A COMMENTARY ON
PROVERBS
Charles Bridges
New York/Pittsburgh: R. Carter, 1847.
PREFACE.
PROVERBIAL teaching is one of the most ancient forms of instruction.
It was well adapted to the rudeness and simplicity of the first ages,
when books were few, and philosophy little understood. The mind,
unpractised to the slow process of reasoning, would be much more
easily arrested by terse sentences, expressing a striking sentiment in
the fewest words. The wise man himself has given the best definition
of these sententious maxims. Their elegance he describes under the
figure of "apples of gold in pictures (network) of silver."* Their force
and permanent impression are ''as goads and nails fastened by the
Master of assemblies"†--- driven closely home to the heart and con-
science, and fastened in the memories by the appointed instructor of the
people.
The antiquity of this teaching was recognised in the Church even
before the age of Solomon. (1 Sam. xxiv. 13.) Classic Annals have
recorded Aphorisms similarly constructed from men of wisdom. All
of these however were of a later date. Some possibly might be dim
scintillations from this fountain light; so that the King of Israel was
---as an old expositor has remarked ---'the disciple of none, but the
instructor of them all.'‡ Indeed his mind largely dealt in this intel-
* Chap. xxxv. 11. This image reminds us of Mr. Addison's apt description conceived in
his best style of taste and beauty--'By similitudes, drawn from the visible parts of nature,
a truth in the understanding is, as it were, reflected by the imagination. We are enabled
to see something like colour and shape in a notion, and to discover a scheme of thoughts
traced out upon matter. And here the mind receives a great deal of satisfaction, and has
two of its faculties gratified at the same time, while the fancy is busy in copying after the
understanding, and transcribing ideas out of the intellectual world into the material.'
Concluding paper on 'the Pleasures of the Imagination.' Spectator, No. 421.
† Eccles. xli. 11. LXX. write paroimiai (para oimoj—via—sayings spoken in the way.
Comp. Dr. Johnson's definition) a word often used in the New Testament for parables.
(John, x. 6; xvi. 25, 29.) Marg. Both were of the same popular character. A proverb is
often given in the form of a parable.
‡ Lavater. Comment. in Prov. Pref. Tigur. 1596.
iv PREFACE.
lectual exercise. "He spake three thousand proverbs." (1 Kings, iv.
32.) And from this valuable mass of thought he was directed, under
Divine inspiration, to "set in order" a collection for the instruction of
the Church to the end of time.*
Possibly some would rather have desired the preservation of his
discourses on Natural History (lb. iv. 33), than on Practical Wisdom.
But this Sovereign discrimination shews the real intent of the Scrip-
tures--not to teach philosophy, but religion; not to make men of
science, but men of sound godliness.
All competent judges will admit this Book to be eminently fitted
for this great end. What the Roman Orator pronounced of Thucydides,
applies far more truly to this King of Jerusalem ---'so full of matter,
that he comprised as many sentences as words.'† This wonderful Book
is indeed a mine of Divine wisdom. The views of God are holy and
reverential. The observation of human nature is minute and accurate.
The rule of life and conduct is closely applied, to make "the man of
God perfect, thoroughly furnished unto all good works" (2 Tim. iii.
16, 17); so that, as Mr. Scott well remarks--'we shall perceive the
meaning and utility of the Proverbs, in proportion to our experience
in true religion, our acquaintance with our own hearts, and with
human nature, and the extent and accuracy of our observation on the
character and affairs of men.‡ Eusebius mentions the whole consent of
the ancients, considering the Book of Proverbs to be ‘Wisdom fraught
with every kind of virtue.'§ Bishop Hall drew out mainly from it a
complete system of 'Divine Arts.'|| And though the Apostate Julian
* Eccles. xii.9. Grotius supposes the Book to be a compilation from preceding writers.
This degradation of Solomon is a gratuitous conjecture, unsupported by a title of evidence.
But such are the irreverent liberties that proud learning dares to take with the Word of
God!
† Cicero de Oratore, lib. ii. 14. Elsewhere he gives nearly the same judgment of Euripides.
Epist. Lib. xvi. 8.
‡ Pref. to Comment. On Prov.
§ Hist. lib. iv. c. 25. pana<reton sofi<an. Jerome's direction to one of his friends for
the education of his daughter is--'Let her have first of all the Book of Psalms for holiness
of heart, and be instructed in the Proverbs of Solomon for her godly life. '--Epist. vii. ad
Laetam. Matthew Henry, in his beautiful portrait of his mother, describes her as one,
that was ‘very well versed in Solomon’s Proverbs, and the rules of wisdom, which may be
fetched from thence for the conduct of human life, and knew how to apply them, and to use
knowledge aright.'--Sermon on the Death of Mrs. Katherine Henry.
|| 'Solomon's Divine Arts of Ethics, Politics, Economics --that is --the Government of
Behaviour, Commonwealth, Family --drawn into method out of his Proverbs, and Eccle-
siastes.'
