I. THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pr 12:1-10; 25:10-15; 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pr 30:15-33; 1:6; Ps 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pr 1:1-9:18). In Eze 17:1; 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mt 19:30 (compare Pr 20:1); or succeeds it, as in Mt 22:1-16; Lu 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Nu 23:7; Mic 2:4; Hab 2:6).

      Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pr 16:25-29, Greek), and even for his illustrative discourses (Pr 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

      In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

      II. INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

      As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pr 30:1: "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pr 31:1: "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

      It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pr 1:1-24:34 during his life. Pr 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

      III. DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

      1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pr 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

      2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pr 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

      3. Pr 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

      4. Pr 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

      5. Pr 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

      6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

      Pr 1:1-33. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions.

      1-4. (See Introduction, Part I).

      2. To know . . . instruction--literally, "for knowing," that is, such is the design of these writings.
      wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety.
      instruction--discipline, by which men are trained.
      to perceive--literally, "for perceiving," the design (as above)
      understanding--that is, words which enable one to discern good and evil.

      3. To receive . . . of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of Pr 1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (Pr 16:22).
      justice . . . equity--all the attributes of one upright in all his relations to God and man.

      4. simple--one easily led to good or evil; so the parallel.
      young man--one inexperienced.
      subtilty--or prudence (Pr 3:21; 5:21).
      discretion--literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.

      5, 6. Such writings the wise, who pursue right ends by right means, will value.
      learning--not the act, but matter of it.
      wise counsels--or the art and principles of governing.

      6. To understand--so as to . . . such will be the result.
      interpretation--(Compare Margin).
      words of the wise--(Compare Pr 1:2).
      dark sayings--(Compare Ps 49:4; Joh 16:25; and see Introduction, Part I).

      7. The fear of the Lord--the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Ps 34:11; 111:10; Ac 9:31).
      beginning--first part, foundation.
      fools--the stupid and indifferent to God's character and government; hence the wicked.

      8. My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Eph 6:2, 3).

      9. On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9.

      10-19. A solemn warning against temptation.
      entice--literally, "open the way."
      consent . . . not--Sin is in consenting or yielding to temptation, not in being tempted.

      11-14. Murder and robbery are given as specific illustrations.
      lay wait . . . lurk privily--express an effort and hope for successful concealment.
      swallow . . . grave--utterly destroy the victim and traces of the crime (Nu 16:33; Ps 55:15). Abundant rewards of villainy are promised as the fruits of this easy and safe course.

      15, 16. The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin (Pr 4:14; Ps 1:1; 119:101).

      17-19. Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (Ps 9:16), and, greedy of gain, succeed in the very schemes which destroy them (1Ti 6:10), not only failing to catch others, but procuring their own destruction.

      20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Pr 8:1).
      Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Pr 9:1).
      streets--or most public places, not secretly.

      21. The publicity further indicated by terms designating places of most common resort.

      22. simple ones--(Compare Pr 1:4).
      simplicity--implying ignorance.
      scorners-- (Ps 1:1) --who despise, as well as reject, truth.
      fools--Though a different word is used from that of Pr 1:7, yet it is of the same meaning.

      23. reproof--implying conviction deserving it (compare Joh 16:8, Margin).
      pour out--abundantly impart.
      my spirit--whether of wisdom personified, or of Christ, a divine agent.

      24. stretched . . . hand--Earnestness, especially in beseeching, is denoted by the figure (compare Job 11:13; Ps 68:31; 88:9).

      25. set at naught--rejected as of no value.
      would none of--literally, "were not willing or inclined to it."

      26, 27. In their extreme distress He will not only refuse help, but aggravate it by derision.

      27. fear--the object of it.
      desolation--literally, "a tumultuous noise," denoting their utter confusion.
      destruction--or calamity (Pr 1:26) compared to a whirlwind, as to fatal rapidity.
      distress-- (Ps 4:1; 44:11).
      anguish--a state of inextricable oppression, the deepest despair.

      28. Now no prayers or most diligent seeking will avail (Pr 8:17).

      29, 30. The sinner's infatuated rejection brings his ruin.

      31. fruit . . . way--result of conduct (Isa 3:10; Eze 11:21; Ro 6:21; Ga 6:7, 8).
      be filled--even to repletion (Ps 123:4).

      32. turning away--that is, from the call of Pr 1:23.
      simple--as in Pr 1:22.
      prosperity--quiet, implying indifference.

      33. dwell safely--literally, "in confidence" (De 12:10).
      be quiet--or at ease, in real prosperity.
      from fear--without fear.

      Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.

      1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
      hide . . . with thee--lay up in store (compare Pr 7:1).

      2. Listen attentively and reflect seriously (Pr 1:24; Ps 130:2).
      understanding--right perception of truth.

      3. Yea, if--literally, "When if," that is, in such a case.
      knowledge--or, "discrimination."
      understanding--as in Pr 2:2.

      4. There must be earnest prayer and effort.

      5. understand--or, "perceive intelligently."
      find--obtain.

