I book, and is need mor0 often than Elohim, thus emphasizing the great truth of which the incommunicable name was the symbol. God is incom- prehensible (eh. xxx. 4), infinitely wise (eh. iii. 19, etc.; viii.), omniscient, omnipresent (eh. xv. 3). He created all things out of nothing (eh. viii. 22, etc.) ; he governs and preserves them by his providence ( eh. xvi. 4) ; he teaches men by chastening and affiiction (eh. iii. 11, 12); bis care watches over and rewards the good, while be punishes the evil (eh. xii. 2); t-he poor and the lowly are special objects of his love ( eh. xxii. 4; xvi. 19; :xxiii. II); allowing to man the exercise of free-will (eh. i. 24), God helps , him by his -grace to make a right choice ( eh. xvi. 1, 3, 9; xx. 24), because I he loves him ( eh. viii. 17, 31 ), and wills his happiness ( eh. viii. 35). Of I the doctrine concerning wisdom in this book we have spoken above. 0£ :Messianic hopes no distinct trace is found. Whether the foture life is asserted has often been questioned; but it is difficult to believe that this great truth is wholly neglected in this book, as we know that long before Solomon's time it was generally admitted, and we should confidently expect traces of its influence in the treatment of man's destiny. "In the way of righteousness is life; And in the pathway thereof there is no death" (eh. xii. 28). "The wicked is thrust down in his evil-doing: But the righteous bath hope in his death" (eh. xiv. 32). These are not dogmatic assertions of future rewards and punishments, but they are consistent with such a belief, and may well imply it. In the same light we may consider the many passages which speak of the recom- pense that awaits actions good or evil. The retribution promised is not fully satisfied by anything that befalls a man in this life as the result of his conduct; both the reward and the pa.nishment are spoken of in terms which seem to look to something beyond the grave-something which death did not end, and which nothing here was adequate to fulfil. I£ it is said that impurity plunges a man into the depths of hell (eh. ii. 18; vii. 11), that sinners remain in the congregation of the dead (eh. xxi. 16), and that their expectation perishes when they die ( eh. xi. 7), it is also announced that righteousness delivereth from death (eh. xi. 4), that there is a sure reward for the godly (oh. xi. 18), and that the righteous bath hope in his death (eh. xiv. 32). The moral teaching of our book may be grouped under various heads- the result of experience, the outcome of thought, controlled by the strongest sense of religion and an overruling Providence. I. Duty to God. The first of all duties, the foundation of all morality and religion, is the fear of God (eh. i. 7). This must be followed by perfect trust in him and distrust of self (eh. iii. 5, etc.). The externals of religious worship are not to be neglected (eh. xiv. 9; xx. 25), but God looks chiefly to the heart (eh. xvii. 3); it is this which makes men acceptable or abominable in his sight (eh. xi. 20; xv. 8). If we sin, we must confess xiv INTRODUCTION TO
our guilt (eh. xxviii. 13), meekly submit to his chastisement (oh. iii. 11, etc.). 2. Duty to ourselves. The first and chief lesson enforced is the utter necessity of avoiding fleshly lusts and evil companionship (eh. i. 10, etc.; xiii. 20). Among deadly sins to be avoided special mention is made of pride, the enemy of wisdom and hateful to God ( oh. xvi. 5, 18, 19); avarice and cupidity, which lead to fraud and wrong (eh. xxviii. 20), and produce only a transitory profit (eh. xxiii. 4, 5); envy, which is as rottenness in the bones (oh. xiv. 30); luxury and intemperance, which, as prevalent in the more artificial state of society, induced by wealth and contacli with other nations, are most strongly reprobated and shown to ensure most fatal consequences ( eh. ii. 18; x:xiii. 1, etc., 20, etc., 29, etc.) ; anger, which leads to folly, causes and embitters quarrels, makes a man detestable (eh; xiv. 17; xv. 1; xx:. 3); idleness, which ruins equally a man's character and property ( eh. xiii. 4; vi. 6, etc.). Then much is said about the necessity of guarding the tongue, in the power of which are death and life (eh, xii. 13, etc.; x:viii. 21), and avoiding self-praise (eh. xii. 9; xxvii. 2). 3. Duty to our neighbours. We should sympathize with the afflicted, and try to cheer them (eh. xii. 25; xvi. 24); help the poor in their need because they are brethren, children of the All-Father (eh. iii. 27, etc.; xiv. 31). A neighbour should be judged honestly and truthfully (eh. xvii. 15; x:xiv. 23, etc.); with him we are to live in peace (eh. iii. 29, etc.; xvii 13, etc.), never slandering him (eh. x. 10, etc.; xi. 12, etc.), hiding his faults if possible (eh. x. 12), encouraging sincere friendship (eh. xv:iii. 24), and being strictly honest in all transactions with him ( eh. xi. 1 ; x:x. 14; xx:ii. 28). 4. Domestic dJuties. Pious parents are a blessing to children (eh. xx. 7), and should teach them holy lessons from their earliest years ( eh. i. 8; iv. 1, etc.), training them in the right way (eh. xxii. 6), correcting them when they do wrong (eh. xxiii. 13, etc.). Children for their part should attend to the instruction of elders, and gladden their parents' hearts by prompt obedience and strict life (eh, x. 1; :x:xiii. 15, etc.). Let the mother of tho family realize her high position, and be the crown of her husband (eh; xii. 4), and build up her house (eh. xiv. 1). If she needs a model, let her endeavour to emulate the strong-minded virtuous woman (eh. x.xxi. 10, etc.). Be it far from her to imitate the contentions wife, whose peevish ill temper is like the continuous dropping of a leaky roof, and renders family life insupportable (eh. xix. 13; xxv. 24). Servants should be carefully selected (eh. xvii. 2) and wisely treated, that they may not rise beyond their station and prove arrogant and assuming (eh. xix. 10; xxix. 21). 5. M=vms relating to civil life and political economy. The king's throne is established by righteousness, mercy, and truth ( eh. xvi. 12; xx. 28) ; his sentence is regarded as indefeasible ( eh. xvi. 10) ; he pursues the godless with righteous punishment (eh. xx. 8, 26), protects the weak (eh. x:x:xi. 7, etc.), favours the pious and obedient (eh. xvi, 15; xix. 12). Ha THE PROVERBS. xv