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g 18. 35. 5; Mt. 9. 30
11.5: John 9.-32 Ps. 145. 14; 117. 6;
Lu. 13. 11, 13. i see refs. Ps. Un * Ps. 147. 6; Job 3.
12 14. I see refs. Ps. 10. 16,
and 145, 13; Ex. 15.
18; Rev. 11. 15. m Ps. 147. 12; Joel 3.
Ps. 135. 3 P P4 3. 1. 9 P. 102. 13-16; Ne.
3. ), etc. I see refs. Deu. 30. 3.
61. I: Lu. 4. 18
1 Chr. 16. 25. r Nah. ). 3.
see refs. Job 5. 10.
8. The LORD Openeth the eyes of the blind :
The LORD raiseth them that are bowed down :the Lord loveth the righteous : 9 The LORD preserveth the strangers ;-he relieveth the fatherless and widow:
But the way of the wicked he turneth upside down." 10 'The Lord shall reign for ever,--even thy God, o Zion, unto all generations. Praise ye the LORD.
PSALM CXLVII.? 1 PRAISE ye the LORD: For " it is good to sing praises unto our God;
» Ps. 92. 1. For it is pleasant; and P praise is comely. 2 The LORD doth build up Jerusalem:
"He gathereth together the outcasts of Israel. 3 3. He healeth the broken in heart,—and bindeth up their wounds.
s Px. 51. 17; Is. 57. 15; 4 'He telleth the number of the stars ;-he calleth them all by their names. 5 * Great is our LORD, and - of great power : his understanding is infinite. * see refs. Ps. 145. 3: 6 • The Lord lifteth up the meek :-he casteth the wicked down to the ground.
y ls. 40. B.
1: Ps 37 11; 146 R 9; 7 Sing unto the LORD with thanksgiving;-sing praise upon the harp unto our God: 1109.
& Px. 104. 13, 14; Job 8 - Who covereth the heaven with clouds, — who prepareth rain for the earth, Who maketh grass to grow upon the mountains.
€ Ps. 104. 27, 28: 136. 9 · He giveth to the beast his food, and to the young ravens which cry.
25; 145. 15, Job 3. 10. He delighteth not in the strength of the horse :
He taketh not pleasure in the legs of a man. 11 The LORD taketh pleasure in them that fear him,
In those that hope in his mercy. 12 Praise the LORD, O Jerusalem ;-praise i thy God, o Zion.
Ps. 146. 10. 13 For he hath strengthened the bars of thy gates; He hath blessed thy children within thee.
* Ne. 3. 1; 6.1; 7. 1. 14 'He maketh peace in thy borders,—and m filleth thee with the " finest of the wheat. 15 He sendeth forth his commandment upon earth :
** Deu. 32. 14; Ps. 81. His word runneth very swiftly.5 16 P He giveth snow like wool : he scattereth the hoarfrost like ashes. 6 17 He casteth forth his ice? like morsels :--who can stand before his cold?
Job 37. 10; 38. 29. 18 'He sendeth out his word, and melteth them:
He causeth his wind to blow, and the waters flow
And as for his judgments, they have not known them.
PSALM CXLVIII. 8
Ps. 89. 5. 2 » Praise ye him, all his angels :-praise ye him, - all his hosts. 3 Praise ye him, sun and moon :- praise him, all ye stars of light. 4 Praise him, a ye heavens of heavens,—and 6 ye waters that be above the heavens. 5 Let them praise the name of the LORD:-for he commanded, and they were created : 6 "He hath also stablished them for ever and ever: He hath made a decree which shall not pass.
35, 36; 31 25.
& Job 38.41; Mt. 6. 26.
l's. 33. 16- 8; Hos.
Ps. 33. 27: 149. 4;
Zeph. 3. 17.
I P. 29. 11;
o Ps. 33. 9: 107, 20;
Job 37. 12.
ver. 15; Job 6. 16, 17; 37. lo.
$ PR. 76. 1 ; 78. 5; 103.
