Lange Commentary - Proverbs

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Lange Commentary - Proverbs


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THE

PROVERBS OF SOLOMON

_______________

THEOLOGICALLY AND HOMILETICALLY EXPOUNDED

by

DR. OTTO ZÖCKLER,

Professor Of Theology At Greifswald

______

TRANSLATED AND EDITED BY

Rev. CHARLES A. AIKEN, Ph. D.,

Union College, Schenectady, N. Y.

______

VOL. X. OF THE OLD TESTAMENT: CONTAINING PROVERBS, ECCLESIASTES, AND THE SONG OF SOLOMON.

GENERAL SUPERSCRIPTION OF THE COLLECTION

Pro_1:1-6

Announcement of the author of the collection (Pro_1:1) of its object Pro_1:2-3), and of its great value Pro_1:4-6)

I. Introductory Division

Pro_1:7 to Pro_9:18

True wisdom as the basis and end of all moral effort, impressed by admonition and commendation upon the hearts of youth

Motto: “The fear of the Lord is the beginning of all knowledge;Pro_1:7

1. Group of admonitory discourses; Pro_1:8 to Pro_3:35.

1. Admonition of the teacher of wisdom to his son to avoid the way of vice; Pro_1:8-19

2. Warning delineation of the perverse and ruinous conduct of the fool, put into the mouth of Wisdom (personified); Pro_1:20-33

3. Exhibition of the blessed consequences of obedience and of striving after Wis_2:1-22.

4. Continuation of the exhibition of the salutary results of this devout and pious life; Pro_3:1-18.

5. Description of the powerful protection which God, the wise Creator of the world, grants to those that fear Him; Pro_3:19-26.

6. Admonition to charity and justice; Pro_3:27-35.

2. Group of admonitory discourses; Pro_4:1 to Pro_7:27.

7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the warnings against vice, which were addressed to him in his youth by his father; Pro_4:1-27.

8. Warning against intercourse with lewd women, and against the ruinous consequences of licentiousness; Pro_5:1-23.

9. Warning against inconsiderate suretyship; Pro_6:1-5.

10. Rebuke of the sluggard; Pro_6:6-11.

11. Warning against malice and wanton violence; Pro_6:12-19.

12. Admonition to chastity, with a warning delineation of the fearful consequences of adultery; Pro_6:20-35.

13. New admonition to chastity, with a reference to the repulsive example of a youth led astray by a harlot; Pro_7:1-27.

3. Group of admonitory discourses; Pro_8:1 to Pro_9:18

14. A second public discourse of Wisdom (personified) Proverbs 8, having reference

a) to the richness of her gifts (Pro_8:1-21);

b) to the origin of her nature in God (Pro_8:21-31); and

c) to the blessing that flows from the possession of her (Pro_8:32-36).

15. Allegorical exhibition of the call of men to the possession and enjoyment of true wisdom, under the figure of an invitation to two banquets (Proverbs 9),

a) that of Wisdom; Pro_9:1-12.

b) that of Folly; Pro_9:13-18.

II. Original nucleus of the collection,—genuine proverbs of Solomon; Pro_10:1 to Pro_22:16

Ethical maxims, precepts, and admonitions, with respect to the most diverse relations of human life.

1.       Exhibition of the difference between the pious and the ungodly, and their respective lots in life; Proverbs 10-15*.

*The justification for comprehending the contents of these chapters under the above heading is to be found in this,—that the so called antithetic Maschal form is decidedly predominant in them. Comp. above § 14, p. 32, and also the general prefatory remarks which introduce the exegetical comments on Proverbs 10.

2.      

a) Comparison between the pious and the ungodly with reference to their life and conduct in general; Pro_10:1-32.

b) Comparison between the good results of piety, and the disadvantages and penalties of ungodliness (Proverbs 11-15), and particularly

á ) with reference to just and unjust, benevolent and malevolent conduct toward one’s neighbor; Proverbs 11;

â ) with reference to domestic, civil and public avocations; Proverbs 12;

ã ) with reference to the use of temporal good, and of the word of God as the highest good: Proverbs 13;

ä ) with reference to the relation between the wise and the foolish, the rich and the poor, masters and servants: Proverbs 14;

å ) with reference to various other relations and callings in life, especially within the sphere of religion: Proverbs 15;

2. Exhortations to a life in the fear of God, and in obedience; (Pro_16:1 to Pro_22:16); and in particular

á ) to confidence in God as the wise regulator and ruler of the world; Proverbs 16;

â ) to contentment and a peaceable disposition; Proverbs 17;

ã ) to affability, fidelity, and the other virtues of social life; Proverbs 18;

ä ) to humility, meekness and gentleness; Proverbs 19;

å ) to the avoidance of drunkenness, indolence, quarrelsomeness, etc.; Proverbs 20;

æ ) to justice, patience, and dutiful submission to God’s gracious control; Proverbs 21;

ç ) to the obtaining and preserving of a good name; Pro_22:1-16.

III. Additions made before Hezekiah’s day to the genuine proverbs of Solomon which form the nucleus of the collection; Pro_22:17 to Pro_24:34

1st Addition: Various injunctions of justice and prudence in life; Pro_22:17 to Pro_24:22.

a) Introductory admonition to lay to heart the words of the wise; Pro_22:17-21;

b) Admonition to justice toward others, especially the poor; Pro_22:22-29;

c) Warning against avarice, intemperance, licentiousness and other such vices: Proverbs 23;

d) Warning against companionship with the wicked and foolish; Pro_24:1-22.

2d Addition: Pro_24:23-34.

a) Various admonitions to right conduct toward one’s neighbor; Pro_24:23-29.

b) Warning against indolence and its evil consequences: Pro_24:30-34.

IV. Gleanings by the men of Hezekiah; Proverbs 25-29

True wisdom proclaimed as the highest good to Kings and their subjects. Superscription; Pro_25:1.

1. Admonition to the fear of God and to righteousness, addressed to Kings and subjects; Proverbs 25.

2. Various warnings: viz.

a) Against disgraceful conduct (especially folly, indolence, and malice) Proverbs 26.

b) Against vain self-praise and arrogance; Proverbs 27. (with an exhortation to prudence and frugality in husbandry; Pro_27:23-27).

c) Against unscrupulous, unlawful dealing, especially of the rich with the poor; Proverbs 28.

d) Against stubbornness and insubordination; Proverbs 29.

V. The Supplements: Proverbs 30, 31

1st Supplement: the words of Agur; Proverbs 30.

a) Introduction: Of the word of God as the source of all wisdom; Pro_30:1-6.

b) Various pithy numerical apothegms, having reference to the golden, mean between rich and poor, to profligacy, insatiable greed, pride, arrogance, etc.; Pro_30:7-33.

