Read-Post Through the Bible

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Psalms 148 - The psalmist calls on all the creation to praise the Lord. The angels and visible heavens, Psa_148:1-6; the earth and the sea, Psa_148:7; the meteors, Psa_148:8; mountains, hills, and trees, Psa_148:9; beasts, reptiles, and fowls, Psa_148:10; kings, princes, and mighty men, Psa_148:11; men, women, and children, Psa_148:12, Psa_148:13; and especially all the people of Israel, Psa_148:14.

This Psalm has no title: but by the Syriac it is attributed to Happai and Zechariah, and the Septuagint and the Ethiopic follow it. As a hymn of praise, this is the most sublime in the whole book. — Clarke 

Psalms 148 - The song is one and indivisible. It seems almost impossible to expound it in detail, for a living poem is not to be dissected verse by verse. It is a song of nature and of grace. As a flash of lightning flames through space, and enwraps both heaven and earth in one vestment of glory, so doth the adoration of the Lord in this Psalm light up all the universe and cause it to glow with a radiance of praise. The song begins in the heavens, sweeps downward to dragons and all deeps, and then ascends again, till the people near unto Jehovah take up the strain. For its exposition the chief requisite is a heart on fire with reverent love to the Lord over all, who is to be blessed for ever.  — Psalms   

Psalms 148 - This psalm is a most solemn and earnest call to all the creatures, according to their capacity, to praise their Creator, and to show forth his eternal power and Godhead, the invisible things of which are manifested in the things that are seen. Thereby the psalmist designs to express his great affection to the duty of praise; he is highly satisfied that God is praised, is very desirous that he may be more praised, and therefore does all he can to engage all about him in this pleasant work, yea, and all who shall come after him, whose hearts must be very dead and cold if they be not raised and enlarged, in praising God, by the lofty flights of divine poetry which we find in this psalm. 

I. He calls upon the higher house, the creatures that are placed in the upper world, to praise the Lord, both those that are intellectual beings, and are capable of doing it actively (Psa_148:1, Psa_148:2), and those that are not, and are therefore capable of doing it only objectively (Psa_148:3-6). 

II. He calls upon the lower house, the creatures of this lower world, both those that can only minister matter of praise (Psa_148:7-10) and those that, being endued with reason, are capable of offering up this sacrifice (Psa_148:11-13), especially his own people, who have more cause to do it, and are more concerned to do it, than any other (Psa_148:14). — Henry 

Psa 148:1-6 

We, in this dark and sinful world, know little of the heavenly world of light. But we know that there is above us a world of blessed angels. They are always praising God, therefore the psalmist shows his desire that God may be praised in the best manner; also we show that we have communion with spirits above, who are still praising him. The heavens, with all contained in them, declare the glory of God. They call on us, that both by word and deed, we glorify with them the Creator and Redeemer of the universe. — MHCC

Psa 148:1-6 

We, in this dark and depressed world, know but little of the world of light and exaltation, and, conversing within narrow confines, can scarcely admit any tolerable conceptions of the vast regions above. But this we know,

I. That there is above us a world of blessed angels by whom God is praised, an innumerable company of them. Thousand thousands minister unto him, and ten thousand times ten thousand stand before him; and it is his glory that he has such attendants, but much more his glory that he neither needs them, nor is, nor can be, any way benefited by them. To that bright and happy world the psalmist has an eye here, Psa_148:1, Psa_148:2. In general, to the heavens, to the heights. The heavens are the heights, and therefore we must lift up our souls above the world unto God in the heavens, and on things above we must set our affections. It is his desire that God may be praised from the heavens, that thence a praising frame may be transmitted to this world in which we live, that while we are so cold, and low, and flat, in praising God, there are those above who are doing it in a better manner, and that while we are so often interrupted in this work they rest not day nor night from it. In particular, he had an eye to God's angels, to his hosts, and calls upon them to praise God. That God's angels are his hosts is plain enough; as soon as they were made they were enlisted, armed, and disciplined; he employs them in fighting his battles, and they keep ranks, and know their place, and observe the word of command as his hosts. But what is meant by the psalmist's calling upon them, and exciting them to praise God, is not so easy to account for. I will not say, They do not heed it, because we find that to the principalities and powers is known by the church the manifold wisdom of God (Eph_3:10); but I will say, They do not need it, for they are continually praising God and there is no deficiency at all in their performances; and therefore when, in singing this psalm, we call upon the angels to praise God (as we did, Psa_103:20), we mean that we desire God may be praised by the ablest hands and in the best manner, - that we are pleased to think he is so, - that we have a spiritual communion with those that dwell in his house above and are still praising him, - and that we have come by faith, and hope, and holy love, to the innumerable company of angels, Heb_12:22.

II. That there is above us not only an assembly of blessed spirits, but a system of vast bodies too, and those bright ones, in which God is praised, that is, which may give us occasion (as far as we know any thing of them) to give to God the glory not only of their being, but of their beneficence to mankind. Observe,

1. What these creatures are that thus show us the way in praising God, and, whenever we look up and consider the heavens, furnish us with matter for his praises.

(1.) There are the sun, moon, and stars, which continually, either day or night, present themselves to our view, as looking-glasses, in which we may see a faint shadow (for so I must call it, not a resemblance) of the glory of him that is the Father of lights, Psa_148:3. The greater lights, the sun and moon, are not too great, too bright, to praise him; and the praises of the less lights, the stars, shall not be slighted. Idolaters made the sun, moon, and stars, their gods, and praised them, worshipping and serving the creature, because it is seen, more than the Creator, because he is not seen; but we, who worship the true God only, make them our fellow-worshippers, and call upon them to praise him with us, nay, as Levites to attend us, who, as priests, offer this spiritual sacrifice.

(2.) There are the heavens of heavens above the sun and stars, the seat of the blessed; from the vastness and brightness of these unknown orbs abundance of glory redounds to God, for the heavens of heavens are the Lord's (Psa_115:16) and yet they cannot contain him, 1Ki_8:27. The learned Dr. Hammond understands her, by the heavens of heavens, the upper regions of the air, or all the regions of it, as Psa_68:33. We read of the heaven of heavens, whence God sends forth his voice, and that a mighty voice, meaning the thunder. (3.) There are the waters that are above the heavens, the clouds that hang above in the air, where they are reserved against the day of battle and war, Job_38:23. We have reason to praise God, not only that these waters do not drown the earth, but that they do water it and make it fruitful. The Chaldee paraphrase reads it, Praise him, you heavens of heavens, and you waters that depend on the word of him who is above the heavens, for the key of the clouds is one of the keys which God has in his hand, wherewith he opens and none can shut, he shuts and none can open.

2. Upon what account we are to give God the glory of them: Let them praise the name of the Lord, that is, let us praise the name of the Lord for them, and observe what constant and fresh matter for praise may be fetched from them.

(1.) Because he made them, gave them their powers and assigned them their places: He commanded them (great as they are) out of nothing, and they were created at a word's speaking. God created, and therefore may command; for he commanded, and so created; his authority must always be acknowledged and acquiesced in, because he once spoke with such authority.

