Proverbs · Chapter 6

V. 1. Surety-Rashly, without considering how thou shalt discharge the debt as occasion require. Otherwise suretyship in some cases may be not only lawful, but an act of justice and charity. Stricken thy hand-Obliged thyself by giving thine hand, as the custom then was in such cases. With-With the creditor, whom he calls a stranger, because the usurers in Israel, who lent money to others, upon condition of paying use for it, were either Heathens, or were reputed as bad as Heathens, because this practice was forbidden by God’s law, Deuteronomy 23:19.

Verse 1. If thou be surety for thy friend] Ë[rl lereacha, for thy neighbour; i.e., any person. If thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thine own shoulders; and when he knows he has got one to stand between him and the demands of law and justice, he will feel little responsibility; his spirit of exertion will become crippled, and listlessness as to the event will be the consequence. His own character will suffer little; his property nothing, for his friend bears all the burden: and perhaps the very person for whom he bore this burden treats him with neglect; and, lest the restoration of the pledge should be required, will avoid both the sight and presence of his friend. Give what thou canst; but, except in extreme cases, be surety for no man. Striking or shaking hands when the mouth had once made the promise, was considered as the ratification of the engagement; and thus the man became ensnared with the words of his mouth.

Verses 1, 2. My son, if thou be surety for, or to, thy friend — Namely, rashly and unadvisedly, without considering for whom, or how the thou dost oblige thyself, or how thou shalt discharge the debt if occasion require it: otherwise suretiship, in some cases, may be not only lawful, but an act of justice and charity; if thou hast stricken thy hand — Obliged thyself by giving thy hand, or joining thy hand with another man’s, as the custom then was in such cases; (of which, see Job 17:3, chap. 17:18, and 22:26;) with a stranger — With the creditor, whom he calls a stranger, because the usurers in Israel, who lent money to others, upon condition of paying use for it, were either heathen, or were reputed as bad as heathen, because this practice was forbidden by God’s law, Deuteronomy 23:19. Or, to, or for, a stranger, for here is the same preposition which is rendered for in the former clause. And so the words may imply, that whether a man be surety to, or for, a friend, or to, or for, a stranger, the course to be taken is much of the same kind. Thou art snared, &c. — Thy freedom is lost, and thou art now in bondage to another.

Verse 1. If thou be surety for thy friend. If charity has gained an ascendancy over the judgment, prepare to perform thy covenant. To aid a friend in poverty is a generous deed, it is lending without hope: but to bind one’s self in cases of speculation may incur a serious loss, without real advantage to another.

ADMONITIONS REGARDING SURETYSHIP, 1-5.

In order to secure the peace and happiness of married life, which the teacher has just so highly commended, he now cautions his pupil against two evils, which often bring great distress upon families, reducing them to poverty: namely, inconsiderate suretyship and slothfulness. 1, 2. If thou be surety — It is probable, as suggested by several critics, that µa, (im,) if, is to be mentally carried forward, not only to the second clause of the first verse, but also to the two clauses of the second verse, the whole of these two verses constituting the protasis, or antecedent member of the sentence, which finds its apodosis, or conclusion, in the third verse. Thy friend — Or, neighbour; any one with whom he may have

intercourse. Stranger — Another person. Some think the “friend” and “stranger” mean the same person; others, that they are distinct, the friend being the companion on whose behalf the young man pledges himself, the stranger probably the Phoenician money-lender, to whom he makes himself responsible as surety. Stricken… hand — (Compare Proverbs 17:18; 22:26; Job 17:3; Ezekiel 17:8;) if thou hast bound thyself in any way as security, bail, endorsement, to stand instead of another, or hast so mixed thyself in with his affairs as to injuriously involve thyself in case of his failure; if thou hast (verse 2) in any wise inconsiderately and imprudently become enslaved or captured by words spoken in the way of pledge or promise. Zockler says: “The stranger is not the creditor, but the debtor, who in the first clause is designated as neighbour. For, according to Job 17:3, the surety gave his hand to the debtor, as a sign that he became bound for him.” “The Phoenician or Jewish money-lenders were ready to make their loans to the spendthrift. He was equally ready to find a companion who would become his security. “It was merely a form, just the writing of a few words, just the ‘clasping of the hands’ in token that the obligation was accepted, and that was all! It would be unfriendly to refuse; and yet, as the teacher warns his hearer, there might be in that moment of careless weakness the first link of a long chain of ignominy, galling, fretting, depriving life of all its peace.” — Speaker’s Commentary. For the severity of the Hebrew law in regard to suretyship, compare 2 Kings 4:1; Matthew 18:25; also, Proverbs 11:15; 17:18; 20:16; 26:26; 29:13. For the last clause, make sure thy friend, the Geneva Bible has, “solicit thy friende.”

Verses 1, 2. My son, if thou be surety for, or to, thy friend — Namely, rashly and unadvisedly, without considering for whom, or how the thou dost oblige thyself, or how thou shalt discharge the debt if occasion require it: otherwise suretiship, in some cases, may be not only lawful, but an act of justice and charity; if thou hast stricken thy hand — Obliged thyself by giving thy hand, or joining thy hand with another man’s, as the custom then was in such cases; (of which, see Job 17:3, chap. 17:18, and 22:26;) with a stranger — With the creditor, whom he calls a stranger, because the usurers in Israel, who lent money to others, upon condition of paying use for it, were either heathen, or were reputed as bad as heathen, because this practice was forbidden by God’s law, Deuteronomy 23:19. Or, to, or for, a stranger, for here is the same preposition which is rendered for in the former clause. And so the words may imply, that whether a man be surety to, or for, a friend, or to, or for, a stranger, the course to be taken is much of the same kind. Thou art snared, &c. — Thy freedom is lost, and thou art now in bondage to another.

ADMONITIONS REGARDING SURETYSHIP, 1-5.

In order to secure the peace and happiness of married life, which the teacher has just so highly commended, he now cautions his pupil against two evils, which often bring great distress upon families, reducing them to poverty: namely, inconsiderate suretyship and slothfulness. 1, 2. If thou be surety — It is probable, as suggested by several critics, that µa, (im,) if, is to be mentally carried forward, not only to the second clause of the first verse, but also to the two clauses of the second verse, the whole of these two verses constituting the protasis, or antecedent member of the sentence, which finds its apodosis, or conclusion, in the third verse. Thy friend — Or, neighbour; any one with whom he may have

intercourse. Stranger — Another person. Some think the “friend” and “stranger” mean the same person; others, that they are distinct, the friend being the companion on whose behalf the young man pledges himself, the stranger probably the Phoenician money-lender, to whom he makes himself responsible as surety. Stricken… hand — (Compare Proverbs 17:18; 22:26; Job 17:3; Ezekiel 17:8;) if thou hast bound thyself in any way as security, bail, endorsement, to stand instead of another, or hast so mixed thyself in with his affairs as to injuriously involve thyself in case of his failure; if thou hast (verse 2) in any wise inconsiderately and imprudently become enslaved or captured by words spoken in the way of pledge or promise. Zockler says: “The stranger is not the creditor, but the debtor, who in the first clause is designated as neighbour. For, according to Job 17:3, the surety gave his hand to the debtor, as a sign that he became bound for him.” “The Phoenician or Jewish money-lenders were ready to make their loans to the spendthrift. He was equally ready to find a companion who would become his security. “It was merely a form, just the writing of a few words, just the ‘clasping of the hands’ in token that the obligation was accepted, and that was all! It would be unfriendly to refuse; and yet, as the teacher warns his hearer, there might be in that moment of careless weakness the first link of a long chain of ignominy, galling, fretting, depriving life of all its peace.” — Speaker’s Commentary. For the severity of the Hebrew law in regard to suretyship, compare 2 Kings 4:1; Matthew 18:25; also, Proverbs 11:15; 17:18; 20:16; 26:26; 29:13. For the last clause, make sure thy friend, the Geneva Bible has, “solicit thy friende.”

V. 3. Hand-Into the power. Friend-Of the debtor, for whom, as being thy friend, thou didst become surety; whereby thou art in his power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. Make sure-Or, and prevail with thy friend, strive to win him by thine incessant and earnest solicitations.

Verse 3. Do this-deliver thyself] Continue to press him for whom thou art become surety, to pay his creditor; give him no rest till he do it, else thou mayest fully expect to be left to pay the debt.

