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النشر الإلكتروني

The proverbs]

CHAP. XXX.

[of Agur.

folk, yet make they their houses in and a king, against whom there is no the rocks; rising up.

27 The locusts have no king, yet go they forth all of them by bands; 28 The spider taketh hold with her hands, and is in kings' palaces.

29 There be three things which go well, yea, four are comely in going: 30 A lion, which is strongest among beasts, and turneth not away for any; 31 A greyhound; an he goat also;

CHAP. XXX.

32 If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.

33 Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife. (H)

EXPOSITION.

(H) The proverbs (or prophecy) of Agur. -Who this Agur was, neither Scripture nor tradition give us any account. Some Rabbins, ambitious to be wise above what is written, will needs have Agur to be Solomon; and some Christians explain the names Ithiel and Ucal of Jesus Christ. As, however, we wish to avoid this mysti cal trifling with the Scriptures, which we think both irreverent and dangerous, we shall content ourselves with taking up the apothegms in this chapter, as the sayings of a writer unknown; but whose charac ter is sufficiently authenticated by his proverbs being placed in the sacred canon; and at the same time, probably, with the last five chapters of Solomon's. All we can ascertain of Agur is, that he was a teacher, (probably in the schools of the prophets) and that Ithiel and Ucal were his disciples.

From the humiliating language in which this man speaks of himself, it has been supposed that, like Amos, he had no regular education; yet this deficiency can hardly be inferred from his own language, since it is well known that men of the least pretensions are often men of the most knowledge. So Socrates modestly affirmed, "This only I know, that I know nothing." Our translators, however, have used a term (brutish) which, in the language of

the present day, implies not only igno rance, but the want of civilization, which the original could hardly intend, but the want of eloquence and of science; his sense of which deficiency led him to compare himself to a dumb animal, as being destitute alike of language and of learning. If we explain this, however, of his want of human instruction, the proverbs before us will show that he was divinely taught; for the very next verse, and indeed the whole of the chapter, discovers a depth of inquiry and a sublimity of ideas that would not have disgraced even Solomon himself.

He begins with speaking of the Deity as omnipotent and omnipresent; and the question, "What is his name, and his son's name?" seem to imply not only a deep sense of the mysterious nature of God, but some knowledge also of a plurality in the divine Being. It appears to us, that though Agur might not have gone through the regular studies of the prophetic schools, he was well read in the Holy Scriptures, for which he appears to have had the highest reverence; and therefore says, 66

Every word of God is Add not thou unto his words, lest he reprove thee," &c.

pure.

Agur then discourses on prayer, in a manner that shows a pious, devoted, and elevated mind. He prays against the

NOTES.

have been by many taken for rabbits, but which, it seems, are scarcely known in Judea; nor is the Hebrew term so rendered by any of the ancient versions. Bockart explains it of the Jerboa, or jumping mouse, a very sagacious little animal, well answering to the description. Dr.Shaw explains it of the Daman Israel, another sagacions little animal, abounding in mount Lebanon, and not unlike a rabbit; but Mr. Bruce is confident that it must mean the Ah koko, which abounds in the same region, and resembles a rat without a tail: it is never seen but in the

rocks, or seated upon great stones. But the description would accommodate to either of these an:mala. See Dr. Harris's Nat. Hist. in Cony.

Ver. 27. The locusts. go forth by bandsHeb. "All gathered together. See Joel ii. 6, &c. Ver. 28. The spider.--This is a very different word from what is used for the spider in Job viii, 14,

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PROVERBS.

HE words of king Lemuel, the prophecy that his mother taught

2 What, my son? and what, the son of my womb? and what, the son of my vows?

3 Give not thy strength unto women, nor thy ways to that which destroyeth kings.

4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:

5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.

6 Give strong drink unto him that

[mother to her royal son.

is ready to perish, and wine unto those that be of heavy hearts.

7 Let him drink, and forget his poverty, and remember his misery no more.

8 Open thy mouth for the dumb, in the cause of all such as are appointed to destruction.

9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.

10 Who can find a virtuous woman? for her price is far above rubies.

11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil..

12 She will do him good, and not evil, all the days of her life.

13 She seeketh wool, and flax, and

EXPOSITION-Chap. XXX. Continued.

temptations peculiar to both the higher and the lower classes of society; prefers the golden mean, and, as we are taught to pray, that he might receive his daily bread." (See Matt. vi. 11.) His prayer shows a deep sense of his own frailty, and the necessity of divine direction to preserve him, both from sin and ruin.