Works, viii. 427. Edited by Rev. P. Hall. Oxford, 1837.
PREFACE v
scornfully preferred to it the sayings of Heathen Philosophy;* yet the
apostrophe of the son of Sirach was justly applied to its author--
'How wise wast thou in thy youth, and as a flood filled with under-
standing! Thy soul covered the whole earth, and thou fillest it with
dark parables.'†
As to its canonical authority' ---Michaelis well observes, 'that no
Book of the Old Testament is so well ratified by the evidence of quota-
tions.'‡ A few of the Jewish Talmudists appear to have expressed
some doubt of its Divine stamp, but upon grounds so futile, that they
were abandoned upon a more mature consideration.§ Ecclesiastical
History has recorded only one dissentient from the judgment of the
universal Church; and that one condemned by her authoritative
council.|| Witsius has admirably refuted the neological cavils of his
day.¶ Nothing has been said from any quarter to weaken the unhesi-
tating decision of our judgment, that the pen is that of the King of
Israel; but the words are the wisdom of God.
Some difference exists among expositors as to the exact divisions of
the Book. We have been led to divide it into three parts. In giving a
more succinct account of these several parts, we shall avail ourselves
largely, though necessarily in an abridged form, of the observations of
a Biblical scholar, not more remarkable for his profound learning, than
for his elegant taste.**
The first Part--all agree--extends from the opening of the Work
to the close of the ninth chapter. It is--as Dr. Good observes--
‘chiefly confined to the conduct of early life. All the most formidable
* Apud Cyrill. Contra Julian. lib. vii.
† Ecclus. xlvii. 14, 15. The whole passage (verses 12-22) is very beautiful. Eusebius
remarks of Solomon, that while, inspired by Divine wisdom, "he consecrated all his writings
to the profit and salvation of souls; yet he used these dark 'parables' for the exercise of
the mind. Contr. Marcell. lib. i. c. iii p. 17.
‡ Introd. to New Test. i. 207. Comp. especially in LXX. Chap. iii. 7. with .Rom. xii. 16;
11, 12, with Heb. xii. 5, 6; 34, with James, iv. 6. 1 Pet. v. 5; x. 12, with 1 Pet. iv. 8; xi.
31, with 1 Pet. iv.18; xxv. 6, 7, with Luke, xiv. 8-10; 21, 22, with Rom. xii 20; xxvi. 11,
with 2 Pet. ii. 22; xxvii. 1, with James, iv. 13, 14. It is a marked distinction drawn
between this Book and the Apocryphal Book of Wisdom, so similar in character; that from
the latter no quotation can be adduced in the New Testament.
§ Hottinger, Thesaur. Philol. lib. ii. c. 1. sect. 14. Comp. Carpzov. Introd. ad Lib.
Canon. Part. ii. C. iv. § 7.
|| Theodore Mopsuest. condemned by 5th Council of Constaninople, A.D. 551.
¶ Miscell. Sacra, lib. i c. xviii. 30-34.
** Extracts from an unpublished Translation of the Book of Proverbs, by the late Dr.
Good, in his Life by Dr. Gregory, pp. 286-306.
vi PREFACE.
dangers to which this season is exposed, and "the sins which most
easily beset it," are painted with the hand of a master. And while
the progress and issues of vice are exhibited under a variety of the
most striking delineations and metaphors, in their utmost deformity
and horror; all the beauties of language, and all the force of eloquence
are poured forth in the diversified form of earnest expostulation,
insinuating tenderness, captivating argument, and sublime allegory,
to win the ingenuous youth to virtue and piety, and to fix him in a
steady pursuit of his duties towards God and man. Virtue is pro-
nounced in the very outset to be essential wisdom, and vice or wicked-
ness essential folly. The only wise man therefore is declared to be the
truly good and virtuous, or he that fears God, and reverences his law;
while the man of vice and wickedness is a fool, a stubborn or perverse
wretch, and an abomination to Jehovah.
