A Commentary on Proverbs

A COMMENTARY ON

PROVERBS

Charles Bridges

New York/Pittsburgh: R. Carter, 1847.

PREFACE.

PROVERBIAL teaching is one of the most ancient forms of instruction.

It was well adapted to the rudeness and simplicity of the first ages,

when books were few, and philosophy little understood. The mind,

unpractised to the slow process of reasoning, would be much more

easily arrested by terse sentences, expressing a striking sentiment in

the fewest words. The wise man himself has given the best definition

of these sententious maxims. Their elegance he describes under the

figure of "apples of gold in pictures (network) of silver."* Their force

and permanent impression are ''as goads and nails fastened by the

Master of assemblies"--- driven closely home to the heart and con-

science, and fastened in the memories by the appointed instructor of the

people.

The antiquity of this teaching was recognised in the Church even

before the age of Solomon. (1 Sam. xxiv. 13.) Classic Annals have

recorded Aphorisms similarly constructed from men of wisdom. All

of these however were of a later date. Some possibly might be dim

scintillations from this fountain light; so that the King of Israel was

---as an old expositor has remarked ---'the disciple of none, but the

instructor of them all.' Indeed his mind largely dealt in this intel-

* Chap. xxxv. 11. This image reminds us of Mr. Addison's apt description conceived in

his best style of taste and beauty--'By similitudes, drawn from the visible parts of nature,

a truth in the understanding is, as it were, reflected by the imagination. We are enabled

to see something like colour and shape in a notion, and to discover a scheme of thoughts

traced out upon matter. And here the mind receives a great deal of satisfaction, and has

two of its faculties gratified at the same time, while the fancy is busy in copying after the

understanding, and transcribing ideas out of the intellectual world into the material.'

Concluding paper on 'the Pleasures of the Imagination.' Spectator, No. 421.

Eccles. xli. 11. LXX. write paroimiai (para oimojviasayings spoken in the way.

Comp. Dr. Johnson's definition) a word often used in the New Testament for parables.

(John, x. 6; xvi. 25, 29.) Marg. Both were of the same popular character. A proverb is

often given in the form of a parable.

Lavater. Comment. in Prov. Pref. Tigur. 1596.

iv

PREFACE.

lectual exercise. "He spake three thousand proverbs." (1 Kings, iv.

32.) And from this valuable mass of thought he was directed, under

Divine inspiration, to "set in order" a collection for the instruction of

the Church to the end of time.*

Possibly some would rather have desired the preservation of his

discourses on Natural History (lb. iv. 33), than on Practical Wisdom.

But this Sovereign discrimination shews the real intent of the Scrip-

tures--not to teach philosophy, but religion; not to make men of

science, but men of sound godliness.

All competent judges will admit this Book to be eminently fitted

for this great end. What the Roman Orator pronounced of Thucydides,

applies far more truly to this King of Jerusalem ---'so full of matter,

that he comprised as many sentences as words.' This wonderful Book

is indeed a mine of Divine wisdom. The views of God are holy and

reverential. The observation of human nature is minute and accurate.

The rule of life and conduct is closely applied, to make "the man of

God perfect, thoroughly furnished unto all good works" (2 Tim. iii.

16, 17); so that, as Mr. Scott well remarks--'we shall perceive the

meaning and utility of the Proverbs, in proportion to our experience

in true religion, our acquaintance with our own hearts, and with

human nature, and the extent and accuracy of our observation on the

character and affairs of men. Eusebius mentions the whole consent of

the ancients, considering the Book of Proverbs to be Wisdom fraught

with every kind of virtue.' Bishop Hall drew out mainly from it a

complete system of 'Divine Arts.'|| And though the Apostate Julian

* Eccles. xii.9. Grotius supposes the Book to be a compilation from preceding writers.

This degradation of Solomon is a gratuitous conjecture, unsupported by a title of evidence.

But such are the irreverent liberties that proud learning dares to take with the Word of

God!

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

Pref. to Comment. On Prov.

Hist. lib. iv. c. 25. pana