7: Deu 23. 2-4. I see Ex. ch. 21 to 23;
Deu. 6. 1: Mal. 4. 4. u see Deu. 1. 32-31 :
Ro. 3. 1, 2,
v Ps. 103. 211, 21.
2 Cor. 12. 2.
1, 2, 6, 7. d Ps. 80. 37; 93. 1;
119. 90, 91; Job 39. 10, ll, 33; Jer. 31.
1 Rather, 'turns aside ;' i.e. he defeats their designs. | resources that Jehovah shows favour, but to those who
2 Psalm cxlvii. beautifully mingles the recognition of rely on his protection (ver. 11). Comp. Isa. xxxi. 1. God as the Lord of Nature with grateful acknowledgment The care which he takes of those who trust in him is of him as the Shepherd of Israel, and exhibits the great illustrated in vers. 13, 14. ness and wisdom of the Supreme in connection with his 5 The authoritative word of God is here personified as condescension to the meek and humble. Its transitions his messenger or agent, the "swift running' of which from one subject to another are frequent and rapid, signifies the prompt execution of his will. allowing no regular analysis of its contents, but giving 6 Referring to the fine grey ashes of wood burned in the greater force and beauty to the representations of the open air. God's works of power and of grace. See vers. 3, 4; 7 Probably the hail is meant, which descends like so 5, 6; 10, 11; 18, 19. Many of its expressions are evi- | many crumbs of ice. dently suggested by earlier psalms and prophecies.
8 In Psalm cxlviii. the whole of creation is summoned 3 Rather, "The Lord is building up Jerusalem: He is to praise Jehovah, whether in heaven (vers. 1--6) or on gathering together the outcasts of Israel.' A grateful earth (7-12), for his universal glory and his special acknowledgment of the present fulfilment of the promises favour to his people (13, 14). in Isa. xi. 12; xlv. 26, 28; lvi. 3.
9 The immutability ascribed, in passages like this, to 4 The two clauses of this verse are probably intended the works of nature is not absolute, but relative to the to describe caralı
ry, as forming the military will of the Creator. No created powers can revoke the strength of nations. It is not to those who trust in such 1 laws which he has imposed on their being.
9 Joel ... :
. 7; 15
; 1 Sus
7 Praise the LORD from the earth,—ye dragons, and all deeps :
For his name alone is excellent; his glory is above the earth and heaven. 14 ' He also exalteth the horn of his people, the praise of all his saints ;3
Even of the children of Israel, * a people near unto him.
PSALM CXLIX. 4 1 PRAISE ye the LORD.
Sing unto the LORD a new song,—and his praise in the congregation of saints. 2 Let Israel rejoice in Phim that made him:5
Let the children of Zion be joyful in their 9 King. 3 'Let them praise his name in the dance: · Let them sing praises unto him with the timbrel and harp. 4 For 'the LORD taketh pleasure in his people :
i tee ref. Pe le 11. " He will beautify the meek with salvation. 5 * Let the saints be joyful in glory:6_let them sing aloud upon their beds.? :P 1181
we rets Je 6 Let the high praises of God be in their mouth, And ? a two-edged sword in their hand ; 8
Heb. 19; null 7 To execute vengeance upon the heathen,-and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 . To execute upon them the judgment written: 10_this honour have all his saints. li per la Praise ye the LORD.
PSALM CL. 11 1 PRAISE ye the LORD.
Praise God in his sanctuary:13—praise him d in the firmament of his power. 2 Praise him for his mighty acts:
Praise him according to his excellent greatness. 3 Praise him with the sound of the trumpet (or, cornet *);
i Praise him with the psaltery and harp. 4 Praise him kwith the timbrel and dance:
Praise him with "stringed instruments and n organs. 13 5 Praise him upon the loud •cymbals :--praise him upon the high sounding cymbals. ** 6 P Let every thing that hath breath praise the LORD.