2d Supplement: The words of Lemuel, together with the poem in praise of the matron: Proverbs 31.

a) Lemuel’s philosophy for kings; Pro_31:1-9.

b) Alphabetic poem in praise of the virtuous, wise, and industrious woman; Pro_31:10-31.

Note. The more thorough presentation of the didactic substance of the proverbs is reserved for the exposition that is to follow, and especially for the rubric “Doctrinal and Practical.” As the best connected discussion of this subject (biblical and theological) we should be able without hesitation to commend that of Bruch (Weisheitslehre der Hebräer, pp. 110 sq.), if it were not characterized by the fault which pervades Bruch’s treatise, so meritorious, in other respects,—that in the interest of critical and humanitarian views it misrepresents the stand-point and the tendency of the Hhokmah-doctrine. That is to say, it insists that there is in this attitude of mind a relation of indifference or even of hostility toward the theocratic cultus and the ceremonial law, like the relation of the philosophers and free-thinkers of Christendom to, the orthodox creed. No less clearly does he insist upon the general limitation to the present life of every assumption of a moral retribution; and in his view there is an entire absence of the hope of immortality from the view of the world taken in our book. For the refutation of these misconceptions of Bruch (which are undeniably in conflict with such passages as, on the one side, Pro_14:9; Pro_28:4 sq.; Pro_29:18; Pro_29:24; Pro_30:17; and on the other Pro_12:28; Pro_14:32; Pro_15:24; Pro_23:18, etc.), Oehler’s able treatise may be referred to: “Grundzüge der alttestamentl. Weisheit” (Tüb. 1854, 4); although this deals more especially with the doctrinal teachings of the Book of Job, than with Proverbs. See likewise Ewald (as above quoted, pp. 8 sq.; Elster, § 1, pp. 1–6; Delitzsch, pp. 714–716, and even Hitzig, pp. 12. sq.)

§
16. Theological and Homiletical Literature on The Book of Proverbs

Beside the general commentaries (of which we shall have especial occasion to make use of Starke’s Synopsis, the Berleburg Bible, J. Lange’s Licht und Recht, Wohlfarth and Fischer’s Prediger-Bibel, the Calwer Handbuch, and Von Gerlach’s Commentary) we must mention the following as the most important exegetical helps to the study of the Proverbs. Melanchthon: Explicatio Proverbiorum, 1525 (Opp., T. XIV.); Sebast. Munster, Prov. Salom.juxta hebr. verit. translate et annotationibus illustrata (without date); J. Mercerus, Comm. in Salomonis Proverbia, Eccl, et Cantic., 1573; Maldonatus, Comm. in prœcipuos libros V. Testamenti, 1643; F. Q. Salazar, In Prov. Sal. Commentarius, 1636–7; Mart. Geier, Prov. Salomonis cum cura enucleata, 1653,1725; Thom. Cartwright, Commentarii succincti et dilucidi in Prov. Sal., 1663; Chr. Ben. Michaelis, Annotationes in Prov. (in J. H. Michaelis, “Uberiores annotationes in Hagiogr. V. Test, libros,” 1720, Vol. 1); A. Schultens, Prov. Salom. vers. integram ad Hebr. fontem expressit atque comm. adjecit, 1748; (In compend. redegit et obss. critt. auxit G. J. L. Vogel, Hal., 1768–9); J. D. Michaelis, Die Sprüche Sal. und der Prediger übs. mit Anmerkungen, für Ungelehrte, 1778; J. Chr. Döderlein, Die Sprüche Salomonis mit Anmerkungen, 1778, 3d edn. 1786; W. C. Ziegler, Neue Uebers. der Denksprüche Salomonis, 1791; H. Muntinghe, Uebers. der Spr., a. d. Holländ. von Scholl, 1800–2; Chr. G. Hensler, Erläuterungen des 1 Buches Samuels und der Salom. Denksprüche, 1796; J. Fr. Schelling, Salomonis quæ supersunt omnia lat. vertit notasque adjecit, 1806; J. G. Dahler, Denk-und Sitlensprüche Salomos, nebst den Abweichungen der Alex. Vers. ins Deutsche übers. mit Vorrede von Blessig, 1810; C. P. W. Gramberg, Das Buch der Sprüche Sal., neu überselzt, systemat. geordnet, mit erkl. Anm. u. Parall., 1828; F. W. C. Umbreit, Philol.-Krit. und Philos. Comm. über die Sprüche Sal., nebst einer neuen Uebers. Einl. in die morgenl. Weisheit überhaupt u. in d. Salomonische insbes., 1826; H. Ewald, die poetischen Bücher des A. Bundes, Th. 4, 1837; F. Maurer, Comm. gram. crit. in Prov., in usum academiarum adornatus, 1841; C. Bridges, An exposition of the Book of Proverbs , 2 Vols.; Lond., 1847 [1 Vol., New York, 1847]; E. Bertheau, Die Sprüche Sal. in the “Kurzgef. exeg. Handb. z. A. T.,” 1847; Vaihinger, Die Spr. Sal., 1857; F. Hitzig, Die Spr. Sal. übers. u. ausgelegt, 1858; E. Elster, Comm. über d. Salomonischen Sprüche, 1858. [Adolf Kamphausen, in Bunsen’s Bibelwerk, 1865].

[Besides the standard general Commentaries of Henry, Patrick, Adam Clarke, Gill, Orton, Scott, Trapp and others, a considerable number of special commentaries on Proverbs have been written by English and American scholars. Among these are Bede, Expositio allegorica in Salom. Proverbia; M. Cope, Exposition upon Proverbs, translated by M. Outred, London, 1580; P. A. Muffet, a Commentary on the Proverbs of Solomon, 2d ed. London, 1598; republished in Nichol’s Series of Commentaries, Edinburgh, 1868; T. Wilcocks a short yet sound Commentary on the Proverbs of Solomon (in his works); John Dod, a plain and familiar exposition of Proverbs (Proverbs 9-17), 1608–9; Jermin, Paraphrastical Meditations by way of Commentary on the whole Book of Proverbs, London, 1638; F. Taylor (Exposition with practical reflections on Proverbs 1-9), London, 1655–7; Sir Edward Leigh, in his “Annotations on the Five Poetical Books of the Old Testament,” London, 1657; H. Hammond, Paraphrase and Annotations, etc.; Richard Grey, The Book of Proverbs divided according to metre, etc., London, 1738; D. Durell, in his “Critical Remarks on Job, Proverbs, etc., Oxford, 1772; T. Hunt, Observations on several passages, etc., Oxford, 1775; B. Hodgson, The Proverbs of Solomon translated from the Hebrew, Oxford, 1788; G. Holden, An Attempt towards an Improved Translation, etc., Liverpool, 1819; G. Lawson, Exposition of the Book of Proverbs, Edinb., 1821; R. J. Case, Comm. on the Proverbs of Solomon, London, 1822; French and Skinner, a new translation, etc., Camb., 1831; W. Newman, The Proverbs of Solomon, an improved version, London, 1839; B. E. Nicholls, The Proverbs of Solomon explained and illustrated, London, 1842; G. R. Noyes, in his “New Translation of the Proverbs, Ecclesiastes and the Canticles,” etc., Boston, 1846; M. Stuart, Commentary on the Book of Proverbs, Andover, 1852; J. Muenscher, The Book of Proverbs in an amended Version, etc., Gambier, 1866; Chr. Wordsworth, Vol. 4, Part 3 of his Commentary on the Bible, London, 1868.]

