. I need not push this illustration farther: the good sense of the reader will supply what he knows. I might add much on the subject.

And marrow to thy bones.] This metaphor is not less proper than the preceding. All the larger bones of the body have either a large cavity, or they are spongious, and full of little cells: in both the one and the other the oleaginous substance, called marrow, is contained in proper vesicles, like the fat. In the larger bones, the fine oil, by the gentle heat of the body, is exhaled through the pores of its small vesicles, and enters some narrow passages which lead to certain fine canals excavated in the substance of the bone, that the marrow may supply the fibres of the bones, and render them less liable to break. Blood-vessels also penetrate the bones to supply this marrow and this blood; and consequently the marrow is supplied in the infant by means of the umbilical cord. From the marrow diffused, as mentioned above, through the bones, they derive their solidity and strength. A simple experiment will cast considerable light on the use of the marrow to the bones:—Calcine a bone, so as to destroy all the marrow from the cells, you will find it exceedingly brittle. Immerse the same bone in oil so that the cells may be all replenished, which will be done in a few minutes; and the bone reacquires a considerable measure of its solidity and strength; and would acquire the whole, if the marrow could be extracted without otherwise injuring the texture of the bone. After the calcination, the bone may be reduced to powder by the hand; after the impregnation with the oil, it becomes hard, compact, and strong. What the marrow is to the support and strength of the bones, and the bones to the support and strength of the body; that, faith in God, is to the support, strength, energy, and salvation of the soul. Behold, then, the force and elegance of the wise man’s metaphor. Some have rendered the last clause, a lotion for the bones. What is this? How are the bones washed? What a pitiful destruction of a most beautiful metaphor!

Verses 7, 8. Be not wise in thine own eyes — Be not puffed up with a vain conceit of thine own wisdom, as if that were sufficient for the conduct of all thine affairs, without direction and assistance from God, or without the advice of others. Fear the Lord, &c. — This he adds, because reverence for, and a dread of, the Divine Majesty, will make a man, when he compares himself with God, little and vile in his own eyes. Reverence God’s wisdom, and despise thine own. It shall be health to thy navel — To thy body, which is signified by one important part of it; and marrow to thy bones — Which is the nourishment and strength of the bones, and a great preserver and prolonger of life, as the decay of it is a chief cause of the weakness, dryness, and decay of the body. The sense of the verse is, This fear of God, or true religion, is not only necessary to the salvation of the soul, but is also calculated to promote the health of the body. For, as it prevents those diseases which are often occasioned by sinful lusts and passion, so it teaches that prudence, temperance, and sobriety, that calmness and composure of mind, that good government of the appetites and passions, which must, in the nature of things, tend to produce a good habit of body; and at the same time it gives us an interest in God’s promises, and places us under the care of his special providence.

Ver. 8. It shall be health to thy navel, as in ver. 2. Our learned traveller, Sir John Chardin says, this comparison is taken from plasters, ointments, oils, and frictions, which are used in the east on the belly and stomach in most maladies. In the villages, being ignorant of making decoctions and potions, and of the proper doses, they generally have recourse to external applications.

8. Health to thy navel — Rather, restoration to thy sinew, (sing. coll.,) and moistening (refreshment) to thy bones. The word rv, (shor,) rendered navel in E.V., literally means a cord, and is sometimes, as in Ezekiel 16:4, applied to the umbilical cord; but in other places it seems to be used for sinews, muscles, or tendons of the body, or of a particular part of it, as Job 40:16, where the rendering probably should be, “the muscles of the belly.” In this place the word stands in parallelism with bones, and probably means the firmer muscular or tendinous parts, in contradistinction to the bony or more solid parts. Taken together, the terms mean the body. The muscles, sinews, or tendons, are the “cordage” of the body, by which the bones are both held in their places and moved. In order to sound health and longevity these need continual renovation, to repair and compensate the waste always taking place. This restoration is made by the proper distribution of the vital fluids to every part, perfectly irrigating the whole body, even the bones. This seems to be the imagery of the text, and the sentiment is, that piety and high mental cultivation, which are always in this book supposed to go hand in hand, tend to the preservation of health and the prolonging of life — a fact which observation and experience have abundantly demonstrated. The average period of human life is greatly extended by the march of Christian civilization and enlightenment. That restraint (musar, discipline, see note, Proverbs 1:2) which true religion, whether Mosaic or Christian, throws upon the passions and appetites — that moderation and temperance which it enjoins in the use of earthly good — that knowledge of physical laws which it promotes — that serenity of mind which it inspires — as also that sacredness with which it invests life — all tend to the prolongation and happiness of earthly existence.

V. 9. Substance-Lay out thy estate not to please thyself, but to glorify God. First-fruits-Or, with the chief or best; which answers to the first-fruits under the law.

Verse 9. Honour the Lord with thy substance] The hjnm MINCHAH or gratitude-offering to God, commanded under the law, is of endless obligation. It would be well to give a portion of the produce of every article by which we get our support to God, or to the poor, the representatives of Christ. This might be done either in kind, or by the worth in money. Whatever God sends us in the way of secular prosperity, there is a portion of it always for the poor, and for God’s cause. When that portion is thus disposed of, the rest is sanctified; when it is withheld, God’s curse is upon the whole. Give to the poor, and God will give to thee.

Verses 9, 10. Honour the Lord with thy substance — Lay out thy estate, not to please thyself, but to glorify God; and with the first-fruits of all thy increase — Or, with the chief, or best; which answers to the first-fruits under the law. So shall thy barns be filled with plenty — This is not the way to diminish thy estate, as covetous and profane persons allege, but rather to increase it.

Ver. 9. Honour the Lord with thy substance. Chaldaic, “thy mammon,” money and worldly goods. The deep stain of original sin is so profound, and the consequent outbreakings of wickedness are so great, that unless law and order be enforced, and virtue nourished by instruction and devotion, society is utterly lost. He therefore who gives ministers their just and liberal remuneration shall find a full requital from the Lord; he will fill their laythes and barns with grass and corn: ver. 10.

9. Honour — Miller well says, Honour, in a connexion like this, grew to include the idea of giving. We see it in the Greek tima. 1 Timothy 5:3, 17; Acts 5:2; Proverbs 19:19. Substance points to capital; increase, to revenue, income. In verse six the teacher had said, “In all thy ways acknowledge him, and he shall direct [smooth] thy paths.” This thought is resumed and illustrated in an important particular. To show our gratitude to God for blessings bestowed is a leading duty. The laws of the old economy directed, that of all the firstfruits an offering should be presented. (See Exodus 23:14, 16, 19; also Exodus 22:29, 30; Leviticus 2:12, 16; 19:23, 24; Deuteronomy 18:4, 5.) This was a thank offering for the blessings of life, and a contribution to the support of religion. These offerings of our substance are dictates of sanctified reason. The ordinances and ministries of religion being appointed by God for the benefit of men, it is the will of God that they should be supported by men, to whom, here and elsewhere, he gives the promise that in proportion to the liberality of their contributions as compared with their means, will he return them liberal dispensations of his providence and grace. Under the old dispensation the return, in kind, of temporal blessings was prominent, the spiritual being included; under the new, the spiritual blessings returned occupy the foreground, but the temporal, also, are included. He that makes temporal sacrifices for the cause of religion shall receive manifold more in this life, and in the world to come everlasting life. Matthew 19:29, 30; Mark 10:29, 30; Luke 18:29, 30. This is the general rule. The subject and principles of systematic beneficence deserve more attention than they have hitherto received from modern Christians. Comparatively few give systematically a percentage of their income or gains. This was a principle of the old law, and the proportion was in some particulars definitely determined. Under the new economy the principle is as plainly obligatory as under the old, but each Christian is left to determine for himself what portion he shall devote to the Lord, under the stimulating promise, “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” 2 Corinthians 9:6.

V. 10. So-This is not the way to diminish thy estate, but rather to increase it.

Verses 9, 10. Honour the Lord with thy substance — Lay out thy estate, not to please thyself, but to glorify God; and with the first-fruits of all thy increase — Or, with the chief, or best; which answers to the first-fruits under the law. So shall thy barns be filled with plenty — This is not the way to diminish thy estate, as covetous and profane persons allege, but rather to increase it.