(2.) Because he still upholds and preserves them in their beings and posts, their powers and motions (Psa_148:6): He hath established them for ever and ever, that is, to the end of time, a short ever, but it is their ever; they shall last as long as there is occasion for them. He hath made a decree, the law of creation, which shall not pass; it was enacted by the wisdom of God, and therefore needs not be altered, by his sovereignty and inviolable fidelity, and therefore cannot be altered. All the creatures that praised God at first for their creation must praise him still for their continuance. And we have reason to praise him that they are kept within the bounds of a decree; for to that it is owing that the waters above the heavens have not a second time drowned the earth. — Henry 

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Psa 148:7-14 

Even in this world, dark and bad as it is, God is praised. The powers of nature, be they ever so strong, so stormy, do what God appoints them, and no more. Those that rebel against God's word, show themselves to be more violent than even the stormy winds, yet they fulfil it. View the surface of the earth, mountains and all hills; from the barren tops of some, and the fruitful tops of others, we may fetch matter for praise. And assuredly creatures which have the powers of reason, ought to employ themselves in praising God. Let all manner of persons praise God. Those of every rank, high and low. Let us show that we are his saints by praising his name continually. He is not only our Creator, but our Redeemer; who made us a people near unto him. We may by “the Horn of his people” understand Christ, whom God has exalted to be a Prince and a Saviour, who is indeed the defence and the praise of all his saints, and will be so for ever. In redemption, that unspeakable glory is displayed, which forms the source of all our hopes and joys. May the Lord pardon us, and teach our hearts to love him more and praise him better. — MHCC

Psa 148:7-14 

Considering that this earth, and the atmosphere that surrounds it, are the very sediment of the universe, it concerns us to enquire after those considerations that may be of use to reconcile us to our place in it; and I know none more likely than this (next to the visit which the Son of God once made to it), that even in this world, dark and as bad as it is, God is praised: Praise you the Lord from the earth, Psa_148:7. As the rays of the sun, which are darted directly from heaven, reflect back (though more weakly) from the earth, so should the praises of God, with which this cold and infected world should be warmed and perfumed.

I. Even those creatures that are not dignified with the powers of reason are summoned into this concert, because God may be glorified in them, Psa_148:7-10. Let the dragons or whales, that sport themselves in the mighty waters (Psa_104:26), dance before the Lord, to his glory, who largely proves his own omnipotence by his dominion over the leviathan or whale, Job_41:1, etc. All deeps, and their inhabitants, praise God - the sea, and the animals there - the bowels of the earth, and the animals there. Out of the depths God may be praised as well as prayed unto. If we look up into the atmosphere we meet with a great variety of meteors, which, being a king of new productions (and some of them unaccountable), do in a special manner magnify the power of the great Creator. There are fiery meteors; lightning is fire, and there are other blazes sometimes kindled which may be so called. There are watery meteors, hail, and snow, and the vapours of which they are gendered. There are airy meteors, stormy winds; we know not whence they come nor whither they go, whence their mighty force comes nor how it is spent; but this we know, that, be they ever so strong, so stormy, they fulfil God's word, and do that, and no more than that, which he appoints them; and by this Christ showed himself to have a divine power, that he commanded even the winds and the seas, and they obeyed him. Those that will not fulfil God's word, but rise up in rebellion against it, show themselves to be more violent and headstrong than even the stormy winds, for they fulfil it. Take a view of the surface of the earth (Psa_148:9), and there are presented to our view the exalted grounds, mountains and all hills, from the barren tops of some of which, and the fruitful tops of others, we may fetch matter for praise; there are the exalted plants, some that are exalted by their usefulness, as the fruitful trees of various kinds, for the fruits of which God is to be praised, others by their stateliness, as all cedars, those trees of the Lord, Psa_104:16. Cedars, the high trees, are not the fruitful trees, yet they had their use even in God's temple. Pass we next to the animal kingdom, and there we find God glorified, even by the beasts that run wild, and all cattle that are tame and in the service of man, Psa_148:10. Nay, even the creeping things have not sunk so low, nor do the flying fowl soar so high, as not to be called upon to praise the Lord. Much of the wisdom, power, and goodness of the Creator appears in the several capacities and instincts of the creatures, in the provision made for them and the use made of them. When we see all so very strange, and all so very good, surely we cannot but acknowledge God with wonder and thankfulness.

II. Much more those creatures that are dignified with the powers of reason ought to employ them in praising God: Kings of the earth and all people, Psa_148:11, Psa_148:12.

1. God is to be glorified in and for these, as in and for the inferior creatures, for their hearts are in the hand of the Lord and he makes what use he pleases of them. God is to be praised in the order and constitution of kingdoms, the pars imperans - the part that commands, and the pars subdita - the part that is subject: Kings of the earth and all people. It is by him that kings reign, and people are subject to them; the princes and judges of the earth have their wisdom and their commission from him, and we, to whom they are blessings, ought to bless God for them. God is to be praised also in the constitution of families, for he is the founder of them; and for all the comfort of relations, the comfort that parents and children, brothers and sisters, have in each other, God is to be praised.

2. God is to be glorified by these. Let all manner of persons praise God.

(1.) Those of each rank, high and low. The praises of kings, and princes, and judges, are demanded; those on whom God has put honour must honour him with it, and the power they are entrusted with, and the figure they make in the world, put them in a capacity of bringing more glory to God and doing him more service than others. Yet the praises of the people are expected also, and God will graciously accept of them; Christ despised not the hosannas of the multitude.

(2.) Those of each sex, young men and maidens, who are accustomed to make merry together; let them turn their mirth into this channel; let it be sacred, that it may be pure.

(3.) Those of each age. Old men must still bring forth this fruit in old age, and not think that either the gravity or the infirmity of their age will excuse them from it; and children too must begin betimes to praise God; even out of the mouth of babes and sucklings this good work is perfected. A good reason is given (Psa_148:13) why all these should praise the name of the Lord, because his name alone is excellent and worthy to be praised; it is a name above every name, no name, no nature, but his, has in it all excellency. His glory is above both the earth and the heaven, and let all inhabitants both of earth and heaven praise him and yet acknowledge his name to be exalted far above all blessing and praise.

III. Most of all his own people, who are dignified with peculiar privileges, must in a peculiar manner give glory to him, Psa_148:14. Observe,

1. The dignity God has put upon his people, even the children of Israel, typical of the honour reserved for all true believers, who are God's spiritual Israel. He exalts their horn, their brightness, their plenty, their power. The people of Israel were, in many respects, honoured above any other nation, for to them pertained the adoption, the glory, and the covenants, Rom_9:4. It was their own honour that they were a people near unto God, his Segulla, his peculiar treasure; they were admitted into his courts, when a stranger that came nigh must be put to death. They had him nigh to them in all that which they called upon him for. This blessing has not come upon the Gentiles, through Christ, for those that were afar off are by his blood made nigh, Eph_2:13. It is the greatest honour that can be put upon a man to be brought near to god, the nearer the better; and it will be best of all when nearest of all in the kingdom of glory.

2. The duty God expects from them in consideration of this. Let those whom God honours honour him: Praise you the Lord. Let him be the praise of all his saints, the object of their praise; for he is a praise to them. He is thy praise, and he is thy God, Deu_10:21. Some by the horn of his people understand David, as a type of Christ, whom God has exalted to be a prince and a Saviour, who is indeed the praise of all his saints and will be so for ever; for it is through him that they are a people near to God. — Henry 

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(Psa 149)  "Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints. {2} Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. {3} Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. {4} For the LORD taketh pleasure in his people: he will beautify the meek with salvation.

{5} Let the saints be joyful in glory: let them sing aloud upon their beds. {6} Let the high praises of God be in their mouth, and a twoedged sword in their hand; {7} To execute vengeance upon the heathen, and punishments upon the people; {8} To bind their kings with chains, and their nobles with fetters of iron; {9} To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD."

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Psalms 149 - All the congregation are invited to praise God for his mercies, Psa_149:1-3. Their great privileges, Psa_149:4, Psa_149:5. Their victories, Psa_149:6-9.