Jewish Rabbinic Expositions; Ant. Giggejus, In Proverbia Salomonis commentarii trium Rabbinorum; Sal. Isacidis, Abr. Aben Ezrœ, Levi ben Ghersom, quos A. Gigg. interpret. est, castig., illustr., Mediolan, 1620. Of the more recent Rabbinical commentaries, that in Hebrew by Löwenstein, Frkft. a. M., 1838, is of special importance, and also that by L. Dukes, in Cohen’s Commentary (Paris, 1847; Proverbes), where the earlier expositions of learned Jews upon our book, 38 in all, from Saadia to Löwenstein, are enumerated and estimated.

Literature in Monographs. 1. Critical and exegetical: J. F. Hoffmann and J. Th. Sprenger, Observationes ad quœdam loca Proverbb. Sal., Tubing. 1776;* J. J. Reiske, Conjecturæ in Jobum et Provv. Salom., Lips. 1779; A. S. Arnoldi, Zur Exegetik und Kritik des A. Tests., 1. Beitrag; Anmerkungen über einzelne Stellen d. Spr. Sal., 1781; J. J. Bellermann, Ænigmata hebraica, Pro_30:11 sq., 15 sq., explicata, spec. 1–3, Erford. 1798–9; H. F. Muehlau, De proverbiorum quæ dicuntur Aguri et Lemuelis (Pro_30:1 to Pro_31:9) origine atque indole, Leips., 1869.—Compare moreover the works already named in § 13, note 1, among which especial prominence should be given to Fr. Böttcher’s “Neue exegetisch-kritische Aehrenlese z. A. Test. (Abth. 3, herausg. von. F. Muehlau, Lips. 1865), as likewise to the treatises which are there mentioned by P. de Lagarde and M. Heidenheim (the former judging somewhat too unfavorably of the LXX, the latter in some cases contesting the exaggerations of the former, and in other instances reducing them to their proper measure); for these are important aids to the criticism and exegesis of single passages.

3.       Practical and Homiletical: Sam. Bohlius, Ethica sacra, Rost. 1640 (compare note to § 1); J. Stöcker (Pastor at Eisleben, died in 1649) Sermons on the Proverbs of Solomon; Oetinger, Die Wahrheit des sensus communis in den Sprüchen und dem Prediger Salomonis, Stuttg., 1753; Staudenmaier, Die Lehre von der Idee (1840), pp. 37 sq. (valuable observations on Pro_8:22 sq.); C. I. Nitzsch, on the essential Trinity of God, Theod. Stud. u. Krit., 1841, II., 295 (on the same passage; see especially pp. 310 sq.); R. Stier, Der Weise ein König, Solomon’s Proverbs according to the compilation of the men of Hezekiah (Proverbs 25-29), expounded for the School and the Life of all times, Barmen, 1849 (the same work also elaborated for the laity, under the title “Solomon’s wisdom in Hezekiah’s days”); same author: “The Politics of Wisdom in the words of Agur and Lemuel,” Proverbs 30, 31. Timely scriptural exposition for every man, with an appendix for scholars, Barmen, 1850. [In English no other recent work of this sort can be compared with Arnot’s “Laws from Heaven for Life on Earth,” 2d edn. Lond., 1866. Bishop Hall’s “Characters of Virtues and Vices,” London, 1609, is designed to be an epitome of the Ethics of Solomon. R. Wardlaw: Lectures on the Book of Proverbs (a posthumous publication), 3 Vols., London, 1861].

4.      



PREFACE BY THE GENERAL EDITOR

_______________

The present volume corresponds to Parts XII. and XIII. of the Old Testament Division of Dr. Lange’s Biblework, and contains the Solomonic writings, Proverbs, Ecclesiastes, and the Song of Solomon. They form an important part of the Old Testament, and give us the poetry and practical philosophy of the wisest of men, with none of his follies and sins, which were overruled in his writings for the advancement of wisdom and virtue.

The English translation, with additions and improvements, was intrusted to three eminent Oriental and Biblical Scholars, too well known in America to need an introduction. They have done their work well, and have added very materially to the value as well as the size of the original.

In this volume the text of the Authorized Version is superseded by a new metrical version in accordance with the laws of Hebrew poetry. The same will be the case in the other poetical books of the O. T. To retain the prose version of King James’ revisers, and to insert the corrections in brackets, would conceal to the reader the beauties of the original as a work of art. In Ecclesiastes, Prof. Tayler Lewis has thought best to retain the common version for the Commentary, and to give his metrical version as a separate appendix.

Some remarks will introduce the author of this part of the Biblework, and explain the relation which the several parts of the American edition sustain to the German.

Dr. ZÖCKLER

The author of this Commentary on the Solomonic writings belongs to the younger generation of German divines, and appears now for the first time in an English dress; none of his previous writings having been translated.

Dr. Otto Zöckler was born at Grünberg, in the Grand Duchy of Hesse, May 27, 1833. After a thorough training in classical and oriental philology, philosophy and theology, he entered the career of an academic teacher of theology, A. D., 1856, as privatim docens, in the University of Giessen; he advanced to the position of professor extraordinarius in 1863, and in the autumn of 1866 he was called by the Prussian Government as professor ordinarius to the University of Greifswald, in Pomerania, where he still labors with fidelity and success. He is a very able and learned divine, a fertile author, a modest, retiring and amiable gentleman, of unblemished character, a little hard of hearing, and hence the more devoted to the cultivation of the inner life by study and contemplation, yet wide awake to all the living questions of the age. His learning covers a large ground, especially Exegesis of the O. and N. Testaments, Church History, Apologetics, Natural Sciences. His biography of St. Jerome, with which I am quite familiar, is one of the best historical monographs. He is now engaged on Daniel for Lange’s Biblework.