Wisdom is hence allegorized as a tree of life, yielding delicious
shade, fruit, and protection to those that approach her branches ;
throwing a garland of honour around their shoulders, and decorating
their heads with a graceful chaplet, more precious than rubies. She is
a sage and eloquent monitor, lifting up her warning voice at the gates
and in the squares of the city; denouncing to the young the snares
and dangers, to which they are exposed; and exhorting them to
abandon "the way of the wicked, which is as darkness," for the path
of the just, which is
--------'As the brightening dawn,
Advancing and brightening to perfect day.'*
The Second Part commences at the opening of the tenth chapter,
as is obvious from the introductory clause. The style and manner
of the second part are as different as possible from those of the first.
* We add two interesting testimonies, of a widely different character. 'The first part,
including the first nine chapters, is a kind of exordium, and is varied, elegant, sublime,
and truly poetical. The natural order is generally observed, and the parts are aptly con-
nected together. It is embellished with very beautiful descriptions and prosopopoeias, and
adorned with the most finished style, together with every kind of poetical ornament; so
that it scarcely yields, in beauty, to any specimen of Sacred Poetry'--Bp. LOWTH'S
Lectures on Heb. Poetry, xxiv. (Mr. Holden ventures to doubt whether this picture is not
somewhat over-wrought.--Pref. to Translation of Proverbs, xxxix.) 'The first nine chap-
ters of the Book of Proverbs present us with a most interesting specimen of "acceptable
words." There is in them an inimitable union of admonitory fidelity, and enticing and
subduing kindness. Like Paul, he "exhorts, comforts, and charges, as a father doth his
children." The whole soul of the writer is breathed out in the earnestness of benevolent
desire.'-- WARDLAW on Eccles. xii. 10.
PREFACE. vii
It is evidently designed for the use of persons advanced from the state
of youth to that of manhood. While in the preceding, addressed to
the young, the richest ornaments of the fancy are made choice of to
captivate their attention, and allure them to a right practice; in the
present all is business and activity, brevity, continuity, and terseness.
Every thought, though as highly polished, is at the same time as
compressed as possible; and the Writer, thoroughly aware of the
value of every moment of time at this important period, lays down
a complete series of short rules of life, and concentrates the most
momentous precepts into the narrowest compass. The former appeals
to the imagination; the latter to the judgment. The one exhibits
all the genius of poetry; the latter all the art of composition; and
hence the general matter is rendered as attractive in the one instance
as in the other.
'The great object in each of the Proverbs of the present part,
is to enforce a moral principle in words so few, that they may be
easily learnt, and so curiously selected and arranged, that they may
strike and fix the attention instantaneously; while, to prevent the
mind from becoming fatigued by a long series of detached sentences,
they are perpetually diversified by the changes of style and figure.
Sometimes the style is rendered striking by its peculiar simplicity,
or the familiarity of its illustration;1 sometimes by the grandeur
or loftiness of the simile employed on the occasion;2 sometimes by
an enigmatical obscurity,3 which rouses the curiosity; very frequently
by a strong and catching antithesis;4 occasionally by a playful
iteration of the same word;5 and in numerous instances by the
elegant pleonasms or the expansion of a single or common idea by
a luxuriance of agreeable words.'6
The Third Part we conceive to comprise the last seven chapters.
The first five were written by Solomon, and edited some centuries
after by the royal scribes in the reign of Hezekiah. The two last
were written by separate hands, but preserved by Divine care and
altogether worthy of the place they hold in the inspired Canon.
The time when this book was written is a matter of some un-
[1] Chap. I. 19; xvi. 3; xxii. 2.
2 Chap. xii. 58; xv. 11; xxi. 16, 22.
3 Chap. xvi. 24; xvii. 8; xviii. 20.
4 Chap. xiv. 10; xvi. 16; xvii. 10; xviii. 4; xix. 12; xx. 14.
5 Chap. xi. 15; xiii. 20; xvii. 13, 15.
6 Chap. xvi. 32; xvii. 17, 27, 28; xix. 6.
viii PREFACE.
certainty. We cannot doubt but its contents were a part of "the
three thousand Proverbs," which "he spake" before his most lament-
able fall. (1 Kings, iv. 32.) They were therefore the exercise of his
vast and comprehensive mind, under the full influence of his Divine
wisdom. (Ib. verse 29.) They might, however, as many judicious
critics have thought, have been "set in order" (Eccles. xii. 9) in their
present form at a period subsequent to that afflictive event. Both
parts of this hypothesis read a most solemn practical lesson. Do
we see "outlandish women causing him to sin" (Neh. xiii. 26)--
this "beloved of his God" falling himself into the snare, which he
so minutely described, and against which he so earnestly and re-
peatedly warned?1 Christian Ministers! does not Solomon, no less
than St. Paul,2 awfully teach us, that preaching to others will not
save our own souls? The supposition of the posterior arrangement
gives additional weight to his faithful admonitions. They come to
us, like the exhortations of the restored Apostle,3 with all the force
of painful experience, in the true spirit of his Master's command--
"When thou art converted, strengthen thy brethren."4
The interpretation of this Book requires much care and sobriety.