10. Barns — Storehouses or granaries. Presses — Either presses or vats; thy wine vats shall overflow with new wine. Comp. Deuteronomy 28:1-8. For winepress or vat, compare Isaiah 5:2; Judges 6:11; Matthew 21:33.

V. 11. Despise not-Either by making light of it, or not being duly affected with it; or by accounting it an unnecessary thing: but rather esteem it a privilege and favour from God. Weary-Neither think it tedious or hard, but endure it with patience and chearfulness.

Verse 11. Despise not the chastening of the Lord] The word rswm musar signifies correction, discipline, and instruction. Teaching is essentially necessary to show the man the way in which he is to go; discipline is necessary to render that teaching effectual; and, often, correction is requisite in order to bring the mind into submission, without which it cannot acquire knowledge. Do not therefore reject this procedure of God; humble thyself under his mighty hand, and open thy eyes to thy own interest; and then thou wilt learn specially and effectually. It is of no use to rebel; if thou do, thou kickest against the pricks, and every act of rebellion against him is a wound to thine own soul. God will either end thee or mend thee; wilt thou then kick on?

Verses 11, 12. My son, despise not the chastening of the Lord — Either by making light of it, or not being duly affected with it, or by accounting it an unnecessary thing; but rather esteem it a privilege and favour from God. Neither be weary of his correction — Neither think it tedious or hard, but endure it with patience and cheerfulness. For whom the Lord loveth he correcteth — Afflictions are not calamities, but benefits and comforts, because they are testimonies of God’s love, which is infinitely more desirable than any evil can be terrible. They show God’s design, desire, and care to purge us from our sins, and make us fit for his presence and kingdom. These two verses seem to be here inserted in the midst of his commendations of wisdom, to remove an objection against the excellence and happiness of wise or pious men, taken from those many afflictions to which such persons are frequently exposed, the reason of which he here gives.

Ver. 11. My son, despise not the chastening of the Lord. His corrections are paternal. Ordinary afflictions are often the effects of negligence, or of irregularity; others are constitutional, and some are special, as incidents, acute fevers, and epidemic diseases. But all are of the Lord, and our concern is to make a good use of them, for examination, for prayer, and for holiness.

11, 12. Despise not the chastening — Suppose it be the Lord’s will, as it may, that any affliction befall thee, contemn not the discipline, as if it were a mere natural occurrence or accident. Neither be weary — Better, nor feel horror (our word weary is too weak) when thou art rebuked by him; for it is an evidence of his tenderest regard: a father, by chastening the son in whom he delights, does him a favour, is gracious to him, in the act. See Hebrews 12:5, 10, where the passage is quoted with some variation, following the Septuagint. Comp. Job 5:17; Revelation 3:19.

Verse 12. Whom the Lord loveth] To encourage thee to bear correction, know that it is a proof of God’s love to thee; and thereby he shows that he treats thee as a father does his son, even that one to whom he bears the fondest affection.

The last clause the Septuagint translate mastigoi de panta uion on paradecetai, “and chasteneth every son whom he receiveth;” and the apostle, Hebrews 12:6, quotes this literatim. Both clauses certainly amount to the same sense. Every son whom he receiveth, and the son in whom he delighteth, have very little difference of meaning.

Verses 11, 12. My son, despise not the chastening of the Lord — Either by making light of it, or not being duly affected with it, or by accounting it an unnecessary thing; but rather esteem it a privilege and favour from God. Neither be weary of his correction — Neither think it tedious or hard, but endure it with patience and cheerfulness. For whom the Lord loveth he correcteth — Afflictions are not calamities, but benefits and comforts, because they are testimonies of God’s love, which is infinitely more desirable than any evil can be terrible. They show God’s design, desire, and care to purge us from our sins, and make us fit for his presence and kingdom. These two verses seem to be here inserted in the midst of his commendations of wisdom, to remove an objection against the excellence and happiness of wise or pious men, taken from those many afflictions to which such persons are frequently exposed, the reason of which he here gives.

Ver. 12. As a father the son in whom he delighteth. The LXX render this latter clause, “And scourgeth every son whom he receiveth:” and thus it is quoted by St. Paul. Hebrews 12:6.

11, 12. Despise not the chastening — Suppose it be the Lord’s will, as it may, that any affliction befall thee, contemn not the discipline, as if it were a mere natural occurrence or accident. Neither be weary — Better, nor feel horror (our word weary is too weak) when thou art rebuked by him; for it is an evidence of his tenderest regard: a father, by chastening the son in whom he delights, does him a favour, is gracious to him, in the act. See Hebrews 12:5, 10, where the passage is quoted with some variation, following the Septuagint. Comp. Job 5:17; Revelation 3:19.

V. 13. Findeth-Which supposes his diligent searching for it.

Verse 13. Happy is the man that findeth wisdom] This refers to the advice given in Proverbs 2:4; where see the note. See Clarke “Proverbs 2:4”.

Verses 13-15. Happy is the man — Notwithstanding all his afflictions; that findeth wisdom — Which supposes his diligent searching for it, expressed Proverbs 2:4. And the man that getteth — Hebrew, qypy, that draweth out, understanding — Which expression implies two things: 1st, That man hath it not naturally in himself, but must have it from another, even from God and his word; 2d, That men should labour for it as those labour that dig and draw forth metals out of the earth. For the merchandise of it, &c. — It is more necessary and advantageous, because it is so, not only for this short life, but also for the future and everlasting life, in which gold and silver bear no price. All the things thou canst desire are not to be compared to her — For true worth and usefulness.

Ver. 13. Happy is the man that findeth wisdom, the divine tutoress, that he may be taught of God. Her adornings are pure, peaceable, gentle, easy to be entreated, full of mercy and good fruit. Augustine has said justly, that Christ, Mississe vicariam vim Spiritus Sancti, qui credentes agas, hath sent in his place the Holy Spirit, which actuates the soul of believers. No man can acquire divine wisdom without a divine influence.

13, 14. Here, from his digressions into the sundry particulars above, the instructor returns to the general theme, the excellency of true wisdom. Supremely happy is the man that findeth out, acquireth, this divine blessing — understanding. Getteth — Hebrew, draws out. Fine gold — xwrj, (hharuts,) is a word which has exercised the ingenuity of the learned. Nothing very decisive has yet been arrived at as to its specific application. It is supposed to have been a technical word pertaining to the new commerce with Ophir — possibly native gold, or a nugget of fine gold. It is also thought by some that our word carat, used in determining the proportionate fineness of gold, is a modification of this same word. Merchandise — Profits, as of the merchant. Miller refers verses 13 and 14 emphatically to the man who has been chastened, (verses 11, 12,) and translates: O, the blessedness of the man! He has found wisdom, etc.

Verse 14. For the merchandise] rjs sachar, the traffic, the trade that is carried on by going through countries and provinces with such articles as they could carry on the backs of camels, &c.; from rjs sachar, to go about, traverse. Chaffarynge; Old MS. Bible.

And the gain thereof] htawbt tebuathah, its produce; what is gained by the articles after all expenses are paid. The slaves, as we have already seen, got their liberty if they were so lucky as to find a diamond of so many carats’ weight; he who finds wisdom-the knowledge and salvation of God-gets a greater prize; for he obtains the liberty of the Gospel, is adopted into the family of God, and made an heir according to the hope of an eternal life.

Verses 13-15. Happy is the man — Notwithstanding all his afflictions; that findeth wisdom — Which supposes his diligent searching for it, expressed Proverbs 2:4. And the man that getteth — Hebrew, qypy, that draweth out, understanding — Which expression implies two things: 1st, That man hath it not naturally in himself, but must have it from another, even from God and his word; 2d, That men should labour for it as those labour that dig and draw forth metals out of the earth. For the merchandise of it, &c. — It is more necessary and advantageous, because it is so, not only for this short life, but also for the future and everlasting life, in which gold and silver bear no price. All the things thou canst desire are not to be compared to her — For true worth and usefulness.