      6. For--God is ready (Jas 1:5; 4:8).
      out of his mouth--by revelation from Him.

      7. sound wisdom--literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with
      buckler--or safety, or wisdom, which procures it (compare Pr 3:21; 8:14; 18:1; Job 6:13; 12:13).
      layeth up--provides, ever ready.

      8. keepeth . . . way--God defends the right way, and those in it.
      saints--objects of favor (compare Ps 4:3, &c.). He guides and guards them.

      9. Then--emphatic, in such a case.
      righteousness . . . path--all parts of duty to God and man.

      10, 11. Idea of Pr 2:9, amplified; on terms, compare Pr 2:2 and Pr 2:4.

      12-15. To deliver--as from great danger (Pr 6:5).
      way . . . man-- (Ps 1:1).
      froward things--perversity (Pr 6:14; 23:23), what is opposed to truth.

      13. paths of uprightness--or, "plainness."
      walk--habitually act;

      14. and that with pleasure, in ignorance of good and pursuit of evil.
      frowardness--Not only their own perversity, but that of others is their delight. They love most the worst things.

      15. crooked--tortuous, unprincipled.
      froward--literally, (they) are going back, not only aside from right, but opposite to it.

      16-19. Deliverance from another danger.
      the strange woman--This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9).
      flattereth--literally, "smooths."
      her words-- (Ps 5:9).

      17. guide . . . youth--lawful husband (Jer 3:4).
      covenant . . . God--of marriage made in God's name.

      18. inclineth--sinks down (compare Nu 13:31).
      the dead--or shades of the departed (Ps 88:10).

      19. that is, such as remain impenitent (compare Ec 7:26).
      paths of life-- (Ps 16:11), opposed to paths unto the dead.

      20. That . . . way of good--that is, Such is the object of these warnings.

      21, 22. (Compare Ps 37:3, 9, 22, 27).

      22. transgressors--or impious rebels (compare Jer 9:2).
      rooted out--utterly destroyed, as trees plucked up by the roots.

      Pr 3:1-35. The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked.

      1. law [and] commandments--all divine instructions (see on Ps 119:1 and Ps 119:4).
      let thine heart keep--or sincerely observe (Pr 4:13; 5:2).

      2. length . . . life--often promised as blessings (Ps 21:4; 91:16).
      peace--includes prosperity (Ps 125:5).
      add--abound to thee.

      3. mercy and truth--God's faithfulness to His promises is often expressed by these terms (Ps 25:10; 57:3). As attributes of men, they express integrity in a wide sense (Pr 16:6; 20:28).
      bind . . . write . . . heart--outwardly adorn and inwardly govern motives.

      4. favour--grace, amiability (Pr 22:11; Ps 45:2); united with this,
      a good understanding--(Compare Margin), a discrimination, which secures success.
      in the sight . . . man--such as God and man approve.

      5. Trust . . . heart--This is the center and marrow of true wisdom (Pr 22:19; 28:25). The positive duty has its corresponding negation in the admonition against self-confidence.

      6. ways-- (Ps 1:1).
      acknowledge--by seeking His wise aid (Pr 16:3; Ps 37:5; Jer 9:23, 24).
      direct--literally, "make plain" (compare Heb 12:13).

      7. (Compare Pr 27:2; Ro 12:16).
      fear . . . evil--reverentially regarding His law.

      8. It--This conduct.
      health--(Compare Margin).
      to thy navel--for all the organs of nourishment.
      marrow--(Compare Margin).
      bones--frame of body. True piety promotes bodily health.

      9, 10. (Compare Pr 11:25; Ex 23:19; De 18:4; Isa 32:8; 2Co 9:13).

      10. presses--or wine fats (Joe 2:24; 3:13).

      11, 12. The true intent of afflictions considered; they do not contradict the assertion of the blessed state of the pious (Job 5:17; Heb 12:5, 6).

      12. he delighteth--or receiveth as denoting reconciliation regarding the offense which produced chastisement.

      13. findeth--literally, "reaches," or "obtains by seeking."
      getteth--literally, "draws out," as metals by digging.

      14, 15. The figure of Pr 3:13 carried out.
      it--that is, wisdom.
      merchandise of silver--acquisition by trading.
      fine gold--dug gold, solid as a nugget.

      15. rubies--gems, or pearls.

      16, 17. Wisdom personified as bringing the best blessings (compare Mt 6:33; 1Ti 4:8).

      17. Her ways--such as she directs us to take.

      18. Wisdom allegorized as
      a tree of life-- (Ge 2:9; 3:22) whose fruit preserves life, gives all that makes living a blessing.

      19, 20. The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession.

      21. sound wisdom--(compare Pr 2:7).
      let . . . eyes--that is, these words of instruction.

      22-24. assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping.

      25. Be not--or, "You shall not be."
      sudden fear--what causes it (Pr 1:27), any unlooked-for evil (Ps 46:3; 91:12; 1Pe 3:14).
      desolation-- (Pr 1:27).

      26. The reason; such as are objects of God's favor.
      be thy confidence--literally, "in thy confidence," in the source of thy strength (compare Na 3:9, for the same construction, Hebrew).

      27, 28. Promptly fulfil all obligations both of justice and charity (compare Jas 2:15, 16).

      29, 30. Do not abuse confidence and avoid litigation.