He then divides his observations in threes and fours, as we may see instances in the patriarch Job, and the prophet Amos. (See Amosi. 6, 9, 11, 13.) He severely reprobates disobedient children, selfrighteous hyprocrites, the proud, and the slanderers. He next adverts to the horseleech and her two daughters, to which he compares four insatiable things the grave, the barren womb, the thirsty desert, and the devouring flame; neither of which ever say, "It is enough."

Four things are enumerated, which disturb the peace of mankind: "a servant (or slave) when he assumes the reins of government, and a rich and pampered fool, who lives only to gratify his vulgar propensities. Also "an odious," ill-tem

pered woman, or an artful female slave, who supplants her mistress in the affections of her master; either of which is sure to tyrannize over all who are sub jected to her control.

Four creatures are then brought for ward, insignificant in size, but remarkable for sagacity; the ant, the cony, the locust, and the spider, or perhaps lizard; and four others, remarkable for strength and diguity of carriage. It is somewhat singular that a king should be made the last of these animals, and is only to be accounted for from an idea that the several virtues of these creatures all go to form the character of a great and wise prince; as, for instauce, the industry of the ants, the ingenuity of the conies, the associated power of the locusts, the domestic charac ter of the spider, or lizard; the strength of the lion, the activity of the greyhound, and the portly dignity of the he-goat, which, in the prophet Daniel, (chap. viii.) is considered to be an emblem of Alexan der the Great, against whom there was indeed "no rising up."

NOTES.

CHAP. XXXI. Ver. 1. The words of king Lemuel. This line is so perplexing, that some learned men have concluded there must be some error in the text; and Dr. Boothroyd, by a change of one letter only, reads, "The words of his mother to the king" But then we have Lemuel again, ver. 4, and those who reject the name in the first line, are obliged to make another conjecturai emendation, to which we fcel ourselves very averse. Who this Lemuel was, however, can only be conjectured. Most suppose it to have been Solomon, and the address given him by his mother, Bathsheba. But this also is mere supposition. Where we know nothing, it seems wisest to be silent.

Ibid. The prophecy - Not a prediction, but an

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worketh willingly with her hands. 14 She is like the merchants' ships; she bringeth her food from afar.

15 She riseth also while it is yet night, and giveth meat to her houshold, and a portion to her maidens.

16 She considereth a field, and buyeth it with the fruit of her hands she planteth a vineyard.

17 She girdeth her loins with strength, and strengtheneth her arms.

18 She perceiveth that her merchandise is good: her candle goeth not out by night.

19 She layeth her hands to the spindle, and her hands hold the distaff.

20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.

21 She is not afraid of the snow for her houshold: for all her houshold are clothed with scarlet.

22 She maketh herself coverings of tapestry; her clothing is silk and purple.

CHAP. XXXI.

[virtuous woman.

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26 She openeth her mouth with wisdom; and in her tongue is the law of kindness.

27 She looketh well to the ways of her houshold, and eateth not the bread of idleness.

28 Her children arise up, and call her blessed; her husband also, and he praiseth her.

29 Many daughters have done virtuously, but thou excellest them all.

30 Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

31 Give her of the fruit of her hands; and let her own works praise her in the gates. (I)

EXPOSITION.

(1) The instructions of a mother to her royal son.--From the principle of monopolizing to their own nation the wisdom of all others, some Rabbinical writers have attributed these two last chapters to Solomon, under the names of Agur and Lemuel, but we conceive without the least authority. Of Agur we have already professed our ignorance, and Lemuel is to us equally unknown. All we can ascertain is, that his mother was a virtuous and intelligent woman, and that her son was a king, though at this time, probably, a minor. The words here delivered, are not preteuded to be his own, though written down by him; but those which his mother taught him. The address begins with an animated apostrophe, "What, my son," &c. meaning, "What shall I say?" "What

Ver. 18. She perceiveth · -Heb. "Tasteth."Her candle-Heb. "laip."

important instruction shall I now address to thee?" She then cautions him against intemperance, in either women or wine, as liable to make him forget the law, or pervert equity in giving judgment. The great use of wine, she tells him, is medicinal; to support the strength of those who were sinking under their afflictions, or to cheer the heart of those who were overwhelmed with grief. She next admonishes him to open his mouth, and plead the cause of the oppressed, who were unable to defend themselves.