13, 14. Here, from his digressions into the sundry particulars above, the instructor returns to the general theme, the excellency of true wisdom. Supremely happy is the man that findeth out, acquireth, this divine blessing — understanding. Getteth — Hebrew, draws out. Fine gold — xwrj, (hharuts,) is a word which has exercised the ingenuity of the learned. Nothing very decisive has yet been arrived at as to its specific application. It is supposed to have been a technical word pertaining to the new commerce with Ophir — possibly native gold, or a nugget of fine gold. It is also thought by some that our word carat, used in determining the proportionate fineness of gold, is a modification of this same word. Merchandise — Profits, as of the merchant. Miller refers verses 13 and 14 emphatically to the man who has been chastened, (verses 11, 12,) and translates: O, the blessedness of the man! He has found wisdom, etc.

Verse 15. She is more precious than rubies] מפנינים mippeninim. The word principally means pearls, but may be taken for precious stones in general. The root is hnp panah, he looked, beheld; and as it gives the idea of the eye always being turned towards the observer, Mr. Parkhurst thinks that it means the loadstone; see Clarke’s note on “Job 28:18”, where this subject is considered at large. If the oriental ruby, or any other precious stone, be intended here, the word may refer to their being cut and polished, so that they present different faces, and reflect the light to you in whatever direction you may look at them.

All the things thou canst desire] Superior to every thing that can be an object of desire here below. But who believes this?

Verses 13-15. Happy is the man — Notwithstanding all his afflictions; that findeth wisdom — Which supposes his diligent searching for it, expressed Proverbs 2:4. And the man that getteth — Hebrew, qypy, that draweth out, understanding — Which expression implies two things: 1st, That man hath it not naturally in himself, but must have it from another, even from God and his word; 2d, That men should labour for it as those labour that dig and draw forth metals out of the earth. For the merchandise of it, &c. — It is more necessary and advantageous, because it is so, not only for this short life, but also for the future and everlasting life, in which gold and silver bear no price. All the things thou canst desire are not to be compared to her — For true worth and usefulness.

Ver. 15. She is more precious than rubies. Exodus 28:15. Gems are the decorations of earthly courts, but wisdom adorns the mind, and heaven alone can estimate its worth. It is a crown of long life here, and of glory hereafter: ver. 16.

15. Rubies — Original word uncertain; pearls, red corals, or some kind of precious stones. Some think the magnet or loadstone intended. Things thou canst desire — Or, desirable things, delights; that is, jewels, so much sought after in the East for the adornment of both sexes.

Verse 16. Length of days is in her right hand] A wicked man shortens his days by excesses; a righteous man prolongs his by temperance. In her left hand riches and honour.] That is, her hands are full of the choicest benefits. There is nothing to be understood here by the right hand in preference to the left.

Verses 16-18. Length of days is in her right hand — Wisdom is here represented as a great and generous princess, distributing gifts to her subjects. She holds forth in her right hand the great blessing of health and length of days unto all those who will walk in the way to which she points; and it was but just to place this in her right hand, that is, to give it the precedence, because it was the chief promise of the law, and, indeed, unless when affliction is necessary for our chastisement, trial, or purification, the most desirable of all earthly blessings. After this follow wealth and reputation, which he places in her left hand, as inferior blessings, but which proceed also from her gift. Spiritually considered, these blessings refer to eternity, and the glories of heaven. Her ways are ways of pleasantness — Are exceeding delightful, namely, to those who know them and walk in them; whose judgment is certainly to be preferred before the contrary opinion of ungodly men, who are grossly ignorant of them, and professed enemies to them. Observe, reader, the enjoyments and entertainments of sense are not to be compared to the pleasures which gracious souls have in communion with God and doing good. And all her paths are peace — Produce a blessed tranquillity in a man’s mind and conscience, with confidence and cheerfulness in all conditions, and the joy which arises from a full persuasion that all things shall work for good here, and from a lively hope of eternal rest with God hereafter. There is not only peace in the end, but peace in the way; and not only in the way of religion in general, but in all the particular paths of that way; in all the several acts, instances, and duties of it: one does not imbitter what another sweetens, as it is with the allays of this world; but they are all peace; not only sweet, but safe, and full of quietness, assurance, and consolation, Isaiah 32:17. She is a tree of life — She is a certain pledge and means of everlasting life and happiness; to them that lay hold upon her — That eagerly pursue after her, and, when they overtake her, gladly apprehend and embrace her, as the Hebrew word here used signifies. He alludes to the tree of life in paradise, mentioned Genesis 2:9, and 3:22, all right to eat of which was lost by the fall, and he here intimates that the wisdom of which he speaks is the only thing that can restore the life to us then lost. Happy is every one that retaineth her — That holds her fast, and is constantly resolved not to forsake her.

16. Right hand… left hand — Wisdom is here represented as dispensing her blessings with both hands, that is, abundantly. Some of the older commentators, and also some of the later, think that the blessings of the right hand have the precedence in value. “It was but just,” says Patrick, “to place length of days in her right hand; that is, to give it the precedence, because it was the chief promise of the law, and, indeed, the most desirable of earthly blessings, without which nothing can be enjoyed: after this follow wealth and reputation, things that men mightily covet, which he places in her left hand, as inferior blessings, but which come also from her gift.” Others think this a fanciful elaboration of the simple idea. “It is highly probable that Solomon alludes here to the promise of God to him. 1 Kings 3:11-14; 2 Chronicles 1:11, 12.” — Muenscher.

V. 17. Peace-Procure a blessed tranquility in a man’s mind and conscience.

Verse 17. Her ways are ways of pleasantness] These blessings of true religion require little comment. They are well expressed by the poet in the following elegant verses:—

“Wisdom Divine! Who tells the price

Of Wisdom’s costly merchandise?

Wisdom to silver we prefer,

And gold is dross compared to her.

Her hands are fill’d with length of days,

True riches, and immortal praise;—

Riches of Christ, on all bestow’d,

And honour that descends from God.

To purest joys she all invites,

Chaste, holy, spiritual delights;

Her ways are ways of pleasantness,

And all her flowery paths are peace.

Happy the man that finds the grace,

The blessing of God’s chosen race;

The wisdom coming from above,

The faith that sweetly works by love!”

WESLEY.

Verses 16-18. Length of days is in her right hand — Wisdom is here represented as a great and generous princess, distributing gifts to her subjects. She holds forth in her right hand the great blessing of health and length of days unto all those who will walk in the way to which she points; and it was but just to place this in her right hand, that is, to give it the precedence, because it was the chief promise of the law, and, indeed, unless when affliction is necessary for our chastisement, trial, or purification, the most desirable of all earthly blessings. After this follow wealth and reputation, which he places in her left hand, as inferior blessings, but which proceed also from her gift. Spiritually considered, these blessings refer to eternity, and the glories of heaven. Her ways are ways of pleasantness — Are exceeding delightful, namely, to those who know them and walk in them; whose judgment is certainly to be preferred before the contrary opinion of ungodly men, who are grossly ignorant of them, and professed enemies to them. Observe, reader, the enjoyments and entertainments of sense are not to be compared to the pleasures which gracious souls have in communion with God and doing good. And all her paths are peace — Produce a blessed tranquillity in a man’s mind and conscience, with confidence and cheerfulness in all conditions, and the joy which arises from a full persuasion that all things shall work for good here, and from a lively hope of eternal rest with God hereafter. There is not only peace in the end, but peace in the way; and not only in the way of religion in general, but in all the particular paths of that way; in all the several acts, instances, and duties of it: one does not imbitter what another sweetens, as it is with the allays of this world; but they are all peace; not only sweet, but safe, and full of quietness, assurance, and consolation, Isaiah 32:17. She is a tree of life — She is a certain pledge and means of everlasting life and happiness; to them that lay hold upon her — That eagerly pursue after her, and, when they overtake her, gladly apprehend and embrace her, as the Hebrew word here used signifies. He alludes to the tree of life in paradise, mentioned Genesis 2:9, and 3:22, all right to eat of which was lost by the fall, and he here intimates that the wisdom of which he speaks is the only thing that can restore the life to us then lost. Happy is every one that retaineth her — That holds her fast, and is constantly resolved not to forsake her.

