the Vnlley of Achor (Josh. vii. 25). So the John ix. 31, "Wo know thnt God heareth covetousness of Gehazi caused the infliction not sinnel's: but if 11ny mau be a worehipper of the peualty of leprosy upon himself and of God, and do his will, him he he11reth." his children (2 Kings v. 27). Professor God is said to be ••for" in the sense of not Plumptre (' Sp0nker's Commentary,' in loc.) listening, not regarding with fornur (comp. notes that the Cbaldee Targum paraphrases Pa. x. 1). His attention to the righteous is this clause, referring especially to lucre seen in Ps. c:tlv. 18, 19, The LXX. intro- gained by unrighteous judgments, thus : duces here eh. xvi. 8, 9. "He who gathers the mammon of unright- Ver. 30.-The light of the eyes rejoiceth eousness <lestroys his house ; " and he the heart(ch. xvi.15). The beaming glance suggests that Christ's use of that phrase that shows a pure, happy mind and a (Luke X\'i. 9) may have had some connec- friendly disposition, 1·ejoices the heart of tion with this proverb through the version him on whom it is turned. There is some- tlien popularly used in the Palestinian syna- thing infectious in the guileless, joyful look gogues. Re that hateth gifts shall live of a happy man or child, which has a cheer- (comp. Eccles. vii. 7). Primarily this refers ing effect upon those who observe it. The to the judge or magistrate who is incorrup- LXX. makes the sentiment altogether per- tible, and givesjustjudgment, and dispenses sonal: "The eye that seeth what is good his patronage without fear or favour; he rejoiceth the hea1·t." A good report (good sball "prolong his days " ( eh. xxviii. 16). tidings) maketh the bones fat; strengthens And in all cases a man free from covetousness, them and gives them health (comp, eh. iii. who takes no bribes to blind his eyes withal, 8; xvi. 24). Sight and hearing are com- who makes no unjust gains, shall pass a long pared in the two clauses, " bones " in the aud happy life undisturbed by care. We see latter taking the place of " heart" in the here a hope of immortality, to which intei.rity former. The happy look and good news leads. The LXX., with the view of making alike cause joy of heart. the two clauses more maxked in anti- Ver. 31.-The ear that heareth (hearkeneth thesis, restricts the application thus: "The to) the reproof of life abideth among the wise receiver of gifts destroyeth himself; but he ( eh. vi. 23). The reproof, or instruction, of who hateth the receiving of gifts liveth." life is that which teaches the true way of The Vulgate and Septuagint, after this pleasing God, which is indeed the only life Yerse, introduce a d.istich which recurs in worth living. The ear, by synecdoche, is eh. xvi. 6. The Septuagint transposes many put for the person. One who attends to and of the verses at the end of this chapter and profits by such admonition may be reckoned the beginning of th., next. among the wise, and rejoices to be conver- Ver. 28.-The heart of the righteous sant with them. Wordsworth finds a more 6tudieth to answer. The good man de- recondite sense here: the e11r of the wise liberates before he speaks, takes time to dwells, lodges, passes the night (eh. xix. 23) consider his answer, lest he should say any- in their heart, whereas the heal't of fools is thing false, or inexpedient, or injurious to in their mouth (eh. xiv. 33). This verse is his neighbour. A Latin adage runs- omitted in the Septuagint, though it is found in the other Greek versions and the Latin " Qui bene vult fari debet bene prmmedi- Vulgate. tari." Ver. 32.-This verse carries on and puts Says Theognis- the climax to the lesson of the preceding. Boui,.;ou lils K<U Tpls, II Tol K! brl Tbv v&ov Re that refuseth instruction despiseth his {>..Bu· own soul ; "hateth himself," Septuagint; 'ATTipbs 7a.p &..! >..&.fjpos a.v~p ,,-,>../Bu. commits moral suicide, because he does not follow the path of life. He is like "Whate'er comes in your mind, deliberate; a sick m11n who thrusts away (cbrwB,..,.a,, A hasty man but rushes on his fate." Septuagint) the wholesome medicine which Septue !dnt, "The heart of the prudent will is his only hope of cure, He that heareth meditate 1r£cr,,-.,s," which may mean•· truth," (listeneth to) reproof getteth understanding; "fidelity," or "proofs." The yulgate has literally, possesseth a heart, and therefore "obedience," implywg attent10n to the does not dcspiso his soul, but '' loves it" inward warnings of conscience and grace, (eh. xix. 8), as the LXX. rendel's, bc,fore the mouth speaks. Poureth out (ver. Ver. 33.-The fear of the Lord is the 2). The wicked man never considers; evil instruotion of wisdom; th11t which le11cls to is always on his lips and running over from and gives wisdom (see eh. i. 3, 7, eto.; ix. his mouth. Septuagint, '' The mouth of the 10). 'Pil'ke Aboth,' iii. 26, "No wisdom, ungodly answereth evil things." 'l'he LXX. no fear of God; no fear of God, 110 wisclom. here imerts eh. xvi. 7. No knowleclgo, no discernment; no discern• Ver. 2ll.-The Lord is far from the wicked. ment, no knowledge." Be!ore honour 1s The mu~im is similar to that iu ver. 8 and humility (eh. xviii. 12). A m11,n who feur11 lJII. x\>'. 1--3.3.] THE PROVERBS. 207
God muat be humble, and 1111 the feo.r of self, the Spirit itself testifying beforehand God leads to wisdom, it may be said that his sufferings that were to precede his glory humility leads to the honour ancl glory of (I Pet. i. 11; see also Phil. ii. 5, etc.). Sep- being wise and reckoned among the wise tuagint," The fenr of the Lord is discipline (ver. 31). A man with a lowly opinion of and wisdom, and the beginning of glory shall himself will hearken to the teaching of the answer to it." Another reading 0,dds, wise, and scrupulously obey the Law of God, "Glory goeth before the humble," which is and will be blessed in his ways. For " God expl0,ined to mean that the humble set resisteth the proud, but giveth grace unto before their eyes the reward that awaits the humble" (Jas. iv. 6; comp. Luke i. 52). their humility, ancl patiently endure, like The maxim in the second clause has a Christ, "who for the joy that was set before general application. "He that shall humble him endured the cross, despising the shame, himself shall be exalted" (Matt. xxiii. 12; ancl is set clown at the right hand of the comp. Luke xiv. 11; Jas. iv. 6). It is throne of God" (Heb. xii. 2). sanctioned by the example of Christ him-