      31. oppressor--or man of mischief. The destiny of successful evildoers warns against desiring their lot (Ps 37:1, 2, 35, 36).

      32-35. Reasons for the warning.
      froward-- (Pr 2:15).
      secret . . . righteous--in their communion (Am 3:7).

      33. curse . . . wicked--It abides with them, and will be manifested.

      34. The retribution of sinners, as in Ps 18:26.

      35. inherit--as a portion.
      shame--or disgrace, as opposed to honor.
      promotion--(Compare Margin); as honor for well-doing makes men conspicuous, so fools are signalized by disgrace.

      Pr 4:1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.

      1, 2. (Compare Pr 1:8).
      to know--in order to know.
      doctrine--the matter of learning (Pr 1:5), such as he had received (La 3:1).

      3. father's son--emphatic, a son specially regarded, and so called tender, as an object of special care (compare 1Ch 22:7; 29:1); an idea further expressed by
      only beloved--or, "as an only son" (Ge 22:2), though he had brothers (see on 1Ch 3:5).

      4. He taught--or directed me.
      retain--as well as receive.
      keep . . . and live--observe, that you may live (Pr 7:2).

      5. Get--as a possession not to be given up.
      neither decline--that is, from obeying my word.

      6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee.

      7. (Compare Job 28:28).
      getting--or possession; a desire for wisdom is wise.

      8. As you highly esteem her, she will raise you to honor.
      embrace her--with fond affection.

      9. ornament--such as the chaplet or wreath of conquerors.
      deliver--(Compare Ge 14:20). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare Pr 4:6).

      10. (Compare Pr 2:1; 3:2).

      11, 12. way of wisdom--which it prescribes.
      led thee--literally, "caused thee to tread," as a path (Ps 107:7).
      not be straitened--have ample room (Ps 18:36).

      13. (Compare Pr 3:18). The figure of laying hold with the hand suggests earnest effort.

      14. (Compare Ps 1:1). Avoid all temptations to the beginning of evil.

      16, 17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (Pr 6:4; Ps 36:5). They live by flagrant vices (Pr 1:13). Some prefer to render, "Their bread is wickedness, their drink violence" (compare Job 15:16; 34:7).

      18, 19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.

      20-22. (Compare Pr 4:10, 13; Pr 3:8, &c.).

      22. health . . . flesh--by preserving from vices destructive of health.

      23. with all diligence--or, "above," or "more than all," custody (compare Margin), all that is kept (compare Eze 38:7), because the heart is the depository of all wisdom and the source of whatever affects life and character (Mt 12:35; 15:19).

      24. a froward mouth--that is, a mouth, or words of ill nature. The Hebrew word differs from that used (Pr 2:15; 3:32).
      perverse--or, "quarreling."
      lips--or, "words."

      25. Let . . . before thee--that is, pursue a sincere and direct purpose, avoiding temptations.

      26. Ponder--Consider well; a wise course results from wise forethought.

      27. (Compare Pr 4:25). Avoid all by-paths of evil (De 2:27; 17:11). A life of integrity requires attention to heart, speech, eyes, and conduct.

      Pr 5:1-23. A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked.

      1. This connection of wisdom and understanding is frequent (Pr 2:2; 3:7); the first denotes the use of wise means for wise ends; the other, the exercise of a proper discrimination in their discovery.

      2. regard--or, "observe."
      keep--preserve constantly.

      3. (Compare Pr 2:16). Her enticing promises are deceitful.

      4. her end--literally, "her future," in sense of reward, what follows (compare Ps 37:37; 73:17). Its nature is evinced by the use of figures, opposite those of Pr 5:3. The physical and moral suffering of the deluded profligate are notoriously terrible.

      5. feet . . . , steps--that is, course of life ends in death.

      6. her ways . . . know--Some prefer, "that she may not ponder the path of life," &c.; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness."

      8, 9. Avoid the slightest temptation.

      9. thine honour--in whatever consisting, strength (Pr 3:13) or wealth.
      thy years--by cutting them off in dissipation.
      unto the cruel--for such the sensual are apt to become.

      10. wealth--literally, "strength," or the result of it.
      labours--the fruit of thy painful exertions (Ps 127:2). There may be a reference to slavery, a commuted punishment for death due the adulterer (De 22:22).

      11. at the last--the end, or reward (compare Pr 5:4).
      mourn--roar in pain.
      flesh and . . . body--the whole person under incurable disease.

      12-14. The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace.

      14. evil--for affliction, as in Ge 19:20; 49:15.

      15-20. By figures, in which well, cistern, and fountain [Pr 5:15, 18] represent the wife, and rivers of waters [Pr 5:16] the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In Pr 5:16, fountains (in the plural) rather denote the produce or waters of a spring, literally, "what is from a spring," and corresponds with "rivers of waters."

      17. only thine own--harlots' children have no known father.

      18. wife . . . youth--married in youth.

      19. loving . . . roe--other figures for a wife from the well-known beauty of these animals.
      breasts--(Compare So 1:13; Eze 23:3, 8).
      ravished--literally, "intoxicated," that is, fully satisfied.