Ver. 17. Her ways are ways of pleasantness, unfolding new discoveries, and opening heaven in the heart. The pleasure of contemplating the perfections of God in his works and ways, the pleasure of meditating on the person and offices of Christ, the pleasure of piety, and devotion, of studying the scriptures, and tracing an immortal hope, whose earnests are felt in the heart; the pleasure of doing good, and from the noble principle of divine love, and even the pleasure of suffering for righteousness sake, from a consciousness that afflictions are productive of good; are all of them exquisite, and pour a torrent of peace and divine enjoyment into the soul. Whereas the pleasures of sin are low, mean, and sensual, tending to disgust, to misery and corruption. Happy then, thrice happy is the man, who findeth wisdom, and retains her in his heart.

17. Her ways — Those she points out and recommends for her followers to walk in. Peace — µwlv, (shalom,) a very comprehensive word, expressive of health, quietude, prosperity, and good in general.

V. 18. A tree-A pledge of everlasting life. He alludes to the tree of life, and intimates, that this is the only restorer of that life which we have lost by sin.

Verse 18. She is a tree of life] חיים x[ ets chaiyim, “the tree of lives,” alluding most manifestly to the tree so called which God in the beginning planted in the garden of Paradise, by eating the fruit of which all the wastes of nature might have been continually repaired, so as to prevent death for ever. This is an opinion which appears probable enough. The blessings which wisdom—true religion—gives to men, preserve them in life, comfort them through life, cause them to triumph in death, and ensure them a glorious immortality.

Verses 16-18. Length of days is in her right hand — Wisdom is here represented as a great and generous princess, distributing gifts to her subjects. She holds forth in her right hand the great blessing of health and length of days unto all those who will walk in the way to which she points; and it was but just to place this in her right hand, that is, to give it the precedence, because it was the chief promise of the law, and, indeed, unless when affliction is necessary for our chastisement, trial, or purification, the most desirable of all earthly blessings. After this follow wealth and reputation, which he places in her left hand, as inferior blessings, but which proceed also from her gift. Spiritually considered, these blessings refer to eternity, and the glories of heaven. Her ways are ways of pleasantness — Are exceeding delightful, namely, to those who know them and walk in them; whose judgment is certainly to be preferred before the contrary opinion of ungodly men, who are grossly ignorant of them, and professed enemies to them. Observe, reader, the enjoyments and entertainments of sense are not to be compared to the pleasures which gracious souls have in communion with God and doing good. And all her paths are peace — Produce a blessed tranquillity in a man’s mind and conscience, with confidence and cheerfulness in all conditions, and the joy which arises from a full persuasion that all things shall work for good here, and from a lively hope of eternal rest with God hereafter. There is not only peace in the end, but peace in the way; and not only in the way of religion in general, but in all the particular paths of that way; in all the several acts, instances, and duties of it: one does not imbitter what another sweetens, as it is with the allays of this world; but they are all peace; not only sweet, but safe, and full of quietness, assurance, and consolation, Isaiah 32:17. She is a tree of life — She is a certain pledge and means of everlasting life and happiness; to them that lay hold upon her — That eagerly pursue after her, and, when they overtake her, gladly apprehend and embrace her, as the Hebrew word here used signifies. He alludes to the tree of life in paradise, mentioned Genesis 2:9, and 3:22, all right to eat of which was lost by the fall, and he here intimates that the wisdom of which he speaks is the only thing that can restore the life to us then lost. Happy is every one that retaineth her — That holds her fast, and is constantly resolved not to forsake her.

18. Tree of life — Well paraphrased by Patrick: “In short, wisdom leads into a paradise, and supplies the place of the tree of life, (Genesis 2:9; 3:22,) from which our first parents were banished: that is, gives not only a present but an immortal satisfaction to all those who strongly apprehend and retain her precepts; and, therefore, I again pronounce him happy above all other men, and above all expression, who constantly and firmly adheres to them.” Retaineth her — Hardly strong enough. Better, holdeth her fast. Comp. Proverbs 11:30; 13:12; 15:4; Revelation 2:7; 22:2. This, and Proverbs 11:30; 13:12; 15:4, are the only allusions in the Old Testament to the spiritual significance of the tree of life; indeed, the only references of any sort exclusive of those in Genesis.

V. 19. Wisdom-Either by Christ, or by that Divine perfection of wisdom, which is the fountain of wisdom in man.

Verse 19. The Lord by wisdom hath founded the earth] Here wisdom is taken in its proper acceptation, for that infinite knowledge and skill which God has manifested in the creation and composition of the earth, and in the structure and economy of the heavens. He has established the order as well as the essence of all things; so that though they vary in their positions, &c., yet they never change either their places, or their properties. Composition and analysis are not essential changes; the original particles, their forms and properties, remain the same.

Verses 19, 20. The Lord by wisdom, &c. — From human wisdom, or wisdom attainable by man, of which Solomon had hitherto treated, he now digresses to divine; thereby insinuating that it ought not to seem strange that he had said so much in praise of wisdom, and had so vehemently exhorted men to seek it, since all the works of God are effected by it; and that his readers might understand that he did not call them to the imitation of men, subject to errors and vices like themselves, but to the imitation of the divine wisdom. Although Christ be the wisdom of God, and the power of God, 1 Corinthians 1:24; and although all things were made by him, and without him was not any thing made that was made, yet it does not appear that Solomon speaks of him here, but rather of that divine perfection of wisdom which is the fountain of wisdom in man. Observe, reader, the effects which we call natural, are the productions of the Creator’s sovereign wisdom, who formed at the beginning, and who hath preserved ever since, the universe of things, with that connected chain of causes and effects with which we are surrounded. By his knowledge the depths are broken up — The great abyss of waters mixed with, and contained in, the bowels of the earth, breaks forth into fountains and rivers for the use of men and beasts: which is justly remembered here as an illustrious effect of divine wisdom, by which the earth was made habitable and the waters serviceable. And the clouds drop down dew — Under which rain is comprehended, as being of the same nature and use.

19, 20. The Lord by wisdom — These verses seem to be added for the purpose of commending, in the strongest manner, the pursuit of wisdom. It is an attribute of God himself. By attaining and appreciating true wisdom, a man comes into communion with Jehovah, and participates with him in the enjoyment of the same excellency; for it is in or by wisdom that he performs all his works, some samples of which are given — a part for all. The terms here rendered wisdom, understanding, and knowledge, refer, with some discrimination, to the same thing. They are so often interchanged that we may conclude variety of diction to be chiefly the object, and not the expression of ideas substantially different. Founded the earth… established the heavens — There is nothing in these terms inconsistent with our modern discoveries in cosmogony and astronomy. The language is popular, phenomenal, and poetic, and, like all similar terms in the book, neither affirms nor denies any particular philosophical theory. The wise man spoke according to the popular, or, perhaps, rather, the poetical apprehension of things. The allusion, in verse 20, to the depths being broken up, is of doubtful meaning. Some expositors understand it of the ordinary operations of nature in conducting fountains of water from the bowels of the earth; others, to the breaking up of the fountains of the great deep at the flood, (Genesis 7:11;) others, again, to the original separating of the waters above and below the expanse, “firmament,” in Genesis 1:6, in consequence of which the clouds drop down, or, as it might be rendered, the atmosphere distils, the dew upon the earth. Clouds… dew — As there is nothing that to an understanding mind conveys a more impressive sense of the wisdom and beneficence of the Deity than the atmospheric arrangements of the globe, the latter meaning is a very beautiful and striking one: and as the preceding verse refers to the creation of the heavens and the earth, there would seem to be no inconsistency in so interpreting ver. 20, especially the latter clause, unless it might be thought that the ideas are too recondite and abstruse to be attributed to the ancient philosopher. We moderns, however, are gradually learning that the ancients knew more than we once gave them credit for. Comp. Genesis 1:7; 7:11; Job 38.

V. 20. The depths-That great abyss contained in the bowels of the earth, breaks forth into fountains and rivers.

Verse 20. By his knowledge the depths are broken up] He determined in his wisdom how to break up the fountains of the great deep, so as to bring a flood of waters upon the earth; and by his knowledge those fissures in the earth through which springs of water arise have been appointed and determined; and it is by his skill and influence that vapours are exhaled, suspended in the atmosphere, and afterwards precipitated on the earth in rain, dews, &c. Thus the wisest of men attributes those effects which we suppose to spring from natural causes to the Supreme Being himself.