Praise ye the LORD. 14
& Ge. L 6-8; Laz
1 PP. 13:16
1 An agency which appears the least subject to 1 11 Psalm cl. is a doxology which marks the end of the control.
fifth book of Psalms and of the whole Psalter. It w 2 That is, fruit trees ;' in distinction from forest probably intended to be sung with all the musical instittrees, which are represented by .cedars.'
ments used in the temple worship. It describes the plate 3 That is, He gives them occasion for the highest praise. (ver. 1), the theme (2), the mode (3-5), and the univet
4 Psalm cxlix. is wholly composed of the praises of the sality (6) of the praise to be presented to Jeborah. God of Israel as their King, who favours them (verz. 1-4), 12 The temple on earth. The firmament of his pare and will execute through them judgments on his and their is the heavenly temple. According to a Jewish traditie, foes (5–9).
this psalm was sung by persons who came to present the 5 God made the Israelites a nation, formed for his first-fruits, while the Levites met them singing Ps. In praise; and on their deliverance from Babylon, by a kind * 13 Rather, pipe;' denoting the whole class of of new creation, restored them to their temple to worship instruments, as the timbrel' represents all of the pike Him. Comp. Isa, xliii. 147.
tile kind. 6 Meaning either gloriously,' or 'on account of their 14 "The Psalms,' says Dr. Chalmers, 'hare their present glorious state.'
and most appropriate outgoing in praise, that highest * 7 In opposition to the nights of sleepless grief which all the exercises of godliness.' 'As the life of the faith many had spent while exiles. See IIos. vii. 14.
ful.' savs Hengstenberg and the history of the chur 8 That is, at the same time : see Neh. iv. 17, 18. so also the Psalter, with all its cries from the depths, poi
9 Not their own vengeance, but that of God, to whom out in a hallelujah.' "There is nothing in the Padr. all' vengeance belongeth.' This was partially fulfilled in says Alexander, ‘more majestic or more beantiful than the successes of the Jews under the Maccabees; and in this brief but most significant finale, in which solemnit! a far nobler sense may be said to be so in the spiritual predominates, without disturbing the exhilaration whis triumphs of the religion of Christ, especially in those the close of the Psalter scems intended to produce, st! which are yet to come.
in emblematical allusion to the triumph which im 10 The punishment denounced in the law against the the church, and all its members, when, through our idolatrous heathen. See Deut. vii. 2; xxxii. 41, etc. tribulation,' they shall 'enter into rest."
THERE is every reason to believe that the whole of the book, all sin (iii. 33; x. 3, 29; xii. 2), not only in this life, but of Proverbs, excepting the last two chapters, was either also in a future state (xiv. 32). written by Solomon or adopted by him ; but the various! The necessity of religion, the fear of the Lord,' is titles (see ch. i. 1; x. 1; xxii. 17; xxv. 1), and the re- inculcated in this book, in strong and emphatic language, petition of some of the proverbs (comp. ch. xviii, 8 with as the beginning of wisdom' (i. 7) and the fountain of xxvi. 22; xix. 24 with xxvi. 15; xx. 16 with xxvii. 13; happiness (xiv. 27; xix. 23). Trust in God (iii. 5, 6; xxi. 9 with xxv. 24; and xxii. 3 with xxvii. 12) make it xvi. 3, 20; xviii. 10), reverence for him (iii. 31; x. 27; evident that it was brought to its present form by the xxiii. 17), cheerful submission to his paternal chastiselabours of different persons at different times.