Verses 3-5. Do this now, my son — Immediately follow the counsel which I now give thee, and deliver thyself — Use thy utmost endeavours to be discharged; when, or since, thou art come into the hand — That is, into the power; of thy friend — Of the debtor, for whom, as being thy friend, thou didst become surety, whereby thou art in his power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. Go, humble thyself — Hebrew, sprth, throw thyself down at his feet, or offer thyself to be trodden upon. As thou hast put thyself in his power, and made thyself his servant, bear the fruits of thy own folly, and humbly and earnestly implore him as readily to grant thy request as thou wast forward to comply with his, and forthwith to satisfy the debt, or give thee security against the creditor. Make sure of thy friend — Cease not to urge and importune him by thyself, and by thy friends, till thou hast prevailed with him. The Seventy translate this verse,” Do, my son, the things which I command thee, and deliver thyself: for thou art come into the hands of evil men upon thy friend’s account: go, therefore, be not careless or remiss, but earnest and importunate with thy friend to get thyself discharged.” Give not sleep to thine eyes, &c. — Namely, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter. Deliver thyself as a roe, &c. — With all possible expedition, as a roe runs swiftly away.

Ver. 3. When thou art come into the hand of thy friend. The sense is intricate. The LXX read, When thou art come into the hands of rigorous men for thy friend; go, delay not, urge thy friend (to fidelity) for whom thou art surety. This sense agrees with the two verses that follow.

3. Humble thyself — Or, bestir thyself, and beseech him for whom thou art surety to release thee, or give ample security against the risks encountered. This is supposed to be the general meaning of the passage. Like many other passages of the book, it is to be understood with the appropriate qualifications which common sense suggests. We cannot imagine that the wise man here instructs his pupil to never, in any case, become security for a friend. This may sometimes be an act of justice, of humanity, or of charity, and often involves little risk. With the above qualifications, the warning is one of prudence. A man can scarcely be too careful to avoid risks of this nature. Many a well-doing man and his family have thus been ruined. A wise man will not rashly put his name on another man’s paper; and a good and just man will not ask his friend to run a great risk to accommodate him. In all cases of any risk, the endorser or surety should be made acquainted with the true state of the case. It is dishonest for one man to accept the endorsement or joint liability of another while concealing from him the danger of the transaction.

V. 4. Give not sleep-Until thou hast taken care for the discharge of this obligation.

Verses 3-5. Do this now, my son — Immediately follow the counsel which I now give thee, and deliver thyself — Use thy utmost endeavours to be discharged; when, or since, thou art come into the hand — That is, into the power; of thy friend — Of the debtor, for whom, as being thy friend, thou didst become surety, whereby thou art in his power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. Go, humble thyself — Hebrew, sprth, throw thyself down at his feet, or offer thyself to be trodden upon. As thou hast put thyself in his power, and made thyself his servant, bear the fruits of thy own folly, and humbly and earnestly implore him as readily to grant thy request as thou wast forward to comply with his, and forthwith to satisfy the debt, or give thee security against the creditor. Make sure of thy friend — Cease not to urge and importune him by thyself, and by thy friends, till thou hast prevailed with him. The Seventy translate this verse,” Do, my son, the things which I command thee, and deliver thyself: for thou art come into the hands of evil men upon thy friend’s account: go, therefore, be not careless or remiss, but earnest and importunate with thy friend to get thyself discharged.” Give not sleep to thine eyes, &c. — Namely, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter. Deliver thyself as a roe, &c. — With all possible expedition, as a roe runs swiftly away.

4, 5. Give not sleep, etc. — Meaning that he should urge the heedless debtor to fulfil his obligations before it is too late — before the creditor commences a judicial process. (Zockler.) Roe — See on Proverbs 5:19.

Verse 5. Deliver thyself as a roe] ybx tsebi, the antelope. If thou art got into the snare, get out if thou possibly canst; make every struggle and excertion, as the antelope taken in the net, and the bird taken in the snare would, in order to get free from thy captivity.

Verses 3-5. Do this now, my son — Immediately follow the counsel which I now give thee, and deliver thyself — Use thy utmost endeavours to be discharged; when, or since, thou art come into the hand — That is, into the power; of thy friend — Of the debtor, for whom, as being thy friend, thou didst become surety, whereby thou art in his power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. Go, humble thyself — Hebrew, sprth, throw thyself down at his feet, or offer thyself to be trodden upon. As thou hast put thyself in his power, and made thyself his servant, bear the fruits of thy own folly, and humbly and earnestly implore him as readily to grant thy request as thou wast forward to comply with his, and forthwith to satisfy the debt, or give thee security against the creditor. Make sure of thy friend — Cease not to urge and importune him by thyself, and by thy friends, till thou hast prevailed with him. The Seventy translate this verse,” Do, my son, the things which I command thee, and deliver thyself: for thou art come into the hands of evil men upon thy friend’s account: go, therefore, be not careless or remiss, but earnest and importunate with thy friend to get thyself discharged.” Give not sleep to thine eyes, &c. — Namely, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter. Deliver thyself as a roe, &c. — With all possible expedition, as a roe runs swiftly away.

4, 5. Give not sleep, etc. — Meaning that he should urge the heedless debtor to fulfil his obligations before it is too late — before the creditor commences a judicial process. (Zockler.) Roe — See on Proverbs 5:19.

V. 6. Go-This is a distinct precept; and it is for the most part as needless to seek, as hard to find, coherence in the proverbs.

Verse 6. Go to the ant, thou sluggard] hlmn nemalah, the ant, is a remarkable creature for foresight, industry, and economy. At the proper seasons they collect their food-not in the summer to lay up for the winter; for they sleep during the winter, and eat not; and therefore such hoards would be to them useless; but when the food necessary for them is most plentiful, then they collect it for their consumption in the proper seasons. No insect is more laborious, not even the bee itself; and none is more fondly attached to or more careful of its young, than the ant. When the young are in their aurelia state, in which they appear like a small grain of rice, they will bring them out of their nests, and lay them near their holes, for the benefit of the sun; and on the approach of rain, carefully remove them, and deposit them in the nest, the hole or entrance to which they will cover with a piece of thin stone or tile, to prevent the wet from getting in. It is a fact that they do not lay up any meat for winter; nor does Solomon, either here or in Proverbs 30:25, assert it. He simply says that they provide their food in summer, and gather it in harvest; these are the most proper times for a stock to be laid in for their consumption; not in winter; for no such thing appears in any of their nests, nor do they need it, as they sleep during that season; but for autumn, during which they wake and work. Spring, summer, and autumn, they are incessant in their labour; and their conduct affords a bright example to men.

Verses 6-8. Go to the ant, &c. — “Nor are industry and diligence requisite in this alone, but in all thy affairs; to which, therefore, if thou art slothful, I must excite thee by the example of the ants; whose orderly and unanimous diligence, in collecting and preserving food for themselves, if thou wilt observe, thou mayest be ashamed” to be indolent, “and learn hereafter to imitate their provident care.” Which having no guide, &c. — “Which is the more remarkable, because they have none to lead and direct them as mankind have; no overseer to exact their labours; no supreme governor to call them to an account for any negligence. And yet they never omit the opportunity they have in harvest to make provision against the winter; but toil perpetually, in gathering and carrying food into the cells they have digged for it in the earth; where they lay it up, and secure it with admirable art; that it may neither be injured by the weather, nor stolen from them by other creatures.” — Bishop Patrick.

Ver. 6. Go to the ant, thou sluggard. Man, slothful man, is here admonished and reproved by the prudent and laborious ant, on which he tramples. At the eighth verse, the LXX have an adjection, copied in some of the Versions. Go to the bee, and see what an illustrious architectress she is; how exquisitely she forms her comb, and how both kings and the poor are nourished with her labours. Though feeble in body, she is loved and eulogized by all, as a lover of wisdom.—In the time of Solomon, when the poor had lots of land, it was usual for families to lay in the winter store of corn, and wine, and oil. He who neglected this duty, stood reproved by the insects. How much more then, he who neglects his salvation! All the apologies for delay are numbered with the most ruinous of crimes.

ADMONITIONS AGAINST SLOTHFULNESS, 6-11.

The principle of making suitable provision for the future lies at the very basis of our happiness, and has its applications and illustrations in various spheres of human action. It is our duty to provide for our future physical wants food, raiment, shelter, and whatsoever the body may need for its well-being. It is our duty, also, to provide, in proper time, for the wants of the mind, by suitable education and discipline, and the laying up of those stores of knowledge which will be needed for our coming offices and responsibilities, that we may perform well our parts both with respect to God and man. Above all, it is our duty and interest to cultivate and improve our moral and spiritual nature, securing those measures of divine grace which will be so much needed in future times of trial and in the service of God and humanity, and which are essential to our happiness, both in this world and the world to come. The application in the text is only to the first of these, but it equally belongs to the others. “Diligent in business; fervent in spirit; serving the Lord.” Romans 12:11.