Verses 19, 20. The Lord by wisdom, &c. — From human wisdom, or wisdom attainable by man, of which Solomon had hitherto treated, he now digresses to divine; thereby insinuating that it ought not to seem strange that he had said so much in praise of wisdom, and had so vehemently exhorted men to seek it, since all the works of God are effected by it; and that his readers might understand that he did not call them to the imitation of men, subject to errors and vices like themselves, but to the imitation of the divine wisdom. Although Christ be the wisdom of God, and the power of God, 1 Corinthians 1:24; and although all things were made by him, and without him was not any thing made that was made, yet it does not appear that Solomon speaks of him here, but rather of that divine perfection of wisdom which is the fountain of wisdom in man. Observe, reader, the effects which we call natural, are the productions of the Creator’s sovereign wisdom, who formed at the beginning, and who hath preserved ever since, the universe of things, with that connected chain of causes and effects with which we are surrounded. By his knowledge the depths are broken up — The great abyss of waters mixed with, and contained in, the bowels of the earth, breaks forth into fountains and rivers for the use of men and beasts: which is justly remembered here as an illustrious effect of divine wisdom, by which the earth was made habitable and the waters serviceable. And the clouds drop down dew — Under which rain is comprehended, as being of the same nature and use.

19, 20. The Lord by wisdom — These verses seem to be added for the purpose of commending, in the strongest manner, the pursuit of wisdom. It is an attribute of God himself. By attaining and appreciating true wisdom, a man comes into communion with Jehovah, and participates with him in the enjoyment of the same excellency; for it is in or by wisdom that he performs all his works, some samples of which are given — a part for all. The terms here rendered wisdom, understanding, and knowledge, refer, with some discrimination, to the same thing. They are so often interchanged that we may conclude variety of diction to be chiefly the object, and not the expression of ideas substantially different. Founded the earth… established the heavens — There is nothing in these terms inconsistent with our modern discoveries in cosmogony and astronomy. The language is popular, phenomenal, and poetic, and, like all similar terms in the book, neither affirms nor denies any particular philosophical theory. The wise man spoke according to the popular, or, perhaps, rather, the poetical apprehension of things. The allusion, in verse 20, to the depths being broken up, is of doubtful meaning. Some expositors understand it of the ordinary operations of nature in conducting fountains of water from the bowels of the earth; others, to the breaking up of the fountains of the great deep at the flood, (Genesis 7:11;) others, again, to the original separating of the waters above and below the expanse, “firmament,” in Genesis 1:6, in consequence of which the clouds drop down, or, as it might be rendered, the atmosphere distils, the dew upon the earth. Clouds… dew — As there is nothing that to an understanding mind conveys a more impressive sense of the wisdom and beneficence of the Deity than the atmospheric arrangements of the globe, the latter meaning is a very beautiful and striking one: and as the preceding verse refers to the creation of the heavens and the earth, there would seem to be no inconsistency in so interpreting ver. 20, especially the latter clause, unless it might be thought that the ideas are too recondite and abstruse to be attributed to the ancient philosopher. We moderns, however, are gradually learning that the ancients knew more than we once gave them credit for. Comp. Genesis 1:7; 7:11; Job 38.

V. 21. Eyes-The eyes of thy mind. Constantly and seriously meditate upon them.

Verse 21. Let not them depart from thine eyes] Never forget that God, who is the author of nature, directs and governs it in all things; for it is no self-determining agent.

Keep sound wisdom and discretion] hmzmw hyvwt tushiyah

umezimmah. We have met with both these words before. Tushiyah is the essence or substance of a thing; mezimmah is the resolution or purpose formed in reference to something good or excellent. To acknowledge God as the author of all good, is the tushiyah, the essence, of a godly man’s creed; to resolve to act according to the directions of his wisdom, is the mezimmah, the religious purpose, that will bring good to ourselves and glory to God. These bring life to the soul, and are ornamental to the man who acts in this way, Proverbs 3:22.

Verses 21, 22. My son, let them not depart, &c. — Let me prevail with thee to keep these good instructions before the eyes of thy mind continually. Constantly and seriously meditate upon them, and thereby thou wilt attain and retain sound wisdom and discretion. So shall they be life unto thy soul — To thee, or thy person. They shall prolong thy life, and make it life indeed, namely, wise, holy, and happy: whereas a foolish, sinful, and miserable life is reputed a kind of death, and is often so called. Thus Moses says to Israel, He (namely, God) is thy life, and the length of thy days, Deuteronomy 30:20. Or Solomon here means, They shall be life to thy soul, properly so called. They shall quicken, delight, and save thy soul. And grace to thy neck — They shall be like a beautiful chain or ornament about thy neck, as above, verse 3, and Proverbs 1:9.

21. The direct address is resumed. The pupil is exhorted by various most desirable considerations to follow after and adhere to wisdom. Let not them — Either the various precepts before given, or that sound wisdom and discretion which are real and essential. Zockler renders last clause, “Thoughtfulness and circumspection.” Miller, “Stable and well considered.”

V. 22. Grace-Like a beautiful chain or ornament.

Verses 21, 22. My son, let them not depart, &c. — Let me prevail with thee to keep these good instructions before the eyes of thy mind continually. Constantly and seriously meditate upon them, and thereby thou wilt attain and retain sound wisdom and discretion. So shall they be life unto thy soul — To thee, or thy person. They shall prolong thy life, and make it life indeed, namely, wise, holy, and happy: whereas a foolish, sinful, and miserable life is reputed a kind of death, and is often so called. Thus Moses says to Israel, He (namely, God) is thy life, and the length of thy days, Deuteronomy 30:20. Or Solomon here means, They shall be life to thy soul, properly so called. They shall quicken, delight, and save thy soul. And grace to thy neck — They shall be like a beautiful chain or ornament about thy neck, as above, verse 3, and Proverbs 1:9.

22. Life unto thy soul — The verse may be rendered: Thus shall there be life (pl., intensive, great life) to “thy soul, and grace to thy neck.” They are both vital and ornamental.

Verse 23. Then shalt thou walk in thy way — Manage all thy employments and concerns safely, securely, or confidently, without danger or fear, casting thy care on God, in the discharge of thy duty. And thy foot shall not stumble — At those stumbling-blocks, trials, and temptations, at which heedless sinners commonly stumble, and by which they fall. Thy natural life, and all that belongs to it, shall be under the protection of God’s providence; thy spiritual life, and all its interests, under the protection of his grace; so that thou shalt be kept from falling into sin or trouble. Wisdom shall direct thee into and keep thee in the right way, as far as may be from temptation, and will enable thee to walk in it with holy security, and thou shalt find the way of duty to be the way of safety.

23. Then shalt thou walk… safely — “Then the journey of thy life shall be safe and smooth.” — Stuart.

Verse 24. When thou liest down] In these verses (Proverbs 3:23-26) the wise man describes the confidence, security, and safety, which proceed from a consciousness of innocence. Most people are afraid of sleep, lest they should never awake, because they feel they are not prepared to appear before God. They are neither innocent nor pardoned. True believers know that God is their keeper night and day; they have strong confidence in him that he will be their director and not suffer them to take any false step in life, Proverbs 3:23. They go to rest in perfect confidence that God will watch over them; hence their sleep, being undisturbed with foreboding and evil dreams, is sweet and refreshing, Proverbs 3:24. They are not apprehensive of any sudden destruction, because they know that all things are under the control of God; and they are satisfied that if sudden destruction should fall upon their wicked neighbour, yet God knows well how to preserve them, Proverbs 3:25. And all this naturally flows from the Lord being their confidence, Proverbs 3:26.