ments (iii. 11, 12), the love of our fellow-men (xi. 17; Though the book contains some continuous discourses, it xiv. 21), justice (xi. 1), kindness (iii. 27, 28; xix. 17), derives its name from those short, pithy, pointed sentences gentleness of spirit and demeanour (xv. l), charity (x. 12), of which it chiefly consists. Proverbial teaching has prudence (xiv. 16; xxii. 3), active diligence (x. 4; xii. been employed from the most remote antiquity, and was 24; xxii. 29), purity of heart (iv. 23), humility (viii. 13; particularly adapted to the simplicity of the early ages. xv. 33), modesty (xxv. 6, 7), temperance (xxiii. 20, 21), When books were but few, and the reasonings of system and, in short, all those things which make men happy atic philosophers almost unknown, just observations on in themselves, and create a happy state of society, are life and manners,—the results of long experience and here exhibited and urged in the most forcible manner; reflection,--and useful moral precepts, delivered in con and, after all the light which the Gospel has shed upon cise language, and often in verse, would form a body of us, we are still thankful to resort to this book for guidavce, the most valuable practical wisdom, which, by its influ
encouragement, and warning ence on the views and conduct of men, must have contributed largely to the well-being of society. And in The very nature of the book of Proverbs is such, that every age the maxims of proverbial wisdom are not only it has a direct application to people of all times, all well fitted to impress the minds of the young and un conditions, and all countries. It says very little about informed; but they are also most valuable guides in the the sacrifices and offerings, and other ceremonial instituaffairs of life, when men are called upon not to de tions, of the Mosaic economy, but is almost wholly liberate, but to act. Accordingly, every nation has its occupied with the substantial duties of morality and proverbs. But this mode of communicating instruction religion; and it is so comprehensive, that all ranks and appears to be peculiarly suited to the genius and disposi classes have here their word in season.' tion of the Asiatics, among whom it has prevailed from the earliest ages.
As we may judge, to some extent, of the social, moral, The Proverbs of Solomon possess in the highest degree and religious culture and condition of a nation by its all the excellencies of this species of composition. The proverbial lore, we must surely place the Hebrews in great object in each of them is to enforce a moral or reli the highest rank among the nations of former times. A gious principle in words so few that they may be easily people amongst whom such maxims as the
maxims as these were brought learned, and so skilfully selected and arranged that they into popular use, must have made great advance in civil may strike and fix the attention instantaneously; while, and social life. to prevent the mind from becoming fatigued by a long series of detached sentences, they are perpetually diversi This book may be divided into five distinct parts :fied by the changes of style and figure. Sometimes the I. A series of discourses on the excellency and advanstyle is rendered striking by its peculiar simplicity, or the tages of wisdom, and the hatefulness and mischievous familiarity of its illustration; sometimes by the grandeur consequences of sin. They are addressed chiefly to the or beauty of the simile employed on the occasion; some- young, and are marked by peculiar earnestuess, beauty, times by an enigmatical obscurity, which rouses the and tenderness. curiosity; very frequently by a strong and catching anti II. A collection of unconnected maxims on various thesis ; occasionally by a playful iteration of the same subjects (ch. x.-xxii. 16). word; and, in numerous instances, by an elegant pleon III. Short discourses, on a variety of subjects (ch. xxii. asm, or the expansion of a single or common idea by a 17-xxiv. 22); with a brief appendix of maxims (ch. luxuriance of agreeable words.
IV. A second collection of Solomon's Proverbs made The religious teachings of this book are peculiarly in the time of Hezekiah (ch. XXV.-xxix.) clear and spiritual. Jehovah is set forth as the Creator V. The remainder of the book (ch. xxx., xxxi.) contains and Governor of the universe, and the Disposer of human precepts delivered by Agur, admonitions given to king destinies (ch. iii. 19; viii, 22-29, etc.), incomprehensible Lemuel by his mother, and a description of the excelalike in his nature and his works (xxv. 2 ; xxx. 3, 4). | lencies of a virtuous wife. The thirtieth chapter affords His providence is represented as ever active and uni examples of a species of writing closely allied to the versal (v. 21; xv. 3), controlling not only the outward proverb, and equally in favour among the Orientals fortunes (x. 22), but the minds (xxi. 1) of men. He is namely, a kind of riddles or enigmas, designed to exercise declared to be holy and just; loving, commending and the ingenuity of the hearer, as well as to impart inrewarding piety and virtue, and abhorring and punishing struction.