6. Go to the ant — The ant has, in all ages, been a favourite illustration in the inculcation of the duties of industry, diligence, and forethought, for these little insects are among the most notable examples of the instinctive operation of the principle above inculcated. But the latest researches of naturalists indicate that the (European) ant does not store up grain for the winter, as has been commonly supposed. It is generally torpid in winter and needs no food. Perhaps in warmer climates the case may be different. European ants remain active all winter in hot-houses. They are said to become torpid at 27 Fahrenheit.

Verses 6-8. Go to the ant, &c. — “Nor are industry and diligence requisite in this alone, but in all thy affairs; to which, therefore, if thou art slothful, I must excite thee by the example of the ants; whose orderly and unanimous diligence, in collecting and preserving food for themselves, if thou wilt observe, thou mayest be ashamed” to be indolent, “and learn hereafter to imitate their provident care.” Which having no guide, &c. — “Which is the more remarkable, because they have none to lead and direct them as mankind have; no overseer to exact their labours; no supreme governor to call them to an account for any negligence. And yet they never omit the opportunity they have in harvest to make provision against the winter; but toil perpetually, in gathering and carrying food into the cells they have digged for it in the earth; where they lay it up, and secure it with admirable art; that it may neither be injured by the weather, nor stolen from them by other creatures.” — Bishop Patrick.

ADMONITIONS AGAINST SLOTHFULNESS, 6-11.

The principle of making suitable provision for the future lies at the very basis of our happiness, and has its applications and illustrations in various spheres of human action. It is our duty to provide for our future physical wants food, raiment, shelter, and whatsoever the body may need for its well-being. It is our duty, also, to provide, in proper time, for the wants of the mind, by suitable education and discipline, and the laying up of those stores of knowledge which will be needed for our coming offices and responsibilities, that we may perform well our parts both with respect to God and man. Above all, it is our duty and interest to cultivate and improve our moral and spiritual nature, securing those measures of divine grace which will be so much needed in future times of trial and in the service of God and humanity, and which are essential to our happiness, both in this world and the world to come. The application in the text is only to the first of these, but it equally belongs to the others. “Diligent in business; fervent in spirit; serving the Lord.” Romans 12:11.

6. Go to the ant — The ant has, in all ages, been a favourite illustration in the inculcation of the duties of industry, diligence, and forethought, for these little insects are among the most notable examples of the instinctive operation of the principle above inculcated. But the latest researches of naturalists indicate that the (European) ant does not store up grain for the winter, as has been commonly supposed. It is generally torpid in winter and needs no food. Perhaps in warmer climates the case may be different. European ants remain active all winter in hot-houses. They are said to become torpid at 27 Fahrenheit.

Verses 6-8. Go to the ant, &c. — “Nor are industry and diligence requisite in this alone, but in all thy affairs; to which, therefore, if thou art slothful, I must excite thee by the example of the ants; whose orderly and unanimous diligence, in collecting and preserving food for themselves, if thou wilt observe, thou mayest be ashamed” to be indolent, “and learn hereafter to imitate their provident care.” Which having no guide, &c. — “Which is the more remarkable, because they have none to lead and direct them as mankind have; no overseer to exact their labours; no supreme governor to call them to an account for any negligence. And yet they never omit the opportunity they have in harvest to make provision against the winter; but toil perpetually, in gathering and carrying food into the cells they have digged for it in the earth; where they lay it up, and secure it with admirable art; that it may neither be injured by the weather, nor stolen from them by other creatures.” — Bishop Patrick.

8. Provideth her meat — While the original is used of any kind of food, it especially denotes grain. But it is roundly asserted that no European ants feed on any kind of grain — that they are altogether carnivorous. Bennett found that, however long they had been kept without food, they would not touch corn, (grain.) Nor has any species of ant been yet found with food of any kind laid up in its nest. These are certainly extraordinary statements, if correct, indicating that not only may popular opinion be wrong, but that a host of learned men in all ages have been in error. Aristotle, Pliny, Horace, Plutarch, Virgil, Juvenal, St. Jerome, as well as Solomon, may be quoted as authority for the fact that ants do lay up food in store for the future. It is true, Solomon does not say what kind of food the ant provides, but only that she provides food in the summer and in the harvest. So also Horace, Sat. i: “The ant, small as she is, sets us an example. She is very laborious. She carries in her mouth whatever she can, and adds it to her constructed store-heap, providing against a future period with great precaution.” The white ants, or termites, so abundant in tropical countries, do, according to reliable authority, store up food in their nests or houses. It is, moreover, admitted by some that ants do carry various things to their nests, as portions of leaves and kernels of grain, not, however, for food, as asserted, but because they have a fancy for them! “They are great robbers,” says Thomson, (Land and Book,) “and plunder by night and by day, and a farmer must keep a sharp eye on his [threshing] floor or they will abstract a large quantity of grain in a single night.” See article Ant, in M’Clintock and Strong.

To make this note the more complete, we insert, from “Popular Science Monthly,” as further illustrating the habits of certain species of the ant family, the following: —

“Mr. Traherne Moggridge has recently, by careful observation in the south of Europe, confirmed in many of their minutest details the accounts given by ancient writers, as to the ants being eaters of grain. He describes the ants as ascending the stalks of cereals and gnawing off the grains, while others below detached the seed from the chaff and carried it home; as gnawing off the radicle, to prevent germination; and as spreading their stores in the sun to dry them after wet weather. These statements Mr. Moggridge has verified, supplementing them by discovering the granaries in which they are stored, sometimes excavated in solid rock. He has seen them in the act of collecting seeds, and has traced seeds to the granaries; he has seen them bring out the grains to dry after a rain, and nibble off the radicle from those which were germinating; lastly, he has seen them feed on the seeds so collected. Their depredations are of such extent as must cause serious loss to cultivators.” — E.R. Leland. The most wonderful ant in the world is one, so far as known, found only in the United States. Its scientific name is atta malefaciens, popularly called the stinging ant, on account of the pungency of its venom. Its habits have been thoroughly studied for twelve years by Dr. Lincecum, of Texas, and the results communicated to the Linnean Society by Charles Darwin, Esq. The following is an abstract of Dr. Lincecum’s communication: — “It is a large brownish ant. He names it the agricultural ant. It dwells in what may be called paved cities, and, like a thrifty farmer, makes suitable arrangements for the changing seasons. When it has selected a situation for its habitation, if on dry ground, it bores a hole, around which it raises the surface three, and sometimes six, inches, forming a low circular mound, having a very gentle inclination from the centre to the outer border, which, on an average, is three or four feet from the entrance. But if the location is on low, flat, wet land, liable to inundation, though perfectly dry at the time the ant sets to work, it nevertheless elevates the mound in the form of a pretty sharp cone, to the height of fifteen to twenty inches or more, and makes the entrance near the summit. Around the mound, in either case, the ant clears the ground of all obstructions, levels and smooths the surface to the distance of three or four feet from the gate of the city, giving the space the appearance of a handsome pavement, as it really is. Within this paved area not a blade of any green thing is allowed to grow, except a single species of grain-bearing grass. Having planted this crop in a circle around, two or three feet from the centre of the mound, the insect tends and cultivates it with constant care, cutting away all other grasses and weeds that may spring up amongst it and around it outside of the farm-circle to the extent of one or two feet more.

“The cultivated grass grows luxuriantly, and produces a heavy crop of small, white, flinty seeds, which, under the microscope, very closely resemble ordinary rice. When ripe it is carefully harvested, and carried by the workers, chaff and all, into the granary cells, where it is divested of the chaff and packed away. The chaff is taken out and thrown beyond the limits of the paved area. “During protracted wet weather it sometimes happens that the provision stores become damp, and are liable to sprout and spoil. In this case, on the first fine day, the ants bring out the damp and moistened grain, and expose it to the sun till it is dry, when they carry it back again, and pack away all the sound seeds, leaving those that had sprouted to waste.

* * * *

“There can be no doubt of the fact that the particular species of grain-bearing grass is intentionally planted. In farmer-like manner the ground is carefully divested of all other grasses and weeds during the time it is growing. When it is ripe the grain is taken care of, the dry stubbs cut away and carried off, the paved area being left unencumbered till the ensuing autumn, when the same ant-rice reappears within the same circle, and receives the same agricultural attention as the previous crop; and so on from year to year, as I know to be the case in all situations where the ant settlements are protected from graminivorous animals.”

