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.