Believing the principles of the Old and New Testament to be essen-
tially the same, it seems reasonable to expound the more obscure by
the more clear. The primary duty is indeed to affix to each Proverb
its own literal and precise meaning. This is undoubtedly its spiritual
meaning--that is--the mind of the Spirit. In an extended appli-
cation of this discovered meaning, or in deducing inferences from it,
judgment, not imagination, must be the interpreter. When no other
than a literal meaning is plainly intended, the object must be, not
to search out a new and miscalled spiritual meaning, but to draw
practical instruction from its obvious sense.
There is, however--we may remark--a line to be drawn between
exposition and illustration. The figures used in this Book, after their
literal meaning has been wrought out, may fairly be used as illustrative
of other collateral truths, not specifically intended. The Sacred
Writers appear to warrant this principle of accommodation,* though
1 Chap. ii. v. vii. ix. xxii. 14; xxiii; 27, 28.
2 1 Cor. ix. 27.
3 1 Pet. i. 13, 17; iv. 7; v. 8, with Matt. xxvi. 35.
4 Luke, xxii. 32.
* See the Apostle's application of Ps. xix. 4, at Rom. x. 18, and DODDRIDGE'S and
GUYSE’S Paraphrase. Compo SCOTT on Chap. xxv. 6, 7.
PREFACE. ix
its use requires great delicacy and consideration; lest it should
divest Scripture of its determinate meaning, and identify us with
those artists, whom Dr. South memorializes, 'who can draw any-
thing out of anything.'*
But with all care to preserve a soundly-disciplined interpretation,
we must not forget, that the Book of Proverbs is a part of the volume
entitled--"The word of Christ." (Col. iii. 16.) And so accurately does
the title describe the Book, that the study of it brings the whole sub-
stance of the volume before us. It furnishes indeed the stimulating
motive to search the Old Testament Scripture (John, v. 39)--the true
key that opens the Divine Treasure-house; so that, as Mr. Cecil ob-
serves--'If we do not see the golden thread through all the Bible,
marking out Christ, we read the Scripture without the Key.'† This
remark however does not undervalue its large mass of historical and
practical instruction. But unquestionably Christ is the Sun of the
whole Scripture system; "and in his light we see the light" (Ps.
xxxvi. 9), that reflects upon every point of practical obligation, and
quickens life and energy throughout the whole Christian path. There
is therefore, as Professor Franke reminds us--'much JOY, comfort, and
delight to be found in the writings of the Old Testament (especially in
reading those places, which before were wearisome and almost irksome)
when we perceive Christ is so sweetly pictured there.'‡
It has, been recorded, of Mary Jane Graham, 'that she was delighted
in the course of her study of the Book of Proverbs to have Christ so
much and so frequently before her mind'1--a recollection--her bio-
grapher ventured to observe--of great moment for the spiritual dis-
cernment of the divine wisdom treasured up in this storehouse of prac-
tical instruction.'§ Indeed, considering that these "Proverbs set in
order--these words of the wise"--were originally "given from one
Shepherd" (Eccles. xii. 9-11), whom we cannot surely fail to identify,
we might naturally expect them to record distinct testimony of himself.
We cannot but fear, however, that this portion of the sacred volume
[1] Chap. 1. viii. ix. &c.
* Sermon on Matt. v. 44.
† Mrs. HAWKES'S Life, p.171. So Augustine--'The Old Testament has no true relish
if Christ be not understood in it.' Ninth Tractat. on John.
‡ Christ the Sum and Substance of Holy Scripture. Sect. xxi.
§ Life, chap. v.
x PREFACE.
is not generally estimated at its just value. Doubtless its pervading
character is not, either explicit statement of doctrinal truth, or lively ex-
ercises of Christian experience. Hence the superficial reader passes over
to some (in his view) richer portion of the Scriptural field. Now we
readily admit, that all parts of the Bible are not of equal importance.
But to value one part to the disparagement of another, is a slight to the
divine testimony, that will be visited with a severe rebuke. Such a
reader will only be possessed of mutilated fragments of truth, severed
from their vital influence. He will never rise beyond a sickly senti-
mentalism. Seeking for novelty and excitement, rather than for the
food of solid instruction; like Pharaoh's kine,* he devours much, but
digests nothing. Never will he have light enough for the firm settle-
ment of his faith; neither can he receive the true moulding of the mind
of the Spirit, or the impress of the divine image.
