The Pulpit Commentary — Proverbs — Section 217

despiseth his neighbour; uses words of "agreMble," "charming." Tho author is contempt nbout his neighbour. Septua.gint, thinking of persounl nttrnctions, which, he "sneers nt his fellow-citizens." The follow- says, win fnvour; but we nrny npply his ing clause indicRtes thRt contemptuous expression to moral excellences also, which language is chi<'fly intended. Holdeth his obtain higher recognition. Retaineth . . . peaoe. An intelli_..::cut rua.u is slow to con- retain; better, obtain ... win, ns in eh. xxix. demn, makes Rliowanre for others' diffi- 23. The two clauses are parallel iu form, culties, and, if he cannot approve, at least not in sense, nud imply that beauty is more 1."llows how to be silent. Nam nulli tacuisse effective than strength, and honour is better noeet, rwcet esse l,ocutum. '' Speech is silver," than wealth. The Septuugiut takes o. narrow i,ays the proverb, '' silence is golden." Sep- view : "A graceful woman briageth glory to tuagint, "A man of sense keeps quiet." her husbaud." The last clause is rendered, Yer. 13.-A tale-bearer. The word implies "The manly (d.v8p,,o,) are supported by one who goes about chattering, gossiping, wealth." Hetween the two clauses the and slandering (Lev. xix. 16); Vulh'llte, LXX. and the Syriac introduce the follow- qui ambulat fraudulent er; Septuagint, "the ing paragraphs: "But a seat of dishonour is man of double tongue." To such a man it a woman that hatetll righteousness. The is safe to trust nothing; he revealeth secrets indolent come to want wealth, but the (eh. xx. 19). He that is of a faithful spirit; manly," etc. a steadfast, trusty man, not a gadder about; Ver. 17.-The meroifnl man; the kind, he retains what is committed to him (Ecclus. loving man. Septuagint, d.v¾]p h,ef,µwv. nvii. 16, "Whoso discovereth secrets 1lis own soul ; i.e. himself. His good deeds loseth his credit, and sha.ll ne'l'er find friend return in blessings upon himself. "Blessed to his mind"). Septuagint, "He that is are the merciful : for they shall obtain faithful in spirit [,n,off, as in eh. xx. 27, mercy" (Matt. v. 7). Troubleth his own where see note] concealeth matters." fiesh ; brings retribution on himself. Some Ver. 14.-Where no counsel is. The commentators, comparing Ecclus. xiv. 5 word properly means "steersmanship," (" He that is evil to himself, to w horn will "pilotage" ( eh. i. 5; xii. 5; xxiv. 6). So he be good?"), translate, "He who does Vulgate, gubernator ; Septuagint, 1cvf3,p- good to himself is a kind man to others, and ,,.,,,,.,s, "They who have no government foll he who troubles his own body will be crpel like leaves,'' reading alim instead of am. to others." The sentiment is quite untiue. In the multitude of counsellors (cb. xv. 22; Self-indulgence does not lead to regard for xx. 18; xxiv. 6). This would go to prove othera; and a severe, ascetic life, while it the snperiority of a popular government encourages stern views of human weak- over the despotism of a single ruler. But nesses, does not make a man cruel and the caution of our homely proverb is not uncharitable. The Vulgate takes "his inopportune, "Too many cooks spoil the own flesh" to mean "his neighbours," as broth." Judah calls his brother Joseph "our flesh" Ver. 15.-He that is surety for a (Gen. xxxvii. 27). But the parallelism str&llger; or, for another (see eh. vi. 1). confirms the Authorized Version. Shall smart for it. " Evil shall fall on him Ver. 18.-A deceitful work; work that evilly who is surety." He that hateth brings no reward or profit, belying hope, suretyBhip; guaranteed, as the word implies, like "fund us mendax" of Homce, 'Od.,' iii. by the striking of hands in public (eh. xvii. I. 30. The Septuagint has, "unrighteous 18). Vulgate, "who is cautious of snares," works," which seems o. jejune rendering, especially of the insidious dangers that lurk and dnes not bring out the contrast of the in suretyship. Ill sure ; is at rest and has sure reward in the second member (comp. nothing to fear. '!'here is no paroaomaaia cb. x. 2, 16). To him that soweth righteous- in the Hebrew. The play on "suretyship" ness (Hos. x. 12; Gal. vi. 8, 9). To \' sow and " sure" in the Authorized Version is righteousness" is to act righteously, to live either accide.ntal or was introduced with in such a wav that the result is holiness. the idea of giving point to the sentence. The "reward;" in a J ew'i; eyes, would be a '.rbe Septuagint translates differently, "A long life in which to enjoy the fruits of his wicked man doeth evil when he mixes with good conduct. We Christians have II better the righteous; he hateth the sound of safety hope, which is, perhaps, adumbrated by this (iixov iiu,paJ..,las)." This perhaps means analo.,.y : as the seed sown in the field does that the fraudulent creditor deceives the not p~oduce its fruit till the time of harvest, good man who has stood security for him; so righteousness meets with its full recom- and henceforward the good man canuot bear pense only in the great harvest at tlie end of to hear immunity and safety spoken of (see all things. The Revised Version renders, note Oll eh. xx. 16). The wicked earneth deceitful migea : but he Ver. 16.-A gracious woman; a woman that soweth righteousness liath a ~ure reward. full of grace. Septuagint, •vxd.p,u.-os, This makes a good antithesis. 'l'be Septua~ en. x1. 1-31.] THE PROVERBS. 217