What follows is a beautiful portrait of the virtuous woman and the faithful wife. We may reasonably infer, that in this she unintentionally portrayed her own character. To dilate it by an exposition, would only weaken its effect; and it needs no comment; "her own words, as well as works, shall praise her."

NOTES.

66 With

Ver. 20. She stretcheth-Heb." Spreadeth." Ver. 21. Clothed with scarlet - Marg. double garments." So Holden, &c. Ver. 22. Silk-Holden, "Fine linen." He supposes silk then unknown.

Ver. 23. Known in the gates-that is, he is a magistrate,

Ver. 29. Many daughters (i. e. of Israel) have done virtuously, &c.-This, and perhaps the following verses, may be considered as the commendation of her husband

Ver. 31. Praise her in the gates-that is, her husband, who is well known in the gates, being cloibed by her industry, this excites the commendation of his associates of the higher classes.

END OF THE BOOK OF PROVERBS.

ECCLESIASTES;

OR,

THE PREACHER.

INTRODUCTION.

THOUGH this Book has generally been ascribed to Solomon, both by Jews and Christians, the fact has been questioned by some learned men of both religions: let us, therefore, briefly examine the evidence on this question. In doing this, we shall follow the steps of Mr. Holden, the learned author of " An Attempt to illustrate the Book of Ecclesiastes," as well as of "An improved Translation of the Book of Proverbs,” to which we have repeatedly referred. Mr. H. observes:

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"The author is expressly styled, in the initiatory verse, The son of David, king Jerusalem;' and in the 12th verse he is described asking over Israel, in Jerusalem;' ... aud Solomon, it is well known, was the only son of David who ever reigned in Jerusalem. The book has been thus admitted into the sacred canon of the Jews, as the production of Solomon, to whom it has been also ascribed by a regular and concurrent tradition. A collateral proof arises from the contents of the work itself, in which the author is stated to have excelled in wisdom, beyond all who were before him in Jerusalem, (chap. i. 16.—ii. 15.—xii. 9.) and to have composed many proverbs; (chap. xii. 9.) circumstances descriptive of Solomon, and of no other personage, whose name is recorded in the Holy Scriptures. The writer is likewise represented as abounding in wealth and treasure, in palaces, gardens, retinues, and other articles of elegant aud royal luxury, extremely applicable to Solomon, during whose reign the throne of Israel was surrounded with all the pomp of Asiatic splendour and magnificeuce."

So strong is this internal evidence, that those who attribute the book to Hezekiah, have been compelled to acknowledge that it was written in Solomon's name, which completely auswers the objection; for had Hezekiah, or any other person of talents, attempted to palm upon the world a book in the name of Soloinon, he would have been careful to avoid any thing inconsistent with the supposition. But the question here arises, At what period of his life was it written?

Mr. Holden proceeds :-" According to the tradition of the Jews, the Book of Ecclesiastes was written by Solomou in his old age, after he had repented of his vicious practices, and had become, by sad experience, fully convinced of the vanity of every thing terrestrial, except piety and wisdom. Many parts of the work itself corroborate, this tradition. The acknowledgement of numerous follies and delusions, implies that it was composed after the author had apostatized from Jehovah, and had subsequently repented of his past misconduct. The frequent assertion of the emptiness of earthly greatness; the declaration that human enjoyments are unsatisfactory; the enumeration of gardens, edifices, and possessions, requiring a long life for their completion; the deep condemnation of former pursuits; the expression of satiety and disgust at past pleasures; and the tone of cool and philosophical reflection which pervades the whole, are strikingly characteristic of an advanced period of life; and the production of a king, bowed with the infirmities of age, wearied with the pomp of royalty, sated with luxury, humbled with a sense of past guilt, and prostrate in penitence, can scarcely be similar in style to those of the same monarch in the vigour of health and manhood, and buoyant on the full tide of popularity and glory."

But the chief objection to admitting Solomon to be the author of this book is, that we have no historical document to prove that he ever repented and turned from his idolatries. On this point, however, we beg to offer two or three remarks. 1. That our

The chief objections, founded on particular passages, will be noticed as they occur. As to such as are founded on the style, and the introduction n teras, they can scarcely be made intelli

gible to mere English readers; but the same objertions have been brought against the Book of Job, of the high antiquity of which we can have no doubt: but see Mr. Holden's Introd. p. xiii.