In a second letter, in answer to inquiries from Mr. Darwin, whether he supposed the ants planted the seeds for the ensuing crop, Dr. L. says: “I have not the least doubt of it. My conclusions are not from hasty or careless observation, nor from seeing the ants do something that looked like it, and then guessing at the results. I have at all seasons watched the same ant-cities during the last twelve years, and I know what I stated in my former letter is true. I visited the same cities yesterday, and found the crop of ant-rice growing finely, and exhibiting also the signs of high cultivation, and not a blade of any other kind of grass or weed was seen within twelve inches of the circular row of ant-rice.”

The author of the book remarks, that “the economical habits of this wonderful insect far surpass any thing that Solomon has written of the ant, and it is not too much to say, that if any of the scriptural writers had ventured to speak of an ant that not only laid up stores of grain, but actually prepared the soil for the crop, planted the seed, kept the ground free from weeds, and finally reaped the harvest, the statement would have been utterly disbelieved, and the credibility, not only of that particular writer, but of the rest of Scripture, severely damaged. Solomon’s statement concerning the ant has afforded one of the stock arguments against the truth of Scripture, and yet we have his statements not only corroborated to the very letter by those who have visited Palestine for the express purpose of investigating its zoology, but far surpassed by the observations of a scientific man [of the United States] who had watched the insects for a series of years.” Comp. Proverbs 30:25.

Verses 9-11. How long, &c. — O the strange idleness of mankind! who have so many monitors and governors, that call upon them again and again, to excite them to diligence, but in vain! Wilt thou sleep, O sluggard — When the ants are so watchful, and labour not only in the day-time, but even by night, when the moon shines. Yet a little sleep, &c. — This he speaks in the person of the sluggard, refusing to arise and requiring more sleep, that so he might express the disposition and common practice of such persons. So shall thy poverty come as one that travelleth — Swiftly and unexpectedly; and thy wants as an armed man — Irresistibly.

9-11. How long wilt thou sleep — As in verses 6-8 the instructor had sought to incite his pupil to wise forethought and providence by the example of the ant, so here he seeks to guard him against the love of ease by the ruinous effects of slothfulness. Sleep… slumber… folding of the hands — These three synonymes for sleep are not to be understood too literally and narrowly, as if this was the only way in which indolence is indulged; though it is one of the most common. The words are to be taken more broadly and generally, as applicable to all kinds of inactivity. Tropically, a man is said to be asleep when he is not awake or alive to his own interests. So the words are to be understood here, and the ordinary consequences are vividly exhibited. Shall thy poverty come — As a traveller. The word rendered poverty seems to imply that kind of poverty which comes by the loss of possessions, which loss is occasioned by the slothfulness sought to be guarded against. The word rendered one that travelleth is intensive, and is construed to mean a courier, runner, or swift messenger. Armed man — Literally, man of the shield. There may be an allusion to the “messengers of death,” or executioners which were sent by Eastern monarchs to take off a man’s head, without note or warning, in his own house, or in the way, or wherever they met him. Comp. 1 Kings 2:25, 29, 34, 46.

Verse 10. Yet a little sleep, a little slumber] This, if not the language, is the feeling of the sluggard. The ant gathers its food in summer and in harvest, and sleeps in winter when it has no work to do. If the sluggard would work in the day, and sleep at night, it would be all proper. The ant yields him a lesson of reproach.

Verses 9-11. How long, &c. — O the strange idleness of mankind! who have so many monitors and governors, that call upon them again and again, to excite them to diligence, but in vain! Wilt thou sleep, O sluggard — When the ants are so watchful, and labour not only in the day-time, but even by night, when the moon shines. Yet a little sleep, &c. — This he speaks in the person of the sluggard, refusing to arise and requiring more sleep, that so he might express the disposition and common practice of such persons. So shall thy poverty come as one that travelleth — Swiftly and unexpectedly; and thy wants as an armed man — Irresistibly.

9-11. How long wilt thou sleep — As in verses 6-8 the instructor had sought to incite his pupil to wise forethought and providence by the example of the ant, so here he seeks to guard him against the love of ease by the ruinous effects of slothfulness. Sleep… slumber… folding of the hands — These three synonymes for sleep are not to be understood too literally and narrowly, as if this was the only way in which indolence is indulged; though it is one of the most common. The words are to be taken more broadly and generally, as applicable to all kinds of inactivity. Tropically, a man is said to be asleep when he is not awake or alive to his own interests. So the words are to be understood here, and the ordinary consequences are vividly exhibited. Shall thy poverty come — As a traveller. The word rendered poverty seems to imply that kind of poverty which comes by the loss of possessions, which loss is occasioned by the slothfulness sought to be guarded against. The word rendered one that travelleth is intensive, and is construed to mean a courier, runner, or swift messenger. Armed man — Literally, man of the shield. There may be an allusion to the “messengers of death,” or executioners which were sent by Eastern monarchs to take off a man’s head, without note or warning, in his own house, or in the way, or wherever they met him. Comp. 1 Kings 2:25, 29, 34, 46.

V. 11. Travelleth-Swiftly and unexpectedly. Armed man-Irresistibly.

Verse 11. So shall thy poverty come as one that travelleth] That is, with slow, but surely approaching steps.

Thy want as an armed man.] That is, with irresistible fury; and thou art not prepared to oppose it. The Vulgate, Septuagint, and Arabic add the following clause to this verse:—

“But if thou wilt be diligent, thy harvest shall be as a fountain; and poverty shall flee far away from thee.”

It is also thus in the Old MS. Bible: If forsothe unslow thou shul ben; shul comen as a welle thi rip; and nede fer shal fleen fro thee.

Verses 9-11. How long, &c. — O the strange idleness of mankind! who have so many monitors and governors, that call upon them again and again, to excite them to diligence, but in vain! Wilt thou sleep, O sluggard — When the ants are so watchful, and labour not only in the day-time, but even by night, when the moon shines. Yet a little sleep, &c. — This he speaks in the person of the sluggard, refusing to arise and requiring more sleep, that so he might express the disposition and common practice of such persons. So shall thy poverty come as one that travelleth — Swiftly and unexpectedly; and thy wants as an armed man — Irresistibly.

Ver. 11. Thy want as an armed man; overwhelming and destructive. The LXX, Vulgate, and other Versions add here, “But if thou be diligent, thy harvest shall be plenteous, and poverty shall fly away from thee.”

9-11. How long wilt thou sleep — As in verses 6-8 the instructor had sought to incite his pupil to wise forethought and providence by the example of the ant, so here he seeks to guard him against the love of ease by the ruinous effects of slothfulness. Sleep… slumber… folding of the hands — These three synonymes for sleep are not to be understood too literally and narrowly, as if this was the only way in which indolence is indulged; though it is one of the most common. The words are to be taken more broadly and generally, as applicable to all kinds of inactivity. Tropically, a man is said to be asleep when he is not awake or alive to his own interests. So the words are to be understood here, and the ordinary consequences are vividly exhibited. Shall thy poverty come — As a traveller. The word rendered poverty seems to imply that kind of poverty which comes by the loss of possessions, which loss is occasioned by the slothfulness sought to be guarded against. The word rendered one that travelleth is intensive, and is construed to mean a courier, runner, or swift messenger. Armed man — Literally, man of the shield. There may be an allusion to the “messengers of death,” or executioners which were sent by Eastern monarchs to take off a man’s head, without note or warning, in his own house, or in the way, or wherever they met him. Comp. 1 Kings 2:25, 29, 34, 46.

Verse 12. A naughty person] בליעל אדם adam beliyal, “Adam good for nothing.” When he lost his innocence. A man apostata; Old MS. Bible. A wicked man] אונ איש ish aven. He soon became a general transgressor after having departed from his God. All his posterity, unless restored by Divine grace, are men of Belial, and sinners by trade; and most of them, in one form or other, answer the character here given. They yield their members instruments of unrighteousness unto sin.

Verses 12-15. A naughty person — Hebrew, a man of Belial, a wicked man, whose continual practice it is, in one way or other, to work wickedness; walketh with a froward mouth — Makes it his business, by lies; or flatteries, or slanders, or perjuries, to maintain himself in his idle courses. And if the slothful are to be condemned that do nothing, much more those that act wickedly, and contrive to do all the ill they can. He winketh with his eyes, &c. — He vents his wickedness, as by his speech, so also by his gestures, by which he secretly intimates what he is ashamed or afraid to express openly to his accomplices, his intentions or desires of doing some evil to some one; he teacheth with his fingers — Having declared his designs by the motion of his eyes, or feet, he points out the particular person by his fingers. Frowardness is in his heart — Perverse or wicked thoughts and desires. He soweth discord — Either out of malice against others, or out of a base design of improving it to his own advantage. Therefore shall his calamity come suddenly — And prove his utter ruin; suddenly shall he be broken — When he fancies he has conducted his matters so craftily that nobody discerns his villany, he shall, on a sudden, be looked upon as the pest of mankind, and, like a vessel broken in small pieces, shall be incurably undone.