      21. The reason, God's eye is on you,

      22, 23. and He will cause sin to bring its punishment.

      23. without instruction--literally, "in want of instruction," having refused it (compare Job 13:18; Heb 11:24).
      go astray--literally, "be drunken." The word "ravished" (Pr 5:19) here denotes fulness of punishment.

      Pr 6:1-35. After admonitions against suretyship and sloth (compare Pr 6:6-8), the character and fate of the wicked generally are set forth, and the writer (Pr 6:20-35) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices.

      1, 2. if--The condition extends through both verses.
      be surety--art pledged.
      stricken . . . hand--bargained (compare Job 17:3).
      with a stranger--that is, for a friend (compare Pr 11:15; 17:18).

      3. come . . . friend--in his power.
      humble . . . sure thy friend--urge as a suppliant; that is, induce the friend to provide otherwise for his debt, or secure the surety.

      4, 5. The danger requires promptness.

      6-8. The improvident sluggards usually want sureties. Hence, such are advised to industry by the ant's example.

      9, 10. Their conduct graphically described;

      11. and the fruits of their self-indulgence and indolence presented.
      as . . . travelleth--literally, "one who walks backwards and forwards," that is, a highwayman.
      armed man--that is, one prepared to destroy.

      12. A naughty person--literally, "A man of Belial," or of worthlessness, that is, for good, and so depraved, or wicked (compare 1Sa 25:25; 30:22, &c.). Idleness and vice are allied. Though indolent in acts, he actively and habitually (walketh) is ill-natured in speech (Pr 4:24).

      13, 14. If, for fear of detection, he does not speak, he uses signs to carry on his intrigues. These signs are still so used in the East.

      14. Frowardness--as in Pr 2:14.
      deviseth--literally, "constructs, as an artisan."
      mischief--evil to others.
      discord--especially litigation. Cunning is the talent of the weak and lazy.

      15. Suddenness aggravates evil (compare Pr 6:11; 29:1).
      calamity--literally, "a crushing weight."
      broken--shivered as a potter's vessel; utterly destroyed (Ps 2:9).

      16-19. six . . . seven--a mode of speaking to arrest attention (Pr 30:15, 18; Job 5:19).

      17. proud look--literally, "eyes of loftiness" (Ps 131:1). Eyes, tongue, &c., for persons.

      19. speaketh--literally, "breathes out," habitually speaks (Ps 27:12; Ac 9:1).

      20-23. (Compare Pr 1:8; 3:3, &c.).

      22. it--(compare Pr 6:23); denotes the instruction of parents (Pr 6:20), to which all the qualities of a safe guide and guard and ready teacher are ascribed. It prevents the ingress of evil by supplying good thoughts, even in dreams (Pr 3:21-23; Ps 19:9; 2Pe 1:19).

      23. reproofs-- (Pr 1:23) the convictions of error produced by instruction.

      24. A specimen of its benefit. By appreciating truth, men are not affected by lying flattery.

      25. One of the cautions of this instruction, avoid alluring beauty.
      take--or, "ensnare."
      eyelids--By painting the lashes, women enhanced beauty.

      26. The supplied words give a better sense than the old version: "The price of a whore is a piece of bread."
      adulteress--(Compare Margin), which the parallel and context (Pr 6:29-35) sustain. Of similar results of this sin, compare Pr 5:9-12.
      will hunt--alluding to the snares spread by harlots (compare Pr 7:6-8).
      precious life--more valuable than all else.

      27-29. The guilt and danger most obvious.

      30, 31. Such a thief is pitied, though heavily punished.

      31. sevenfold--(compare Ex 22:1-4), for many, ample (compare Ge 4:24; Mt 18:21), even if all his wealth is taken.

      32. lacketh understanding--or, "heart"; destitute of moral principle and prudence.

      33. dishonour--or, "shame," as well as hurt of body (Pr 3:35).
      reproach . . . away--No restitution will suffice;

      34, 35. nor any terms of reconciliation be admitted.
      regard--or, "accept" any ransom.

      Pr 7:1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.

      1-4. Similar calls (Pr 3:1-3; 4:10, &c.).

      2. apple . . . eye--pupil of eye, a custody (Pr 4:23) of special value.

      3. Bind . . . fingers--as inscriptions on rings.

      5. The design of the teaching (compare Pr 2:16; 6:24).

      6. For--or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.
      window--or, "opening"
      looked--literally, "watched earnestly" (Jud 5:28).
      casement--or, "lattice."

      7. simple--as in Pr 1:4.
      void of, &c.--(Compare Pr 6:32).

      8. her corner--where she was usually found.
      went . . . house--implying, perhaps, confidence in himself by his manner, as denoted in the word
      went--literally, "tread pompously."

      9. The time, twilight, ending in darkness.
      black . . . night--literally, "pupil," or, "eye," that is, middle of night.

      10. attire--that of harlots was sometimes peculiar.
      subtile--or, "wary," "cunning."

      11, 12. loud--or, "noisy," "bustling."
      stubborn--not submissive.
      without . . . streets, . . . corner--(Compare 1Ti 5:13; Tit 2:5).

      13-15. The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Le 3:9, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.

      16, 17. my bed--or, "couch," adorned in the costliest manner.