Verses 24-26. When thou liest down thou shalt not be afraid — Of fire, or thieves, or any of the terrors of the darkness, knowing that when thou and all thy friends are asleep, yet He that keepeth Israel, and every true-born Israelite, neither slumbers nor sleeps, and that to him thou hast committed thyself, and taken shelter under the shadow of his wings. Yea, thou shalt lie down — And shalt not need to sit up to keep guard; and, being laid down, thou shalt sleep, and not have thine eyes held waking by care or fear; and thy sleep shall be sweet — Refreshing to thee, not being disturbed by any alarms from without, or apprehensions from within. The way to have a good night is to sleep with a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. Be not afraid — That is, thou shalt not be afraid. For that it is a promise seems most probable from the context; only, for greater emphasis, it is delivered in the form of a precept; as if he had said, I require thee not to be afraid; it is both thy duty and privilege; of sudden fear — For sudden and unexpected evils are most frightful and grievous; and fear is here put for the evils feared. Neither of the desolation of the wicked — Which befalls them, when the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; and thou mayest be ready to fear, lest thou shouldst be involved in the common calamity; but fear not, for God will then hide thee in his chambers, Isaiah 26:20, 21. For the Lord shall be thy confidence — A sufficient and sure ground of confidence; and shall keep thy foot from being taken — In the snares either of sin or of mischief.

24. Sleep… sweet — The preceding verse describes the safety and prosperity of more active life; this one, the security and pleasantness of repose. The truly wise man — the virtuously wise — knows that the Lord is his guardian, that he that keepeth him shall neither slumber nor sleep. Comp. Psalm 127:1, 2; Jeremiah 31:26.

V. 25. Be not-Thou shalt not be afraid. Sudden-For sudden and unexpected evils are most frightful. And fear is here put for the evils feared. Desolation-Which cometh upon the wicked.

Verses 24-26. When thou liest down thou shalt not be afraid — Of fire, or thieves, or any of the terrors of the darkness, knowing that when thou and all thy friends are asleep, yet He that keepeth Israel, and every true-born Israelite, neither slumbers nor sleeps, and that to him thou hast committed thyself, and taken shelter under the shadow of his wings. Yea, thou shalt lie down — And shalt not need to sit up to keep guard; and, being laid down, thou shalt sleep, and not have thine eyes held waking by care or fear; and thy sleep shall be sweet — Refreshing to thee, not being disturbed by any alarms from without, or apprehensions from within. The way to have a good night is to sleep with a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. Be not afraid — That is, thou shalt not be afraid. For that it is a promise seems most probable from the context; only, for greater emphasis, it is delivered in the form of a precept; as if he had said, I require thee not to be afraid; it is both thy duty and privilege; of sudden fear — For sudden and unexpected evils are most frightful and grievous; and fear is here put for the evils feared. Neither of the desolation of the wicked — Which befalls them, when the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; and thou mayest be ready to fear, lest thou shouldst be involved in the common calamity; but fear not, for God will then hide thee in his chambers, Isaiah 26:20, 21. For the Lord shall be thy confidence — A sufficient and sure ground of confidence; and shall keep thy foot from being taken — In the snares either of sin or of mischief.

25. Be not afraid — The imperative form here is put for a strong indicative. Thou shalt not, or needest not, be afraid of any sudden fear, or object of terror. Desolation of… wicked may mean either the desolation which the wicked produce, or that which befalls them. The latter, or passive sense, is here preferred by most: be not afraid of being involved in the overthrow of the wicked.

V. 26. Shall be-A sure ground of confidence to thee. Taken-In the snares either of sin or mischief.

Verses 24-26. When thou liest down thou shalt not be afraid — Of fire, or thieves, or any of the terrors of the darkness, knowing that when thou and all thy friends are asleep, yet He that keepeth Israel, and every true-born Israelite, neither slumbers nor sleeps, and that to him thou hast committed thyself, and taken shelter under the shadow of his wings. Yea, thou shalt lie down — And shalt not need to sit up to keep guard; and, being laid down, thou shalt sleep, and not have thine eyes held waking by care or fear; and thy sleep shall be sweet — Refreshing to thee, not being disturbed by any alarms from without, or apprehensions from within. The way to have a good night is to sleep with a good conscience; and the sleep, as of the labouring man, so of the wise and godly man, is sweet. Be not afraid — That is, thou shalt not be afraid. For that it is a promise seems most probable from the context; only, for greater emphasis, it is delivered in the form of a precept; as if he had said, I require thee not to be afraid; it is both thy duty and privilege; of sudden fear — For sudden and unexpected evils are most frightful and grievous; and fear is here put for the evils feared. Neither of the desolation of the wicked — Which befalls them, when the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; and thou mayest be ready to fear, lest thou shouldst be involved in the common calamity; but fear not, for God will then hide thee in his chambers, Isaiah 26:20, 21. For the Lord shall be thy confidence — A sufficient and sure ground of confidence; and shall keep thy foot from being taken — In the snares either of sin or of mischief.

26. Thy confidence — Literally, in thy confidence. From being taken — That is, in the snare, or from capture. This wisdom will inspire strong confidence that Jehovah will preserve thee from hidden dangers. ADVICES TO THE PERFORMANCE OF CERTAIN DUTIES, AND AVOIDANCE OF

V. 27. With-hold not-Do not deny it, but readily and chearfuly impart it. Good-Any thing which is good, either counsel, comfort, reproof, or the good things of the present life. Due-That is, to all men, by that great and sovereign law of love.

Verse 27. Withhold not good from them to whom it is due] מבעליו mibbealaiv, from the lords of it. But who are they? The poor. And what art thou, O rich man? Why, thou art a steward, to whom God has given substance that thou mayest divide with the poor. They are the right owners of every farthing thou hast to spare from thy own support, and that of thy family; and God has given the surplus for their sakes. Dost thou, by hoarding up this treasure, deprive the right owners of their property? If this were a civil case, the law would take thee by the throat, and lay thee up in prison; but it is a case in which GOD alone judges. And what will he do to thee? Hear! “He shall have judgment without mercy, who hath showed no mercy;” James 2:13. Read, feel, tremble, and act justly.

Verses 27, 28. Withhold not good — Do not deny it, but readily and cheerfully impart it; from them to whom it is due — Hebrew, wyl[bm, literally, from the lords, or owners of it: which some refer to the restitution of goods gained unjustly; but the connection requires that we understand the clause in a more extensive sense. The good here spoken of must be considered as being applicable to any thing that is good, either counsel, comfort, reproof, or the good things of the present life. And by the lords, or owners of it, we must understand those who have any kind of right to it, whether by the law of justice and equity, or by the great and sovereign law of love, which God hath written on the hearts of men by nature, and hath frequently and solemnly enjoined in his word. So that this place not only commands the payment of just debts, and the restitution of things taken from others by fraud or violence, or of things committed to our trust; but it obliges every man, according to his ability and opportunity, to pity and relieve such as are in real want or misery, and to do all the good in his power, temporal or spiritual, to his fellow-creatures. Say not, &c. — The preceding verse forbade the denial, and this forbids the delay of this duty; unto thy neighbour — Unto any man, as the word neighbour is commonly used in Scripture; Go, and come again to-morrow, and I will give — Namely, what is thy due, in the manner before expressed, or what thou needest; for the word ˆtn, here used, is generally meant of free or charitable gifts, and not of debts due in justice or equity.

CERTAIN EVILS, 27-32.

27, 28. Withhold not good… to whom it is due — Literally, to the owners of it. Here we have a change of style. The following five verses contain negative counsels touching duties to our neighbour, as if he had said: In order to enjoy the blessings above named, especially strong confidence in the Lord as thy protector, avoid doing evil to others; of which he gives samples of things “most commonly practised.” Good may mean here an act of justice or of kindness; the payment of a debt, or the bestowment of a favour. The 28th verse is exegetical of the 27th, and explains it more fully. It is one of the bad habits of some men always to postpone the payment of a debt as long as possible, even when they have the full ability to pay. Indeed, some men never pay until they are repeatedly solicited, or forced by law; and if they do a favour at all, they do it slowly and grudgingly. The contrary disposition is what the wise man indirectly commends. “He that gives cheerfully gives double.” The Geneva Bible reads the 27th verse thus: “Withholde not the good from the owners of it, thogh there be power in thine hand to do it.”

V. 28. Say not-The former verse forbad the denial, and this forbids the delay of this duty.

Verse 28. Say not unto thy neighbour] Do not refuse a kindness when it is in thy power to perform it. If thou have the means by thee, and thy neighbour’s necessities be pressing, do not put him off till the morrow. Death may take either him or thee before that time.

