An Exposition of the Book of Proverbs

Proverbial teaching is one of the most ancient forms of instruction. It was well adapted to the rudeness and simplicity of the first ages, when books were few, and philosophy little understood. The mind, unpractised to the slow process of reasoning, would be much more easily arrested by terse sentences, expressing a striking sentiment in the fewest words. The wise man himself has given the best definition of these sententious maxims. Their elegance he describes under the figure of “apples of gold in pictures (network) of silver.”1 Their force and permanent impression are “as goads and nails fastened by the Master of assemblies”2 — driven closely home to the heart and conscience, and fastened in the memories by the appointed instructor of the people.

The antiquity of this teaching was Recognized in the Church even before the age of Solomon.3 Classic annals have recorded aphorisms similarly constructed from men of wisdom. All of these however were of a later date. Some possibly might be dim scintillations from this fountain light; so that he was, as an old expositor has remarked — ’ the disciple of none, but the instructor of them all.54 Indeed his mind largely dealt in this intellectual exercise. “He spake three thousand proverbs.”5 And from this valuable mass of thought he was directed under Divine mspiration, to “set in order” a collection for the instruction of the Church k) the end of time.6

Possibly some would rather have desired the preservation of his discourses on Natuval History7 than on Practical Wisdom. But this Sovereign discrimination shows the real intent of the Scriptures — not to teach philosophy, but religion; not to make men of science, but men of sound godliness.

All competent judges will admit this Book to be eminently fitted for this great end. What the Roman Orator pronounced of Thucydides applies far more truly to this King of Jerusalem — ’ so full of matter, that he comprised as many sentences as words.’8 This wonderful Book is in-

1 Chap. xxv. 11.

2 Eccles. xii. 11. LXX. write Trapnt[Jtai (nap* otpos — via — sayings spoken in the way. Comp. Dr, Johnson’s definition) a word often used in New Testament for parables. John x. 6; xvi. 25, 29. Marg. Both were of the same popular character. A proverb is often given in the form of a parable.

3 1 Sam. xxiv. 13. * Lavater. Comment, in Prov. Pref. Tigur. 1586.

6 Ecclus. xii. 9. Groti is supposes the Book to be a compilation from preceding writers. This degradation of Solomon is a gratuitous conjecture, unsupported by a tittle of evidence. But such are the irreverent liberties, that proud learning dares to take with the Word of God!

8 Cicero de Oratoic, Lib. ii. 14. Elsewhere he gives nearly the same judgment of Euripides. Epist. Lib. xvi. 8.

deed a mine of Divine wisdom. The views of God are holy and reve;- ential. The observation of human nature is minute and accurate. The rule of life and conduct is closely applied, to make “the man of God perfect, thoroughly furnished unto all good works;”’ so that, as Mr. Scott well remarks — ’ we shall perceive the meaning and utility of the Proverbs, in proportion to our experience in true religion, our acquaintance with our own hearts, and with human nature, and ‘the extent and accuracy of our observation on the character and affairs of men.’2 Eusebius mentions the whole consent of the ancients, considering the Book of Proverbs to be ‘Wisdom fraught with every kind of virtue.’8 Bishop Hall draws out mainly from it a complete system of ‘Divine Arts.’4 And though the apostate Julian scornfully preferred to it the sayings of Heathen Philosophy ;6 yet the apostrophe of the son of Sirach was justly applied to its author — ‘How wise wast thou in thy youth, and as a flood filled with understanding! Thy soul covered the whole earth, and thou fillest it with dark parables.’6

As to its ’ canonical authority’ — Michaelis well observes ’ that no Book of the Old Testament is so well ratified by the evidence of quotations.’7 A few of the Jewish Talmudists appear to have expressed some doubt of its Divine stamp, but upon grounds so futile, that they were abandoned upon a more mature consideration.8 Ecclesiastical History has recorded only one dissentient from the judgment of the universal Church; and that one condemned by her authoritative council.9 Witsius has admirably refuted the neological cavils of his day.10 Nothing has been said from any quarter to weaken the unhesitating decision of our judgment, that the pen is that of the King of Israel: but the words are the Wisdom of God.

Some difference exists among expositors as to the exact divisions of the Book. We have been led to divide it into three parts. In giving a moresuccinct account of these several parts, we shall avail ourselves largely, though necessarily in an abridged form, of the observation of a Biblical

- 1 2 Tim. iii. 16, 17. 2 pref. to Comment, on Prov.

3 Hist. Lib. iv. c. 25. TTavaperov aofiiav. Jerome’s direction to one of his friends for the education of his daughter is — ‘Let her have first of all the Book of Psalms for holiness of heart, and be instructed in the Proverbs of Solomon for her godly life.’ Epist. vii. ad Lsetam. Matthew Henry in his beautiful portrait of his mother describes her as one, ’ that was very well versed in Solomon’s Proverbs, and the rules of wisdom, which may be fetched from thence for the conduct of human life, and knew how to apply them, and to use knowledge aright.’ Sermon on the Death of Mrs. Katharine Henry.

4 ‘Solomon’s Divine Arts of Ethics, Politics, Economies — that is — the Government of Behavior, Commonwealth, Family — drawn into method out of his Proverbs and Ecclesiastics.’ Works, viii. 427. Edited by Rev. P. Hall. Oxford, 1837.

5 Apud Cyrill. Contra Julian, Lib. vii.

6 Ecclus. xlvii. 14, 15. The whole passage (verses 12 — 22) is very beautiful. Eusebius remarks of Solomon, that while, inspired by Divine wisdom, he consecrated all his writings to the profit and salvation of souls; yet he used these ’ dark parables’ for the exercise of the mind. Contr. Marcell. Lib. i. c. iii. p. 17.

7 Introd. to New Test. i. 207. Comp. especially in LXX. Chap. iii. 7, with Rom. xii. 16; 11, 12, with Heb. xii. 5, 6; 34, with James iv. 6. 1 Pet. v. 5; x. 12, with 1 Peter iv. 8; xi. 31, with 1 Pet. iv. 18; xxv. 6, 7, with Luke xiv. 8 — 10; 21, 22, with Rom. xii. 20; xxvi. 11, with 2 Pet. ii. 22; xxvii. 1, with James iv. 13, 14. It is a marked distinction drawn between this Book, and the Apocryphal Book of Wisdom so similar in character, that from the latter no quotation can be adduced in the New Testament.

8 Hottenger. Thesaur. Philol. Lib. ii. c. 1. sect. 14. Comp. Carpzov. Introd. ad Lib. Canon. Part ii. c. iv. §. 7.

9 Theodore Mopsuest condemned by 5th Council of Constantinople, A. D 551. w Miscell. Sacra. Lib. i. c. xviii. 30 — 34.

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