The Pulpit Commentary — Proverbs — Section 395

foolish man spendeth it up. " A fool of a. is to the purpose. We h1Lve all heard the man" (eh.xv. 20)soon swallows, runs through pl'Overb, "Speech is silver, silence is gold." and exha.usts, all that has boon accumulated One who thus t1Lkes heed of his words, (ver. 17). Septuagint., "A desirable ( l1r,8u- keepeth his soul from troubles, The troubles µ71.-l>,) treasure will rest on the mouth of the (angores, Vulgnte) are such as these-re- wise, but foolish men will swallow it up." morse for the evil occasio11ed, distress of It is obvious to apply the maxim to spiritual conscience, vexation and strife with offended things, seeing in it the truth that the really neighbours, danger of liberty and life, and, wise man stores up treasures of Divine love above all, the o.nger of God, and retribution a.nd the oil of God's grace, while the foolish in the judgmeot. man wa.stes his opportunities, squanders his Ver. 24.-Proud and haughty scomer is P?Wers, and drives the Holy Spirit from his name, who dee.leth in proud wrath. (For h1.m. "scorner" (f~), the esprit jO'l't, the free- Ver. 21.-He tha.t followeth after right- thinking sceptic of Solomon's day, see notes eousness and mercy. "Righteousness" on eh. i. 22 and xiv. 6.) The verse is better ( tsedakah), in the first hemistich, signifies translated, .A proud, arrogant man, Mcoffer the virtue which renders to all, God and is his name, who worlceth in superfluity of man, their due, which is the characteristic pride. ;i:;,:;i11 (ebrah), tmnslated "wrath," of the righteous man (see on eh, xv. 9). denotes also want of moderation, excess, "Mercy" (chesea) is the conduct towards presumption (see note on eh. xi. 23). The others, animated by love and sympathy (see proverb explains the meaning of the name, note on eh. iii. 3). Findeth life, righteous- ktz, given to these rationalists; their con- ness, and honour. " Righteousness" here is tempt of revealed religion proceeds from the gift of God to bis faithful servants, grace pride of intellect, which refuses instruction, to live a holy life. This becomes he.bit, and and blinds the eyes to the truth. The forms the righteous chamcter (Job xxix. warning comes home to ns in these times, 14; xx.x:ili. 26). " Life " is a long and when the "higher criticism" too often runs prosperous life in the world ( eh. iii. 16); into gross scepticism and infidelity. Sep- " honour " is respect and reverence among tuagint, "A bold and self-willed and inso- fellow-men, and glory in another world. lent man is called a pest (>.o,µJs), and he '' Whom be justified, them he also glorified" that remembers injuries is a transgressor." (Rom. viii. 30). " Life and honour " stand Ver. 25.-The desire of the slothful killeth together in eh. xxii. 4. " The fear of the him, The craving for ease and rest, aud Lord," says Siracides, "is honour,and glory, the consequent disinclination for labour, and gladness, and a crown of rejoicing . . . prove fatal to the slothful man. Or, it ~ny me.k:eth a merry heart . . . and giveth long be, the mere wish, combined with no active life ",(Ecclus. i. 11, etc.). The LXX. omits exertion to secure its accomplishment, is fatal the second " righteousness " by mistake : to soul, body, and fortune (comp. oh. xiii. "The way of righteousness and mercy will 4; xix. 24). Lesetre quotes Bossuet, "Le find life and glory " (Matt. vi. 33). paresseux spirituel s'expose aussi a. la mort Ver. 22.-A wise man sce.leth the city of etemelle • car Ies bone desirs oe suffisient the mighty. The courage and strength of pas pour ie saint; il faut encore lee ceuvres" valiant men ca.nnot defend a city ago inst the (see Matt. vii. 21 ; Rom. ii. 13). skilful connael of a wise strategist. And he Ver. 26.-St. Jerome and many commen- casteth down the strength of the confidence tators counect this verse with the preceding, thereof. He lays low the strength iu which considering the two to form e. tetrastich, thus: the defenders trusted; he not only takes the The desire of the slothful . . . he ooveteth fortress, but e.lso demolishes it. Wisdom is greedily all the day long, but the righteous stronger than bodily might ( eh. xx.18. See giveth and spe.reth not. Butiu this d_iv!sion the apologue, Eccles. ix. 14, etc.). Sep- of our book there are only pure d1stichs; tuagint, "A wise man cometh upon strong and as Delitzsch observes, to make the con- cities, and casteth down the stronghold trasi, one requires in the first he~ist)~h an (,ca8,i>., ,-b oxvpr,,µa) in which the ungodly expression like, "and he.th ~o~hmg ( eh. trusted." Thus St. Paul, speaking of the xiii. 4; comp. eh. xx. 4). So 1t 1s correct to wee.pons which God gives us to fight withal consider this distich independent, and to in the spiritual battle, says (2 Cor. x. 4) translate There is that ( or one) desireth that thev are "mighty before him to the greedily ~lways, but the righteou_s giveth and casting down of strongholds (,rpbs ,ca.8alp,ow withholdeth not. There are claims m!Lde on ox11p"'µ,&,TC,,JI)." all sides, demands for help, importunat!l Ver. 23.-We have ha.d similar maxims prayers, such as one would think no man before ( eh. xiii. 3 and xvili. 21, where eee could satisfy; but the righteous has means notes). He keepeth his mouth, who knows enough and to ape.re, he is generous nnd when to speak and when to be silent; and charitable, he is industrious, !Lnd uses his he keepetli his to~e, who says only what stewardffhip well (Luke xvi. 9), "nd so OH, XXI, 1-31.] THE PROVERBS. 409