This seems to be an epinikion, or song of triumph, after some glorious victory; probably in the time of the Maccabees. It has been also understood as predicting the success of the Gospel in the nations of the earth. According to the Syriac, it concerns the new temple, by which the Christian Church is meant. It has no title in the Hebrew, nor in any of the Versions, and no author’s name. — Clarke 

Psalms 149 - We are almost at the last Psalm, and still among the Hallelujahs. This is “a new song,” evidently intended for the new creation, and the men who are of new heart. It is such a song as may be sung at the coming of the Lord, when the new dispensation shall bring overthrow to the wicked and honour to all the saints. The tone is exceedingly jubilant and exultant. All through one hears the beat of the feet of dancing maidens, keeping time to the timbrel and harp.  — Psalms   

Psalms 149 - The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, 

I. Abundance of joy to all the people of God (Psa_149:1-5).

II. Abundance of terror to the proudest of their enemies (Psa_149:6-9). — Henry 

Psa 149:1-5 

New mercies continually demand new songs of praise, upon earth and in heaven. And the children of Zion have not only to bless the God who made them, but to rejoice in him, as having created them in Christ Jesus unto good works, and formed them saints as well as men. The Lord takes pleasure in his people; they should rejoice in Him. When the Lord has made sinners feel their wants and unworthiness, he will adorn them with the graces of his Spirit, and cause them to bear his image, and rejoice in his happiness for ever. Let his saints employ their waking hours upon their beds in songs of praise. Let them rejoice, even upon the bed of death, assured that they are going to eternal rest and glory. — MHCC

Psa 149:1-5 

We have here,

I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church (Psa_149:2), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb_12:22. The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise.

2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God.

3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him (Psa_149:3), singing aloud (Psa_149:5), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old Testament church very early (Exo_15:20), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Jdg_21:21. But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding.

4. What opportunities must be taken for praising God, none must be let slip, but particularly,

(1.) We must praise God in public, in the solemn assembly (Psa_149:1), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this.

(2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Psa_119:62. When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God.

II. The cause given to God's Israel for praise. Consider,

1. God's doings for them. They have reason to rejoice inn God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore praise him, for he formed them for himself, on purpose that they might show forth his praise, Isa_43:21. Let Israel rejoice in his Makers (so it is in the original); for God said, Let us make man; and in this, some think, is the mystery of the Trinity.

2. God's dominion over them. This follows upon the former: if he made them, he is their King; he that gave being no doubt may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection of such a wise and powerful King. Rejoice greatly, O daughter of Zion! for behold thy king comes, the king Messiah, whom God has set upon his holy hill of Zion; let all the children of Zion be joyful in him, and go forth to meet him with their hosannas, Zec_9:9.

3. God's delight in them. he is a king that rules by love, and therefore to be praised; for the Lord takes pleasure in his people, in their services, in their prosperity, in communion with them, and in the communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no accession can be made, yet graciously condescends to take pleasure in his people, Psa_147:11.

4. God's designs concerning them. Besides the present complacency he has in them, he has prepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had been among the pots become as the wings of a dove covered with silver, Psa_68:13), but especially with eternal salvation. The righteous shall be beautified in that day when they shine forth as the sun. In the hopes of this, let them now, in the darkest day, sing a new song. — Henry

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Psa 149:6-9 

Some of God's servants of old were appointed to execute vengeance according to his word. They did not do it from personal revenge or earthly politics, but in obedience to God's command. And the honour intended for all the saints of God, consists in their triumphs over the enemies of their salvation. Christ never intended his gospel should be spread by fire and sword, or his righteousness by the wrath of man. But let the high praises of God be in our mouths, while we wield the sword of the word of God, with the shield of faith, in warfare with the world, the flesh, and the devil. The saints shall be more than conquerors over the enemies of their souls, through the blood of the Lamb and the word of his testimony. The completing of this will be in the judgement of the great day. Then shall the judgement be executed. Behold Jesus, and his gospel church, chiefly in her millennial state. He and his people rejoice in each other; by their prayers and efforts they work with him, while he goes forth in the chariots of salvation, conquering sinners by grace, or in chariots of vengeance, to destroy his enemies. — MHCC

Psa 149:6-9 

The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise (Psa_149:6): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied,

1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow (2Sa_1:18), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2Sa_8:1, etc.) and punishments upon the people, for all the wrong they had done to God's people, Psa_149:7. Their kings and nobles were taken prisoners (Psa_149:8 ) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2Ch_20:23. Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New Testament Babylon will but execute the judgment written, Rev_17:16, Rev_17:17. But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands.

2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword (Heb_4:12), the sword of the Spirit (Eph_6:17), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now,

(1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent (Rev_6:15); the strongholds of Satan were cast down (2Ch_10:4, 2Ch_10:5); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious.

(2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints.

(3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jud_1:14, Jud_1:15. Vengeance shall then be executed upon the heathen (Psa_9:17), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government (Psa_2:3), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, 1Co_6:2. In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives. — Henry

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(Psa 150)  "Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his [[-power. {2} Praise him for his mighty acts: praise him according to his excellent greatness. {3} Praise him with the sound of the trumpet: praise him with the psaltery and harp. {4} Praise him with the timbrel and dance: praise him with stringed instruments and organs. {5} Praise him upon the loud cymbals: praise him upon the high sounding cymbals. {6} Let every thing that hath breath praise the LORD. Praise ye the LORD."
 

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Psalms 150 -

A general exhortation to praise God, Psa_150:1, Psa_150:2. With the trumpet, psaltery, and harp, Psa_150:3. With the timbrel and dance, stringed instruments and organs, Psa_150:4. With the cymbals, Psa_150:5. All living creatures are called upon to join in the exercise, Psa_150:6.
This Psalm is without title and author in the Hebrew, and in all the ancient versions. It is properly the full chorus of all voices and instruments in the temple, at the conclusion of the grand Hallelujah, to which the five concluding Psalms belong. — Clarke 

Psalms 150 - We have now reached the last summit of the mountain chain of Psalms. It rises high into the clear azure, and its brow is bathed in the sunlight of the eternal world of worship. It is a rapture. The poet-prophet is full of inspiration and enthusiasm. He stays not to argue, to teach, to explain: but cries with burning words, “Praise him, Praise him, Praise ye the Lord.”  — Psalms   

Psalms 150 - The first and last of the psalms have both the same number of verses, are both short, and very memorable. But the scope of them is very different: the first psalm is an elaborate instruction in our duty, to prepare us for the comforts of our devotion; this is all rapture and transport, and perhaps was penned on purpose to be the conclusion of these sacred songs, to show what is the design of them all, and that is to assist us in praising God. The psalmist had been himself full of the praises of God, and here he would fain fill all the world with them: again and again he calls, “Praise the Lord, praise him, praise him,” no less than thirteen times in these six short verses. He shows, 

I. For what, and upon what account, God is to be praised (Psa_150:1, Psa_150:2), 

II. How, and with what expressions of joy, God is to be praised (Psa_150:3-5).  III. Who must praise the Lord; it is every one's business (Psa_150:6). In singing this psalm we should endeavour to get our hearts much affected with the perfections of God and the praises with which he is and shall be for ever attended, throughout all ages, world without end. — Henry 