But the question has been often asked--and that--not in cavilling,
but in an anxiously enquiring, spirit--'How can I read this Book pro-
fitably ?' Not unfrequently the confession has been added--'My mind
and soul do not get food from it. I think I am less interested in this,
than in any other, part of Scripture. I acknowledge the wisdom of its
sayings. I am fully persuaded, that, being the Word of God, it was
not written in vain. The fault therefore must be in myself. Still the
question returns-- How am I to read it with profit?'
Now it might almost appear, as if the rules given at the opening of
the Book were intended to answer this question. (Chap. ii. 1-4.) Cer-
tain it is, that they do furnish the most satisfactory reply. The first
and chief direction--that which gives life to every other--that which
applies to every page and every verse of the Bible is--Begin with
prayer--"Cry--lift up thy voice." Then combine a pondering mind
with a praying heart. Actively apply thyself to "seek and search for
the hid treasures." The riches lie not on the surface. Only those
therefore, that dig into the bowels of the earth--not the readers, but
"the searchers of the Scriptures"--are enriched. (John, v. 39.) If the sur-
face be barren, the mine beneath is inexhaustible. Indeed it is a wise
discipline, that has made an active spirit of meditation necessary to
give solid and fruitful interest to this study, and to possess ourselves of
* Gen. xli 20, 21. Comp. the picture drawn, 2 Tim. iii. 7.
PREFACE. xi
a blessing, which carelessness or indolence will never realize. The pro-
mise here held out to diligent investigation fixed that intelligent
Christian just mentioned 'on one occasion in intense meditation for two
hours. She appeared to be lost in astonishment and gratitude at the
condescension and kindness of God in giving a promise, so free, so
encouraging. She grasped it, as if determined not to let it go.'*
The habit of interested attention being fixed, how shall we best
"apply the heart to the understanding" of the Book? Here the
valuable exercise of Scripture reference will greatly expand our own
thoughtful meditation. Gather contributions from all parts of the field.
Many a doubtful or apparently uninteresting Proverb will thus be
brightened in instructive application. We are persuaded, that an
enlarged Scriptural study, with whatever collateral helps may be within
our reach, will bring no regret in having rested awhile in this part of
the field, instead of passing onwards to a more inviting surface. To
advert once more to our Scriptural student--'She frequently employed
herself in the profitable exercise of "comparing spiritual things with
spiritual;" Scripture with itself; thus making God His own interpreter.
Much light and heavenly unction she conceived herself to have gained
by this means.'† The fruitfulness of this exercise will be, when we
"find God's words" as our treasure; "eat them" as our invigorating
food; and "they" thus become "the joy and rejoicing of our hearts."
(Jer. xv: 16.) 'Set your affection'--saith the apocryphal writer--
‘upon my words. Desire them, and ye shall be instructed. Wisdom is
glorious, and never fadeth away; yea, she is easily seen of those that
love her, and found of such as seek her. She preventeth those that
.desire her, in making herself first known unto them. Whoso seeketh
her early shall have no great travail; for he shall find her sitting at his
doors. Whoso watcheth for her‡ shall quickly be without care. For
she goeth about seeking such as are worthy of her, sheweth herself
favourably unto them in the ways, and meeteth them, however,
in every thought.'§
* Life of Mary Jane Graham, ut sup.
† Ib. Nicholls's Exposition of this Book, and Scott's Marginal References, will give
much valuable assistance to this study. No foreign help, however, should damp the
profitable interest of original research.
‡ [O a]grupnh<saj --whom wisdom scarcely affords time to sleep.
§ Wisd. vi. 11-16. The reader will find throughout this Exposition frequent reference
xii PREFACE.
An accurate apprehension of the main end and scope of this Book
will greatly facilitate the understanding of it. Different portions of
Scripture may be seen to have different ends, all however subordinate
to one end--primary and supreme. Without entering into detail
foreign to our purpose, suffice it to remark, that the end of this Book
appears to be, to set out a system of practical instruction, generally
applicable. Nor let this be thought a low gradation in the Christian
scheme. Unpalatable as it may be to the mere professor of godliness,*
the true man of God will honour practical inculcation in its place, no
less than doctrinal statement. "The truth as it is in Jesus"--that
which flows from him, leads to him, and centres in him--that in which
"we are to be learned, and to be taught by him"--is practical truth.