The following is a chronological list of Dr. Zöckler’s writings to the present date:

De vi ac notione vocabuli ἐëðßò in N. To. diss. inauguralis. Giss., 1857.

Theologia naturalis. Entwurf einer systematischen Naturtheologie vom offenbarungsgläubigen Standpuncte aus. Bd. I. Frankft. a M., 1860.

Kritische Geschichte der Askese (Critical History of Asceticism); ein Beitrag zur Geschichte christlicher Sitte und Cultur. Frankft. 1862.

Hieronymus; sein Leben u. Wirken aus seinen Schriften dargestellt. Gotha, 1864.

Die Evangelienkritik und das Lebensbild Christi nach der Schrift. 4 Vorträge. Darmstadt, 1864.

Commentar zu den Spruechen Salomonis. 1866.

Commentar zum Hohenlied u. Prediger. 1868.

Commentar zum Propheten Daniel (in course of preparation). in Lange’s Biblework.

Die Urgeschichte der Erde u. des Menschen (The Primitive History of Earth and Man). 6 Vorträge gehalten in Hamburg. Gütersloh, 1868.

Prof. Zöckler is also the principal editor of a valuable apologetic monthly entitled: Der Beweis des Glaubens (The Evidence of Faith), Gütersloh (Westphalia), since 1865, and of the Allgemeine Literarische Anzeiger für das evang. Deutschland (General Literary Intelligencer for Evangelical Germany), published at Gütersloh, since 1869.

PROVERBS

Prof. Zöckler introduces his commentary on this storehouse of practical philosophy and heavenly wisdom with the following preface:

“A theological and homiletic exposition of the Book of Proverbs has difficulties to contend with which exist in an equal degree in but few books of the Old Testament, and in none in quite the same form. Even the most searching investigation is able to gain only partially and approximately fixed points for the determination of the time when the book originated, and of the editorship of its several main divisions as it is now constructed. In almost every new group of Proverbs the linguistic and theological exposition of the individual Proverbs encounters new difficulties—and these difficulties are, in many cases, of such a sort that we must utterly despair of fully assured exegetical results. And finally, to treat the book homiletically and practically, in so far as it regards only brief passages, is rendered more difficult by the obscurity of many single sentences; and in so far as it attempts to embrace large sections, by the unquestionable lack of fixed order and methodical structure, which appears at least in the central main division of the collection (Pro_10:1 to Pro_22:16), as well as in the supplement added by Hezekiah’s men (Proverbs 25-29).”

“To this is to be added the imperfection of previous expository works, both the scientific and the practical.” [The author then reviews the recent commentaries of Hitzig, Umbreit, Ewald, Bertheau, Vaihinger, and Elster, as well as the older works of Michaelis, Geier, Starke, Stöcker, Melanchthon, and concludes:]

“In view of this condition of exegetical literature, heretofore so unsatisfactory in many ways, the author has at least attempted, with the most conscientious application of his powers, and with the use of the most important works that have hitherto appeared, to effect what might be done to relieve these difficulties, which exist in all directions in considerable numbers. . . . Over many of the obscurities that exist, he hopes that he has thrown substantially the right light; with regard to others, that he has turned attention to the most promising avenues to an appropriate exposition and a useful application; and that for the whole he has proposed a meaning essentially sound, scientifically defensible, and, for that very reason, edifying.”

The work on Proverbs was first committed to the hands of the late Robinson P. Dunn, D. D., Professor of Rhetoric and English Literature in Brown University. He was one of the most accomplished scholars of New England, and “one of those rare men who, by a happy combination of the gifts of nature and of grace, seemed adapted to usefulness in every department of life.” But he had scarcely collected a complete apparatus and finished the rough draft of his translation as far as the opening sentences of § 9 of the Introduction, when he was suddenly called to his rest, Aug. 28, 1867, in Newport, R. I., the place of his birth, at the age of forty-three. His last words were similar to those of Dr. Neander: “Good-by, I am going home.” His pen was found in the Commentary on the Proverbs, at the page he had reached, as a sign of his last study on earth. His initials are attached to the notes he added.

After the lamented death of Professor Dunn, I secured the valuable services of Dr. Aiken, then Professor of Latin Literature in Princeton College, and since called to the Presidency of Union College, in the State of New York. A hasty glance at the translation and the grammatical and critical notes is sufficient to convince the reader how much of original research and learning, in addition to the labor of a faithful translation, has been bestowed upon this part of the American edition of Lange. In compliance with my suggestion, the purely grammatical parts of the Commentary have been transferred as far as practicable to the textual department, in small type, which the lay reader may pass by. The same rule has been followed in Ecclesiastes, and the Song, as it had already been done in Genesis. An unusual number of grammatical references has been made to Böttcher’s encyclopædic Grammar, which, in the exhaustive fullness of its citations, amounts almost to a commentary on the Hebrew Scriptures. The same scholarly hand is seen in the large number of supplementary and illustrative notes which are scattered through the exegetical parts. The elder English commentators, like Trapp, Muffet, are cited not for their scientific, but for their sterling practical value. Of recent commentators, Stuart and Muenscher, of our own country, both unknown to Dr. Zöckler, have justly been laid under contribution. Considerable additions have also been made to the homiletical department from our rich and varied literature.

ECCLESIASTES

After the translating and editing of Zöckler’s Koheleth had been undertaken by Prof. Tayler Lewis, who had so admirably edited the greater part of Genesis, it was found that the state of his health, and the heavy additions which he felt it necessary to make, rendered assistance indispensable. By my advice, therefore, there was procured the valuable aid of his colleague, Prof. Wells, of Union College. To him that important part, the translation, is due. For the added introductions, dissertations, annotations, the Metrical Version, and the editing generally, Prof. Lewis is responsible. It is trusted that these will afford no little aid to a better comprehension of this strange and wonderfully impressive portion of Holy Scripture. We have here the ripe fruits of long continued biblical studies from one of our most venerable scholars, who is a man of genius as well as learning. The Metrical Version in Iambic measure, with an introduction thereto, is a new feature, to which we direct the special attention of the lovers of Hebrew poetry.

As a help to the reader, it is thought best to give, as was done in the volume containing Genesis, an index to the principal additions of Prof. Lewis. Some of these are of considerable extent and unusual interest, and they may all be divided into two classes, according as they are contained in the body of the pages, or in marginal notes.