General Introduction. 1 THE PROVERBS or 6 SOLOMON THE SON OF DAVID, KING OF ISRAEL;
ach. 10. 1: 25. 1:
IKI.4.2; Eee. 12. 9. 2 To know? wisdom and instruction ;--to perceive the words of understanding; 8 2 Sam. 12. 24, 25 3 To receive the instruction of wisdom, 2-justice, and judgment, and equity;
ch. 2. 1, 9. 1 Written in order that we may know, etc.
| and duty, religious, moral, or prudential; but here the 2 The word 'wisdom,' in most parts of this book, means | Hebrew word is different, and means prudence or circuma considerate, thoughtful state of mind in relation to truth spectness.
ech. & 5; 84: !
Ece. 12 13
19. 3; Deu
, ete. :P
4 To give subtilty to the d simple, l-_e to the young man knowledge and discretion. 1 & 5; $ 4; fn' 5 SA wise man will hear, and will increase learning;
And a man of understanding shall attain unto wise counsels : 6 To understand a proverb, and the interpretation; The words of the wise, and their « dark sayings. S
Pe 24; 3: Admonitions and cautions. 7 THE fear of the LORD 4 is the beginning for, the principal part of knowledge:5 * ;
But 'fools despise wisdom and instruction. 8 "My son, hear the instruction of thy father,
And forsake not the law of thy mother: 9 For 'they shall be an ornament of grace? unto thy head,
And chains about thy neck. 10 My son, if sinners entice thee, * consent thou not. 11 If they say, Come with us,--let us " lay wait for blood,
Let us lurk privily for the innocent without cause :8 12 Let us P swallow them up alive as the grave;
PPL 1,2 And whole 9 q as those that go down into the pit:
Pe 1:10: 13 We shall find all precious substance, 10—we shall fill our houses with spoil: 14 Cast in thy lot among us;11-let us all have one purse: 15 My son, " walk not thou in the way with them ; refrain thy foot from their path: 1: 14 16 For their feet run to evil,--and make haste to shed blood. 17 Surely in vain the net is spread in the sight of any bird. 12 18 And * they lay wait for their own blood ;-they lurk privily for their own lives. 19 - So are the ways of every one that is greedy of gain ; 13 y Which taketh away the life of the owners thereof.
• Wisdom's invitation and warning. 20 =WISDOM 14 crieth without; 15-she uttereth her voice in the streets : 21 She crieth in the chief place of concourse, 18
In the openings of the gates :-in the city she uttereth her words, saying, 22 How long, aye simple ones, will ye love simplicity ?
And the scorners delight in their scorning, -and fools 17 hate knowledge ? 23 "Turn you at my reproof:- behold, “I will pour out my spirit unto you, 18
I will make known my words unto you. 24 dBecause I have called—and ye refused;
Jer. 2. 13, 2
i Or, To give cautiousness to the inexperienced;' the the tempter has, in all ages, set his most successful snare young man who is liable to be led astray. This invita 11 Or, Thou shalt cast thy lot in the midst of us, tion to the simple' stands in striking contrast with the sharing equally with us when the booty i distribated. exclusiveness of the heathen philosophers.
12 The meaning of vers. 17-19 probably is, the 2 While the simple are especially invited, the wise man the sight of the net does not avail to deter the tini fr also is assured that he may obtain further instruction. It snatching at the bait, so the hazard of life does not a is the part of wisdom to be willing to learn. It is the to restrain those who are greedy of plunder from <TELS conceited who refuse to profit by the counsels of the more which ensure their destruction. Cornp. ch, vi. 3. experienced.
13 Literally, of every one plundering paunder; 3. Proverbs' are such maxims or pointed and figurative (i.e. plunder) taketh away the life of its peoescor.' sayings as are found in the subsequent parts of this book : 14 The inviting voice of wisdom is to be heard evert.
dark sayings' are probably the enigmas of ch. xxx. See where, in the lessons of every-day life, in the works of notes on Judg. xiv. 12; 1 Kings x. 1, where the same creation and providence, and, above ail, in the word Hebrew word occurs.