(Eph. iv. 20-24.) While other parts of Scripture shew us the glory of
our high calling; this may instruct in all minuteness of detail how to
" walk worthy of it." Elsewhere we learn our completeness in Christ
(Col. ii. 10): and most justly we glory in our high exaltation as "joint-
heirs with Christ, made to sit together in heavenly places in Christ
Jesus." (Rom. viii. 17. Eph. ii. 6.) We look into this Book, and, as by
the aid of the microscope, we see the minuteness of our Christian
obligations; that there is not a temper, a look, a word, a movement,
the most important action of the day, the smallest relative duty, in
which we do not either deface or adorn the image of our Lord, and the
profession of his name. Surely if the book conduced to no other end,
it tends to humble even the most consistent servant of God, in the
consciousness of countless failures. Not only therefore is the last
chapter--as Matthew Henry would have it--'a looking-glass for
ladies,' but the whole Book is a mirror for us all.
Nor is it only a mirror to shew our defects. It is also a guide-
to the Apocryphal Books of Wisdom--but only as human authorities. Mr. Horne has most
demonstrably overthrown their claim to a place in the sacred canon. (Introd. to Scrip.
vol. i. Append. No.1. last edit.) Yet while we would most distinctly mark the wide gulf
between inspired and uninspircd writings, there seems no necessity to lose much valuable
and beautiful instruction, only because the writers were not inspired, or their writings were
tainted with pernicious errors.
* We fear that Mr. Scott's hearers at the Lock as a sect have not died away. Their real
objection--as his son admirably observed--'was not to Arminianism (of which they
very probably scarcely knew the meaning) but to half, or more than half the word of God.
They had been accustomed to overlook it themselves, and could not bear to have it pressed
upon their notice by another.'--Scott's Life, pp. 232-235. Yet the preceptive part of an
Epistle may be set out, so dissociated from the doctrine, that the main-spring of practical
godliness is weakened, if not destroyed.
PREFACE. xiii
book and directory for godly conduct. The details of the external
life, in all the diversified spheres, are given or implied with perfect
accuracy, and with a profound knowledge of the workings of the human
heart. 'Beside a code of laws directly religious, a variety of admirable
rules stream forth from the deep recesses of wisdom, and spread over
the whole field.'* All ranks and classes have their word in season.
The sovereign on the throne is instructed as from God.1 The princi-
ples of national prosperity or decay are laid open.2 The rich are
warned of their besetting temptations.3 The poor are cheered in their
worldly humiliation.4 Wise rules are given for self-government.5 'It
bridles the injurious tongue,6 corrects the wanton eye,7 and ties the
unjust hand in chains.8 It prevents sloth,9 chastises all absurd desires;10
teaches prudence11 raises man's courage;12 and represents temper-
ance and chastity after such a fashion, that we cannot but have them
in veneration.'† To come to important matters so often mismanaged
--the blessing or curse of the marriage ordinance is vividly pour-
trayed.13 Sound principles of family order and discipline are incul-
cated.14 Domestic economy is displayed in its adorning consistency.15
Nay--even the minute courtesies of daily life are regulated.16 Self-
denying consideration of others,17 and liberal distribution18 are enforced.
