By me princes rule,.... All governors of provinces and cities, who are under the king as supreme; the discharge of whose office in a right manner requires much wisdom, prudence, justice, and integrity; all which they have from Christ, as well as their power of ruling, that rule well;

and nobles, even all the judges of the earth; the word (e) for nobles signifies persons of a "free" spirit, generous, bountiful men; such as are called "benefactors", Luke 22:25; so one of the Ptolemys, king of Egypt, was called Evergetes. Such who govern, not in a cruel and rigorous manner, but with clemency and gentleness; who, as they are "free" and noble themselves, their subjects are a free people, and enjoy their privileges and liberties fully and quietly. And "the judges of the earth" are such, as sit on benches of justice, hear and try causes, and pass sentence on men; which requires great skill and knowledge, and much faithfulness and integrity, which all that perform their office aright have from Christ. How great therefore must he be! how wise and just! from whom all rulers, supreme and subordinate, have their power; prudence, generosity, and justice!

(e) "munifici sive liberales", Vatablus; "ingenui", Junius & Tremellius, Gejerus; "munifici", Piscator; "generosi", Schultens.

We may not explain the second clause of this verse: et ad ingenua impelluntur quicunque terrae imperant, for נדיב is adj. without such a verbal sense. But besides, נדיבים is not pred., for which it is not adapted, because, with the obscuring of its ethical signification (from נדב, to impel inwardly, viz., to noble conduct, particularly to liberality), it also denotes those who are noble only with reference to birth, and not to disposition (Isaiah 32:8). Thus נדיבים is a fourth synonym for the highly exalted, and כל־שׁפטי ארץ is the summary placing together of all kinds of dignity; for שׁפט unites in itself references to government, administration of justice, and rule. כל is used, and not וכל - a so-called asyndeton summativum. Instead of ארץ (lxx) there is found also the word צדק (Syr., Targ., Jerome, Graec. Venet., adopted by Norzi after Codd. and Neapol. 1487). But this word, if not derived from the conclusion of the preceding verse, is not needed by the text, and gives a summary which does not accord with that which is summed up (מלכים, רזנים, שׂרים, נדיבים); besides, the Scripture elsewhere calls God Himself שׁופט צדק (Psalm 9:5; Jeremiah 11:20). The Masoretic reading

(Note: If the Masoretes had read שׁפטי צדק, then would they have added the remark לית ("it does not further occur"), and inserted the expression in their Register of Expressions, which occurs but once, Masora finalis, p. 62.)

of most of the editions, which is also found in the Cod. Hillel (ספר הללי)

(Note: One of the most ancient and celebrated Codd of the Heb. Scriptures, called Hillel from the name of the man who wrote it. Vid., Streack's Prolegomena, p. 112. It was written about a.d. 600.)

merits the preference.

By me princes rule, and nobles, even all the judges of the earth.

8:12-21 Wisdom, here is Christ, in whom are all the treasures of wisdom and knowledge; it is Christ in the word, and Christ in the heart; not only Christ revealed to us, but Christ revealed in us. All prudence and skill are from the Lord. Through the redemption of Christ's precious blood, the riches of his grace abound in all wisdom and prudence. Man found out many inventions for ruin; God found one for our recovery. He hates pride and arrogance, evil ways and froward conversation; these render men unwilling to hear his humbling, awakening, holy instructions. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. His wisdom makes all truly happy who receive it in the love of Christ Jesus. Seek him early, seek him earnestly, seek him before any thing else. Christ never said, Seek in vain. Those who love Christ, are such as have seen his loveliness, and have had his love shed abroad in their hearts; therefore they are happy. They shall be happy in this world, or in that which is beyond compare better. Wealth gotten by vanity will soon be diminished, but that which is well got, will wear well; and that which is well spent upon works of piety and charity, will be lasting. If they have not riches and honour in this world, they shall have that which is infinitely better. They shall be happy in the grace of God. Christ, by his Spirit, guides believers into all truth, and so leads them in the way of righteousness; and they walk after the Spirit. Also, they shall be happy in the glory of God hereafter. In Wisdom's promises, believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.