INTRODUCTION.

accounts of the latter half of Solomon's reign are, unhappily, very defective. "The Book of the Acts of Solomon," written, as should seem, by Nathan and Abijah, (1 Kings xi. 41; 2 Chron. ix. 29.) was probably lost in the captivity, which leaves us in almost total ignorance of the last ten years of his life, or thereabouts, so as to allow space for his repentance. 2. That the judgments denounced against Solomon were altogether of a political nature, and expressed with much tenderness: (See our Exposition of 1 Kings xi.) and, according to Dr. Ad. Clarke himself, * who controverts his penitence, gave an opening for it, which, circumstances lead us to believe, was not in vain: For, 3. This Book of Ecclesiastes itself furnishes the most satisfactory evidence of the fact, since it contains the confessions of his sin and folly, his advice to other persons to avoid the same snare, and his distinct and explicit avowal of the important truths of a future state, and a final judgment. See chap. xii.

The Canonical Authority of this book arises, in great measure, out of the evidence of its author; for all the writings of Solomon, when ascertained to be his, have been received as canonical: indeed our Lord himself gives that sanction to the wisdom of Solomon which stamps them as divine. (Matt. xii. 42.)

Bishop Lowth has classed this book among the didactic poetry of the Hebrews; but Mr. Desvoeux considers it as a philosophical discourse, written in a rhetorical style, and interspersed with poetical verses, as occasion served; whence it obtained a place among the poetical books: and to this opinion Bishop Lowth subsequently declared his assent, as have also Dr. B. Hodgson, Bishop Jebb, and others; but Mr. Holden thinks it poetical throughout, (though not poetry of the first class;) and Dr. Boothroyd has given the whole of his translation in a metrical form.

The scope and object of the book is very fully and ably detailed by Mr. Holden, the substance of whose remarks we shall endeavour to condense within our limits.-The summum bonum (or chief good) of the ancient philosophers, Mr. H. remarks, was confined to the happiness of the present life, as they knew nothing certain of a future state. "The sovereign good" of Solomon embraces not only present enjoyment, but future happiness; in short, it was another name for religion. Guided by this clue, (says Mr. H.) we can easily traverse the intricate windings and mazes, in which so many commentators upon the Ecclesiastes have been lost and bewildered. By keeping steadily in view the Preacher's object, to eulogize heavenly wisdom, the whole admits an easy and natural interpretation; light is diffused around its obscurity; connexion is discovered in that which was before disjointed; the argument receives additional force, the sentiments new beauty; and every part of the discourse, when considered in reference to this object, tends to develope the nature of true Wisdom, to display its excellency, or to recommend its acquirement."

Mr. H. divides the book into two parts: the first, closing with ver. 9. of chap. vi. is "taken up in demonstrating the vanity of all earthly conditious, occupations, and pleasures;" the second part, beginning with ver. 10. and including the remainder of the book," is occupied in eulogizing Wisdom, and in describing its nature, its excellence, its beneficial effects." This partition differs materially from that of Mr. Desvoeux, who divides the whole, more artificially, into propositions, proofs, observations, corollaries, &c. but we doubt if either division ever entered into the mind of the writer, who seems to us to have written as the subjects were presented to his mind, without any premeditated plan. The reader, however, will judge better as he proceeds.

To this we shall only add, that the authors we have principally consulted on this book are, Bishop Patrick, in his Paraphrase; Rev. A. V. Desvoeux's very learned Dissertation, Version, Paraphrase, and Philological Dissertation (1762); Dr. B. Hodgson's New Translation (1790); the more recent translation of Dr. Boothroyd, and Mr. Holden's recent and very able attempt to illustrate this difficult book in his Dissertation, Paraphrase, and Notes above mentioned (1822). Others are occasionally referred to.

* See Comment, on 1 Kings xi. 11. "Was not this another warning from the Lord? .... Was there hot mercy in this message, which he might have sought and found?" The text here, however, says

nothing of a message, but only, "The Lord was angry,. ... and the Lord said to Solomon;" but whether in a vision, or a dream, or by what other means, is not mentioned. See ver. 9, 11, &c.

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