Ver. 12. A naughty person. Hebrews a man of Belial, whose countenance is full of grimace, whose speeches are devoid of wisdom, whose conduct gives indications of a character lost to society. When we contemplate his countenance, he hides himself; we can find in him no traces of wisdom, intelligence, and virtue.

PICTURE OF THE WICKED MAN AND HIS DESTINY, 12-15.

12. A naughty person — Literally, a man of Belial, or, a man of worthlessness. Compare Deuteronomy 13:13: Judges 19:22. A wicked man… froward mouth — The man of worthlessness is, perhaps, the predicate, and “a wicked man” the subject, to be connected by is; and so we may render, A wicked man is a man of worthlessness. And so Noyes spiritedly renders the passage:

“A wicked man is a worthless wretch,

Who walketh with a deceitful mouth,

Who winketh with his eyes,

Speaketh with his feet,

And teacheth with his fingers.”

The picture of the wicked man, with his language of signs, is drawn as far as the close of verse 14; with the therefore of verse 15 commences his destiny. Miller translates, “A worthless man, utterly vain, talking with his eyes, speaking with his feet, motioning with his fingers, with upturnings in his heart, fabricating evil, will be putting forth grounds of quarrel all the time.” The last clause is translated rather freely, the rest may pass. He makes that clause the apodosis of all that precedes.

Verse 13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers] These things seem to be spoken of debauchees; and the following quotation from Ovid, Amor. lib. i., El. iv., ver. 15, shows the whole process of the villany spoken of by Solomon:— Cum premit ille torum, vultu comes ipsa modesto Ibis, ut accumbas: clam mihi tange pedem. Me specta, nutusque meos, vultum que loquacem Excipe furtivas, et refer ipsa, notas. Verba superciliis sine voce loquentia dicam Verba leges digitis, verba notata mero. Cum tibi succurrit Veneris lascivia nostræ, Purpureas tenero pollice tange genas, &c., &c. The whole elegy is in the same strain: it is translated in Garth’s Ovid, but cannot be introduced here.

Verses 12-15. A naughty person — Hebrew, a man of Belial, a wicked man, whose continual practice it is, in one way or other, to work wickedness; walketh with a froward mouth — Makes it his business, by lies; or flatteries, or slanders, or perjuries, to maintain himself in his idle courses. And if the slothful are to be condemned that do nothing, much more those that act wickedly, and contrive to do all the ill they can. He winketh with his eyes, &c. — He vents his wickedness, as by his speech, so also by his gestures, by which he secretly intimates what he is ashamed or afraid to express openly to his accomplices, his intentions or desires of doing some evil to some one; he teacheth with his fingers — Having declared his designs by the motion of his eyes, or feet, he points out the particular person by his fingers. Frowardness is in his heart — Perverse or wicked thoughts and desires. He soweth discord — Either out of malice against others, or out of a base design of improving it to his own advantage. Therefore shall his calamity come suddenly — And prove his utter ruin; suddenly shall he be broken — When he fancies he has conducted his matters so craftily that nobody discerns his villany, he shall, on a sudden, be looked upon as the pest of mankind, and, like a vessel broken in small pieces, shall be incurably undone.

13. His arts are further described. He winketh with his eyes, etc. — He deceives not with speech only, but uses covert means to effect his object. So associates in wickedness at the present day are said to “give” each other “the wink.” The flash language of modern rogues is, probably, an advance on the speech of villainy in Solomon’s day. The Orientals are wonderfully proficient in making communications to each other by means of signs and gestures with the eyes, the hands, and the feet. The number of signs of this sort which have a wide and most extensively understood signification, and which are, in fact, in current use among the people, is very large. — Kitto. They wear neither shoes nor sandals in their houses, so that their feet and toes are exposed. When guests wish to speak with each other, so as not to be observed by the host, they convey their meaning by their feet and toes. When merchants wish to bargain in the presence of others, without having them knew their terms, they sit on the ground, have a piece of cloth thrown over their lap, and then put each a hand under, and thus speak with their fingers. When the Brahmins convey religious mysteries to their disciples, they teach with their fingers, having their hands concealed in the folds of their robes. (Roberts.)

Verse 14. He deviseth mischief] He plots schemes and plans to bring it to pass.

He soweth discord.] Between men and their wives, by seducing the latter from their fidelity. See the preceding quotation.

Verses 12-15. A naughty person — Hebrew, a man of Belial, a wicked man, whose continual practice it is, in one way or other, to work wickedness; walketh with a froward mouth — Makes it his business, by lies; or flatteries, or slanders, or perjuries, to maintain himself in his idle courses. And if the slothful are to be condemned that do nothing, much more those that act wickedly, and contrive to do all the ill they can. He winketh with his eyes, &c. — He vents his wickedness, as by his speech, so also by his gestures, by which he secretly intimates what he is ashamed or afraid to express openly to his accomplices, his intentions or desires of doing some evil to some one; he teacheth with his fingers — Having declared his designs by the motion of his eyes, or feet, he points out the particular person by his fingers. Frowardness is in his heart — Perverse or wicked thoughts and desires. He soweth discord — Either out of malice against others, or out of a base design of improving it to his own advantage. Therefore shall his calamity come suddenly — And prove his utter ruin; suddenly shall he be broken — When he fancies he has conducted his matters so craftily that nobody discerns his villany, he shall, on a sudden, be looked upon as the pest of mankind, and, like a vessel broken in small pieces, shall be incurably undone.

14. Frowardness — Perversions. Soweth — Casteth forth, or excites. Such men are perpetually at work contriving mischief, exciting suspicious, stirring up hatred, strife, brawls, lawsuits, discords in families, and revolutions in governments.

Verse 15. Suddenly shall he be broken] Probably alluding to some punishment of the adulterer, such as being stoned to death. A multitude shall join together, and so overwhelm him with stones, that he shall have his flesh and bones broken to pieces, and there shall be no remedy-none to deliver or pity him.

Verses 12-15. A naughty person — Hebrew, a man of Belial, a wicked man, whose continual practice it is, in one way or other, to work wickedness; walketh with a froward mouth — Makes it his business, by lies; or flatteries, or slanders, or perjuries, to maintain himself in his idle courses. And if the slothful are to be condemned that do nothing, much more those that act wickedly, and contrive to do all the ill they can. He winketh with his eyes, &c. — He vents his wickedness, as by his speech, so also by his gestures, by which he secretly intimates what he is ashamed or afraid to express openly to his accomplices, his intentions or desires of doing some evil to some one; he teacheth with his fingers — Having declared his designs by the motion of his eyes, or feet, he points out the particular person by his fingers. Frowardness is in his heart — Perverse or wicked thoughts and desires. He soweth discord — Either out of malice against others, or out of a base design of improving it to his own advantage. Therefore shall his calamity come suddenly — And prove his utter ruin; suddenly shall he be broken — When he fancies he has conducted his matters so craftily that nobody discerns his villany, he shall, on a sudden, be looked upon as the pest of mankind, and, like a vessel broken in small pieces, shall be incurably undone.

15. Broken — Shivered, dashed to pieces. This verse expresses more forcibly and in a clearer manner the idea of verse 11. Comp. Proverbs 29:1; Isaiah 1:28; 30:14; Jeremiah 19:11; Job 40:11.

V. 16. Hate-Above many other sins which have a worse name in the world.

Verse 16. These six-doth the Lord hate] 1. A proud look—exalted eyes; those who will not condescend to look on the rest of mankind. 2. A lying tongue—he who neither loves nor tells truth. 3. Hands that shed innocent blood, whether by murder or by battery. 4. A heart that deviseth wicked imaginations—the heart that fabricates such, lays the foundation, builds upon it, and completes the superstructure of iniquity. 5. Feet that be swift in running to mischief—he who works iniquity with greediness. 6. A false witness that speaketh lies—one who, even on his oath before a court of justice, tells any thing but the truth.

Seven are an abomination unto him] wvpn naphsho, “to his soul.” The seventh is, he that soweth discord among brethren-he who troubles the peace of a family, of a village, of the state; all who, by lies and misrepresentations, strive to make men’s minds evil-affected towards their brethren.

Verses 16-19. These six things — Generally found in those men of Belial, described in the foregoing verses; doth the Lord hate — Namely, above many other sins, which have a worse name in the world; a proud look — Pride of heart, which commonly discovers itself by a man’s looks and gestures; a lying tongue — Lying and deceit in his common conversation. A heart that deviseth wicked imaginations — Whose practice it is to design and contrive wickedness. Feet that be swift in running to mischief — Such as greedily and readily execute their wicked designs, without any restraint or delay. A false witness that speaketh lies — Namely, in judgment: whereby this differs from the former lying, verse 17; and him that soweth discord among brethren — That is, dear relations or friends.

