HOMILIES BY VARIOUS AUTHORS. Vers. 1-9.- Wisdom's proclamation. Again it is a poetical personification of truth of God's Word, of religion, morality, sense, prudence; for all these are included in th; comprehensive conception of wisdom that is placed before us. I. 'l'lll!l PROCLAMATION OF TRUTH HAS NEVER FAILED IN THE WORLD, The cry is coeval with the world, with the conscience of man. The preacher has an institution second to none in antiquity and in honour. , II. THE PREACHER MUST BE CONSPICUOUS TO AND AUDIBLE BY AT,L. (Vers. 2, 3.) On raised ground, in lonely paths (ver. 2), in the open air, in the field and forest; and (ver. 3) in the towns and cities, at the places of public resort and traffic, at the gates in the Orient, in the centre of Western citiez, the preacher's voice has been heard. All eminent teachers in books are truly agents of Wisdom, and heralds of the king- dom of God. Ill. THE SUBSTANCE OF TRUE PREACHING MUST BE THE SAME IN EVERY AGE, 1. It is human (ver. 3), and therefore intelligible, rational, practical. 2. It is especially 11ddressed to inexperience-to the foolish and the thoughtless (see on eh. L 4). 3. It deals with clear and manifest truth (see Hitzig's reading ofver. 6), and so commends itself to every man's conscience in the sight of God. 4. It is disinterested, free from sophistry and compromise (ver. 7), 5. It is just-correct and a=rate in knowledge of human nature and of Divine things (ver. 8). And thus it is: 6. .Acceptable and irresistible by the" honest and good heart" (ver. 9).-J. Vers. 10-21.-Wisdom's pleadings. She has nothing novel to say concerning her nature, value, and blessings. Preaching must in the main be repetition; the iteration of the old, not with dry and sterile monotony, but with that freshness which com- parison with everyday facts and illustrations gives. New combinations of facts are ever arising in which to frame the old precepts and set them forth. Besides, love gives novelty to old truth, as the old song is enjoyed from the lips of the latest sweet singer. I. SHE APPEALS TO COMPARISON. (Vers. 10, 11.) By comparison we in.:rease and strengthen our perceptions. In the knowledge of man, books, art, life, comparison is everything. We are td compare Wisdom with material obJects of sense, such as gold and silver, that we may see her to be incomparable; and so eacn for ourselves repeat the choice of Solomon (comp. on eh. iii. 14, 15). II. SHE APPEALS TO ASSOCIATION. (Ver, 12.) Wisdom dwells with prudence. In modern language, the general implies the particular. Wisdom is intelligence in general; prudence, the appreciation of it in particular cases. In the poetical mode of representation we should say that Piety and Prudence are sisters, and go band-in-hand, daughters of the voice of God, as Wordsworth said of duty. So, too, Wisdom bas insight into enigmas, dark sayings, and generally deep things of God (see on eh. i. 4). III. SHE UNFOLDS THE CONTENTS OF HER MIND. (Vers. 13, 14.) One of her many aliases 'is the fear of Jehovah. And this is religion, which includes all wholesome aversions, viz. wickedness in general, and in particular assumption, arrogance, evil habits, perverted speech. In other words, her sympathies are all with lowliness, purity, love, endfruth. Insight or sharp and deep perception is another of her attributes, aml force (comp. on eh. ii. 7). IV. SHE CLAIMS SUPREME AUTHORITY. (Vers. 15, 16.) Kings, rulers, princes, poten- tates, judges,-all received those places and fulfil those functions through her and her alone. Authority in politics rests on consent or on force, or both. And these are traceable ultimately to reason, and reason is the "inspiration of the Almighty." Exceptions form no part of this representation. In modern language, we say that government, as a principle or institute, rests on an ultimate Divine basis. The text ,"says no less than this, nor does it say more. , V. SHE IS IN RECIPROCAL RELATION TO HER SUDJECTS. (Ver. 17.) Her love is con- ditioned by love ; the winning of her by the wooing. 'l'he notion that we can be passive, whether in knowledge or goodness, is an entire illusion. Such an illusion once vrevailed as the doctrino of II innate ideas" now exploded in philosophy. All that 176 THE PROVERBS. [en. vm. 1-36.
~ecomes the portion of head or heart_ implies, necessitates a previous spiritual activity m us. We are ignorant because we will not learn, unhappy beoauso wo will not love. _VI. Sim COMMANDS ":EALTH_AND HONOUR AN~ THE AVENUES TO THEM. (Vers. 18-21.) Riches, honour, "self-mcreasmg goods, and righteous" (comp. on eh. iii. 16). 'l'be righteous here is elucidated by the next two verses; she shows the right way to all earthly good. She is a tree of life, and yields incomparable fruit both for value and abundance (~er. 19). She gWJ,rantees possessions to her votaries. 'l'he connection between righteous and worldly wealth is insisted on. Not that it is always obvious. Nor again are we to expect notice of exceptions iu teaching that is from first to last absolute in form. 'l'he strin~ency of the connection is what we have to recognize• tho know- leJge of its complete application to all cases opens the relations of eternity ~nd demands the onmiscience of God.~.