691532e999
16 lines
7.8 KiB
Markdown
16 lines
7.8 KiB
Markdown
# Chapter Introduction
|
||||
|
||||
**AN**
|
||||
|
||||
|
||||
# W I T H P R A C T I C A L O B S E R V A T I O N S,
|
||||
We have now before us,
|
||||
|
||||
1. 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#1..43]], 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.
|
||||
2. 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 now 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 cœlo descendit,* ***Gnothi 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* ([[1 Samuel 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 axioms 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 [[Ezekiel 12#22]]; [[Ezekiel 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 ([[Proverbs 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,* [[Hebrews 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 [[Proverbs 1#1..32]] 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 ([[Proverbs 10#1..24#34]]); after that a second volume ([[Proverbs 25#1..29#27]]); and then Agur's prophecy ([[Proverbs 30#1..33]]), and Lemuel's ([[Proverbs 31#1..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.
|