Ver. 16. These six things doth the Lord hate; yea, seven are an abomination to him. This is a Hebraism, which, by distinguishing the seventh, confers greater emphasis on the whole: it is a mode of speech borrowed from the days of the week. Let youth therefore reflect and beware; when the prodigal came to himself, he made a contrast between his present misery, and the happiness of his father’s servants. If men were more thoughtful, they would be more wise.

ADMONITIONS AGAINST THE PRACTICE OF SEVEN HATEFUL THINGS, 16-19. Here the teacher seeks to guard his charge against personal vices, as he had before against associational ones.

16-19. Six things… yea, seven, are specified. These are favourite forms with the Hebrews, and the numbers are not always used definitely. The expression is, perhaps, equivalent to our “six or seven,” — meaning several. The origin of this peculiar proverbial form, the using of symbolical numbers, Elster derives from the demands of the parallelism. “The form of parallelism could not, on account of harmony, be sacrificed in any verse; but how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found in taking one of the next adjacent numbers as the parallel to that which was chiefly in the mind.” An abomination unto him — Literally, to his soul. vpn, (Nephesh,) soul or life, is often put for the person himself. The expression is forcible. A proud look — Literally, eyes of loftiness — indicative of a haughty spirit. Comp. Proverbs 30:13; Psalm 18:27; 131:1. Wicked imaginations — Plans or purposes. A false witness — rqv d[, ‘hadh sheker, Miller renders, “a deceived witness.” It occurs Proverbs 12:17; 14:5, 25; 19:5; 21:28. That speaketh lies — Breathes falsehood, or, as we say, “utters lies with every breath” — one who has no regard for truth. Comp. Proverbs 14:5, 25; 19:5; Psalm 5:9; Matthew 12:34. There is one parallel worthy of notice between the seven cursed things here and the seven blessed things in Matthew 5. The first and the last of the seven are identical in the two lists. “The Lord hates a proud look “is precisely equivalent to “Blessed are the poor in spirit;” and, “that soweth discord among brethren” is the exact reverse of the “peacemaker.” EXHORTATION TO FILIAL OBEDIENCE, AND ADDITIONAL CAUTIONS AGAINST

Verses 16-19. These six things — Generally found in those men of Belial, described in the foregoing verses; doth the Lord hate — Namely, above many other sins, which have a worse name in the world; a proud look — Pride of heart, which commonly discovers itself by a man’s looks and gestures; a lying tongue — Lying and deceit in his common conversation. A heart that deviseth wicked imaginations — Whose practice it is to design and contrive wickedness. Feet that be swift in running to mischief — Such as greedily and readily execute their wicked designs, without any restraint or delay. A false witness that speaketh lies — Namely, in judgment: whereby this differs from the former lying, verse 17; and him that soweth discord among brethren — That is, dear relations or friends.

ADMONITIONS AGAINST THE PRACTICE OF SEVEN HATEFUL THINGS, 16-19. Here the teacher seeks to guard his charge against personal vices, as he had before against associational ones.

16-19. Six things… yea, seven, are specified. These are favourite forms with the Hebrews, and the numbers are not always used definitely. The expression is, perhaps, equivalent to our “six or seven,” — meaning several. The origin of this peculiar proverbial form, the using of symbolical numbers, Elster derives from the demands of the parallelism. “The form of parallelism could not, on account of harmony, be sacrificed in any verse; but how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found in taking one of the next adjacent numbers as the parallel to that which was chiefly in the mind.” An abomination unto him — Literally, to his soul. vpn, (Nephesh,) soul or life, is often put for the person himself. The expression is forcible. A proud look — Literally, eyes of loftiness — indicative of a haughty spirit. Comp. Proverbs 30:13; Psalm 18:27; 131:1. Wicked imaginations — Plans or purposes. A false witness — rqv d[, ‘hadh sheker, Miller renders, “a deceived witness.” It occurs Proverbs 12:17; 14:5, 25; 19:5; 21:28. That speaketh lies — Breathes falsehood, or, as we say, “utters lies with every breath” — one who has no regard for truth. Comp. Proverbs 14:5, 25; 19:5; Psalm 5:9; Matthew 12:34. There is one parallel worthy of notice between the seven cursed things here and the seven blessed things in Matthew 5. The first and the last of the seven are identical in the two lists. “The Lord hates a proud look “is precisely equivalent to “Blessed are the poor in spirit;” and, “that soweth discord among brethren” is the exact reverse of the “peacemaker.” EXHORTATION TO FILIAL OBEDIENCE, AND ADDITIONAL CAUTIONS AGAINST

V. 18. Deviseth-He whose practice it is to contrive wickedness. Swift-Such as greedily execute their wicked designs.

Verses 16-19. These six things — Generally found in those men of Belial, described in the foregoing verses; doth the Lord hate — Namely, above many other sins, which have a worse name in the world; a proud look — Pride of heart, which commonly discovers itself by a man’s looks and gestures; a lying tongue — Lying and deceit in his common conversation. A heart that deviseth wicked imaginations — Whose practice it is to design and contrive wickedness. Feet that be swift in running to mischief — Such as greedily and readily execute their wicked designs, without any restraint or delay. A false witness that speaketh lies — Namely, in judgment: whereby this differs from the former lying, verse 17; and him that soweth discord among brethren — That is, dear relations or friends.

ADMONITIONS AGAINST THE PRACTICE OF SEVEN HATEFUL THINGS, 16-19. Here the teacher seeks to guard his charge against personal vices, as he had before against associational ones.

16-19. Six things… yea, seven, are specified. These are favourite forms with the Hebrews, and the numbers are not always used definitely. The expression is, perhaps, equivalent to our “six or seven,” — meaning several. The origin of this peculiar proverbial form, the using of symbolical numbers, Elster derives from the demands of the parallelism. “The form of parallelism could not, on account of harmony, be sacrificed in any verse; but how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found in taking one of the next adjacent numbers as the parallel to that which was chiefly in the mind.” An abomination unto him — Literally, to his soul. vpn, (Nephesh,) soul or life, is often put for the person himself. The expression is forcible. A proud look — Literally, eyes of loftiness — indicative of a haughty spirit. Comp. Proverbs 30:13; Psalm 18:27; 131:1. Wicked imaginations — Plans or purposes. A false witness — rqv d[, ‘hadh sheker, Miller renders, “a deceived witness.” It occurs Proverbs 12:17; 14:5, 25; 19:5; 21:28. That speaketh lies — Breathes falsehood, or, as we say, “utters lies with every breath” — one who has no regard for truth. Comp. Proverbs 14:5, 25; 19:5; Psalm 5:9; Matthew 12:34. There is one parallel worthy of notice between the seven cursed things here and the seven blessed things in Matthew 5. The first and the last of the seven are identical in the two lists. “The Lord hates a proud look “is precisely equivalent to “Blessed are the poor in spirit;” and, “that soweth discord among brethren” is the exact reverse of the “peacemaker.” EXHORTATION TO FILIAL OBEDIENCE, AND ADDITIONAL CAUTIONS AGAINST

Verses 16-19. These six things — Generally found in those men of Belial, described in the foregoing verses; doth the Lord hate — Namely, above many other sins, which have a worse name in the world; a proud look — Pride of heart, which commonly discovers itself by a man’s looks and gestures; a lying tongue — Lying and deceit in his common conversation. A heart that deviseth wicked imaginations — Whose practice it is to design and contrive wickedness. Feet that be swift in running to mischief — Such as greedily and readily execute their wicked designs, without any restraint or delay. A false witness that speaketh lies — Namely, in judgment: whereby this differs from the former lying, verse 17; and him that soweth discord among brethren — That is, dear relations or friends.

ADMONITIONS AGAINST THE PRACTICE OF SEVEN HATEFUL THINGS, 16-19. Here the teacher seeks to guard his charge against personal vices, as he had before against associational ones.