Psa 150:1-6 

We are here stirred up to praise God. Praise God for his sanctuary, and the privileges we enjoy by having it among us; praise him because of his power and glory in the firmament. Those who praise the Lord in heaven, behold displays of his power and glory which we cannot now conceive. But the greatest of all his mighty acts is known in his earthly sanctuary. The holiness and the love of our God are more displayed in man's redemption, than in all his other works. Let us praise our God and Saviour for it. We need not care to know what instruments of music are mentioned. Hereby is meant that in serving God we should spare no cost or pains. Praise God with strong faith; praise him with holy love and delight; praise him with entire confidence in Christ; praise him with believing triumph over the powers of darkness; praise him by universal respect to all his commands; praise him by cheerful submission to all his disposals; praise him by rejoicing in his love, and comforting ourselves in his goodness; praise him by promoting the interests of the kingdom of his grace; praise him by lively hope and expectation of the kingdom of his glory. Since we must shortly breathe our last, while we have breath let us praise the Lord; then we shall breathe our last with comfort. Let every thing that hath breath praise the Lord. Praise ye the Lord. Such is the very suitable end of a book inspired by the Spirit of God, written for the work of praise; a book which has supplied the songs of the church for more than three thousand years; a book which is quoted more frequently than any other by Christ and his apostles; a book which presents the loftiest ideas of God and his government, which is fitted to every state of human life, which sets forth every state of religious experience, and which bears simple and clear marks of its Divine origin. — MHCC

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Psa 150:1-6 

We are here, with the greatest earnestness imaginable, excited to praise God; if, as some suppose, this psalm was primarily intended for the Levites, to stir them up to do their office in the house of the Lord, as singers and players on instruments, yet we must take it as speaking to us, who are made to our God spiritual priests. And the repeated inculcating of the call thus intimates that it is a great and necessary duty, a duty which we should be much employed and much enlarged in, but which we are naturally backward to and cold in, and therefore need to be brought to, and held to, by precept upon precept, and line upon line. Observe here,

I. Whence this tribute of praise arises, and out of what part of his dominion it especially issues. It comes,

1. From his sanctuary; praise him there. Let his priests, let his people, that attend there, attend him with their praises. Where should he be praised, but there where he does, in a special manner, both manifest his glory and communicate his grace? Praise God upon the account of his sanctuary, and the privileges which we enjoy by having that among us, Eze_37:26. Praise God in his holy ones (so some read it); we must take notice of the image of God as it appears on those that are sanctified, and love them for the sake of that image; and when we praise them we must praise God in them.

2. From the firmament of his power. Praise him because of his power and glory which appear in the firmament, its vastness, its brightness, and its splendid furniture; and because of the powerful influences it has upon this earth. Let those that have their dwelling in the firmament of his power, even the holy angels, lead in this good work. Some, by the sanctuary, as well as by the firmament of his power, understand the highest heavens, the residence of his glory; that is indeed his sanctuary, his holy temple, and there he is praised continually, in a far better manner than we can praise him. And it is a comfort to us, when we find we do it so poorly, that it is so well done there.

II. Upon what account this tribute of praise is due, upon many accounts, particularly,

1. The works of his power (Psa_150:2): Praise him for his mighty acts; for his mightinesses (so the word is), for all the instances of his might, the power of his providence, the power of his grace, what he has done in the creation, government, and redemption of the world, for the children of men in general, for his own church and children in particular.

2. The glory and majesty of his being: Praise him according to his excellent greatness, according to the multitude of his magnificence (so Dr. Hammond reads it); not that our praises can bear any proportion to God's greatness, for it is infinite, but, since he is greater than we can express or conceive, we must raise our conceptions and expressions to the highest degree we can attain to. Be not afraid of saying too much in the praises of God, as we often do in praising even great and good men. Deus non patitur hyperbolum - We cannot speak hyperbolically of God; all the danger is of saying too little and therefore, when we have done our utmost, we must own that though we have praised him in consideration of, yet not in proportion to, his excellent greatness.

III. In what manner this tribute must be paid, with all the kinds of musical instruments that were then used in the temple-service, Psa_150:3-5. It is well that we are not concerned to enquire what sort of instruments these were; it is enough that they were well known then. Our concern is to know,

1. That hereby is intimated how full the psalmist's heart was of the praises of God and how desirous he was that this good work might go on.

2. That in serving God we should spare no cost nor pains.

3. That the best music in God's ears is devout and pious affections, non musica chordula, sed cor - not a melodious string, but a melodious heart. Praise God with a strong faith; praise him with holy love and delight; praise him with an entire confidence in Christ; praise him with a believing triumph over the powers of darkness; praise him with an earnest desire towards him and a full satisfaction in him; praise him by a universal respect to all his commands; praise him by a cheerful submission to all his disposals; praise him by rejoicing in his love and solacing yourselves in his great goodness; praise him by promoting the interests of the kingdom of his grace; praise him by a lively hope and expectation of the kingdom of his glory.

4. That, various instruments being used in praising God, it should yet be done with an exact and perfect harmony; they must not hinder, but help one another. The New Testament concert, instead of this, is with one mind and one mouth to glorify God, Rom_15:6.

IV. Who must pay this tribute (Psa_150:6): Let every thing that has breath praise the Lord. He began with a call to those that had a place in his sanctuary and were employed in the temple-service; but he concludes with a call to all the children of men, in prospect of the time when the Gentiles should be taken into the church, and in every place, as acceptably as at Jerusalem, this incense should be offered, Mal_1:11. Some think that in every thing that has breath here we must include the inferior creatures (as Gen_7:22), all in whose nostrils was the breath of life. They praise God according to their capacity. The singing of birds is a sort of praising God. The brutes do in effect say to man, “We would praise God if we could; do you do it for us.” John in vision heard a song of praise from every creature which is in heaven, and on the earth, and under the earth, Rev_5:13. Others think that only the children of men are meant; for into them God has in a more peculiar manner breathed the breath of life, and they have become living souls, Gen_2:7. Now that the gospel is ordered to be preached to every creature, to every human creature, it is required that every human creature praise the Lord. What have we our breath, our spirit, for, but to spend it in praising God; and how can we spend it better? Prayers are called our breathings, Lam_3:56. Let every one that breathes towards God in prayer, finding the benefit of that, breathe forth his praises too. Having breath, let the praises of God perfume our breath; let us be in this work as in our element; let it be to us as the air we breathe in, which we could not live without. Having our breath in our nostrils, let us consider that it is still going forth, and will shortly go and not return. Since therefore we must shortly breathe our last, while we have breath let us praise the Lord, and then we shall breathe our last with comfort, and, when death runs us out of breath, we shall remove to a better state to breathe God's praises in a freer better air.

The first three of the five books of psalms (according to the Hebrew division) concluded with Amen and Amen, the fourth with Amen, Hallelujah, but the last, and in it the whole book, concludes with only Hallelujah, because the last six psalms are wholly taken up in praising God and there is not a word of complaint or petition in them. The nearer good Christians come to their end the fuller they should be of the praises of God. Some think that this last psalm is designed to represent to us the work of glorified saints in heaven, who are there continually praising God, and that the musical instruments here said to be used are no more to be understood literally than the gold, and pearls, and precious stones, which are said to adorn the New Jerusalem, Rev_21:18, Rev_21:19. But, as those intimate that the glories of heaven are the most excellent glories, so these intimate that the praises the saints offer there are the most excellent praises. Prayers will there be swallowed up in everlasting praises; there will be no intermission in praising God, and yet no weariness - hallelujahs for ever repeated, and yet still new songs. Let us often take a pleasure in thinking what glorified saints are doing in heaven, what those are doing whom we have been acquainted with on earth, but who have gone before us thither; and let it not only make us long to be among them, but quicken us to do this part of the will of God on earth as those do it that are in heaven. And let us spend as much of our time as may be in this good work because in it we hope to spend a joyful eternity. Hallelujah is the word there (Rev_19:1, Rev_19:3); let us echo to it now, as those that hope to join in it shortly. Hallelujah, praise you the Lord. — Henry 

The end of the Book of Psalms. To God be the glory.