I. extended dissertations on leading ideas

1. Appendix to Zöckler’s Introduction, defending the Solomonic origin of the book against the objections drawn from the style, and the alleged later Hebrew

2. Excursus on the Olamic or Æonian Words in Scripture—Eternities, or World-times in the plural. Pro_1:8

3. The Inquisition of the Ages. Pro_3:11-15. Cyclical Ideas in Koheleth

4. Alleged Historical Allusions in Koheleth. Pro_4:14-15

5. Koheleth’s Idea of the Dead. Pro_9:15

6. The Alleged Epicureanism of Koheleth. His Mournful Irony. Pro_9:7-10; Pro_11:9-10.

7. The Unknown Way of the Spirit. Life. The Divine Secret in Nature. Pro_11:5

8. Koheleth’s Description of Old Age intended for the Sensualist

9. Beth Olam, or “the Eternal House.” Pro_12:5

10. Introduction to Metrical Version, maintaining the Poetical Character of the Book

11. Metrical Version, divided into 40 Meditations

II. The Principal Marginal Notes

1. The metaphor of the Horses of the Sun. Pro_1:5

2. The Reining of the Flesh; the Word îùׁê . Pro_2:3

3. ùãä åùãåú , Pro_2:8, falsely rendered “musical instruments”

4. The word chance

5. Exclamatory style of Koheleth

6. “There is nothing better for a man,” etc. (controverted). Pro 2:24

7. “The world in their heart.” Pro_3:11

8. Here, there—Diesseits, Jenseits, or the coming retribution. Pro_3:17

9. “Who knoweth the spirit of man that goeth upward?” Pro_3:21

10. The Melancholy of Epicureanism, as contrasted with the style of the Sacred Poetry

11. Vain Predictings, Superstitions, etc.

12. The King, and the Field

13. Spirituality of the Hebrew Accents, “The Good that is Fair

14. The Naming—Adam. Pro_6:10

15. The “Light of thy countenance”

16. The oppression of the wise man

17. “Wisdom giveth life.” Pro_7:12

18. Over-righteousness, Over-wisdom

19. Soliloquizing style of Koheleth

20. “The wicked buried”—the “going to and from the Holy Place.” Pro_8:10

21. “The days of thy vain life.” Pathetic Repetition. Pro_9:9

22. False logical and ethical divisions of many commentators

23. “Dead flies.” 10

24. “Knows not how to go to the city;” interpretation of Pro_10:14-15

25. Speech of the prattling fool. False view of Hitzig

26. “The sight of the eyes,” and “the way of the heart.” Pro_11:9

27. “Keepers of the house”—“the Grinders”—“the Light darkened”—“Clouds after rain.”

28. “Those who look out of the windows.” “The doors shut in the streets.”

29. The Mill, and the constant grinding of an ancient household; with illustration from the Odyssey

30. The Almond Tree

31. Images of the Silver cord, the Golden bowl, the Fountain, etc

32. Creationism. Pro_12:27

33. The “making many books”

To these may be added many minor marginal notes, together with the notes on particular words, the ancient versions, and various readings, as they are attached to each division of the text. Special attention is here paid to words alleged to belong to the later Hebrew.

THE SONG OF SOLOMON

The Commentary on the Song of songs [ ùִׁéø äַùִּׁéøִéí , Sept.: Ἆóìá ᾀóìÜôùí , Vulg.: Canticum canticorum], as this most beautiful of poems of pure arid holy love is called, was prepared by the Rev. Dr. Green, Professor in the Theological Seminary at Princeton.

The difficulty of the book is such as to allow considerable latitude of individual opinion, but it is all important to have a proper view of its spirit and aim. The German author justly rejects both the profane rationalistic exposition which can see no more in the Song than a sensual erotic poem, and the opposite allegorical interpretation which regards the persons and objects described as mere figures or names for spiritual persons and objects, leaving a large margin for random guess-work and unbridled extravagance. Most nearly agreeing with his friend, Prof. Delitzsch, he adopts the typical or typico-Messianic view, which is not so old and generally received among orthodox divines as the allegorical, but which has the sanction of such eminent names as Lightfoot, Bossuet, Lowth, and is more natural and in harmony with the typical and prophetical character of the whole ancient theoracy, as foreshadowing the substance of Christianity, and preparing the way for its introduction.

The Canticles are probably a nuptial song or lyric drama (melo-drama) from Solomon’s best period, and present the ideal Hebrew view of marriage as established by God Himself in Paradise on the basis of the strongest and tenderest passion He has implanted in man; and this ideal is realized in the highest and holiest sense in the relation of Christ to His Church (Comp. Eph_5:32).

The American editor, while recording his approval of Zöckler’s method and standpoint in general, especially his typical view (see pp. 19–25), has expressed his dissent from certain parts of his scheme. He inclines to regard the Canticles as a series of unconnected scenes rather than a well-arranged, continuous drama, with a regularly unfolded plot, as is done by Zöckler and Delitzsch, also, with various modifications, by Lowth, Ewald, Umbreit, Böttcher, Hitzig, Renan. He is moreover of the opinion that the Song should be more favorably interpreted by itself than from the history and later character of Solomon as given in the first book of Kings. In this last point I entirely agree. Any reference to Solomon’s polygamy, unless it be in the way of rebuke, would mar the beauty and purity of the poem, and make it unworthy of its place in the canon.

The next most considerable addition is to the bibliography at the close of the Introduction (pp. 43–47), where a pretty full account is given of English and American Commentators on the Song. The critical and grammatical notes have been very materially enriched both from the editor’s own researches and from the early English translations, and from English commentators.

I must add that Dr. Green had inserted a considerable number of Arabic and Persian words, but erased nearly all of them in the proof sheets, because, after the type had been procured at considerable trouble, it was found almost impossible to obtain accuracy in characters unknown to the compositors, and because they rather disfigured the pages.

I now commit this new volume to the churches of the English tongue, with the wish that it may be as cordially welcomed, and prove as useful, as the other parts of this Commentary.

Philip Schaff.

5, Bible House, New York, Nov. 19, 1869.

THE

PROVERBS OF SOLOMON

___________

INTRODUCTION

§ 1. the ethical and religious rank and significance of the proverbs of solomon

The collection of Proverbs which bears the name of Solomon is the chief storehouse of moral instruction and of practical wisdom for the chosen people of God under the old dispensation. It forms, therefore, the principal documentary source of the Ethics of the Old Testament, just as in the successive steps of a gradual revelation, it is the peculiar office of the Pentateuch to exhibit the fundamental truths of its Theology, the Psalter those of its Anthropology, and the Prophetical Books those of its Christology and Soteriology. Some of the more general principles and postulates of Ethics, especially much of what belongs to the province of the so-called doctrine of the Highest Good, and, as might be expected, the whole doctrine of the Moral Law, are indeed found in the Books of Moses. Single topics connected with the doctrine of virtue and obligation are occasionally more fully discussed in the Psalms and the Prophets. But the special doctrine of virtue and duty, which must ever hold the chief place in the system of Ethics, finds nowhere else in the Old Testament so thorough, so individualizing, and so lively a presentation as in the Proverbs; and even the more general principles of Ethics, as well as the fundamental maxims of rectitude and law are, if not directly referred to in them, at least incidentally assumed.