16-19. Six things… yea, seven, are specified. These are favourite forms with the Hebrews, and the numbers are not always used definitely. The expression is, perhaps, equivalent to our “six or seven,” — meaning several. The origin of this peculiar proverbial form, the using of symbolical numbers, Elster derives from the demands of the parallelism. “The form of parallelism could not, on account of harmony, be sacrificed in any verse; but how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found in taking one of the next adjacent numbers as the parallel to that which was chiefly in the mind.” An abomination unto him — Literally, to his soul. vpn, (Nephesh,) soul or life, is often put for the person himself. The expression is forcible. A proud look — Literally, eyes of loftiness — indicative of a haughty spirit. Comp. Proverbs 30:13; Psalm 18:27; 131:1. Wicked imaginations — Plans or purposes. A false witness — rqv d[, ‘hadh sheker, Miller renders, “a deceived witness.” It occurs Proverbs 12:17; 14:5, 25; 19:5; 21:28. That speaketh lies — Breathes falsehood, or, as we say, “utters lies with every breath” — one who has no regard for truth. Comp. Proverbs 14:5, 25; 19:5; Psalm 5:9; Matthew 12:34. There is one parallel worthy of notice between the seven cursed things here and the seven blessed things in Matthew 5. The first and the last of the seven are identical in the two lists. “The Lord hates a proud look “is precisely equivalent to “Blessed are the poor in spirit;” and, “that soweth discord among brethren” is the exact reverse of the “peacemaker.” EXHORTATION TO FILIAL OBEDIENCE, AND ADDITIONAL CAUTIONS AGAINST

V. 20. The law-The word of God, which thy parents delivered to thee.

Verse 20. Keep thy father’s commandment] See on Proverbs 1:8.

Verses 20-23. Keep thy father’s commandment — So far as it is not contrary to God’s command. And forsake not the law of thy mother — Which children are too apt to despise. Bind them continually upon thy heart — Constantly remember and duly consider them; tie them about thy neck — See on Proverbs 1:9, and 3:3. When thou goest, it shall lead thee — Namely, the law of God, which thy parents have taught thee, and pressed upon thee, shall direct thee how to order all thy steps and actions. It shall talk with thee — It shall give thee counsel and comfort. For the commandment is a lamp — It enlightens the dark mind, and clearly discovers to a man the plain and right way. And reproofs of instruction — Wise and instructive reproofs or admonitions; are the way to life — Both to preserve and prolong this life, and to ensure eternal life to those that obey them.

LEWDNESS, 20-35.

20. My son, etc. — See Proverbs 1:8 for substantially the same formula. Compare, also, Proverbs 3:3.

V. 21. Bind them-Constantly remember, and duly consider them.

Verse 21. Bind them continually upon thine heart] See on Proverbs 3:3. And see a similar command, to which this is an allusion, Deuteronomy 6:6-8.

Verses 20-23. Keep thy father’s commandment — So far as it is not contrary to God’s command. And forsake not the law of thy mother — Which children are too apt to despise. Bind them continually upon thy heart — Constantly remember and duly consider them; tie them about thy neck — See on Proverbs 1:9, and 3:3. When thou goest, it shall lead thee — Namely, the law of God, which thy parents have taught thee, and pressed upon thee, shall direct thee how to order all thy steps and actions. It shall talk with thee — It shall give thee counsel and comfort. For the commandment is a lamp — It enlightens the dark mind, and clearly discovers to a man the plain and right way. And reproofs of instruction — Wise and instructive reproofs or admonitions; are the way to life — Both to preserve and prolong this life, and to ensure eternal life to those that obey them.

21. Bind them, etc. — Meaning, Treasure them in your affections; never be ashamed of them or the practice of them; they are your highest ornaments. In the East, where reverence for parents and ancestors is very great, it is a sufficient reason for any custom or practice that one’s fathers or ancestors enjoined it. If parental precepts in general are held sacred, how much more such as these, which are sacred in themselves? Comp. Jeremiah 35:18, the Rechabites.

V. 22. It-The law of God which thy parents have taught thee. Talk-It shall give thee counsel and comfort.

Verse 22. When thou goest, it shall lead thee] Here the law is personified; and is represented as a nurse, teacher, and guardian, by night and day. An upright man never goes but as directed by God’s word and led by God’s Spirit.

When thou sleepest] He commends his body and soul to the protection of his Maker when he lies down and sleeps in peace. And when he awakes in the morning, the promises and mercies of God are the first things that present themselves to his recollection.

Verses 20-23. Keep thy father’s commandment — So far as it is not contrary to God’s command. And forsake not the law of thy mother — Which children are too apt to despise. Bind them continually upon thy heart — Constantly remember and duly consider them; tie them about thy neck — See on Proverbs 1:9, and 3:3. When thou goest, it shall lead thee — Namely, the law of God, which thy parents have taught thee, and pressed upon thee, shall direct thee how to order all thy steps and actions. It shall talk with thee — It shall give thee counsel and comfort. For the commandment is a lamp — It enlightens the dark mind, and clearly discovers to a man the plain and right way. And reproofs of instruction — Wise and instructive reproofs or admonitions; are the way to life — Both to preserve and prolong this life, and to ensure eternal life to those that obey them.

22. It — Literally, she. Some suppose it spoken of wisdom personified. Blessed is the youth that respects his parents and their wholesome precepts.

Verse 23. For the commandment is a lamp] It illuminates our path. It shows us how we should walk and praise God.

And the law is light] A general light, showing the nature and will of GOD, and the interest and duty of MAN.

And reproofs of instruction] Or, that instruction which reproves us for our sins and errors leads us into the way of life.

Verses 20-23. Keep thy father’s commandment — So far as it is not contrary to God’s command. And forsake not the law of thy mother — Which children are too apt to despise. Bind them continually upon thy heart — Constantly remember and duly consider them; tie them about thy neck — See on Proverbs 1:9, and 3:3. When thou goest, it shall lead thee — Namely, the law of God, which thy parents have taught thee, and pressed upon thee, shall direct thee how to order all thy steps and actions. It shall talk with thee — It shall give thee counsel and comfort. For the commandment is a lamp — It enlightens the dark mind, and clearly discovers to a man the plain and right way. And reproofs of instruction — Wise and instructive reproofs or admonitions; are the way to life — Both to preserve and prolong this life, and to ensure eternal life to those that obey them.

23. Reproofs of instruction — Instructive reproofs, or restraining admonitions. Youth is self-willed, inclined to throw off restraints of law, and to indulge in sensual gratifications. An observance of parental commands, which, it is hinted, are also the law of God, will direct in all dark and dubious cases, and restrain from that which is dangerous. Way of life — Tend to life. On the first part of the verse compare Psalm 19:8, and Psalm 119:105.

Verse 24. To keep thee from the evil woman] Solomon had suffered sorely from this quarter; and hence his repeated cautions and warnings to others. The strange woman always means one that is not a man’s own; and sometimes it may also imply a foreign harlot, one who is also a stranger to the God of Israel.

Verses 24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Matthew 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

Ver. 24. To keep thee from the evil woman;— and from the adulteress, who will hunt for a man’s life, ver. 26. In addition to what is in the preseding chapter, we have only to say, fly, fly, fly! The victim’s reproach shall never be wiped away.

24. To keep thee — A special application of the above. One object of pious parental care and training is to preserve from base, sensual gratification. And as it should be one of the highest aims of parental solicitude to guard the youth of their households from base desires and practices, so it is one of the chief efforts of the royal sage and father in this work to describe and illustrate the terrible evils of lawless lust. Hence he returns to it again and again, and presents it under a variety of aspects. Let the reader ponder, and “flee youthful lusts.” 2 Timothy 2:22. “Abstain from fleshly lusts, which war against the soul.” 1 Peter 2:11. Flattery — Any kind of enticing speech. The radical idea is that of smoothness, hence pleasantness; pleasant, in this case, because addressed to the carnal appetites and exciting voluptuous desires. Strange woman — Or, strange tongue, (meaning the same thing,) any other woman than a man’s wife; generally in this book meaning a wanton woman. See on Proverbs 2:16.

V. 25. Eye-lids-With her wanton glances,

Verse 25. Neither let her take thee with her eye-lids.] It is a very general custom in the East to paint the eye-lids. I have many Asiatic drawings in which this is expressed. They have a method of polishing the eyes with a preparation of antimony, so that they appear with an indescribable lustre; or, as one who mentions the fact from observation, “Their eyes appear to be swimming in bliss.”

Verses 24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Matthew 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

25. Take thee with her eyelids — Captivate with her eyelids. Oriental women paint their eyebrows and eyelids, giving, as is thought, great artificial beauty to them. A writer who had seen them says, “Their eyes appear to be swimming in bliss. Arab poetry is full of praise of this kind of beauty.” — Bible Commentary. See note and illustration on Job 42:14, page 301.

