11,rdent pursuit thereof, and dissuading :from :folly, i.e. vice, which is its opposite. This is especially the hortatory or wisdom section of the book. It is usually regarded as a prelude to the collection of proverbs beginning at eh. x., and is compared to the proem of Elihu in Job xxxii. 6-22, before he addressee himself more particularly to the matter in hand. An analogous preface occore in eh. xxii. 17-21 of oar book, though this is short and intercn,lary. The section is divided by Delitzsch as above, though the portions are not very accurately defined by internal evidence. We have adopted this arrangement in the Commentary for convenience' ·sake. Commonly, each fresh warning or instruction is prefaced by the address," My son" (e.g. eh. i. 8, 10, 15; ii. 1, etc.), but this is not universally the case, and no subdivisions can be accurately formed by attention to this peculiarity. The unity of the section consists in the subject and the mode of treatment, rather than in a regular course of instruction proceeding on definite lines, and leading to a climacteric conclusion. The motto of the whole is the noble maxim, " The fear of the Lord is the beginning of knowledge: but the foolish despise wisdom and instrnctio.n." Taking this as the basis of his lecture, Solomon proceeds with his discourse. He warns against fellowship with those who entice to robbery and murder (eh. i. 8-19). Wisdom addresses those who despise her, showing them their folly in rejecting her offers, and the security of those who hearken to her counsels (eh. i. 20-33). The teacher points out the blessings arising from the sincere and earnest pursuit of Wisdom-it delivers from the path of evil, and leads to all moral and religious knowledge ( eh. ii.). Now comes an exhortation to obedience and faithfulness, self-sacrificing devotion to God, perfect resignation to his will (eh. iii. 1-18). Wisdom is introduced as the creative energy of God, who becomes the Protector of all who hold fast to her (eh. iii. 19-26). One condition for the attain- ment of wisdom and happiness is the practice of benevolence and rectitude in dealing with others (eh. iii. 27-35). Having previously spoken in his own name, and having also brought forward Wisdom making her appeaJ, the teacher now gives some recollections of his own early home and his father's advice, especially on the subject of discipline and obedience (eh. iv.). He returns to a matter before glanced at as one of the chief temptations to which youth was exposed, and gives an emphatic warning against adultery and impurity, while be beautifully commends honourable marriage (eh. v.). Then he warns against suretyship (eh. vi. 1-5), sloth (vers. 6-11), deceit and malice (vers. 12-19), and adultery (vers. 20-35). Keeping to the theme of his last discourse, the moralist aga.in denounces the detestable sin of adultery, and enforces his admonition by an example which he had himself witnessed (eh. vii.). Working round again to Wisdom, as the object of all his discourses, the author introduces her as inviting all to follow her, descanting on her excellence, her heavenly origin, her inestimable blessings. This is the most important section concerning Wisdom, which here appears as coeternal with God and IN'l'RODUC'l'ION TO
co-opera~g_ with him in 1,reatioi;. Thus her supreme excellence ie an additional reason for hearkening to her instructions (eh, viii.). Summing np in brief the warnings which have preceded, Solomon introduces Wisdom and Folly, her rival, inviting severally to their companionship (eh. ix.). The next part of our book contains the first great collection of Solomonio proverbs, some four hundred in number; or, as others say, three hundred and seventy-five (eh. x.-xxii. 16). They are introdnced with the tiUe, "The Proverbs of Solomon," and fully correspond to their description, being a series of a,pothegms, gnomes, and sentences, containing idea,s moral, religions, socia,l, political, introduced a,pparently without order, or with only some verbal connection or common characteristics, and:certainly not a,rranged on any systematic scheme. 0£ the form of these maxims we shall speak later; we here only mention some of the subjects with which they are concerned. This part of the work begins by drawing comparisons between the righteous and sinners, in their general conduct, and the consequences that result therefrom (eh. :x.). "Treasures of wickedness profit nothing: But righteousness delivereth from death" (eh, x. 2). " He that gathereth in summer is a wise son : But be that sleepeth in harvest is a son that causeth shame" (eh, x. 6), " The memory of the just is blessed : , But the name of the wicked shall rot" ( eh. x .. 7). The same distinction is maintained. in conduct to neighbours- " A fa1se balance is abomination to the'Lord: But a just weight is his delight" (eh. xi. 1). "He that withholdeth corn, the people shall curse him: But blessing shall be upon the head of him that selleth it" (eh. xi. 26). Then we have maxims on social and domestic life- " A virtuous woman is a crown to her husband: But she that maketh ashamed is as rottenoe·ss in his bones" (eh. xii. 4). "The righteous man rega.rdeth the life of his beast: . . , But the tender mercies of the wicked, a.re ciuel" (cb, xii. 10). The difference between the godly .and sinners is seen in the use they respectively make of temporal goods- " There is that ma.keth himself rich, yet ha.th nothing: There is that m.aketh himself poor, yet ha.th great wealt~" (eh. xiii. 7). "Wealtb gotten by vanity shall be diminished: But he that gathereth by labour shall have increase" (eh. xiii. 11). The relations between rich and poor, wise and fools, exhibit the same rnle- .. He that despiseth his neighbour sfonelh : But he that hath pity on the poor, happy is he I" (eh. xiv. 21). "The foolish make a mock at guilt: But among the upright there is favour" (eh. xiv. 9). THE PROVERBS. Til