      17. bed--a place for sleeping.

      18-20. There is no fear of discovery.

      20. the day appointed--perhaps, literally, "a full moon," that is, a fortnight's time (compare Pr 7:19).

      21. caused . . . yield--or, "inclines."
      flattering--(Compare Pr 5:3).
      forced him--by persuasion overcoming his scruples.

      22. straightway--quickly, either as ignorant of danger, or incapable of resistance.

      23. Till--He is now caught (Pr 6:26).

      24. The inferential admonition is followed (Pr 7:26, 27), by a more general allegation of the evils of this vice.

      26, 27. Even the mightiest fail to resist her deathly allurements.

      Pr 8:1-36. Contrasted with sensual allurements are the advantages of divine wisdom, which publicly invites men, offers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relation to the divine plans and acts is introduced, as in Pr 3:19, 20, though more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favor, and those neglecting ruin themselves. Many regard the passage as a description of the Son of God by the title, Wisdom, which the older Jews used (and by which He is called in Lu 11:49), as Joh 1:1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, (1) Though described as with God, wisdom is not asserted to be God. (2) The use of personal attributes is equally consistent with a personification, as with the description of a real person. (3) The personal pronouns used accord with the gender (feminine) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of spirit, which is neuter in Greek, but to which masculine pronouns are often applied (Joh 16:14), when the acts of the Holy Spirit are described. (4) Such a personification is agreeable to the style of this book (compare Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be such, none exist. (5) Nothing is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.

      1-4. The publicity and universality of the call contrast with the secrecy and intrigues of the wicked (Pr 7:8, &c.).

      5. wisdom--literally, "subtilty" in a good sense, or, "prudence."
      fools--as Pr 1:22.

      6. excellent things--or, "plain," "manifest."
      opening . . . things--upright words.

      7. For . . . truth--literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.
      wickedness--specially falsehood, as opposed to truth.

      8. in righteousness--or, "righteous" (Ps 9:8:11:7).
      froward--literally, "twisted," or contradictory, that is, to truth.

      9. plain . . . understandeth--easily seen by those who apply their minds.
      that find--implying search.

      10. not silver--preferable to it, so last clause implies comparison.

      11. (Compare Pr 3:14, 15).

      12. prudence--as in Pr 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.
      find . . . inventions--or, "devices," "discreet ways" (Pr 1:4).

      13. For such is the effect of the fear of God, by which hatred to evil preserves from it.
      froward mouth--or, "speech" (Pr 2:12; 6:14).

      14. It also gives the elements of good character in counsel.
      sound wisdom-- (Pr 2:7).
      I . . . strength--or, "As for me, understanding is strength to me," the source of power (Ec 9:16); good judgment gives more efficiency to actions;

      15, 16. of which a wisely conducted government is an example.

      17. early--or, "diligently," which may include the usual sense of early in life.

      18. durable riches . . . righteousness--Such are the "riches," enduring sources of happiness in moral possessions (compare Pr 3:16).

      19. (Compare Pr 8:11; 3:16).

      20, 21. The courses in which wisdom leads conduct to a true present prosperity (Pr 23:5).

      22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pr 3:19).
      possessed--or, "created"; in either sense, the idea of precedence.
      in the beginning--or simply, "beginning," in apposition with "me."
      before . . . of old--preceding the most ancient deeds.

      23. I was set up--ordained, or inaugurated (Ps 2:6). The other terms carry out the idea of the earliest antiquity, and illustrate it by the details of creation [Pr 8:24-29].

      24. brought forth--(Compare Ps 90:2).
      abounding--or, "laden with water."

      25. settled--that is, sunk in foundations.

      26. fields--or, "out places," "deserts," as opposite to (habitable) "world."
      highest part--or, "sum," all particles together,

      27. when he set . . . depth--marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.

      28. established . . . deep--that is, so as to sustain the waters above and repress those below the firmament (Ge 1:7-11; Job 26:8).

      29. commandment--better, the shore, that is, of the sea.
      foundations--figuratively denotes the solid structure (Job 38:4; Ps 24:2).

      30, 31. one brought up--an object of special and pleasing regard. The bestowal of wisdom on men is represented by its finding a delightful residence and pleasing God.

      32-36. Such an attribute men are urged to seek.

      34. watching . . . waiting--literally, "so as to watch"; wait, denoting a most sedulous attention.

      35. (Compare Lu 13:23, 24).

      36. sinneth . . . me--or better, "missing me," as opposed to "finding" [Pr 8:35].
      love death--act as if they did (compare Pr 17:9).

      Pr 9:1-18. The commendation of wisdom is continued, under the figure of a liberal host, and its provisions under that of a feast (compare Lu 14:16-24). The character of those who are invited is followed by a contrasted description of the rejectors of good counsel; and with the invitations of wisdom are contrasted the allurement of the wicked woman.

      1. house--(compare Pr 8:34).
      her--or, "its" (the house).
      seven pillars--the number seven for many, or a sufficiency (Pr 6:31).

      2. mingled--to enhance the flavor (Pr 23:30; Isa 5:22).
      furnished--literally, "set out," "arranged."

