Companion to the Bible

by E. P. Barrows

13. In respect to outward form, the book of Proverbs naturally falls into four parts. Of these, the first nine chapters, consisting of earnest and fatherly exhortations addressed to the young in a series of discourses, of which the parts are more or less connected with each other, constitute the first part. The title prefixed to this part, giving both the author's name and the end which he proposes (1:1-6) refers perhaps to the book considered as a whole. The second part, introduced by the title: "The proverbs of Solomon," extends to the end of the twenty-fourth chapter. Of this, the first section (chaps. 10-22:16) consists of proverbs properly so called, each verse constituting a separate maxim of heavenly wisdom for the regulation of the heart and life. Between the different verses there is either no connection, or one of a slight and casual character, consisting frequently in the common occurrence of the same word. In the remaining section (chap. 22:17-24:34) the method of exhortation in discourse more or less connected is resumed. To the third part (chaps. 25-29) is prefixed the superscription: "These are also the proverbs of Solomon which the men of Hezekiah copied out." The proverbs of this part are, in general, expressed in detached maxims, as in the first section of the second part; but occasionally there is a connection between adjacent verses. There is also an effort to bring together related proverbs, as those concerning rulers (25:1-8); concerning fools (26:1-12); concerning sluggards (26:13-16); concerning busybodies and tale-bearers (chap. 26:17-28). In this part also a number of proverbs are repeated that have occurred elsewhere. Finally, the fourth part, which may be considered as a sort of appendix, contains the words of Agur (chap. 30), and of King Lemuel (chap. 31).

According to the most natural interpretation of the words prefixed to chap. 24:23—"these [maxims] also belong to the wise"—the verses that follow to the end of the chapter contain also a short appendix of proverbs not belonging to Solomon.

14. From the above it is manifest that the book of Proverbs was arranged in its present form as late, at least, as the days of Hezekiah. It contains not the whole of the three thousand proverbs which Solomon spake (1 Kings 4:32), but only selections from them, such as the wisdom of God judged needful for the edification of his people. Whether the proverbs contained in the first and second parts were arranged in their present form by Solomon himself or by some other person, we do not know; but that all the proverbs of the book belong to him as their author, except those which are expressly ascribed to others, there is no valid reason for doubting.

IV. ECCLESIASTES.

15. The Hebrew name of this book is Koheleth, respecting the meaning of which there has been much discussion. The Alexandrine rendering of this word, Ecclesiastes, one who gathers or addresses an assembly, and the English rendering, Preacher, express for substance its probable meaning; or rather, since the form of the word is feminine, it is Wisdom as a preacher, Solomon being regarded as her impersonation. The uniform belief of the ancient church was that Solomon wrote this book in his old age, when brought to repentance for the idolatrous practices into which his heathen wives had seduced him. He had thoroughly tried the world in all its forms of honor, wealth, pleasure, and the pursuit of wisdom—speculative wisdom—and found it only "vanity and vexation of spirit," when sought as the supreme good. The conclusion to which he comes is that in such an empty and unsatisfying world, where disappointment and trouble cannot be avoided, the cheerful enjoyment of God's present gifts is the part of wisdom, for thus we make the best of things as we find them. But this enjoyment must be in the fear of God, who will bring all our works into judgment; and accompanied, moreover, by deeds of love and charity, as we have opportunity. He explicitly asserts a judgment to come; yet his general view of life is that expressed in the Saviour's words: "The night cometh, when no man can work;" words which imply that God's earthly service, as well as the enjoyment of his earthly gifts, will come to a close at death. This view of the Preacher is not a denial of the future life, as some have wrongly maintained, but implies rather a less full revelation of it than is given in the New Testament.

Many evangelical men, as Hengstenberg, Keil, and others, interpret the first verse of this book as meaning not that Solomon was himself the author, or that the writer meant to pass himself off as Solomon, but simply that he wrote in Solomon's name, as assuming his character; that monarch being to the ancient Hebrews the impersonation of wisdom. Their reasons for this view are chiefly two: First, that the state of things described in the book of Ecclesiastes does not suit Solomon's age, the picture being too dark and sombre for his reign; secondly, that the language differs widely from that of the book of Proverbs and of the Canticles. Whether we adopt this view, or that above given, the canonical authority of the book of Ecclesiastes remains as a well-established fact. It always held a place in the Hebrew canon, and existed there in its present form in the days of Christ and his apostles.

16. The following summary of the Preacher's argument is condensed from Scott. He had evidently two objects in view. First, to show where happiness could not be found; and secondly, where it might. The first six chapters are principally employed on the former part of the argument, yet with counsels interspersed tending to show how the vanity, or at least the vexation of earthly pursuits may be abated. The remaining six chapters gradually unfold the latter part of the argument, teaching us how to make the best of things as we find them, how to live comfortably and usefully in this evil world, and how to derive benefit from the changing events of life. In respect to outward things, the sacred writer inculcates a cheerful, liberal, and charitable use of them, without expecting from them permanent or satisfying delight. He counsels us to take the transient pleasure which agreeable circumstances can afford, as far as consists with the fear of God; to be patient under unavoidable evil; not to aim at impracticable results; to fill up our allotted station in a peaceable, equitable, and prudent manner; to be contented, meek, and affectionate; and to do good abundantly as we have opportunity, in the expectation of a gracious reward. These general rules are interspersed with warnings and counsels to princes and great men, and to subjects in respect to their rulers.

V. THE SONG OF SOLOMON.

17. The title of this book: The Song of songs, that is, the most excellent of songs, indicates its application to the heavenly Solomon, and his spouse the church. So the Jews from the most ancient times have interpreted it. Looking at this song from the position of the Old Testament, its ground-idea is: "Thy Maker is thy husband." Identical with this is the New Testament idea: "The bride, the Lamb's wife." The germ of this representation exists in the Pentateuch, where idolatry is regarded as spiritual adultery. Exod. 34:15; Deut. 31:16. We find it fully developed in the forty-fifth Psalm, which probably belongs to Solomon's age, and which is expressly quoted in the epistle to the Hebrews as a description of the Messiah. The same figure occurs in many passages of the prophets who lived after Solomon's day. Isa. 54:5; 62:5; Jer. 2:2; 3:14; Hos. 2:16, 19, 20. In the book of Revelation this imagery is repeated and amplified.

18. This song is not a dramatic representation, in which the action steadily advances to the end, but a series of descriptive pictures, the great theme of which is the separation of the bride from her beloved—the heavenly Bridegroom—for her sins, and her reunion with him by repentance. In the spiritual application of its rich and gorgeous imagery we should confine ourselves to the main scope, rather than dwell on particulars. Thus the fruitfulness of the church is set forth under the image of a garden filled with spices and precious fruits. But we are not to seek for a hidden meaning in each particular spice or fruit—the saffron, the spikenard, the myrrh, the pomegranate, the apple, the nut; and the same is true with respect to the descriptions of the bride and bridegroom with which the book abounds.