God. Among her messengers are comprised all the per 4 This fear is not terror, but that affectionate rever phets, teachers, and wise men, who in various as a ence with which the children of God regard his law: in different places proclaimed to men their duty; and be hence the appropriateness of the language in ver. 8. especially who is emphatically styled the 'wisdom of Go
5 That without which men are not really wise, how (1 Cor. 1. 24). ever great their other attainments.
15 In contrast with the secret enticement of the wicked, 6 The word 'son' may mean scholar or disciple. See wisdom is represented as publicly appealing to men 1 1 Sam. x. 12; 1 Cor. iv. 15. The mention of both | 16 There is here an enumeration of the principal places parents, however, shows that the writer designed to re where public proclamations were usually made, and present his admonitions as suggested by the tenderest where discussions on religion and morals were bell. As affection, as well as enforced by the highest authority. the people were accustomed to read but little, these sent See Exod. xx. 12; Deut. xxi. 18.
frequently tie chief means of instruction on such subjects 7 Or, 'a graceful ornament.'
Thus wisdon is represented as giving her instructions 8 Rather, 'in vain' (as in ver. 17): meaning that the where teachers are wont to communicate their innocence of these persons is of no avail to preserve them 17 If by these different terms different classes are from the machinations of their enemies.
tended, the first may denote the thoughtless, the streets 9 That is, while in full strength.' The unhappy those who deride religion, and the third the hardened victims, though now in vigorous health, shall be as com and determined enemies of truth and goodnes. pletely hidden, and as easily destroyed, as the unresisting 18 Some render these words as in ch. xxix. 11, IL dead are by the grave.
freely utter my mind to you.' The parallelism is thus 10 The promise of worldly gain is the bait with which better preserved.
& Ps. 81. II. hPa 2.4; 37. 13. ich. 10. 24; 1 Thes.
5. 3; Rev. 6. 15-17.
k Deu. 1. 45, 46; ree
m ver. N: eh, 3. 12;
# Ps. 119. 173.
Jer. & 9. p ch. 14. 14; 22.8;
Num. 11. 4-6, 21),
11: Jer. 6. 19. q eh, 8. 36: John 3.
36: Heb. 12. 23. Deu. 32. 15.
ch. 3. 21-26; 14. 26; Ps. 112. 7; Is. 26. 3.
72; Mt. 13. 44.
a 2 Chr. 1. 10-12 b Jer. 24. 7.
Dan. 1. 17 ; 2. 23;
Jam, 1. 5. 4 ch. 8. 6-8
Ps. 3. 3.
& see refs, 1 Sam. 2. 9
Ps. 66. 9.
I have "stretched ont my hand and no man regarded ;
e Ac. 4.30; Ro. 10.21. 25 But ye have set at nought all my counsel,--and would none of my reproof: ver. 30; 2 Chr. 36.
16; Ps. 107. 11; Lk. 26 " I also will laugh at your calamity ;-I will mock when your fear cometh; 27 When your fear cometh as desolation, ?
And your destruction cometh as a whirlwind ;3
When distress and anguish cometh upon you. 28 * Then shall they call upon me,—but I will not answer;
refs. Job 27.9; Zec. They shall seek me early, 4_but they shall not find me.
1 PR. 63.1; 78.31-36. 29 For that they m hated knowledge,--and did not " choose the fear of the LORD:
Job 21. 14, 15. 30 .They would none of my counsel :-they despised all my reproof.
a ver. 25; Ps. 81. 11; 31 Therefore shall they eat of the fruits of their own way,
And be filled with their own devices. 32 For 9 the turning away of the simple shall slay them,
33; Job 4.8; In. 3. And 'the prosperity of fools shall destroy them, 33 But swhoso hearkeneth unto me shall dwell safely, And 'shall be quiet from fear of evil.