All this diversified instruction is based upon the principles of true
godliness.19 Thus if the Psalms bring the glow upon the heart, the
Proverbs "make the face to shine." Indeed the Writer may mention
as one motive that led him to this work; that, having in a former
Exposition‡ shewn at large Christian experience to be built upon the
doctrines of the gospel, he wished to exhibit Christian practice as rest-
ing upon the same foundation. That is not sound faith, that does not
issue in practical godliness. Nor is there any true morality, apart from
1 Chap. viii. 15, 16; xvi. 10-13; xx. 8, 26; xxi. 1; xxv. 2-5; xxviii. 16; xxix. 14; xxxi. 1-9.
2 Chap. xi. 14; xiv. 34; xxiv. 6; xxviii. 2. 3 Chap. xviii. 11; xxiii. 4, 5; xxviii. 20, 22.
4 Chap. xv.16,17; xvii. 1; xix.1, 22; xxviii. 6. 5 Chap. iv. 23-27; xvi. 32; xxiii. 1.-3.
6 Chap. iv. 24; x. 31; xvii. 20; xxv. 23; xxvi. 20-26.
7 Chap. v. 20, 21; vi. 25-29; xxiii. 26, 27. 8 Chap. xviii. 5; xxviii. 8.
9 Chap. vi. 6-11; xii. 27; 4; xix. 24; xx. 4; xxiv. 30-34. 10 Chap. xxi. 25, 26.
11 Chap. iv. 14, 15; vi. 1-5; xiv. 8, 15, 18; xxii. 3; xxv. 6-10. 12 Chap. xxviii. 1.
13 Chap. xviii. 22; xix. 14; xxxi. 10, with xii. 4; xix. 13; xxi. 9, 19.
14 Chap. xiii. 24; xiv. 1; xix. 18; xxii. 6; xxiii. 13, 14; xxix. 15, 17, 19, 21.
15 Chap. xxvii. 28-27; xxxi. 10-27. 16 Chap. xxiii. 6-8; xxv. 17. 17 Chap. iii. 27, 28.
18 Chap. xi. 24; xxii. 9. 19 Chap. xxxi. 10, 30.
* Lord BACON’S Advancement of Learning, Book viii. chap. ii.
† Chap. v. 15-19, with xxiii. 29-35. Basil, quoted by Bp. Patrick.
‡ On Ps. cxix.
xiv PREFACE.
"the principles of Christ." This Book, if it be not, as the New Testa-
ment,--the Rule of Faith, may surely be considered as a valuable Rule
of conduct. And--as Mr. Scott observes--'it would be very useful
for those, who can command their time, at some stated season every
day, to read and deliberately consider a few of these maxims with
reference to their own conduct, in the various affairs in which they are
concerned.'* Doubtless if the world were governed by the whole
wisdom of this single Book, it would be "a new earth, wherein
dwelleth righteousness."
One other weighty consideration the Writer would advert to, as
having directed his attention to this Book--its distinctive character, as
a Book for the Young. The wise man's father propounded a most
anxious question--"Wherewithal shall a young man cleanse his way?"
His son in this Book has fully opened the answer--"By taking heed
thereto according to thy word." (Ps. cxix. 9.) Nay he expressly states
the Book to be written for the heeding of youth.1 It takes them as it
were by the hand, sets up way-marks to warn against coming danger
and imminent temptations,2 and allures them into the bright ways of
God by the most engaging motives.3 And never surely was the
object so momentous, as at the present day. Our young are growing
up at a period, when "the foundations of the earth are out of course;"
and when subtle and restless efforts are making to poison their hearts,
and pervert their ways. Nothing therefore can be more important, than
to fortify them with sound principles; that, when withdrawn from the
parental wing into a world or a Church (alas! that we should be con-
strained to use, the term!) of temptation, they may be manifestly under
a Divine cover, as the children of a special Providence. What this
invaluable Book impresses upon their minds is, the importance of deep-
seated principles in the heart; the responsibility of conduct in every
step of life; the danger of trifling deviations for expediency's sake;
the value of self-discipline; the habit of bringing everything to the
Word of God; the duty of weighing in just balances a worldly and a
heavenly portion, and thus deciding the momentous choice of an ever-
lasting good before the toys of earth. These lessons, thoroughly
inwrought, will prove the best security against all attempts to loosen
* Pref. to Comment. on Prov.
1 Chap. i. 4; iv. 1, &c.
2 Chap. i. 10-15; ii. 10-19; v. 1-13; vii.
3 Chap. iii. 1-18; viii. I7, &c.
PREFACE. xv
the hold of principle, and to entice upon enchanted ground. This
practical godliness--so far from wearing a forbidding, look, or being
associated with gloom or sadness--casts a smile over a world of
sorrow, is a sunbeam of comfort in suffering, and ever a principle of
peace and steadfastness. "Great peace have they which love thy law;
and nothing shall offend them." (Ps. cxix. 165.)
As to the matter of the exposition, the Writer cannot indeed say,
with a Romish commentator,* 'that he has gone through all the circle
of Biblical exposition, versions of the Scripture, Patristic reading, and
classic literature bearing upon the Scripture.' He trusts, however, that
it will be seen by the mass of references throughout the work, that he
has taken due care to mature his own judgment, and to enlarge his
scanty resources, by availing himself of the assistance of those exposi-
tors, who appear to have been most conversant with the original
language, and to have given the most careful and sober interpretation.
By a wider range, he would have probably rather perplexed than
informed his readers.
He would not only add, in conclusion, in the words of one of the
most valuable expositors†--that 'if there should be anything here to
please the reader, ascribe not the writing to the pen, but to the writer;
not the light to the lamp, but to the fountain; not the picture to the
pencil, but to the painter; not the gift to the unfaithful dispenser, but to
God the bountiful Giver.'
* Cornelius á Lapide. † Geier.
Old Newton Vicarage,
Oct. 7, 1846.
ADVERTISEMENT
TO THE FOURTH EDITION.