      3. maidens--servants to invite (compare Ps 68:11; Isa 40:9).
      highest places--ridges of heights, conspicuous places.

      4-6. (Compare Pr 1:4; 6:32). Wisdom not only supplies right but forbids wrong principles.

      7, 8. shame--(Compare Pr 3:35).
      a blot--or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.

      9. The more a wise man learns, the more he loves wisdom.

      10. (Compare Pr 1:7).
      of the holy--literally, "holies," persons or things, or both. This knowledge gives right perception.

      11. (Compare Pr 3:16-18; 4:10).

      12. You are mainly concerned in your own conduct.

      13. foolish woman--or literally, "woman of folly," specially manifested by such as are described.
      clamorous--or, "noisy" (Pr 7:11).
      knoweth nothing--literally, "knoweth not what," that is, is right and proper.

      14. on a seat--literally, "throne," takes a prominent place, impudently and haughtily.

      15, 16. to allure those who are right-minded, and who are addressed as in Pr 9:4, as
      simple--that is, easily led (Pr 1:4) and unsettled, though willing to do right.

      17. The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger.

      18. (Compare Pr 2:18, 19; 7:27).

      Pr 10:1-32. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:1-15:33 are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing.

      1. wise [and] foolish--as they follow or reject the precepts of wisdom.
      maketh . . . father--or, "gladdens a father."
      heaviness--or, "grief."

      2. Treasures . . . nothing--that is, Ill-gotten gains give no true happiness (compare Pr 4:17; Mt 6:19).
      righteousness--especially beneficence (Ps 112:9).
      death--the greatest of all evils.

      3. (Compare Ps 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked."

      4. slack--literally, "deceitful," failing of its purpose (compare Ho 7:16).
      maketh rich--(compare Pr 10:22).

      5. son--as Pr 1:8, 10, and often.
      sleepeth--in indolence, and not for rest.
      causeth shame--literally, "is base" (compare Pr 14:35; 17:2).

      6. Blessings--literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Ps 5:9; 10:7; Ro 3:14), and hence has no praises (compare Pr 10:11).

      7. blessed--literally, "for a blessing," or praise.
      shall rot--literally, "be worm-eaten," useless and disgusting.

      8. wise, &c.--(compare Pr 9:8, 9, 16), opposed to
      prating fool--or, "fool of lips of wicked language."
      fall--headlong, suddenly.

      9. perverteth his ways--acts deceitfully.
      known--discovered and punished.

      10. Two vices contrasted; hypocrisy, or insinuating evil against one (Pr 6:13; Ps 35:19), and rashness of speech. In each case, the results are on the evildoers.

      11. a well--or, "source" of good to himself and others (Joh 7:37, 38). On last clause, see on Pr 10:6.

      12. strifes--or, "litigations."
      covereth--by forgiveness and forbearance.

      13. In the lips . . . found--hence, not beaten, as the wicked-speaking fool.
      void of understanding-- (Pr 6:32; 7:7).

      14. lay up knowledge--that is, as treasures for good use.
      mouth . . . destruction--or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.

      15. Both by trusting in "uncertain riches" (1Ti 6:17), or by the evils of poverty (Pr 30:9), men, not fearing God, fall into dangers.

      16. The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.

      17. keepeth--observes (Pr 3:18; 4:22).
      refuseth--or, "turns from reproof," which might direct him aright.

      18. Both vices must one day be known and punished, and hence their folly.

      19. Much speech involves risk of sin; hence the wisdom of restraining the tongue (Ps 39:1; Jas 1:26).

      20. Right speech is the fruit of a good heart, but the wicked show theirs to be useless.

      21. Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Pr 10:11, 17; Ho 4:6).

      22. it maketh, &c.--"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Ec 2:21-23; 1Ti 6:9, 10, 17).

      23. Sin is the pleasure of the wicked; wisdom that of the good.

      24. it--the very thing. The wicked get dreaded evil; the righteous, desired good.

      25. (Compare Ps 1:4; 37:9, 10, 36).
      righteous . . . foundation--well laid and firm (Mt 7:24, 25).

      26. that is, causes vexation.

      27. (Compare Pr 9:11; Ps 55:23).

      28. gladness--in confidence of realizing it.
      expectation . . . perish--in disappointment.

      29. The way, &c.--that is, God's providence sustains the righteous and overthrows the wicked (Ho 14:9).

      30. (Compare Pr 12:3; Ps 37:9-11; 102:28).
      earth--or, "land of promise."

      31. bringeth forth--literally, "germinates" as a plant.
      froward--(Compare Pr 2:12, 14).
      cut off--as an unproductive plant.

      32. know--regard and provide for (Ps 1:6).
      frowardness--all kinds of deceit and ill-nature. The word is plural.

      Pr 11:1-31.

      1. (Compare Margin). The Hebrews used stones for weights.
      just--complete in measure.

      2. Self-conceit is unteachable; the humble grow wise (compare Pr 16:18; 18:12).

      3. guide--to lead, as a shepherd (Pr 6:7; Ps 78:52).
      perverseness--ill-nature.
      destroy--with violence.

      4. (Compare Pr 10:2).
      wrath--that is, of God.