Verses 27, 28. Withhold not good — Do not deny it, but readily and cheerfully impart it; from them to whom it is due — Hebrew, wyl[bm, literally, from the lords, or owners of it: which some refer to the restitution of goods gained unjustly; but the connection requires that we understand the clause in a more extensive sense. The good here spoken of must be considered as being applicable to any thing that is good, either counsel, comfort, reproof, or the good things of the present life. And by the lords, or owners of it, we must understand those who have any kind of right to it, whether by the law of justice and equity, or by the great and sovereign law of love, which God hath written on the hearts of men by nature, and hath frequently and solemnly enjoined in his word. So that this place not only commands the payment of just debts, and the restitution of things taken from others by fraud or violence, or of things committed to our trust; but it obliges every man, according to his ability and opportunity, to pity and relieve such as are in real want or misery, and to do all the good in his power, temporal or spiritual, to his fellow-creatures. Say not, &c. — The preceding verse forbade the denial, and this forbids the delay of this duty; unto thy neighbour — Unto any man, as the word neighbour is commonly used in Scripture; Go, and come again to-morrow, and I will give — Namely, what is thy due, in the manner before expressed, or what thou needest; for the word ˆtn, here used, is generally meant of free or charitable gifts, and not of debts due in justice or equity.

Ver. 28. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee. God having dealt bountifully with us, we should be bountiful to our needy neighbour. If he shall come to beg or borrow, let us give him what he wants, and give it now, provided we can do it with prudence, always remembering that the cheerful grace with which a favour is done, is more than the favour itself. Thus the God of charity requires all his servants to be distinguished by a noble, liberal and believing mind.

CERTAIN EVILS, 27-32.

27, 28. Withhold not good… to whom it is due — Literally, to the owners of it. Here we have a change of style. The following five verses contain negative counsels touching duties to our neighbour, as if he had said: In order to enjoy the blessings above named, especially strong confidence in the Lord as thy protector, avoid doing evil to others; of which he gives samples of things “most commonly practised.” Good may mean here an act of justice or of kindness; the payment of a debt, or the bestowment of a favour. The 28th verse is exegetical of the 27th, and explains it more fully. It is one of the bad habits of some men always to postpone the payment of a debt as long as possible, even when they have the full ability to pay. Indeed, some men never pay until they are repeatedly solicited, or forced by law; and if they do a favour at all, they do it slowly and grudgingly. The contrary disposition is what the wise man indirectly commends. “He that gives cheerfully gives double.” The Geneva Bible reads the 27th verse thus: “Withholde not the good from the owners of it, thogh there be power in thine hand to do it.”

V. 29. Securely-Relying upon thine integrity.

Verse 29. Devise not evil, &c. — Any thing injurious or hurtful; against thy neighbour — Against any child of man. Having commanded the doing of good, (verses 27, 28,) he here forbids the doing or designing any evil. Seeing he dwelleth securely by thee — Relying upon thy integrity: do not, therefore, deceive his trust, and cause him to repent of the confidence which he places in thee, which would be an iniquity hateful even to heathen.

29. Devise not evil — Design no violation of good faith or of kindness towards thy friend or neighbour who dwells unsuspectingly beside thee. The word also means, Be not silent. It may signify that we are to give our neighbour the advantage of our knowledge; not to keep silent to his injury when we know of evil threatening him, or of some good he might enjoy by the help of our intelligence. Comp. Philippians 2:4. Securely — With full trust. Compare Judges 18:7, 27.

Verse 30. Strive not with a man] Do not be of a litigious, quarrelsome spirit. Be not under the influence of too nice a sense of honour. If thou must appeal to judicial authority to bring him that wrongs thee to reason, avoid all enmity, and do nothing in a spirit of revenge. But, if he have done thee no harm, why contend with him? May not others in the same way contend with and injure thee!

Verses 30-32. Strive not — Either by words before the magistrate, or otherwise by thine actions; with a man without cause — Without just and necessary cause; if he have done thee no harm — Whereby it is clearly implied, that, in case of injury, a man may, by all lawful means, defend himself. Envy thou not the oppressor — For his impunity and success in his wicked designs, and the wealth which he gains by unrighteous practices; and choose none of his ways — For what men envy in others they seek to obtain for themselves. For the froward — Or, perverse, who walks in crooked and sinful paths, as the oppressor last mentioned, opposed to the upright man, who is called right, or straight, Proverbs 29:27; is an abomination to the Lord — And therefore, sooner or later, must be miserable. But his secret is with the righteous — They are his friends and favourites, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favours and comforts, to which other men are strangers.

Ver. 30. Strive not with a man without cause. Hebrews bwrt la al toroob, be not litigious. Go not to law with thy neighbour on light and trivial occasions: better to bear a light injury than incur a heavy expense. Suits at law excite bad feelings, because the party that does wrong despises the bar of amicable equity.

30. Strive not — Avoid all unnecessary litigations with men. It is often better to suffer wrong than to go to law. 1 Corinthians 6:7. What is here forbidden is unnecessary and causeless prosecutions; vexing those who have done no harm, or nothing of much moment.

V. 31. Envy not-For his impunity and success.

Verse 31. Envy thou not the oppressor] O how bewitching is power! Every man desires it; and yet all hate tyrants. But query, if all had power, would not the major part be tyrants?

Verses 30-32. Strive not — Either by words before the magistrate, or otherwise by thine actions; with a man without cause — Without just and necessary cause; if he have done thee no harm — Whereby it is clearly implied, that, in case of injury, a man may, by all lawful means, defend himself. Envy thou not the oppressor — For his impunity and success in his wicked designs, and the wealth which he gains by unrighteous practices; and choose none of his ways — For what men envy in others they seek to obtain for themselves. For the froward — Or, perverse, who walks in crooked and sinful paths, as the oppressor last mentioned, opposed to the upright man, who is called right, or straight, Proverbs 29:27; is an abomination to the Lord — And therefore, sooner or later, must be miserable. But his secret is with the righteous — They are his friends and favourites, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favours and comforts, to which other men are strangers.

31. Envy thou not the oppressor — Literally, the man of violence or wrong; who uses violent or wrong means to enrich himself: do not desire his unjust gains. Choose none of his ways — Modes of making money. Zockler, “Imitate not.” Miller, “Do not become excited about.”

V. 32. Abomination-Therefore sooner or later he must be miserable. The righteous-They are God’s friends, to whom he imparts the favours and comforts to which other men are strangers.

Verse 32. But his secret] wdws sodo, his secret assembly; godly people meet there, and God dwells there.

Verses 30-32. Strive not — Either by words before the magistrate, or otherwise by thine actions; with a man without cause — Without just and necessary cause; if he have done thee no harm — Whereby it is clearly implied, that, in case of injury, a man may, by all lawful means, defend himself. Envy thou not the oppressor — For his impunity and success in his wicked designs, and the wealth which he gains by unrighteous practices; and choose none of his ways — For what men envy in others they seek to obtain for themselves. For the froward — Or, perverse, who walks in crooked and sinful paths, as the oppressor last mentioned, opposed to the upright man, who is called right, or straight, Proverbs 29:27; is an abomination to the Lord — And therefore, sooner or later, must be miserable. But his secret is with the righteous — They are his friends and favourites, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favours and comforts, to which other men are strangers.

32. For the froward — The perverse; those departing from the principles of justice. But his secret — Secret or confidential intercourse or communion, as that of friend with friend. The wicked he loathes, the upright he loves. See Job 19:19; Psalm 55:14; 25:14, where the same word occurs, rendered in the first inward, intimate, or confidential friends, in the latter, counsel or intercourse. The word suggests that communion and interchange of thought which takes place only between intimate and confidential friends. The parallelism here is between zwln, naloz, the curved or bent. rendered froward, and µyrvy, yesharim, those that are straight, upright, or righteous.

V. 33. The house-Not only upon his own person, but also upon his posterity.

Verse 33. The curse of the Lord] No godly people meet in such a house; nor is God ever an inmate there.