The Writer desires gratefully to acknowledge the many testimonies
of interest and edification connected with his Work. Deeply sensible
as he is of its great imperfections, may his God have the glory!
In reference to the mass of Scriptural references, he would state,
that his primary object in this, as in a former Exposition, was to draw
out into view the unsearchable riches of the Sacred field. And if he
may have sometimes inadvertently carried out this desire to an undue
extent, he trusts, that upon the whole it may encourage some of his
Readers to a meditative study of Holy Writ, so that "the Word of
Christ may dwell in them richly in all wisdom," to their own enlarged
profit, and to the edification of the Church.
He has been enabled to compress the work (without abridgement),
in order to reduce the price for wider circulation. He has now only to
commend it afresh to the blessing of his God, and to the kind accept-
ance of His Church.
Hinton Martell Rectory,
July 16, 1859.
In accordance with suggestions repeatedly made to the Author the Exposition
of the first nine chapters has been reprinted, apart, for more extensive
distribution, under the title of "A MANUAL FOR THE YOUNG;" at the
price of 2s. 6d.
.
EXPOSITION OF THE BOOK OF
PROVERBS
CHAPTER I.
1. The proverbs of Solomon, the Son of David, King of Israel; 2. To
know wisdom and instruction; to perceive the words of understand-
ing; 3. To receive the instruction of wisdom, justice, and judgment, and
equity; 4. To give subtilty to the simple, to the young man knowledge and
discretion.
THE Book naturally opens with a short account of its author. Solomon
is recorded as the wisest of men; a man of wisdom, because a man of
prayer. (1 Kings iii. 12. Comp. chap. ii. 1-9.) His extraordinary
wisdom was the admiration of the world. (1 Kings iii. 28; iv. 34.)
Had he been the Son of Jeroboam, he would have commanded respect;
much more as the son of David, formed by his godly prayers (Ps. lxxii.1.)
and counsels. (Chap. i-v. 1-4. 1 Kings ii. 1-4. 1 Chron. xxviii. 9.)
And if a King's sayings, even though without intrinsic merit, are pre-
served; the wise teaching of this King of Israel (Eccres. i. 1; xii. 9, 10)
may well demand our especial interest.
Valuable, however, as were Solomon's maxims for their own wis-
dom (exceeding the sages of his own or any other time) (1 Kings, iv.
29-31); they claim our reverence upon infinitely higher ground. "Be-
hold! a greater than Solomon is here." (Matt. xii. 42.) Often does he
speak in the person (Verse 20; viii. ix. xxiii. 26) always under the
inspiration (2 Tim. iii. 16) of "the wisdom of God;" so that his
sayings are truly "Divine sentences in the lips of the King." (Chap.
xvi. 10.)
The great end of this inestimable book is to teach, not secular or
political wisdom (though many excellent rules of each are interspersed)
2 EXPOSITION OF THE BOOK OF PROVERBS.
(Chap. vi. 1-11; xxvii. 23-27; with xi. 14; xiv. 28, 34; xx. 18); but
that knowledge of God (Verse 7), which, while it "maketh wise unto
salvation, perfects and furnishes the man of God unto all good works."
(2 Tim. iii. 15-17. Tit. ii. 11, 12.) Its glowing privileges are set forth.
(Chap. iii. 13-18.) It is pressed upon us with intense earnestness, as
"the principal thing," our very "life." (Chap. iv. 5-9, 13.) Instruction
is the means of gaining it. We are directed to perceive the words of
understanding; to receive the instruction as a complete rule of wisdom,
justice, judgment, and equity (Comp. chap. ii. 9); sound principles, and
their practical application. Here also the simple, so readily deluded
(Chap. xiv. 15; xxi. 11. Ezek. xlv. 20), learn that subtilty, so needful
to discriminate between truth and error (Philip. i. 10. 1 Thess.
v. 21); to guard them from false teachers (Ps. xvii. 4. 1 John, iv. 1.
Comp. Acts, xvii. 11); and to "convince gainsayers." (Tit. i. 9; ii. 8.
Comp. Matt. xxii. 15-46.) Specially is the young man directed to this
book.* His undisciplined ardour runs to waste. His mind fluctuates
at the mercy of the winds of opinion in the world around him; and
greatly does he need some settled master-principles to fix his purpose,
choice, and conduct. Here then he finds knowledge and discretion; a
religion, not of imagination, impulse, or sentiment; but the sound
practical energy of Scriptural truth.
5. A wise man will hear, and will increase learning; and a man of under-
standing shall attain unto wise counsels; 6. To understand a proverb,
and the interpretation; the words of the wise, and their dark sayings.