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 second recommends giving his folly the exposure or the sharp answer which it so richly deserves. The wide meaning of 'folly' in this pair of proverbs may be illustrated by xvii. 12, where it evidently means a paroxysm of passion Next to this noisy passionate 'folly,' if we may judge from the arrangement of chap. xxvi., comes the vice of idleness (xxvi. 13-16). How dangerous this was felt to be we have seen already, and the exhortation to agricultural industry in xxvii. 23-27 forms a counterpart to the meditation on the 'field of the slothful' in xxiv. 30-32. If the motives urged for this and other duties are not lofty, the standard is at least an easily attainable one.

Sometimes, indeed, the eye sharpened by a regard to prudence discerns moral points of some refinement. This proverb, for instance, strikes one as delicate, in spite of the prudential motive attached to it in the next verse,—

Conduct thy quarrel with thy neighbour, but expose not the secret of another (xxv. 9);

and the well-known precept on showing kindness to one's enemies, though partly supported by the prospect of a reward (comp. xxiv. 17, 18), is so nobly expressed that an apostle can adopt it without change (Rom. xii. 20),—

If one that hates thee hunger, give him bread to eat, and if he thirst, give him water to drink, for thou heapest coals of fire thereby upon his head, and Jehovah shall recompense thee (xxv. 21, 22).

Let us pause a moment on this proverb, which contrasts so strongly with the advice on the treatment of enemies given by Sirach. 'Coals of fire on the head' is probably here a metaphorical expression for what St. Augustine calls 'urentes conscientiæ gemitus' (De doctr. Christ., l. iii., c. 16). The appositeness of the phrase will be heightened if we suppose the enemy spoken of to be one who has never heard