      5. direct--or, "make plain"; wicked ways are not plain (Pr 13:17).

      6. deliver them--that is, from evil, which the wicked suffer by their own doings (Pr 5:22; Ps 9:16).

      7. expectation . . . perish--for death cuts short all his plans (Lu 16:25).
      hope of unjust--better, "hope of wealth," or "power" (compare Isa 40:29, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.

      8. Perhaps the trouble prepared by the wicked, and which he inherits (compare Pr 11:6).

      9. (Compare Ps 35:16; Da 11:32). The just is saved by superior discernment.

      10, 11. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.

      11. By the blessing--implying active benevolence.

      12. despiseth--or, "reviles," a course contrasted with the prudent silence of the wise.
      holdeth his peace--as if neither hearing nor telling.

      13. tale-bearer--(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.

      14. counsel--the art of governing (Pr 1:5).
      counsellors--literally, "one giving counsel"; the participle used as a collective.

      15. (Compare Pr 6:1).
      suretiship--(Compare Margin), the actors put for the action, which may be lawfully hated.

      16. retaineth--or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.

      17. merciful--kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Pr 24:5), while the cruel injure themselves as well as others.
      flesh--that is, his body, by penuriousness (Col 2:23).

      18. a deceitful work--or, "wages," which fail to satisfy, or flee away (Pr 10:2; 23:5).
      sure reward--or, "gain," as from trading (Ho 10:12; Ga 6:8, 9).

      19. Inference from Pr 11:18 (compare Pr 11:5, 6; 10:16).

      20. (Compare Pr 11:5).
      froward--as in Pr 2:15, opposed to the simplicity and purity of the upright.
      in their way--or, "conduct."

      21. The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Ps 37:25, 26).

      22. Jewels were often suspended from the nose (Ge 24:47; Isa 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.

      23. (Compare Pr 10:28).
      wrath--is that of God.

      24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

      25. liberal soul--(Compare Margin).
      made fat--prospers (Pr 28:25; De 32:15; Lu 6:38).
      watereth . . . watered--a common figure for blessing.

      26. Another example of the truth of Pr 11:23; the miser loses reputation, though he saves corn.
      selleth it--that is, at a fair price.

      27. good [and] mischief--that is, of others.
      procureth . . . seeketh--implying success.

      28. (Compare Pr 10:15; Ps 49:6; 1Ti 6:17).
      righteous . . . branch-- (Ps 1:3; Jer 17:8).

      29. troubleth--as Pr 15:27 explains, by greediness for gain (compare Pr 11:17).
      inherit . . . wind--Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.

      30. a tree of life--Blessings to others proceed from the works of the righteous (Pr 3:18).
      winneth souls--(Compare Margin) to do them good as opposed to Pr 6:25; Eze 13:18 (compare Lu 5:10).

      31. Behold--Thus calling attention to the illustrations (compare Pr 11:23), the sentiment of which is confirmed even in time, not excluding future rewards and punishments.

      Pr 12:1-28.

      1. loveth knowledge--as the fruit of instruction or training (Pr 1:2).
      hateth reproof-- (Pr 10:17).
      brutish--stupid, regardless of his own welfare (Ps 49:10; 73:22).

      3. Wickedness cannot give permanent prosperity.
      root . . . not be moved--firm as a flourishing tree-- (Ps 1:3; 15:5; Jer 17:8).

      4. A virtuous woman--in the wide sense of well-disposed to all moral duties (Pr 31:10).
      maketh ashamed--that is, by misconduct.
      rottenness--an incurable evil.

      5. thoughts--or, "purposes."
      are right--literally, "are judgment," that is, true decisions.
      counsels--(Compare Pr 11:14).
      deceit--contrary to truth and honesty.

      6. The words--or, "expressed designs" of the wicked are for evil purposes.
      the mouth--or, "words" of the righteous delivering instead of ensnaring men.

      7. Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family.

      8. despised--as opposed to commended (Pr 11:12).
      perverse heart--or, "wicked principles," as opposed to one of wisdom.

      9. despised--held in little repute, obscure (1Sa 18:23; Isa 3:5).
      hath a servant--implying some means of honest living.
      honoureth himself--is self-conceited.

      10. regardeth--literally, "knoweth" (Ps 1:6).
      mercies . . . cruel--as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man.

      11. The idler's fate is the result of indolence and want of principle (Pr 6:32; 7:7).

      12. the wicked . . . evil--They love the crafty arts of deception.
      the root . . . fruit--their own resources supply them; or, it may be rendered: "He (God) giveth, or, sets (Eze 17:22) the root of the righteous," and hence it is firm: or, the verb is impersonal; "As to the root . . . it is firm" (Pr 17:19).

      13, 14. The wicked is snared, &c.--The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.

      15. The way . . . eyes--The fool is self-conceited (compare Pr 12:1; 1:32; 10:17; Jas 3:17).

      16. prudent . . . shame--He is slow to denounce his insulters (Jas 1:19).

      18. speaketh--literally, "speaketh hastily," or indiscreetly (Ps 106:33), as an angry man retorts harsh and provoking invectives.
      tongue . . . health--by soothing and gentle language.