Resting on the basis of the widest and most diverse experience, and adopting the form of the most thoughtful, pithy and suggestive apothegms, they apply to the life of man in all positions, relations and conditions, the moral precepts contained in the law. In other words, what the law reveals as a universal rule for the national life of the covenant people in a religious and a political aspect, the Proverbs apply to the relations and obligations of the private life of each individual of that people. The principle of consecration through fellowship with Jehovah, the God of the Covenant, which was revealed through Moses, and established in general in his legislation, is individualized and developed in detail by Solomon with reference to the special domestic and social relations of his countrymen.

Note.—It has been often observed that the Proverbs of Solomon are the chief source of the Old Testament Ethics. Origen, in the Preface to his exposition of the Song of Solomon, expressed the opinion that in the Proverbs Solomon .had aimed to discuss the ἠèéêÞ , in Ecclesiastes the öõóéêÞ ), and in the Canticles the ëïãéêÞ or èåùñéêÞ (the science of the contemplation of Divine things), and Jerome adopted from him this view (Preface to the Comm. on Eccles., Ep. 30 to Paula).

Luther, in his Preface to the Books of Solomon, written in 1524 (Erlangen ed., Vol. LXIII., p. 35), says of the Proverbs: “It may be rightly called a book of good works; for he (Solomon) there teaches the nature of a godly and useful life,—so that every man aiming at godliness should make it his daily Handbook or Book of Devotion, and often read in it and compare with it his life.” Starke (Introd. to the Proverbs, Synops., Pt. IV., p. 1591) thus describes its contents: “It is for the most part a school of Christian Morals; upon the basis of faith it founds the wisest counsels in reference to the believer’s duties towards God, towards his neighbor, and towards himself..… By means of a great variety of sententious maxims this book teaches man how to escape from sin, to please God, and to secure true blessedness.” The elder Michaelis (Christian Benedict) gives a like estimate of the ethical value of the Proverbs. He passes from an exposition of the Psalms to one of the Proverbs with these words: “From the oratory of David we now proceed to the school of Solomon, to find in the son of the greatest of theologians the first of philosophers.” On account of the ethical wisdom of the Proverbs of Solomon, the Würtemberg Theosophists, Bengel and Oetinger, preferred them to most of the other books of the Old Testament. They made them the theme of their devout meditations, and earnestly sought to penetrate their deeper meaning. (See for Bengel: Osk. Waechter’s “Joh. Alb. Bengel: Life, Character, &c, p. 166). Oetinger, when, as a youthful master of arts, he resided at Halle, thought of lecturing on “Philosophiam sacram et applicatam, drawn from the Scriptures, especially the Proverbs of Solomon.” This plan he did not, however, carry out. At a later period, when he was a pastor first at Hirsau and then at Walddorf, he diligently studied the Proverbs as the chief repository and source of what he called “Sensus communis.” He used them for purposes of religious instruction; he wrote them on separate, slips of paper, put them in a box, and made his scholars draw them out as lots. He also published a little book of a catechetical nature, with the title “How shall the head of a family exemplify at home the Proverbs of Solomon?” and a larger work called “Common Sense in the Proverbs and Ecclesiastes,” Stuttgard, 1753. “the Proverbs,” he once observed, “exhibit Jesus with unusual clearness, and he who cannot perceive this knows not Paul’s meaning when he says, 1Co_14:20, ‘In understanding be men’ ” (see Ehmann’s “Life and Letters of Oetinger;” also the essay in Vilmar’s Past.-theol. Bll., 1865, I., pp. 265 sq., on “Theosophy: Oetinger and the Lutheran Church.”—Still earlier the Rostock theologian, Samuel Bohl, had attempted in his Ethica Sacra (1640) a systematic exhibition of the ethics of Solomon, in the form of a continuous commentary on the first nine and the last two chapters of Proverbs. Most of the modern interpreters have in like manner justly appreciated the superior ethical value of this book. According to Kahnis (Luth. Dogmatik, I., 282) its peculiar excellence lies in the skill with which its author “has presented the maxims of a practical wisdom which aims in all the human relations of the Kingdom of God to govern the lives of men in harmony with the intentions of its founder.” Elster (Deutsche Zeitschr. für Christl. Wissenschaft, 1859, and in his Commentary on the Proverbs) ascribes the importance of this book of Solomon to the fact that “it consists of a didactic religious discussion of practical experience,” in the form of proverbial wisdom, which is not mere human prudence, but “a new emanation from the Divine essence itself, a new communication of eternal wisdom, which alone is true wisdom.” It is a proverbial wisdom which, “like the Law and the Prophets, has its own peculiar and most important province,” and has upon the varied and symmetrical development of the individual man an influence which should be deeply felt and fully recognized. Bruch (Weisheitslehre der Hebräer, pp. 102 sq.), Oehler (Die Grundzüge der alttestamentl. Weisheit, pp. 5 sq.), Delitzsch (Article Sprüche Salomo’s in Herzog’s Real-Encyclopädie), express themselves in similar terms with reference to the high ethical and religious rank of this book. Even Hitzig, while denying its inspiration, and perceiving in it nothing but human wisdom, recognizes in it “a religious consecration and an irresistible attraction of the heart towards morality,” which distinguish this monument of Hebrew proverbial wisdom above all similar productions, whether of Arabian literature or of the Semitic mind in general (“Die Sprüche Salomo’s übersetzt und ausgelegt,” p. xii.).

[Coleridge says: “The Book of Proverbs is the best statesman’s manual which was ever written. An adherent to the political economy and spirit of that collection of apothegms and essays would do more to eradicate from a people the causes of extravagance, debasement and ruin, than all the contributions to political economy of Say, Smith, Malthus and Chalmers together.”—Prof. M. Stuart says (Preface to his Comm. on Proverbs, p. 9): “All the heathen moralists and proverbialists joined together cannot furnish us with one such book as that of the Proverbs.” In his Introd., p. 64, he says: “After all the light which Christianity has shed upon us, we could not part with this book without a severe loss.” “The book contains a striking exhibition of practical wisdom, so striking that it can never be antiquated.’ ’—J. Muenscher, in his Introd. to his Comm. on Proverbs, says, p. xliv. “The moral precepts of Solomon rest on the foundation of religion and true piety, and in this respect differ heaven-wide from the systems of the ancient heathen moralists.”—R. P. D.]

