the Jewish interpretation of "progeny:" it, and was silent onder this formal e.dj ur,1- " he will be as a son." The pampered tion, has to bear his iniquity ; he is not only servant will ond by claiming the privileges an accomplice of a criminal, he is also 11, of a son, and perhaps ousting the legitimate perjurer; one sin leads to another. Some children from their inheritance (comp. eh. commentators explain the first hemisticb a.a xvii 2; and the caee of Zibe. and Mepbibo- referring only to the crime of receiving or steth, 2 Sam. xvi. 4). '' Fodder, a stiok, using stolen goods, by which B man commits and burdens are for the ass; and bread, cor- a crime and exposes himself to punishment; rection, and work for a servant. If thou set but it is beet taken, as above, in connection thy servant to labour, thou she.It find rest: with the second clause, and as elucidated but if thou let him go idle, he will seek thereby. liberty" (Ecclus. x:niii. 24, etc.). Spiritual Ver. 25.-The fear of man bringeth a writers have applied this proverb to the snare. He who, through fear of what man pampering of the fiesh, which ought to be may do to him, think or say of him, does under the control of its master, the spirit, what he knows to be wrong, lets his moral but which, if gratified e.nd unrestrained, cowardice lead him into sin, lenves duty gets the upper hand, and, like a spoiled undone,-such a man gets no real good from servant, dictates to its lord. his weakness, outrages conscience, displeases Ver. 22.-A.n angry man stirreth np strife. God. See our Lord's words (Mutt. x. This is a variation of eh. xv. 18 and eh. 28 ; Murk viii. 38 : and comp. Isa. Ii. 12, xxviii. 25 (which see). A furious me.n eto.). Whoso putteth his trust iu the Lord abon.ndeth in transgression. " A furious shall be safe (eh. xviii. 10). Such trust me.n" is a passionate person, who gives way carries a man safe through all dangers ; to violent fits of anger (eh. xx.ii. 24). Suob fearing to offend God, living os always a me.a both makes enemies by his conduct under bis eye, he feels Divine protection, and falls into manifold excesses of word and and knows that whatever happens is for tho action while under the influence of his best. The LXX. joins this to the pre- wrath. "The wrath of me.n worketh not ceding verse, thus: "He who shareth with the righteousness of God" (Jus. i. 20). The e. thief hateth his own soul; and if, "he:1 Greek gnome se.ys- an oath is offered, they who hear it giv., 'Op-y¾, 5• TO.U.c& 5piv ua:y,cd(.. """"· no information, they fearing o.nd reverenci11g men, are overthrown, but he that trusteth And again- in the Lord shall rejoice." They ad,! •m~ n&.u.' re,.,,., l! d,ra,5<0To11 ,ca,cd. another rendering of the lust verse, "Un- godliness ca11seth a man to stnmble, but "Unohastened anger leads to many ills." he who trusts in the Lord (l1rl ... ,;; 6«nnh 11 Septuagint," A passionate me.n diggeth up 2 Pet. ii. 1) shall be SB ved." ll.E<T1T0T1)S is sin "-a forcible expression, which is not used for Jehovah in the New Testament, e.a, unusual in reference to quarrels. Luke ii. 29: Acts iv. 24. Ver. 23.-A man's pride shall bring him Ver. 26.-Many seek the ruler's favour; low. The snme thought is found in oh. xv. literally, the countenance of the ruler. A 88; xvi. 18: xxv. 6, etc.; Luke xiv. 11. variation of eh. xix. 6. Th~re uro numbers Honour shall uphold the humble in spirit; who are al ways trying, by means fair or better, as the Revised Version, he that is surreptitious, to curry favour with a groatt of a lowly spirit shall obtain h0110ur (comp. mau who has anything to bestow (comp. 1 oh. xi. 16; Isa. Ivii. 15). The humble man Kings x. 24; Ps. xlv. 12). But every man's does not seek honour, but by his life and judgment cometh from the Lord. The real action unconsoiously attains it (comp. Job and only reliable judgment comes, not from xxii. 29). Septuagint, "Haughtiness brings an earthly prinoe (who m~y be prejudice,! a mnn low, but the lowly-minded the Lord and is certainly fallible), but from the Lord, upholdeth with glory." whose approvo.l or disapprovo.l is final art-I Ver. 24.-Whoso ii partner with a thief indisputable. Therefore one should seek to hateth his own soul. The accomplice of e. pleBBe him rather Ulan any mo.n, howe\'er thief puts his own safety in danger. This great ~nd powerful _(comp. 1 Sum. xvi. 7; is explained by what follows: He heareth Isa. xhx. 4; 1 Cor. 1v. 5). onrsing, and bewrayeth it not; better, he Ver. 27.-An unjust man is an abomina- heareth the adjuration, and telleth not. 'l'his tion to the just. '!'his great morn! contrast, refers to the course of proceeding. defined marked and universal, is B titling cloeo by Lev. v. 1, and intimated in Judg. xvii. of the book. The word '' aboruin1\tion" 2. When a theft was committed, the person (toebah) occurs more than twenty ti111l'S wronged or the judge/ronouuced an impre- in the Proverbs ; it is appropriate hore cation on the thief an on any one who was because the good man looks upon Lho sillner privy to the crime, and refrained from giving u the enemy of God, as the psalmist sRya, information; a witness who BBW and knew of "Do not I hate them, 0 Lord, that ha.tol 658 THE PROVERBS. [cH, XX:IX, 1-27,
t~ee? and 8'!11 not I grieved with those that comp. 1 Kings xxi. -20 ; Isa, liii. 8; Matt. nse up agamst thee? I hate them with viii. 34; Johll xv. •19). Septuagint, "A perfect hatred: I count them thine enemie~" direct way is an o.bominntion to the law- (Ps. cxxxix. 21, eto.). He that is upright iu less." The Vulgata ends the chapter with the way is abomiua.tion to the wioked; a paragraph which is found in soma manu- becnuse he is o. standing reproach to him, scripts of the Septuo.gint after oh. xxiv. 22 and by every tone and look aud action seems (where see note), Verbum ouatodiene jiliua to express his oondemnatiou (see on eh. xid. extra pe1·ditio116m erit. • 15, and the Septuagint Version there; and
HOMILETICS.