Verse 26. By means of a whorish woman] In following lewd women, a man is soon reduced to poverty and disease. The Septuagint gives this a strange turn: Timh gar pornhv, osh kai enov artou. “For the price or hire of a whore is about one loaf.” So many were they in the land, that they hired themselves out for a bare subsistence. The Vulgate, Syriac, and Arabic, give the same sense. The old MS. Bible has it thus: The price forsothe of a strumpet is unneth oon lof: the woman forsothe taketh the precious liif of a man. The sense of which is, and probably the sense of the Hebrew too, While the man hires the whore for a single loaf of bread; the woman thus hired taketh his precious life. She extracts his energy, and poisons his constitution. In the first clause hnwz hva ishshah zonah is plainly a prostitute; but should we render tva esheth, in the second clause, an adulteress? I think not. The versions in general join vya tva esheth ish, together, which, thus connected, signify no more than the wife of a man; and out of this we have made adulteress, and Coverdale a married woman. I do not think that the Old MS. Bible gives a good sense; and it requires a good deal of paraphrase to extract the common meaning from the text. Though the following verses seem to countenance the common interpretation, yet they may contain a complete sense of themselves; but, taken in either way, the sense is good, though the construction is a little violent.

Verses 24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Matthew 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

Ver. 26. The adulteress will hunt for the precious life. The victim does not long survive the victor. The convict appointed to die, offers his estate; offers to expatriate himself to reprieve his precious life. In the narrative of a great man, lying under sentence for forgery, we have a most pathetic letter to the chancellor, begging his life. After reciting the degradations he had sustained, and the loss of character, he adds; “under these circumstances, life cannot be desirable to me; yet I have ties which are still dear. I have a wife that never offended me;—I would live, I would live.” Hear this, thou dissipated youth, who art so prodigal of life in taverns, and houses that cannot be named. Pause a moment, ere a slower execution take place in thy chamber.

26. This verse is difficult because of the supposed ellipsis, and is variously rendered by the versions and critics. The ellipsis indicated by the italics renders the meaning doubtful. The meaning most approved is, that licentiousness leads to starvation, even to a last morsel of bread. There is no verb in the first member of the verse, and one must be supposed, it is possible that dwxt, tatsudh, in the latter clause, rendered will hunt, (better, lies in wait, or, lays snares,) or some verb of similar meaning, is implied in the first clause. The sense thus might be, that while the harlot lies in wait for bread she also lays snares for the precious life. Some eminent authorities refer the terms to two different classes of evil women — the harlot and the adulteress. By the one the man is brought to poverty, by the other into peril of his life. Adulteress — The Hebrew denotes, the woman of a man, and is hence rendered adulteress. But this meaning is not certain. The Septuagint has gunh andrwn, meaning, a woman of men, that is, of more than one man — a common woman. The Hebrew ish, like our word man, is often used in the plural sense, each one, every one, or any one. If this be the sense of the words they would only be another term for ishshah zonah, a harlot, in the preceding clause, and both predicates, the hunting for bread and the hunting for the life, would apply to the same kind of vile person, namely, a lewd woman, married or single. But Miller renders thus: “For after a woman selling herself as low as for a loaf of bread, and she a man’s wife, a precious soul will hunt.” Conant, however, thus: “For a harlot is but a round (loaf) of bread, but the married woman hunts for the precious life.” Round or loaf means her hire. The law punished adultery with death. Leviticus 20:10; Deuteronomy 22:22; Ezekiel 16:40; John 8:5.

Verse 27. Can a man take fire] These were proverbial expressions, the meaning of which was plain to every capacity.

Verses 24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Matthew 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

27-29. Take fire — Kindle, or keep up a fire — a forcible way of saying that this sin cannot go unpunished; the dreadful consequences will, sooner or later, inevitably follow.

Verses 24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Matthew 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

27-29. Take fire — Kindle, or keep up a fire — a forcible way of saying that this sin cannot go unpunished; the dreadful consequences will, sooner or later, inevitably follow.

Verse 29. So he that goeth in to his neighbour’s wife] As sure as he who takes fire into his bosom, or who walks upon live coals, is burnt thereby; so sure he that seduces his neighbour’s wife shall be guilty. That is, he shall be punished.

Verses 24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Matthew 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

27-29. Take fire — Kindle, or keep up a fire — a forcible way of saying that this sin cannot go unpunished; the dreadful consequences will, sooner or later, inevitably follow.

V. 30. Despise-Abhor, but rather pity him.

Verse 30. Men do not despise a thief if he steal] Every man pities the poor culprit who was perishing for lack of food, and stole to satisfy his hunger; yet no law clears him: he is bound to make restitution; in some cases double, in others quadruple and quintuple; and if he have not property enough to make restitution, to be sold for a bondsman; Exodus 22:1-4; Leviticus 25:39.

Verses 30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exodus 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

30, 31. Do not despise, etc. — That is, Do not despise his crime, as if it was venial; others say, Do not wonder at it. Though men pity the poor thief who steals merely to supply a pressing necessity, yet the law will not acquit him. He must suffer the penalty. This varied: sometimes stripes, sometimes restitution, or both. And the amount of restitution varied: in some cases double, in others fourfold, in others five or sevenfold; and if he had not property enough he might be sold for a bondman. See Exodus 22:1-4; Leviticus 25:37. The old law did not require more than fourfold. Sevenfold is, perhaps, to be taken in its frequent Hebrew meaning of ample, sufficient.

V. 31. Restore-He speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame.

Verses 30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exodus 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

30, 31. Do not despise, etc. — That is, Do not despise his crime, as if it was venial; others say, Do not wonder at it. Though men pity the poor thief who steals merely to supply a pressing necessity, yet the law will not acquit him. He must suffer the penalty. This varied: sometimes stripes, sometimes restitution, or both. And the amount of restitution varied: in some cases double, in others fourfold, in others five or sevenfold; and if he had not property enough he might be sold for a bondman. See Exodus 22:1-4; Leviticus 25:37. The old law did not require more than fourfold. Sevenfold is, perhaps, to be taken in its frequent Hebrew meaning of ample, sufficient.

Verse 32. But whoso committeth adultery] The case understood is that of a married man: he has a wife; and therefore is not in the circumstances of the poor thief, who stole to appease his hunger, having nothing to eat. In this alone the opposition between the two cases is found: the thief had no food, and he stole some; the married man had a wife, and yet went in to the wife of his neighbour.

Destroyeth his own soul.] Sins against his life, for, under the law of Moses, adultery was punished with death; Leviticus 20:10; Deuteronomy 22:22.

Verses 30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exodus 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

32. Whose committeth adultery, taking all the circumstances and consequences into the account, acts like a madman or simpleton — like one who seeks to destroy his own life. Unlike the thief who steals to satisfy his hunger, he unnecessarily robs a man of his wife, and when discovered will not merely lose his property, but forfeit his life. See Leviticus 20:10; Deuteronomy 22:22. The argument here is a fortiori, from the less to the greater. If a thief is punished for stealing to satisfy his hunger, how much more the adulterer!

Verse 33. A wound and dishonour shall he get] Among the Romans, when a man was caught in the fact, the injured husband took the law into his own hand; and a large radish was thrust up into the anus of the transgressor, which not only overwhelmed him with infamy and disgrace, but generally caused his death.

Verses 30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exodus 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

33. A wound… shall he get — The language seems to imply some mark of infamy put upon him, either by the injured husband or the magistrates.

V. 34. Rage-It enflames a man with rage. In the day-When he hath an opportunity to avenge himself.

Verse 34. Jealousy is the rage of a man: therefore he will not spare] He will not, when he has detected the adulterer in the fact, wait for the slow progress of the law: it is then to him the day of vengeance; and in general, he avenges himself on the spot, as we see above.

Verses 30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exodus 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

Ver. 34. He [the husband] will not spare in the day of vengeance. See on Deuteronomy 22:22. Perhaps the king of Israel was impelled by fears that the valiant Uriah would kill him, and therefore he caused Uriah to be slain. Perhaps other injured husbands were in arms for their country, or gone on lawful business: perhaps the seducers were first admitted as guests to the families. Formerly, those affairs were settled by the sword; now they are settled by fines:—how will God settle them!

34. Jealousy… rage of a man — Or husband. He will have no pity or mercy. This and what follows are assigned as justifying the assertion in verse 31.

Verse 35. He will not regard any ransom] This is an injury that admits of no compensation. No gifts can satisfy a man for the injury his honour has sustained; and to take a bribe or a ransom, would be setting up chastity at a price.

PROVERBS

Verses 30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exodus 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

35. Will not regard any ransom — Literally, He will not lift up his countenance upon it; will not look at it. He will take no bribe, however large. So implacable his wrath that nothing but the utter ruin or death of the adulterer will satisfy him. For this crime society, rightly or wrongly, even in our day, generally justifies a man in taking summary vengeance with his own hand.