[Dr. Gray observes, The Proverbs of the inspired son of David “are so justly founded on principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age, and may be assumed as rules for the direction of our conduct in every condition and rank of life, however varied in its complexion or diversified by circumstances; they embrace not only the concerns of private morality, but the great objects of political importance.”—Dr. Jortin says: “They have not that air of smartness and vivacity and wit which modern writers have usually affected in their maxims and sentences; but they have what is better, truth and solid good sense.” “Though the composition be of the disjointed kind, yet there is a general design running through the whole, which the author keeps always in view; that is, to instruct the people, and particularly young people, at their entrance into public and active life,—to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules for their behaviour as shall carry them through the world with peace and credit.” (See D’Oyly and Mant, Introd. to Proverbs).

Bridges (Exposition of the Proverbs, Am. Ed., Pref., pp. iii., vii., ix., etc.) says: “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.” “Doubtless its pervading character is not either explicit statement of doctrinal truth or lively exercises of Christian experience. Hence the superficial reader passes over to some (in his view) richer portion of the Scriptural field.” “While other parts of Scripture show us the glory of our high calling, this may instruct in all minuteness of detail how to ‘walk worthy of it.’ Elsewhere we learn our completeness in Christ (Col_2:10); and most justly we glory in our high exaltation as “joint heirs with Christ,” etc. (Rom_8:17; Eph_2:6). We look into this book, and, as by the aid of the microscope, we see the minuteness of our Christian obligations; that there is not a temper, a look, a word, a movement, the most important action of the day, the smallest relative duty, in which we do not either deface or adorn the image of our Lord, and the profession of His name.”

Wordsworth (Introd. to Proverbs, pp. ix., x.) says: “The Book of Proverbs is an inspired book adapted to the circumstances of the times of Solomon.” “The Holy Spirit, in inspiring Solomon to write the Book of Proverbs, supplied an antidote to the poison of those influences (temptations attending the splendor and prosperity of the times), and has given to the world a moral and spiritual manual, which has its special uses for those who dwell in populous towns and cities, and who are busily engaged in worldly traffic, and are exposed to such temptations as are rife in an age and country like our own, distinguished by commercial enterprise and mechanical skill, and by the production of great works of human industry, in Art, Literature and Science, and also by religious activity, especially of that kind which aims to give to Religion external dignity and beauty, such as reached its highest pitch in the Temple of Solomon.” Again, “The Proverbs of Solomon come from above, and they also look upward: They teach that all True Wisdom is the gift of God, and is grounded on the fear of the Lord. They dwell with the strongest emphasis on the necessity of careful vigilance over the heart which is manifest only to God; and on the right government of the tongue, whose sins are rarely punished by human laws; and on the duty of acting, in all the daily business and social intercourse of life, with an eye steadily fixed on the throne of God, and with habitual reference to the only unerring standard of human practice, His Will and Word. In this respect the Book of Proverbs prepared the way for the preaching of the Gospel; and we recognize in it an anticipation of the Apostolic precept concerning all domestic and social relations, ‘Whatsoever ye do, do it heartily, as unto the Lord.’ ”

Dean Stanley (History of the Jewish Church, II., 269, Am. Ed.), looking at the other side of the shield, says, This book “has even something of a worldly, prudential look, unlike the rest of the Bible. But this is the very reason why its recognition as a Sacred Book is so useful. It is the philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence, and of a good education. The whole strength of the Hebrew language, and of the sacred authority of the book, is thrown upon these homely truths. It deals too in that refined, discriminating, careful view of the finer shades of human character, so often overlooked by theologians, but so necessary to any true estimate of human life.”

Dr. Guthrie (Sunday Magazine, Oct., 1868, p. 15) calls attention in his forcible way to other qualities of the book, and bears a valuable testimony to its experimental worth in a wide sphere. “It fulfils in a unique and pre-eminent degree the requirements of effective oratory, not only every chapter, but every verse, and almost every clause of every verse expressing something which both ‘strikes and sticks.’ ” “The day was in Scotland when all her children were initiated into the art of reading through the Book of Proverbs.… I have no doubt whatever—neither had the late Principal Lee, as appears by the evidence he gave before a committee of parliament—that the high character which Scotsmen earned in bygone years was mainly due to their early acquaintance with the Proverbs, the practical sagacity and wisdom of Solomon.…. The book has unfortunately disappeared from our schools; and with its disappearance my countrymen are more and more losing their national virtues—in self-denial and self-reliance, in foresight and economy, in reverence of parents and abhorrence of public charity, some of the best characteristics of old manners and old times.”—A.]

A.—GENERAL INTRODUCTION TO THE PHILOSOPHICAL LITERATURE ASCRIBED TO SOLOMON

§2. the philosophy of the old testament in general, in its relation to the philosophy of other nations