25. 12, 13; 18. 18. 18. Excellencies and advantages of wisdom. 2 MY son, 8 if thou wilt receive my words, And a hide my commandments with thee;
» eh. 4. 21; 7. 1; Ps. 2 So that thou incline thine ear unto wisdom,
And apply thine heart to understanding; 3 Yea, *if thou criest 10 after knowledge,-and liftest up thy voice for understanding; + see Kl. 3. 9–12.“ 4 If thou seekest her as silver,-and searchest for her as for hid treasures ;
ý ch. 1 14: Ps. 19. 5 . Then shalt thou understand the fear of the LORD,
• Job 20. 12-20; John And find the knowledge of God. 6 - Forll the LORD giveth wisdom :
• 1 KI. 3. 9, 12; 4. 29; d Out of his mouth cometh knowledge and understanding. 7 He layeth up sound wisdom for the righteous; He is a buckler to them that walk uprightly;
e ch. 30. 5; see refs. 8. He keepeth 12 the paths of judgment, and 3 preserveth the way of his saints. sch. 8. 20. 9 Then shalt thou understand righteousness, and judgment,
And equity; yea, every good path. 10 When wisdom entereth into thine heart, And knowledge is pleasant unto thy soul;
A see refa. Ps. 19. 10. 11 Discretion shall preserve thee,-i understanding shall keep thee :
ich. 6. 22; Ece. 10.10. 12 To deliver thee from the way of the evil man,
From the man that speaketh froward things ; 13 13 Who leave the paths of uprightness,-to walk in the ways of darkness ; 14 14 Who ? rejoice to do evil,-and m delight in the frowardness of the wicked; 15 * Whose ways are crooked,—and they froward in their paths : 16 To deliver thee from the strange woman, p Even from the stranger 15 which flattereth with her words;
p ch.5.3; 6. 24; 7.3. 17 . Which forsaketh the guide of her youth, 16
9 see Jer. 3. 4; Mal. And forgetteth the covenant of her God.
rch. 5. 4-14; 6. 2518 For her house inclineth 17 unto death,—and her paths unto the dead.
35; 7. 26, 27. 1 Or, beckoned.' This is a gesture of entreaty. See, earnest pursuit previously enjoined be combined with Acts xii. 17; xxi. 40. Wisdom does not use any harsh humble dependence upon the Giver of wisdom (see Job accents, till her gentler tones have been disregarded. xxxviii. 36; Dan. ii. 21; James i. 5), it will certainly 2 Or, a storm ;' as in Ezek. xxxviii. 9.
be successful. 3 These tempests are sometimes so impetuous in the 12 Rather, so as to guard the ways of justice;' carryneighbourhood of the deserts, that the traveller is over ing on the thought of the preceding clause. From what whelmed in a moment.
God shields those who seek his heavenly wisdom is men4 That is, earnestly :' see refs.
tioned below. 5 Impenitence is followed by punishment, as the 13 Or, “perverse things;' the sophistries of error, and blossom is by the fruit.
the seductions of vice. 6 That is, from the admonitions of wisdom.
14 Darkness' is probably put here for wickedness. 7 Rather, ease;' or, .careless security.'
See Eph. iv, 18. 8 This simple and beautiful poem assures the young 15 Though the term translated 'stranger' in this verse that the diligent pursuit of wisdom shall be successful generally signifies foreign women,' vet ver. 17 shows (vers. 1-5); for Jehovah will give it to all who thus that the writer does not refer particularly to such perseek it (6_-9); and that it will be found an infallible sons, but to any other than a lawful wife. preservative (10, 11) from wicked men (12-15) and 16 Or, the companion of her youth' (see Psa. Iv. 13, and women (16-19); securing the blessings of the righteous, note); the husband to whom in youth she had been united, and averting the punishment of the ungodly (20-22). with all the sanctions of religion, according to the ordi9 Or, 'treasure up,' as a valuable possession.
nance, or the covenant of her God.' Comp. Gen. ii. 24. 10 This and the following metaphors represent an | The adulteress is here charged with a double crime, as earnest and laborious search.
being false both to her husband and to God. 11 Vers. 6-9 describe the second condition of obtaining 17 Or, .sinks down.' A premature grave will be the wisdom, which is quite as essential as the first. If the consequence of such sinful associations.
keh. 4. 19; John 3.
19, 20; Ro. I. 21. I ch. 10. 23; Jer. 11.
15. in Ro. 1. 32. n Ps. 123. 5. o eh. 5. 20; see refa.
Judg, 16. 5.