But he blesseth the habitation of the just.] He considers it as his own temple. There he is worshipped in spirit and in truth; and hence God makes it his dwelling-place.

Verses 33-35. The curse of the Lord is in the house, &c. — Not only upon his own person, but upon his posterity, and upon all his domestic concerns. But he blesseth the habitation — Hebrew, hwn, the cottage, or sheepcot, that is, the dwelling, however mean; of the just — The blessing of God is upon him, his house and family, and all his concerns. Surely he scorneth the scorners — He will expose to scorn and contempt all proud and insolent sinners, who make a mock at sin, (Proverbs 14:9,) and at God and religion, and who despise all counsels and means of amendment: for those that exalt themselves shall certainly be abased. But he giveth grace unto the lowly — Namely, favour, both with himself and with men, as this phrase is often used. The LXX. render this verse, The Lord resisteth the proud, but giveth grace to the lowly; and St. Peter and St. James have quoted it according to them, 1 Peter 5:5; James 4:6. The wise shall inherit glory — Shall enjoy it, not only for a season, as wicked men often do, but as an inheritance, constantly and for ever; but shame shall be the promotion of fools — Instead of that glory which they greedily seek, they shall meet with nothing but ignominy. The reading in the margin, Shame exalteth the fools, or, as some render the clause, The elevation of fools shall turn to their confusion, seems more agreeable to the Hebrew: that is, the more they have been elevated, “the more their folly shall be known, and their fall become more fatal.”

DECISIONS OF GOD, 33-35.

33. Curse of… Lord, etc. — A continuation of the preceding thought, though couched in stronger terms, and carrying it out to its consequences. As Jehovah abominates the unjust, so will his “curse” rest on the wicked and his house; as he loves the righteous with the love of an intimate friend, he will bless him and his habitation, though it be but an humble resting place, as the word may imply. Zechariah 5:3, 4.

Verse 34. Surely he scorneth the scorners; but he giveth grace unto the lowly.] The Septuagint has Kuriov uperhfanoiv antitassetai, tapeinoiv de didwsi carin. The Lord resisteth the proud; but giveth grace to the humble. These words are quoted by St. Peter, 1 Peter 5:5, and by St. James, James 4:6, just as they stand in the Septuagint, with the change of o Qeov, God, for Kuriov, the Lord.

Verses 33-35. The curse of the Lord is in the house, &c. — Not only upon his own person, but upon his posterity, and upon all his domestic concerns. But he blesseth the habitation — Hebrew, hwn, the cottage, or sheepcot, that is, the dwelling, however mean; of the just — The blessing of God is upon him, his house and family, and all his concerns. Surely he scorneth the scorners — He will expose to scorn and contempt all proud and insolent sinners, who make a mock at sin, (Proverbs 14:9,) and at God and religion, and who despise all counsels and means of amendment: for those that exalt themselves shall certainly be abased. But he giveth grace unto the lowly — Namely, favour, both with himself and with men, as this phrase is often used. The LXX. render this verse, The Lord resisteth the proud, but giveth grace to the lowly; and St. Peter and St. James have quoted it according to them, 1 Peter 5:5; James 4:6. The wise shall inherit glory — Shall enjoy it, not only for a season, as wicked men often do, but as an inheritance, constantly and for ever; but shame shall be the promotion of fools — Instead of that glory which they greedily seek, they shall meet with nothing but ignominy. The reading in the margin, Shame exalteth the fools, or, as some render the clause, The elevation of fools shall turn to their confusion, seems more agreeable to the Hebrew: that is, the more they have been elevated, “the more their folly shall be known, and their fall become more fatal.”

Ver. 34. He scorneth the scorners: but he giveth grace unto the lowly. The words are quoted by St. Peter, 1 Peter 5:5, and by St. James 4:6, as they stand in the LXX, viz. “God resisteth the proud: but giveth grace to the humble.”

34, 35. Surely he scorneth the scorners — Stuart connects these two verses together, and renders thus: “When he mocketh the scorners and giveth grace to the humble, the wise shall inherit glory, but as to fools, shame shall sweep them away.” Conant translates verse 34, “Though he mock at those who mock, yet he gives favour to the lowly.” Miller, “If scoffers are in question, he himself will scoff, but if the humble, he will bestow favour.” Comp. Proverbs 1:26; Psalm 18:26: James 4:6; 1 Peter 5:5. Promotion of fools — Variously rendered, “Shall receive shame;” “shall take up;” “bear shame;” “shame shall elevate or ennoble fools,” (sarcastic;) “shame is the nobility conferred upon fools;” “the elevation of fools shall turn to their confusion.” Conant translates, “But fools he [God] exalts to shame.” If it did not seem like presumption we might add one more attempt: —

Wise men shall inherit honour,

But promoting fools is a disgrace.

The intimation seems to be, that the disgrace, ignominy, or shame is in the promotion of them. The Geneva Bible renders, “The wise shall inherit glorie, but fooles dishonour, thogh they be exalted.” Not bad. The sentiment of the verse is, To the wise properly belong exalted positions; but it is a disgrace to promote fools to office. Such disgrace the people of this Republic, as well as of other nations, sometimes suffer.

V. 35. Shame-Instead of that glory which they seek.

Verse 35. The wise] The person who follows the dictates of wisdom, as mentioned above, shall inherit glory; because, being one of the heavenly family, a child of God, he has thereby heaven for his inheritance; but fools, such as those mentioned Proverbs 1:7 and Proverbs 2:12, 22, shall have ignominy for their exaltation. Many such fools as Solomon speaks of are exalted to the gibbet and gallows. The way to prevent this and the like evils, is to attend to the voice of wisdom.

PROVERBS

Verses 33-35. The curse of the Lord is in the house, &c. — Not only upon his own person, but upon his posterity, and upon all his domestic concerns. But he blesseth the habitation — Hebrew, hwn, the cottage, or sheepcot, that is, the dwelling, however mean; of the just — The blessing of God is upon him, his house and family, and all his concerns. Surely he scorneth the scorners — He will expose to scorn and contempt all proud and insolent sinners, who make a mock at sin, (Proverbs 14:9,) and at God and religion, and who despise all counsels and means of amendment: for those that exalt themselves shall certainly be abased. But he giveth grace unto the lowly — Namely, favour, both with himself and with men, as this phrase is often used. The LXX. render this verse, The Lord resisteth the proud, but giveth grace to the lowly; and St. Peter and St. James have quoted it according to them, 1 Peter 5:5; James 4:6. The wise shall inherit glory — Shall enjoy it, not only for a season, as wicked men often do, but as an inheritance, constantly and for ever; but shame shall be the promotion of fools — Instead of that glory which they greedily seek, they shall meet with nothing but ignominy. The reading in the margin, Shame exalteth the fools, or, as some render the clause, The elevation of fools shall turn to their confusion, seems more agreeable to the Hebrew: that is, the more they have been elevated, “the more their folly shall be known, and their fall become more fatal.”

34, 35. Surely he scorneth the scorners — Stuart connects these two verses together, and renders thus: “When he mocketh the scorners and giveth grace to the humble, the wise shall inherit glory, but as to fools, shame shall sweep them away.” Conant translates verse 34, “Though he mock at those who mock, yet he gives favour to the lowly.” Miller, “If scoffers are in question, he himself will scoff, but if the humble, he will bestow favour.” Comp. Proverbs 1:26; Psalm 18:26: James 4:6; 1 Peter 5:5. Promotion of fools — Variously rendered, “Shall receive shame;” “shall take up;” “bear shame;” “shame shall elevate or ennoble fools,” (sarcastic;) “shame is the nobility conferred upon fools;” “the elevation of fools shall turn to their confusion.” Conant translates, “But fools he [God] exalts to shame.” If it did not seem like presumption we might add one more attempt: —

Wise men shall inherit honour,

But promoting fools is a disgrace.

The intimation seems to be, that the disgrace, ignominy, or shame is in the promotion of them. The Geneva Bible renders, “The wise shall inherit glorie, but fooles dishonour, thogh they be exalted.” Not bad. The sentiment of the verse is, To the wise properly belong exalted positions; but it is a disgrace to promote fools to office. Such disgrace the people of this Republic, as well as of other nations, sometimes suffer.