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Proverbs - THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro_12:1-10; Pro_25:10-15; Pro_26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro_1:6; Psa_49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze_17:1; Eze_24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat_19:30 (compare Pro_20:1); or succeeds it, as in Mat. 22:1-16; Luk_15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num_23:7; Mic_2:4; Hab_2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro_16:25-29, Greek), and even for his illustrative discourses (Pro_10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro_30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro_31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki_4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro_3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.  — JFB

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The term Proverb, proverbium, compounded of pro, for, and verb, a word, speech, or saying, leads us to an original meaning of the thing itself. It was an allegorical saying, where “more was meant than met the eye” - a short saying that stood for a whole discourse, the words of which are metaphorical; e.g., this of the rabbins: “I have given thee my lamp: give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will quench thy lamp.” Here the word lamp is a metaphor:

1.   For Divine revelation

2.   For the human soul

I have given thee my word and Spirit; give me thy soul and heart. If thou observe my word, and follow the dictates of my Spirit, I will regulate thy heart, and keep thy soul from every evil; but if thou disobey my word, and quench my Spirit, I will withdraw my Spirit, leave thee to the hardness and darkness of thy own heart, and send thee at last into outer darkness. Such as this is properly the proverb; the word which stands for a discourse.

But the Hebrew משלים  meshalim, from משל  mashal, to rule or govern, signifies a set or collection of weighty, wise, and therefore authoritative, sayings, whereby a man’s whole conduct, civil and religious, is to be governed; sayings containing rules for the government of life. Or, as the Divine author himself expresses it in the beginning of the first chapter, the design is to lead men “to know wisdom and instruction, to perceive the words of understanding; to receive the instruction of wisdom, justice, and judgment, and equity; to give subtilty to the simple, and to the young man knowledge and discretion,” Pro_1:2, Pro_1:3. This was the design of proverbs; and perhaps it would be impossible to find out a better definition of the design and object of those of Solomon, than is contained in the two preceding verses. See my Dissertation on Parabolical Writing, at the end of the notes on Matthew 13 (note).

Of the three thousand proverbs which Solomon spoke, we have only those contained in this book and in Ecclesiastes; and of the one thousand and five songs which he made, only the Song of Solomon has been preserved: or, in other words, of all his numerous works in divinity, philosophy, morality, and natural history, only the three above mentioned, bearing his name, have been admitted into the sacred canon. His natural history of trees and plants, of beasts, fowls, and fishes, (for on all these he wrote), is totally lost. Curiosity, which never says, It is enough, would give up the three we have for those on the animal and vegetable kingdom, which are lost. What God judged of importance to the eternal interests of mankind, is preserved; and perhaps we know the vegetable and animal kingdoms now as well through Linnaeus and Buffon, and their followers, as we should have known them, had Solomon’s books on natural history come down to our time. Others would investigate nature, and to them those researches were left. Solomon spoke by inspiration; and therefore to him Divine doctrines were communicated, that he might teach them to man. Every man in his order.

The book of Proverbs has been divided into five parts:

I.   A master is represented as instructing his scholar, giving him admonitions, directions, cautions, and excitements to the study of wisdom, chapters 1–9.

II.   This part is supposed to contain the Proverbs of Solomon, properly so called; delivered in distinct, independent, general sentences. From chapter 9–22:17.

III.   In this part the tutor again addresses himself to his pupil, and gives him fresh admonitions to the study of wisdom; which is followed by a set of instructions, delivered imperatively to the pupil, who is supposed all the while to be standing before him. From Pro_22:17 to chapter 25.

IV.   This part is distinguished by being a selection of Solomon’s Proverbs, made by the men of Hezekiah, conjectured to be Isaiah, Hosea, and Micah, who all flourished under that reign. This part, like the second, is composed of distinct, unconnected sentences, and extends from chapter 25–30.

V.   The fifth part contains a set of wise expostulations and instructions, which Agur, the son of Jakeh, delivered to his pupils, Ithiel and Ucal, chapter 30. And the thirty-first chapter contains the instructions which a mother, who is not named, gave to Lemuel her son, being earnestly desirous to guard him against vice, to establish him in the principles of justice, and to have him married to a wife of the best qualities. These two last chapters may be considered a kind of Appendix to the book of Proverbs: see Dr. Taylor; but others suppose that the thirty-first chapter contains Bathsheba’s words to Solomon, and his commendation of his mother.

There are many repetitions and some transpositions in the book of Proverbs, from which it is very probable that they were not all made at the same time; that they are the work of different authors, and have been collected by various hands: but still the sum total is delivered to us by Divine inspiration; and whoever might have been the original authors of distinct parts, the Divine Spirit has made them all its own by handing them to us in this form. Some attribute the collection, i.e., the formation of this collection, to Isaiah; others, to Hilkiah, and Shebna the scribe; and others, to Ezra.

That Solomon could have borrowed little from his predecessors is evident from this consideration, that all uninspired ethic writers, who are famous in history, lived after his times. Solomon began to reign A.M. 2989, which was 239 years before the first Olympiad; 479 before Cyrus, in whose time flourished the seven wise men of Greece; 679 before Alexander the Great, under whose reign flourished Socrates, Plato, and Aristotle; and 1011 before the birth of Christ. Therefore to the Gentiles he could be but little, if at all, indebted.

It is impossible for any description of persons to read the book of Proverbs without profit. Kings and courtiers, as well as those engaged in trade, commerce, agriculture, and the humblest walks of life, may here read lessons of instruction for the regulation of their conduct in their respective circumstances. Fathers, mothers, wives, husbands, sons, daughters, masters, and servants, may here also learn their respective duties; and the most excellent rules are laid down, not only in reference to morality, but to civil policy and economy. Many motives are employed by the wise man to accomplish the end at which he aims; motives derived from honor, interest, love, fear, natural affection, and piety towards God. The principal object he has in view is, to inspire a deep reverence for God, fear of his judgments and an ardent love for wisdom and virtue. He exhibits injustice, impiety, profligacy, idleness, imprudence, drunkenness, and almost every vice, in such lively colors as to render every man ashamed of them who has any true respect for his interest, honor, character, or health. And as there is nothing so directly calculated to ruin young men, as bad company, debauch, and irregular connections, he labors to fortify his disciples with the most convincing reasons against all these vices, and especially against indolence, dissipation, and the company of lewd women.

Maxims to regulate life in all the conditions already mentioned, and to prevent the evils already described, are laid down so copiously, clearly, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best.
Besides the original Hebrew, the book of Proverbs exists in the following ancient versions: the Chaldee, Septuagint, Syriac, Vulgate, and Arabic. But the Septuagint takes greater liberty with the sacred text than any of the rest: it often transposes, changes, and adds; and all these to a very considerable extent. This is the version which is quoted in the New Testament. Several of these additions, as well as the most important changes, the reader will find noticed in the following notes; but to mark them all would require a translation of almost the whole Greek text. How our forefathers understood several passages will be seen by quotations from an ancient MS. in my possession, which begins with this book, and extends to the conclusion of the New Testament. It is well written upon strong vellum, in very large folio, and highly illuminated in the beginning of each book, and first letter of each chapter. The language is more antiquated than in the translation commonly attributed to Wiclif. It was once the property of Thomas a Woodstock, youngest son of Edward III., and brother of John of Gaunt and the Black Prince. I have often quoted this MS in my notes on the New Testament. — Clarke (abridged)

[daniel1212av]

Proverbs - The subject of this book may be thus stated by an enlargement on the opening verses.

