The Pulpit Commentary — Proverbs — Section 442

ti.011. The grounds of the warning are here is asl_-ed, and no ability to judge of any gjven, as in eh. i. 15. "Destruction" (shod); question presented to him. "Wisdom" 'V ulgate, mpinas, •• violence" of all kinds, (cho?lunoth) is i_n the plural number, inti- e.g. robbery, murder. Their lips talk of ~atmg the. various attributes connoted by n,ischief; utter lies an<l slanders which it, or the different aspects in wbioh it may may injure other people or bring themselves be regarded (see note on eh. i. 20). '"foo profit. Adwiration of such men and inte1~ high" (nioiq, mmoth) is also plural; and course with them must be repugnant to Delitzscb and Nowack take it to mean not every religions soul. The LXX. refers the so much "high things" as" precious thi~gs," verse to evil imaginations issuing in evil such as pearls or precious stones, in accord- talk; "For their heart meditates falsehoods, ance with Job x.xviii. 18, "No mention and their lips speak mischiefs (,r6vous)." shn.11 ~e made. of coral or of crystal ; yea, Vers. 3, 4.-In contrast with the conversa- the price of wisdom is above rubies." In tion of the evil, wisdom is commended. this sense Delitzsch translates, "Wisdom seems to the fool to be an ornamental com- V<'r. 3.-T!trou:?h wisdom is an house mo~ity ,'.' a costly and unnecessary appendage, builded (see on eh. ~iv. 1). By prudence, which 1s not worth the sacrifices entailed probity, and the fear of God a family is sup- by its pursuit'. Whichever way we take it ported and blessed, maintained and pros- the point is the rarity and inaccessibility of pered. Established (see ou eh. iii. 19); wisdom, and the repugnance of fools to make Septaagin t, CLvop6o ii,-a,,. a_ny exertion in order to obtain it. St. Augus- Ver.4.-(Comp. eh. i.13and note eh. iii.10.) tme thus sums up the steps by which wisdom With all precious and pleasant (eh. x.xii. 18) is reached: fear of God, piety, knowledge riches. l\1aterial prosperity, copious store of fortitude, mercifulness, sincerity ('De Doctr'. necessaries, and wealth, follow on wisdom; Christ.,' ii. 7). He openeth not his mouth how much more do spiritnn.l blessings attend in the gate. When men gather in the usual the fear of God ! place of assembly(ch. viii. 3; x.xii. 2), to take Vere. 5, 6.-Wisdom is beneficial in peace counsel on public matters, he has nothing to say; he listens fatuously, and is silent. and war. Septuagint, "Wisdom and good thought are Ver. 5.-A wise man is strong. 11)1:l, "in in the gates of the wise; the wise turn not strength," full of strength, because, however aside from the mouth of the Lord, bot reason feeble in body, he is wise in counsel, firm in assemblies." in purpose, brave in conduct, thoroughly to Ver. 8.-He that deviseth to do evil. Ho be depended upon, and supported by bis who shows a certain kind of misapplied perfect trust in God (comp. eh. x.xi. 22). The cleverness (in contrast to the true wisdom) Septuagint, with which agree the Syriac and in planning and pursuing evil schemes. Chaldee, reading differently, renders, "A Shall be called, Defined and explained, a,s wise man is better than a strong man "-a eh. xvi. 21 (comp. eh. xxi. 24). A mis- sentiment which Lesetre compares to Cicero's chievous person; literally, lord of mischief; "cedant 11rma tog re." A man of knowledge i.e. owner, possessor of mischief. One must increaEeth strength; literally, Btrenotheneth not be led by such a man's apparent astute- power; shows 1sreater, superior power, as ness to attribute to him wisdom; he is n.n .A.mos ii. 14. The Septuagint, from some impostor, a mere intriguer, who is sore to be corruption of the text, renders," And a man exposed ere long. Septuagint, "Death be- having prudence (is better) than a larl!'e falls the undisciplined.'' estate (-y,wnfou /.LE-y&>..ou);" i.e. wisdom will Ver. 9.-The thought of foolishness is sin. bliug a man more worldly a<lmntages than " Sin" is the subject in this clause as "the tlie possession of extensive farms. The scorner" is in the next; and whn.t it says gnome is proved by wLat followR. is that sin is the excogitation, the contriving Ver. 6.-Thy war; war for thyself, for of folly. The sinner is the real fool, in that thy profit, equivalent to "successful war" he does not pursue hiij proper end, prepares (comp. Exod. xiv. 14). The clause is an misery for himself, is blind to his best in- L-Cbo of eh. xx. 18 (where see note). 'l'he terests. The connection between sin and last line is a repetition of eh. xi. 14 (comp. folly, ns between wisdom and righteousness, also eh. :xv. 22). Septuagint," War is mo,de is continually enforced throughout the book. with generalship (Ku/3<pv1i<T<c.Js), and help The soorner is an abomination to men. 'fbe with a heart that couIJsds." man who scoffs at religion and every high airu is an object of abomination to the pious, Vera. '7-10.-Somo distichs now follow, and is also a oonse of evil to others, leadin.,. concerned with wisdom and its opposite. them to thoughts and nets which are hatefttl Ver. 7.-Wisdom is too high for a fool. in the eyes of God. Septuagint, "The fool It is beyond bis reach, he cannot follow its dieth in sins (John viii. 24), and unclean- lead, and hr.s uothing to say when bis counsel ness beloDgcth to a pcstil,mt man." The 0.lt. XXIV.1-34,] THE PR0'7ERBS. 451)