The peculiar form in which the ethical doctrines and precepts of the Proverbs are presented is that of the Hhokmah, or Proverbial Philosophy of the Hebrews. It is a species of moral and philosophical instruction in practical wisdom, which though distinguished by its thoroughly religious character from the secular philosophy of all other races, stands in the same relation to the spiritual development of the covenant people as that occupied by this philosophy in reference to the general culture of men who are without the Scriptures. For, whatever answer be given to the somewhat perplexing question, whether the Hebrews can be properly said to have had a philosophy, it is certainly true, that the essential feature of philosophy, the striving after objective wisdom, or after a true conception of the absolute fitness of the world to accomplish its ends, in both a theoretical and a practical aspect, is most completely presented in the Hhokmah of the old dispensation; and that in fact it is only the peculiar form in which this striving develops itself in the Old Testament literature, which distinguishes this Hhokmah from the philosophy of Greek and Roman antiquity. The wisdom of the people of God under the Old Testament is the art of so shaping life in harmony with the divine will, and in obedience to its peculiar laws learned by experience and reflection, as to make one an upright subject of the kingdom of God, in other words, so as to secure at once the divine favor and earthly blessedness. [When Noyes (A new Translation of the Proverbs, etc., Introd. to Proverbs, p. xiv.) says: “It is true that the religion and morality of the Book of Proverbs will not bear a favorable comparison with those of Jesus Christ. Its morality is much less disinterested, being for the most part founded in prudence rather than in love. Its motives generally are of a much less elevated kind than those which Christianity presents…. Prudential motives, founded on a strict earthly retribution, are the principal encouragements to a life of virtue which he presents,” etc., we recognize the truth which he exhibits, but notwithstanding his supplementary and balancing statements prefer Isaac Taylor’s mode of exhibiting the truth. Speaking immediately of the 23d Psalm he says (Spirit of Hebrew Poetry, Am. 12mo. ed., p. 38): “The bright idea of earthly well-being pervades the Old Testament Scriptures; and this worldly sunshine is their distinction as compared with the New Testament; but then there are many cognate ideas which properly come into their places around the terrestrial idea…. A feeling is here indicated which was of that age, and which was approvable then, although it has been superseded since by sentiments of a higher order, and which draw their reason from the substitution of future for present good.”—A.] In so far as God is alike the beginning and the end of this pursuit of wisdom, or in so far as it both necessarily springs from the fear of God,—Pro_1:7; Pro_9:10; comp. Job_28:28; Psa_111:10; Sir_1:16,—and leads to a purifying fellowship with Him, Pro_8:35; Pro_3:16, etc., it has an essentially religious and practical character. Its sphere of reflection and of action must therefore be also more limited than that of the old classical or of the modern philosophy, both of which delight in profound theoretical inquiries in reference to created existence, and investigations of not only the end but also the origin of both nature and man. Those questions concerning the origin of the world and the origin of evil which play so conspicuous a part in the philosophy of ancient and of modern times, are only incidentally discussed in the Hebrew literature of wisdom, whether in the works ascribed to Solomon, the book of Job, or the kindred Psalms; and then only in their relation to the motives and tendencies to practical morality. The divine wisdom which establishes the relation of God to the world, and is at once the chief source and fundamental law of both the subjective and the objective wisdom of men, (Pro_8:21; Pro_9:12; Job_28:24 sq.; Sirach 24) is always represented rather as the medium of the foreknowledge and the providence of God, than as a creative power, or even as the ideal pattern of the world (the êüóìïò íïçôüò of Plato). In fine, the essential character of the Hebrew philosophy is far more practical than speculative; it is as little inclined to pursue or to prompt genuine speculation as it is to identify itself with secular philosophy in general, and with unaided human reason to investigate the final causes of things. It is essentially a divine philosophy planting its feet upon the basis of the divine revelation, and staying itself upon the eternal principles of the divine law; and it is this determinate and positive character of its method of conceiving and teaching, that chiefly distinguishes it from the philosophy of other nations and of other times. Moreover, the habitual, and not as was the case with many ancient philosophers, the occasional, adoption of the poetical form of the Gnome or didactic apothegm for conveying its instructions, must be regarded as a marked and important feature of this whole body of Old Testament literature, and as a decided indication of its method and of its tendencies.

Note 1.—The Strasburg theologian, J. F. Bruch, in his “Weisheitslehre der Hebräer; ein Beitrag zur Geschichte der Philosophie,” Strasburg, 1851, thoroughly discusses the question whether or not the doctrine of the Hhokmah in the Old Testament is to be considered philosophy in the strict sense, and decides it in the affirmative. This was the prevailing opinion in former times among the theologians of all the churches. Jesuits, e.g. Menochius in his learned work, “De Republica Hebræorum,” Book VII., Proverbs 1; many of the Reformers of the 17th and 18th centuries, especially the followers of Descartes and Cocceius; and Lutherans like the aforementioned Bohlius in his “Ethica Sacra,” or the eminent Buddæus in his “Introductio ad Historiam philosophiæ Hebræorum,” 2d ed., Leipsic, 1720, all spoke without hesitation of the Hebrew philosophy, of the philosophy of Solomon, David, Moses, Joseph, and Abraham. Indeed they often ventured to trace the philosophy of the patriarchs as far back as to Adam. Even at the beginning of the present century Blessig, in his Introduction to J. G. Dahler’s “Denk- und Sittensprüchen Salomo’s” (Strasburg, 1810), unqualifiedly characterized the proverbial poetry of the Hebrews as philosophical; De Wette, in his Hebrew Archæology, spoke of “the speculative and practical philosophy of the Hebrews;” and Staeudlin wrote a dissertation on “The Philosophy, the Origin and Design of the Book of Job.” (See his “Beiträge zur Philosophie und Geschichte der Religion und Sittenlehre,” II., 133 sq.; compare the same author’s “Geist der Sitlenlehre Jesu,” I., 74 sq.). Theologians of the most diverse schools agreed in assuming in general the existence among the early Hebrews of a style of wisdom which might claim the undisputed title of a philosophy.

The opposite view is represented not only by many later philosophers, especially those of the critical school of Kant, but also by such theologians as limit the notion “philosophy” to the scholarly scientific speculative inquiries peculiar to modern times, and must therefore consider not only the Hebrews, but all the Semitic races, and indeed the Orientals in general, as totally destitute of a philosophical habit of mind. Such was the opinion of Brucker before the time of Kant, when he asserted in his Critical History of Philosophy (Leipsic, 1767, I., 64), “non confundendam esse Hebræorum sapientiam cum philosophia proprii nominis atque significationis.” Krug (Philosophisch-Encyclopädisches Lexicon, II., 328) thinks that anything like philosophy or philosophical wisdom is not to be looked for among the ancient Hebrews.” Reinhold (Lehrbuch der Geschichte der Philosophie, p. 15) denies in general the existence of any proper old Oriental philosophy side by side with the Greek. Ritter (Geschichte der Philosophie, I., 48) bluntly says, “Of the only Asiatic nations whose literature is known to us, we may venture to assert, without fear of much contradiction, that in the early times they had no philosophy. Among these are the Hebrews,” etc.

Of the more recent theologians R. F. Grau (“Semiten und Indogermanen in ihrer Beziehung zu Religion und Wissenschaft,” p. 28 sq.) has warmly and zealously supported the proposition that “the Semitic mind in general has no capacity for either philosophy or science,” and Luthardt (in the “Leipziger Vorträge über die Kirche, nach Ursprung, Geschichte und Gegenwart, pp. 18 sq. [pp. 19 sq. of the translation published by Messrs. T. & T. Clark, Edinburgh, 1867]) adopts his opinion at least in reference to the Hebrews.

All these scholars manifestly have too limited and partial a conception of philosophy. They with one consent understand by it an exercise of the human intellect controlled by the rigid laws of logic and carried on in a scientific method such as was never seen among the early Hebrews, or indeed among any of the older Eastern nations. But philosophy means far more than this. It is in itself, as its etymology, öéëïóïößá , i.e. studium sapientiœ [love of wisdom], indicates, and as the whole practice and method of the oldest Greek philosophers down to the time of Aristotle demonstrates, nothing but a love for wisdom; an earnest endeavor to find a theoretical and a practical solution of the problems of our earthly life; that intellectual effort which strives to re-establish the proper relation between the absolute o