1. The Proverbs of Solomon, the son of David, king of Israel.

2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels.

3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures.

4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God. — MHCC

Proverbs - An Exposition, With Practical Observations, of The Proverbs

We have now before us,  I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 

1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 

2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are.

3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was,  1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven.  2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching.

3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa_24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze_12:22; Eze_18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro_1:7) agrees with what God said to man in the beginning (Job_28:28, Behold, the fear of the Lord, that is wisdom); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb_12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them. — Henry

[daniel1212av]

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1.   Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro_10:1; Pro_15:20; Pro_17:21, Pro_17:25; Pro_19:13, Pro_19:26; Pro_23:15, Pro_23:16, Pro_23:24, Pro_23:25; Pro_27:11; Pro_29:3
2.   Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro_10:2, Pro_10:3; Pro_11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro_15:16, Pro_15:17; Pro_16:8, Pro_16:16; Pro_17:1; Pro_19:1; Pro_28:6, Pro_28:11
3.   Of slothfulness and diligence, Pro_10:4, Pro_10:26; Pro_12:11, Pro_12:24, Pro_12:27; Pro_13:4, Pro_13:23; Pro_15:19; Pro_16:26; Pro_18:9; Pro_19:15, Pro_19:24; Pro_20:4, Pro_20:13; Pro_21:5, Pro_21:25, Pro_21:26; Pro_22:13, Pro_22:29; Pro_24:30-34; Pro_26:13-16; Pro_27:18, Pro_27:23, Pro_27:27; Pro_28:19. Particularly the improving or neglecting opportunities, Pro_6:6; Pro_10:5
4.   The happiness of the righteous, and the misery of the wicked, Pro_10:6, Pro_10:9, Pro_10:16, Pro_10:24, Pro_10:25, Pro_10:27-30; Pro_11:3, Pro_11:5-8, Pro_11:18-21, Pro_11:31; Pro_12:2, Pro_12:3, Pro_12:7, Pro_12:13, Pro_12:14, Pro_12:21, Pro_12:26, Pro_12:28; Pro_13:6, Pro_13:9, Pro_13:14 15, 21, 22, 25; Pro_14:11, Pro_14:14, Pro_14:19, Pro_14:32; Pro_15:6, Pro_15:8, Pro_15:9, Pro_15:24, Pro_15:26, Pro_15:29; Pro_20:7; Pro_21:12, Pro_21:15, Pro_21:16, Pro_21:18, Pro_21:21; Pro_22:12; Pro_28:10, Pro_28:18; Pro_29:6
5.   Of honour and dishonour, Pro_10:7; Pro_12:8, Pro_12:9; Pro_18:3; Pro_26:1; Pro_27:21. And of vain-glory, Pro_25:14, Pro_25:27; Pro_27:2
6.   The wisdom of obedience, and folly of disobedience, Pro_10:8, Pro_10:17; Pro_12:1, Pro_12:15; Pro_13:1, Pro_13:13, Pro_13:18; Pro_15:5, Pro_15:10, Pro_15:12, Pro_15:31, Pro_15:32; Pro_19:16; Pro_28:4, Pro_28:7, Pro_28:9
7.   Of mischievousness and usefulness, Pro_10:10, Pro_10:23; Pro_11:9-11, Pro_11:23, Pro_11:27; Pro_12:5, Pro_12:6, Pro_12:12, Pro_12:18, Pro_12:20; Pro_13:2; Pro_14:22; Pro_16:29, Pro_16:30; Pro_17:11; Pro_21:10; Pro_24:8; Pro_26:23, Pro_26:27
8.   The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro_10:11, Pro_10:13, Pro_10:14, Pro_10:20, Pro_10:21, Pro_10:31, Pro_10:32; Pro_11:30; Pro_14:3; Pro_15:2, Pro_15:4, Pro_15:7, Pro_15:23, Pro_15:28; Pro_16:20, Pro_16:23, Pro_16:24; Pro_17:7; Pro_18:4, Pro_18:7, Pro_18:20, Pro_18:21; Pro_20:15; Pro_21:23; Pro_23:9; Pro_24:26; Pro_25:11
9.   Of love and hatred, peaceableness and contention, Pro_10:12; Pro_15:17; Pro_17:1, Pro_17:9, Pro_17:14, Pro_17:19; Pro_18:6, Pro_18:17-19; Pro_20:3; Pro_25:8; Pro_26:17, Pro_26:21; Pro_29:9
10.   Of the rich and poor, Pro_10:5, Pro_10:22; Pro_11:28; Pro_13:7, Pro_13:8; Pro_14:20, Pro_14:24; Pro_18:11, Pro_18:23; Pro_19:1, Pro_19:4, Pro_19:7, Pro_19:22; Pro_22:2, Pro_22:7; Pro_28:6, Pro_28:11; Pro_29:13
11.   Of lying, fraud, and dissimulation, and of truth and sincerity, Pro_10:18; Pro_12:17, Pro_12:19, Pro_12:22; Pro_13:5; Pro_17:4; Pro_20:14, Pro_20:17; Pro_26:18, Pro_26:19, Pro_26:24-26, Pro_26:28
12.   Of slandering, Pro_10:18; Pro_16:27; Pro_25:23
13.   Of talkativeness and silence, Pro_10:19; Pro_11:12; Pro_12:23; Pro_13:3; Pro_17:27, Pro_17:28; Pro_29:11, Pro_29:20
14.   Of justice and injustice, Pro_11:1; Pro_13:16; Pro_16:8, Pro_16:11; Pro_17:15, Pro_17:26; Pro_18:5; Pro_20:10, Pro_20:23; Pro_22:28; Pro_23:10, Pro_23:11; Pro_29:24
15.   Of pride and humility, Pro_11:2; Pro_13:10; Pro_15:25, Pro_15:33; Pro_16:5, Pro_16:18, Pro_16:19; Pro_18:12; Pro_21:4; Pro_25:6, Pro_25:7; Pro_28:25; Pro_29:23
16.   Of despising and respecting others, Pro_11:12; Pro_14:21
17.   Of tale-bearing, Pro_11:13; Pro_16:28; Pro_18:8; Pro_20:19; Pro_26:20, Pro_26:22
18.   Of rashness and deliberation, Pro_11:14; Pro_15:22; Pro_18:13; Pro_19:2; Pro_20:5, Pro_20:18; Pro_21:29; Pro_22:3; Pro_25:8-10
19.   Of suretiship, Pro_11:15; Pro_17:18; Pro_20:16; Pro_22:26, Pro_22:27; Pro_27:13
20.   Of good and bad women, or wives, Pro_11:16, Pro_11:22; Pro_12:4; Pro_14:1; Pro_18:22; Pro_19:13, Pro_19:14; Pro_21:9, Pro_21:19; Pro_25:24; Pro_27:15, Pro_27:16
21.   Of mercifulness and unmercifulness, Pro_11:17; Pro_12:10; Pro_14:21; Pro_19:17; Pro_21:13
22.   Of charity to the poor, and uncharitableness, Pro_11:24-26; Pro_14:31; Pro_17:5; Pro_22:9, Pro_22:16, Pro_22:22, Pro_22:23; Pro_28:27; Pro_29:7
23.   Of covetousness and contentment, Pro_11:29; Pro_15:16, Pro_15:17, Pro_15:27; Pro_23:4, Pro_23:5
24.   Of anger and meekness, Pro_12:16; Pro_14:17, Pro_14:29; Pro_15:1, Pro_15:18; Pro_16:32; Pro_17:12, Pro_17:26; Pro_19:11, Pro_19:19; Pro_22:24, Pro_22:25; Pro_25:15, Pro_25:28; Pro_26:21; Pro_29:22
25.   Of melancholy and cheerfulness, Pro_12:25; Pro_14:10, Pro_14:13; Pro_15:13, Pro_15:15; Pro_17:22; Pro_18:14; Pro_25:20, Pro_25:25
26.   Of hope and expectation, Pro_13:12, Pro_13:19
27.   Of prudence and foolishness, Pro_13:16; Pro_14:8, Pro_14:18, Pro_14:33; Pro_15:14, Pro_15:21; Pro_16:21, Pro_16:22; Pro_17:24; Pro_18:2, Pro_18:15; Pro_24:3-7; Pro_7:27; Pro_26:6-11; Pro_28:5
28.   Of treachery and fidelity, Pro_13:17; Pro_25:13, Pro_25:19
29.   Of good and bad company, Pro_13:20; Pro_14:7; Pro_28:7; Pro_29:3
30.   Of the education of children, Pro_13:24; Pro_19:18; Pro_20:11; Pro_22:6, Pro_22:15; Pro_23:12; Pro_14:14; Pro_29:15, Pro_29:17
31.   Of the fear of the Lord, Pro_14:2, Pro_14:26, Pro_14:27; Pro_15:16, Pro_15:33; Pro_16:6; Pro_19:23; Pro_22:4; Pro_23:17, Pro_23:18
32.   Of true and false witness-bearing, Pro_14:5, Pro_14:25; Pro_19:5, Pro_19:9, Pro_19:28; Pro_21:28; Pro_24:28; Pro_25:18
33.   Of scorners, Pro_14:6, Pro_14:9; Pro_21:24; Pro_22:10; Pro_24:9; Pro_29:9
34.   Of credulity and caution, Pro_14:15, Pro_14:16; Pro_27:12
35.   Of kings and their subjects, Pro_14:28, Pro_14:34, Pro_14:35; Pro_16:10, Pro_16:12-15; Pro_19:6, Pro_19:12; Pro_20:2, Pro_20:8, Pro_20:26, Pro_20:28; Pro_22:11; Pro_24:23-25; Pro_30:2-5; Pro_28:2, Pro_28:3, Pro_28:15, Pro_28:16; Pro_29:5, Pro_29:12, Pro_29:14, Pro_29:26
36.   Of envy, especially envying sinners, Pro_14:30; Pro_23:17, Pro_23:18; Pro_24:1, Pro_24:2, Pro_24:19, Pro_24:20; Pro_27:4
37.   Of God's omniscience, and his universal providence, Pro_15:3, Pro_15:11; Pro_16:1, Pro_16:4, Pro_16:9, Pro_16:33; Pro_17:3; Pro_19:21; Pro_20:12, Pro_20:24; Pro_21:1, Pro_21:30, Pro_21:31; Pro_29:26
38.   Of a good and ill name, Pro_15:30; Pro_22:1
39.   Of men's good opinion of themselves, Pro_14:12; Pro_16:2, Pro_16:25; Pro_20:6; Pro_21:2; Pro_26:12; Pro_28:26
40.   Of devotion towards God, and dependence on him, Pro_16:3; Pro_18:10; Pro_23:26; Pro_27:1; Pro_28:25; Pro_29:25