      19. Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed.

      20. that imagine--or, "plan" (Pr 3:29). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare Mt 5:9; Ro 12:18).

      21. no evil--(as in Ps 91:10), under God's wise limitations (Ro 8:28).
      mischief--as penal evil.

      22. deal truly--or, "faithfully," that is, according to promises (compare Joh 3:21).

      23. concealeth--by his modesty (Pr 10:14; 11:13).
      heart . . . proclaimeth--as his lips speak his thoughts (compare Ec 10:3).

      24. slothful--(Compare Margin), so called because he fails to meet his promises.
      under tribute--not denoting legal taxes, but the obligation of dependence.

      25. a good word--one of comfort.

      26. more excellent--(Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.

      27. (Compare Pr 12:24).
      took in hunting--or, "his venison." He does not improve his advantages.
      the substance . . . precious--or, "the wealth of a man of honor is being diligent," or "diligence."
      precious--literally, "honor" (Ec 10:1).

      28. (Compare Pr 8:8, 20, &c.). A sentiment often stated; here first affirmatively, then negatively.

      Pr 13:1-25.

      1. (Compare Pr 6:1-5; 10:1, 17).

      2. shall eat--that is, obtain (Pr 12:14).
      transgressors--as in Pr 2:22.
      violence--or, "mischief" to themselves.

      3. He . . . mouth . . . life--because evil speeches may provoke violence from others.
      he that openeth wide his lips shall have destruction--On last clause, compare Pr 10:14.

      4. (Compare Pr 12:11, 27).

      5. loathsome . . . shame--better, causeth shame and reproach (compare Pr 19:26), by slander, &c., which the righteous hates.

      6. A sentiment of frequent recurrence, that piety benefits and sin injures.

      7. In opposite ways men act hypocritically for gain of honor or wealth.

      8. Riches save some from punishment, while others suffer because they will not heed the rebuke of sloth, which makes and keeps them poor.

      9. light . . . lamp--prosperity; the first, the greater, and it
      rejoiceth--burns brightly, or continues, while the other, at best small, soon fails.

      10. The obstinacy which attends self-conceit, produces contention, which the well-advised, thus evincing modesty, avoid.

      11. by vanity--or, "nothingness," that is, which is vain or useless to the public (as card playing or similar vices).
      gathereth . . . labour--(Compare Margin), little by little, laboriously.

      12. desire cometh--is realized.
      a tree of life--or, "cause of happiness."

      13. the word--that is, of advice, or, instruction (compare Pr 10:27; 11:31).

      14. (Compare Pr 10:11).
      fountain--or, "source of life."
      to depart--(compare Pr 1:2-4), or, "for departing," &c., and so gives life.

      15. Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning.
      hard--or, "harsh" (compare Hebrew: De 21:4; Jer 5:15).

      16. dealeth--acts with foresight.
      a fool . . . folly--for want of caution.

      17. A wicked--or, "unfaithful"
      messenger falleth into mischief--or, "by mischief," or "evil," and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others.

      18. (Compare Pr 10:17; 12:1).

      19. Self-denial, which fools will not endure, is essential to success.

      20. The benefits of good and evil of bad society are contrasted.

      21. (Compare Pr 11:31).
      good . . . repaid--or, "He (God) will repay good."

      22. wealth . . . just--While good men's estates remain in their families, God so orders that the gains of sinners enure to the just (compare Pr 28:8; Ps 37:18, 22, 26, &c.).

      23. The laboring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labor.

      24. spareth--or, "withholds."
      rod--of correction.
      hateth--or, acts as if he hated him (compare Pr 3:12; 8:36).
      chasteneth . . . betimes--or, "diligently seeks for him all useful discipline."

      25. The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted.

      Pr 14:1-35.

      1. Every wise, &c.--literally, "The wisdoms" (compare Pr 9:1) "of women," plural, a distributive form of speech.
      buildeth . . . house--increases wealth, which the foolish, by mismanagement, lessen.

      2. uprightness--is the fruit of fearing God, as falsehood and ill-nature (Pr 2:15; 3:32) of despising Him and His law.

      3. rod of pride--that is, the punishment of pride, which they evince by their words. The words of the wise procure good to them.

      4. crib is clean--empty; so "cleanness of teeth" denotes want of food (compare Am 4:6). Men get the proper fruit of their doings (Ga 6:7).

      5. A faithful witness, &c.--one tested to be such.
      utter lies--or, "breathe out lies"--that is, habitually lies (Pr 6:19; compare Ac 9:1). Or the sense is, that habitual truthfulness, or lying, will be evinced in witness-bearing.

      6. An humble, teachable spirit succeeds in seeking (Pr 8:9; Joh 7:17; Jas 1:5, 6).

      7. Avoid the society of those who cannot teach you.

      8. Appearances deceive the thoughtless, but the prudent discriminate.

      9. Fools make a mock at sin--or, "Sin deludes fools."
      righteous . . . favour--that is, of God, instead of the punishment of sin.

      10. Each one best knows his own sorrows or joys.

      11. (Compare Pr 12:7). The contrast of the whole is enhanced by that of house and tabernacle, a permanent and a temporary dwelling.

&n