The Pulpit Commentary — Proverbs — Section 112

Every higher effort of the intellect rests on memory. Our later life is for the most part the reproduction in other forms of the deep impressions of childhood, III. THE C01''TENTS OF THIS TRADITION ARE SIMPLE, YET PROFOUND, (Vera. 4-9.) They are summed up in "the one thing needful." In opposition to the cynical maxim "Get money, honestly if you can, but by all means get money" or the refrain of "Property, property" (Tennyson's 'Northern Farmer'), the teache; rincrs the exhorta- tion out, like an old chime, "Get wisdom, get understanding." " IV. THE STYLE OR FORM OF THE TRADITION. 1. It is iterative. It may even seem to modern ears monotonous. But this form is peculiarly part of the habit of the st:i,tiona.17 East. _ Th~ught is not so much expansive, travelling from a centre to a wide penpher)'.; 1t swings, like a pe~dului:n, betwe~n two ex~remes. Generally, for all, the be,t hfc-w1sdon~ must. be these 1terat10ns, "Line upon !me, precept upon precept" or star~ sup~r antiquas vias_-a recurrence to well-worn paths. 2. It has variety of expression with unbroken unity of thought. (1) In reference to the object of pursuit. "\Visdom" is the leading word; but this is exchanged for "training" and "insi"ht" (ver. 1); "doctrine" and "law" (ver. 2); "words" and "commandments" (ver: 4); the same word often recurs. (2) In reference to the active effort of the mind itself. This i~ presen~ed as "hearing" and "att~nding" (ver. 1); "not forsaking" (ver. 2); "holdmg fast in the heart,'' and "guarding" (ver. 4); "getting" and "not turning from" (:er. 5); "not forsaking" and "loving" (ver. 6); "holding her high" and "embracmg her" (ver. 8); "receiving words" and "adhering to instruction" (vers. 10, 13). (3) In referecce to the accompanying promise. "Thou shalt live" (ver. 4); " She shall guard thee; 11 "protect thee 11 (ver. 6); "exalt thee; " "bring thee to honour" (ver. 8); "give to thy head a chaplet of delight;" "hold out to thee a splendid crown" (ver. 9); "many years of life" (ver. 10); "Thy steps shall not be hindered" (ver. 12); "Thou shalt not stumble" (ver. 12); "She is thy life" (ver. 13). V. THE .ADVANTAGES OF THIS METHOD OF TEACHING. 1. It is simple, intelligible to all. 2. Of universal adaptation. Easily remembered by tbe young, impossible to forget in age. 3. It admits of infinite illustration from experience. It is a sketch or outline, given to the pupil; he fills it in and colours it as life progresscs.-J. Vers. 14-19.-The two patlzs. I. LIFE UNDER THE IMAGE OF A PATH. It is a leading biblical image. There is much suggestion in it. I. Life, like a path, has a starting-poi11t, a directwn, and an end. 2. We have a choice of paths before us. The high-road may image holy tradition and custom, the bypaths the choice of caprice or personal aberration. 3. It is only safe to follow beaten traclcs. What we call "striking out an original course" may be conceited folly. "Gangin' our ain gait" is a dubious expression, 4. The selection of the path must be determined by whither we desire to arrive. 5. We are ever drawing near to some end. It alone can disclose the prudence or the folly of our choice. II. THE PATH OF THE WICKED. (Vers. 14-17, 19.) 1. Religion passionately w~rns against it. The language of iteration is the very language of urgency and passion. What a force there is in the mere repetition of the cry, "Fire! fire! fire!" or in the warning of the mother to the little one against some dangerous object, "Don't go near it; keep away; go further off!" Just so doeo Divine Wisdom deal with us children of a larger growth. Again and again she clamours, "Enter not; go not; shun it; pass not over; turn away; pass by!" (vers, 14, 15). This throbbing earnestness, this emotion of the Bible, gives it its bold on man; and should be shared by every kacher. 2. Relicrion describes it iu powerful invective (vers. 16, 17). (1) The sleepless malice of the wicked. A common figure for the intense activity of the mind. As David had a sleepless ambition to build a temple for Jehovah; as the trophies of Marathon sufferen not the glory-loving Themistoclts to sleep; as care, or glowing st1;1dy, or eage: J?l~nning, breaks our nightly rest ;-so the evil have no repo5e from their dark cup1d1t1es and pernicious schemes. (2) They are nourished by evil (ver. 17). To "eat bread and drink wine" is a Hebrew metaphor for living (Amos ii. 8; vii. 12). In a similar way, the "bread of misery" and the "wine of punishment" aro spoken of (Deut. xvi. 3 ; Ps. cxxvii. 2; Amos ii. 8). 'l'hey live upon villainy, as we might say. It is the root of their being. It is horrible, but true, that a man may, as it were, draw life and energy en. 1v. 1-27.J THE PROVERBS, 101