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41.   Of the happiness of God's favour, Pro_16:7; Pro_29:26
42.   Excitements to get wisdom, Pro_16:16; Pro_18:1; Pro_19:8, Pro_19:20; Pro_22:17-21; Pro_23:15, Pro_23:16, Pro_23:22-25; Pro_24:13, Pro_24:14; Pro_27:11
43.   Cautions against temptations, Pro_16:17; Pro_29:27
44.   Of old age and youth, Pro_16:31; Pro_17:6; Pro_20:29
45.   Of servants, Pro_17:2; Pro_19:10; Pro_29:19, Pro_29:21
46.   Of bribery, Pro_17:8, Pro_17:23; Pro_18:16; Pro_21:14; Pro_28:21
47.   Of reproof and correction, Pro_17:10; Pro_19:25, Pro_19:29; Pro_20:30; Pro_21:11; Pro_25:12; Pro_26:3; Pro_27:5, Pro_27:6, Pro_27:22; Pro_28:23; Pro_29:1
48.   Of ingratitude, Pro_17:13
49.   Of friendship, Pro_17:17; Pro_18:24; Pro_27:9, Pro_27:10, Pro_27:14, Pro_27:17
50.   Of sensual pleasures, Pro_21:17; Pro_23:1-3, Pro_23:6-8, Pro_23:19-21; Pro_27:7
51.   Of drunkenness, Pro_20:1; Pro_23:23, Pro_23:29-35
52.   Of the universal corruption of nature, Pro_20:9
53.   Of flattery, Pro_20:19; Pro_26:28; Pro_28:23; Pro_29:5
54.   Of undutiful children, Pro_20:20; Pro_28:24
55.   Of the short continuance of what is ill-gotten, Pro_20:21; Pro_21:6, Pro_21:7; Pro_22:8; Pro_28:8
56.   Of revenge, Pro_20:22; Pro_24:17, Pro_24:18, Pro_24:29
57.   Of sacrilege, Pro_20:25
58.   Of conscience, Pro_20:27; Pro_27:19
59.   Of the preference of moral duties before ceremonial, Pro_15:8; Pro_21:3, Pro_21:27
60.   Of prodigality and wastefulness, Pro_21:20
61.   The triumphs of wisdom and godliness, Pro_21:22; Pro_24:15, Pro_24:16
62.   Of frowardness and tractableness, Pro_22:5
63.   Of uncleanness, Pro_22:14; Pro_23:27, Pro_23:28
64.   Of fainting in affliction, Pro_24:10
65.   Of helping the distressed, Pro_14:11, Pro_14:12
66.   Of loyalty to the government, Pro_24:21, Pro_24:22
67.   Of forgiving enemies, Pro_25:21, Pro_25:22
68.   Of causeless curse, Pro_26:2
69.   Of answering fools, Pro_26:4, Pro_26:5
70.   Of unsettledness and unsatisfiedness, Pro_27:8, Pro_27:20
71.   Of cowardliness and courage, Pro_28:1
72.   The people's interest in the character of their rulers, Pro_28:12, Pro_28:28; Pro_29:2, Pro_29:16; Pro_11:10, Pro_11:11
73.   The benefit of repentance and holy fear, Pro_28:13, Pro_28:14
74.   The punishment of murder, Pro_28:17
75.   Of hastening to be rich, Pro_28:20, Pro_28:22
76.   The enmity of the wicked against the godly, Pro_29:10, Pro_29:27
77.   The necessity of the means of grace, Pro_29:18 — Henry

The book of Proverbs largely defies subject divisions, and those I have made in posting the Biblical text are usually rather arbitrary, for ease of reading.

[daniel1212av]

(Prov 1)  "The proverbs of Solomon the son of David, king of Israel; {2} To know wisdom and instruction; to perceive the words of understanding; {3} To receive the instruction of wisdom, justice, and judgment, and equity; {4} To give subtlety to the simple, to the young man knowledge and discretion. {5} A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: {6} To understand a proverb, and the interpretation; the words of the wise, and their dark sayings. {7} The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. {8} My son, hear the instruction of thy father, and forsake not the law of thy mother: {9} For they shall be an ornament of grace unto thy head, and chains about thy neck.

