"despoil." In the Che.Idea and Syriac it mitigate this penalty (Exocl. xxii. 26, 27: may signify "to fix," "to pierce." Septne,- Dent. xxiv. 12, 13). But doubtless its mer- gint, "The Lord will judge his cause, and cifnl provisions were evaded by the money- thou sbo.lt deliver thy soul unharmed (!wu• lenders (see Neh. v. 11; Ezek. xviii. 12, il.ov): " i.e. if yon refrain from injustice and "hath not restored the pledge"). oppression, you will be saved from evil and Ver. 28,-The first line is repeated at eh. dwell securely. xxiii. 10. (On the sanctity of landmarks, see Vere. 24, 25.-Anotber tetrastich. Make note on eh. xv. 25.) Some of the stones, no friendship with an angry (iraeci"ble) man. exhibiting a bilingual inscription, which Have no close intercourJl0 with a man given marked the bonndaries of the Levitical city to fits of passion. And with a furious man of Gezer, were discovered by Gannean in thou shalt not go. Avoid the society of 1874 ('Qua.rt.Statement Pal. Explor. Fond,' such a one. The reason follows : Lest thou 1874). The Septuagint calls the landmarks lea.m his ways; his manner of life and con- 8p,a aitf,v,a. duct, as eh. i. 15 (where see note). Anger Ver. 29.-A tristich follows. Seest thou breeds anger; impatience, impatience. St. a man diligent in his business 1 Mere dili- Dasil (' De Ira.'), quoted by Com. a Lapide, gence would not commend a man to high enjoins, "Take not your adversary as your notice nnless accompanied by dexterity and teacher, and be not a mirror to reHect the skill; and though 1•;:u;i (mahir) means angry m11-n, showing his figure in thyself." "quick," it also has the notion of "skilful," And get a SD8.l"e to thy soul; bring destruc- and is better here ta.ken in that sense. tion on thyself. Anger unsubdued not only He shall stand before kings. This phrase ma1·s the kindliness of social life, but leads means to serve or minister to another (Gen. to all sorts of dangerous complications which xii. 46; 1 Sam. xvi. 21, 22 ; 1 Kings x. 8; may bring ruin and death in their tra.in Job i. 6). A man thns expert is fitted for (comp. eh. xv. 18). any, even the highest situation, may well Vers. 26, 27.-A warning against surety- be employed in affairs of state, and enjoy ship, often repeated. lie not thou one of the confidence of kings. He shall not stand them that strike ha.nds; i.e. that become before mee.n men. " Mean " ( c•;:i~r,) are the guarantees for others (see on eh. xvii. 18; men of no import.a.nee, ignobileii; obscure. xx. 16: and comp. eh. vi. 1: xi. 15). Sure- An intellectual, clever, e.droit man would ties for debts. The writer explains what never be satisfied with serving such mosters; kind of guru:antee he means. Why should his ambition is higher; he knows that he is he (the creditor) take a.way thy bed from capable of better things. Septuagint, " It under thee t Why should you ("from respect must needs be that an observant (~paT11<ov) of person," Septuagint) act so weakly as to man, and one who is keen in his business, give a creditor power to seize your very bed should attend on kings, and not e.ttend on as a. pledge? The Law endeavoured to slothfnl men.n
HOMILETICS. Ver. 1.-.A good name and loving favour, Both of"these· blessings-which, indeed, are closely allied-are here preferred to great riches. It is better to be poor with either than rich with neither. Let us examine the excellence of each of them. I. THE EXOELLENOE OF A GOOD NAME. Why is this rather to be chosen than riches ? 1. Because it is a higher order of good. Wealth is a material thing. The best of it is empty and vain by the side of what is intellectual, moral, or spiritual. H is possible to have great riches and yet to be miserable and degraded, if the higher reaches of life are impoverished. 2. Because it is personal. A man's good name is nearer to him than all his property. 'l'he most personal property is distant and !alien compared with the name he carries; the reputation that attaches to him is his closest garment-it is wrapped round his very self. If a person wears sackcloth next his skin, be can have little comfort in being clothed outside this with purple and fine linen. 3. Because it is social. The good name is known among a man's fellows. It is this that gives him his true status, Now, we cannot afford to neglect social considerations. It is a terrible thing to live under the stigma of the rebuke of mankind. He is either more or less than a man who can look with indifference on the good or the ill opinion of bis brethren. Mere fame may be of little value. A good name is far more desirable than a great name. It is not necessary that people should have a high opinion of us. But it is important that our name should be freo from disgrace, should be honoured for purity and integrity of character, 4, Because it ta a sign of otMr excellences. It mar THE PROVERBS. [oll:, XlUI. 1-29,
be given by mistitke to n worthless deceiver, or it may be withdrnwn from a ,vorthy person through some cruel misapprehension, We cannot always take a man's reputa• tion a.q a true mensure of bis character. But when it is justly earned, the good name is the sacrament of a good character, and therefore an outward and visible sign of what is most excellent, for it is better to be good than to own riches. II. THE EXCELLENCE OF LOVING FAVOUR. Why is this better than silver and gold? 1. B=zuse it i,s human. Silver and gold are but dead metals. They may be bright, beautiful, and precious; but they can have no sympathy with their possessors. Riches are heartless things, that take themselves wings and fly away without a qualm of compunction. But human interests and affections touch our hearts and rouse our sympathies in return. It is better to be poor among friends than to be rich but love- less and friendless. 2. Because it brings direct blessings. Riches are at best indirect sources of good. But love is a good itself, and it breathes a benediction on all to whom it is extended. Reputation is good, but affection is better. '£he best love cannot be enjoyed if the good name has been lost by wrong-doing. But there may be no fame, no great name in the world, and yet mucb love. It is better to ee loved by one than admired by a thousand. 3. Because it is the type of higher blessings. The lovinu favour of man is an earthly emblem of the grace of God. 'l'his is better than silver a~d gold, first, as a human source of peace and power, and then as a promise of eternal life and wealth in the heavenly inheritance, after death has robbed a man of all his silver and gold.