The Pulpit Commentary — Proverbs — Section 377

evil (eh. xxiv. 29). The jus talionis is the ing grace; he gives efflcieut gra.oe; and nCLtuml feeling of mim, to do to others as man blindly works out the designs of they have done unto you, to requite evil Omnipotence according as he obeys or with evil. But the moralist teaches a 1·esists. A similar maxim is found in Pa. better lesson, urging men not to study xxxvii. 23, "A man's goings are established revenge. and a,pproaching nearer to Christ's of the Lord," but the meaning there is that injunction, which gives the law of charity, it is God's aid which enables a man to do "Whatsoever ye would (or;a '&v 6<11.71-r,) thnt certain actions. Here we have very muoh men should do to you, do ye eveu so to the same intimation that is found in oh. ii. 6 them'' (Matt. vii. 12). The Christian rule and xix. 21; and see note on eh, xvi. 9. Hence is expounded fully by St. Paul (Rom. xii. arises the old prayer used formerly at prime, H, 17, etc.). It was not unknown to the and inserted now (with some omissions) Jews; for we read in Tobit iv. 15, "Do that at the end of the Anglican Communion to no man which thou hatest;" and Hillel Service: "0 almighty Lord, and ever- enjoins, "Do not thou that to thy neighbour lasting God, vouchsafe, we beseech thee, which thon hatest when it is done to thee." to direct, sanctify, and govern, both our Even 1he heatl1ens had excogitated this hearts and bodies, our thoughts, words, and great principle. There is a saying of actions, in the ways of thy laws, and in Aristotle, preserved by Diogenes Laertius, the works of thy commandments; that " Act , towards your friends as you would through thy most mighty protection we wish them to act towards you." The may be preserved both here and for ever." Chinese have a proverb, "Water does not If man cannot see all sides, as God does, remain on the mountain, or vengeance in a cannot comprehend the beginning, middle, great mind." Wait on the Lord, and he and end in one view, how then can a man Bhall save thee. The pious writer urges (a weak mortal) understand his own wayt the injured person to commit his cause to How can he find out of himself whither he the Lord, not in the hope of seeing should go, or what will be the issue of his vengeance taken on his enemy, but in the doings (comp. eh. xvi. 25; Jer. x. 23)? certainty that God will help him to bear St. Gregory, "It is well said by Solomon the wrong and deliver him in his own [Eccles. ix. I], 'There are righteous and good time and way. The Christian takes wise men, and their works are in the hand 8t. Peter's view, "Who is he that will of God ; and yet no man knoweth whether harm you, if ye be followers of that which he is deserving of love or of hatred; but all is good?" (1 Pet. iiL 13), knowing that "all thing,i are kept uncertain for the time to things work together for good to them that come.' Hence it is said ng-ain by the same love God" (Rom. viii. 28; comp. Ecclus. Solomon, • What man will be able to under- ii. 2, 6). Septuagint, "Say not, I will stand his own way?' And any one doing aven"e myself on my enemy, bot wait on good or evil is doubtless known by the the Lord, that (1va) he may help thee." The testimony of his owu conscience, But it is last clause may be grammatically rendered said that their own way is not known to thus, but it is more in accordance with the men, for this reason, because, even if a man spirit of the proverb, as Delitzsch observes, understands that he is acting rightly, yet to regard it as a promise. Vulgate, et he knows not, un<ler the strict inquiry, liberabit te. whither he is going" (' Moral.,' xxix. 34). Ver. 23.-Tliis is a repetition, with a Ver. 25.-It is a snare to the man who slight variation, of ver. 10 and eh. xi. 1 devonreth that which is holy. This verse, (where see notes). Is not good. A litotes, which iB plainly a warning against rash equivalent to "is very evil," answering to vows, has received more than one interpre- "abomination" in the first member. Septua- tation. The Vulgate bas, Ruina eat lwmini gint, "is not good before him" (comp, eh. devora1·e sanctos, which is explained to mean xxiv. 23). that it is destruction for a. man to persecute Ver. 24.-Man's goings are of the Lord. the saints of God. Ilut the word de11orare In the first clause the word for "man" is is not certain, as the manuscripts vary geber, which implies '' a mighty man;" in between this and four other readings, viz. the stcond clause the word is adam, "a devotare, denotare, devovere, and devocare. human creature." So the Septuagint has The Authorized Version signifies that it is a.v71p iu one clause and 8v71-ros in the other. a sin to take for one's own consumption TLe proverb says that the steps of a great things dedicated to God, as firstfruits, the an<l powerful man depend, as their final priests' portions, etc.; or a man's snare, i.e. cause, upon the Lord; he conditions and his covetousness (I Tim. vi. 9), leads him to controls results. Man has free-will, and commit sacrilege. So Wordsworth. But it is responsible for his actions, but God is best, with Delitzsch, to take JI~; (yala) as fort:lmows them, and holds the thread that connects them together; he gh·es prevent- the abbreviated future of v,', Of 11!!7, "tQ cu. xx. 1-30.] THE PROVERBS. 3El9