{10} My son, if sinners entice thee, consent thou not. {11} If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: {12} Let us swallow them up alive as the grave; and whole, as those that go down into the pit: {13} We shall find all precious substance, we shall fill our houses with spoil: {14} Cast in thy lot among us; let us all have one purse: {15} My son, walk not thou in the way with them; refrain thy foot from their path: {16} For their feet run to evil, and make haste to shed blood. {17} Surely in vain the net is spread in the sight of any bird. {18} And they lay wait for their own blood; they lurk privily for their own lives. {19} So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.

{20} Wisdom crieth without; she uttereth her voice in the streets: {21} She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, {22} How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? {23} Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. {24} Because I have called, and ye refused; I have stretched out my hand, and no man regarded; {25} But ye have set at nought all my counsel, and would none of my reproof: {26} I also will laugh at your calamity; I will mock when your fear cometh; {27} When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. {28} Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: {29} For that they hated knowledge, and did not choose the fear of the LORD: {30} They would none of my counsel: they despised all my reproof. {31} Therefore shall they eat of the fruit of their own way, and be filled with their own devices. {32} For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. {33} But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil."

[daniel1212av]

Pro 1:1-6 

The lessons here given are plain, and likely to benefit those who feel their own ignorance, and their need to be taught. If young people take heed to their ways, according to Solomon's Proverbs, they will gain knowledge and discretion. Solomon speaks of the most important points of truth, and a greater than Solomon is here. Christ speaks by his word and by his Spirit. Christ is the Word and the Wisdom of God, and he is made to us wisdom. — MHCC

Pro 1:1-6 

We have here an introduction to this book, which some think was prefixed by the collector and publisher, as Ezra; but it is rather supposed to have been penned by Solomon himself, who, in the beginning of his book, proposes his end in writing it, that he might keep to his business, and closely pursue that end. We are here told,

I. Who wrote these wise sayings, Pro_1:1. They are the proverbs of Solomon.

1. His name signifies peaceable, and the character both of his spirit and of his reign answered to it; both were peaceable. David, whose life was full of troubles, wrote a book of devotion; for is any afflicted? let him pray. Solomon, who lived quietly, wrote a book of instruction; for when the churches had rest they were edified. In times of peace we should learn ourselves, and teach others, that which in troublous times both they and we must practise.

2. He was the son of David; it was his honour to stand related to that good man, and he reckoned it so with good reason, for he fared the better for it, 1Ki_11:12. He had been blessed with a good education, and many a good prayer had been put up for him (Psa_72:1), the effect of both which appeared in his wisdom and usefulness. The generation of the upright are sometimes thus blessed, that they are made blessings, eminent blessings, in their day. Christ is often called the Son of David, and Solomon was a type of him in this, as in other things, that he opened his mouth in parables or proverbs.

3. He was king of Israel - a king, and yet it was no disparagement to him to be an instructor of the ignorant, and a teacher of babes - king of Israel, that people among whom God was known and his name was great; among them he learned wisdom, and to them he communicated it. All the earth sought to Solomon to hear his wisdom, which excelled all men's (1Ki_4:30; 1Ki_10:24); it was an honour to Israel that their king was such a dictator, such an oracle. Solomon was famous for apophthegms; every word he said had weight in it, and something that was surprising and edifying. His servants who attended him, and heard his wisdom, had, among them, collected 3000 proverbs of his which they wrote in their day-books; but these were of his own writing, and do not amount to nearly a thousand. In these he was divinely inspired. Some think that out of those other proverbs of his, which were not so inspired, the apocryphal books of Ecclesiasticus and the Wisdom of Solomon were compiled, in which are many excellent sayings, and of great use; but, take altogether, they are far short of this book. The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with.

II. For what end they were written (Pro_1:2-4), not to gain a reputation to the author, or strengthen his interest among his subjects, but for the use and benefit of all that in every age and place will govern themselves by these dictates and study them closely. This book will help us,

1. To form right notions of things, and to possess our minds with clear and distinct ideas of them, that we may know wisdom and instruction, that wisdom which is got by instruction, by divine revelation, may know both how to speak and act wisely ourselves and to give instruction to others.

2. To distinguish between truth and falsehood, good and evil - to perceive the words of understanding, to apprehend them, to judge of them, to guard against mistakes, and to accommodate what we are taught to ourselves and our own use, that we may discern things that differ and not be imposed upon, and may approve things that are excellent and not lose the benefit of them, as the apostle prays, Phi_1:10. 3. To order our conversation aright in every things, Pro_1:3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (Pro_1:3), which will dispose us to render to all their due, to God the things that are God's, in all the exercises of religion, and to all men what is due to them, according to the obligations which by relation, office, contract, or upon any other account, we lie under to them. Note, Those are truly wise, and none but those, who are universally conscientious; and the design of the scripture is to teach us that wisdom, justice in the duties of the first table, judgment in those of the second table, and equity (that is sincerity) in both; so some distinguish them.

III. For whose use they were written, Pro_1:4. They are of use to all, but are designed especially,

1. For the simple, to give subtlety to them. The instructions here given are plain and easy, and level to the meanest capacity, the wayfaring men, though fools, shall not err therein; and those are likely to receive benefit by them who are sensible of their own ignorance and their need to be taught, and are therefore desirous to receive instruction; and those who receive these instructions in their light and power, though they be simple, will hereby be made subtle, graciously crafty to know the sin they should avoid and the duty they should do, and to escape the tempter's wiles. He that is harmless as the dove by observing Solomon's rules may become wise as the serpent; and he that has been sinfully foolish when he begins to govern himself by the word of God becomes graciously wise.

2. For young people, to give them knowledge and discretion. Youth is the learning age, catches at instructions, receives impressions, and retains what is then received; it is therefore of great consequence that the mind be then seasoned well, nor can it receive a better tincture than from Solomon's proverbs. Youth is rash, and heady, and inconsiderate; man is born like the wild ass's colt, and therefore needs to be broken by the restraints and managed by the rules we find here. And, if young people will but take heed to their ways according to Solomon's proverbs, they will soon gain the knowledge and discretion of the ancients. Solomon had an eye to posterity in writing this book, hoping by it to season the minds of the rising generation with the generous principles of wisdom and virtue.

IV. What good use may be made of them, Pro_1:5, Pro_1:6. Those who are young and simple may by them be made wise, and are not excluded from Solomon's school, as they were from Plato's. But is it only for such? No; here is not only milk for babes, but strong meat for strong men. This book will not only make the foolish and bad wise and good, but the wise and good wiser and better; and though the simple and the young man may perhaps slight those instructions, and not be the better for them, yet the wise man will hear. Wisdom will be justified by her own children, though not by the children sitting in the market-place. Note, Even wise men must hear, and not think themselves too wise to learn. A wise man is sensible of his own defects (Plurima ignoro, sed ignorantiam meam non ignoro - I am ignorant of many things, but not of my own ignorance), and therefore is still pressing forward, that he may increase in learning, may know more and know it better, more clearly and distinctly, and may know better how to make use of it. As long as we live we should strive to increase in all useful learning. It was a saying of one of the greatest of the rabbim, Qui non auget scientiam, amittit de ea - If our stock of knowledge by not increasing, it is wasting; and those that would increase in learning must study the scriptures; these perfect the man of God. A wise man, by increasing in learning, is not only profitable to himself, but to others also,