Proverbs · Chapter 1

Verse 1. The proverbs of Solomon] For the meaning of the word proverb, see the introduction; and the dissertation upon parabolical writing at the end of the notes on Matthew 13:58. Solomon is the first of the sacred writers whose name stands at the head of his works.

Verse 1. The proverbs of Solomon — “Solomon is the first of the sacred writers whose name appears at the head of his works. The name alone of so wise and so great a prince is a sufficient recommendation to engage men to hear and to read. For we naturally love to see and to listen to persons of illustrious name and extraordinary capacity, particularly when those qualities are joined with sovereign power. The style of this work, the brevity of his sentences, and the parabolical turn, close, short, sententious, are also reasons for studying it: long discourses fatigue; all men have not leisure to attend to, or penetration to comprehend them. But precepts delivered in parables are always pleasing to hear.” See Calmet and Dodd. The reader will observe proverbs are ancient, wise, and short sayings, in common use, whereof some are plain and easy, others intricate and obscure. This way of treating serious subjects was very common and familiar with the Jews. Jesus Christ delivered most of his instructions to the people in a way somewhat similar to this, namely, in parables. This method of instruction serves well to teach wisdom, truth, and justice, and to caution men against error, vice, and dissipation.

Verse 1. Proverbs, apothegms, parables, sentences, similitudes. The proverbs of a nation are the compressions of wisdom into short maxims, which like the coins of a country worn bare by use, pass from hand to hand, without scruple or fear. The Hebrew word µylvm mishelim, from lvm mashal, to rule or govern, signifies a collection of wise sayings for the government of life and conduct.

TITLE, OBJECT, AND MOTTO, 1-7.

1. The Proverbs — The first sentence is the title or superscription of the book, though not, as in modern usage, set apart as such, but run in to the body of the text. The same usage is found elsewhere, as in many of the Psalms; for example, Psalm 15 (in the Hebrew.) Also in the New Testament, Matthew 1:1, “The book of the generation of Jesus Christ;” also, Mark 1:1. Compare Proverbs 10:1; 25:1. A proverb is a sententious maxim, or a short, comprehensive, and weighty saying, expressed frequently, but not always, in metaphorical language; or the terms are employed in an unusual and peculiar sense, and are, therefore, more or less obscure, requiring some effort of the mind to apprehend them. This seeming disadvantage is compensated by the stronger impression following such mental effort; and, consequently, by an easier and more perfect retention in the memory. The Hebrew word µylvm, meshalim, from lvm, mashal — 1, to rule; 2, to liken, to make like, or be like — involves the idea of an authoritative, influential, or important saying, implying or expressing a comparison, simile, or metaphor of some kind. Hence it is used, in a very general and comprehensive way, for a similitude or parable, Ezra 17:2; 24:3: Judges 9:7, etc.; 2 Samuel 12:1, etc.; 2 Kings 14:9; for a sententious saying or apothegm, such as consists in the ingenious comparison of two things, sentiments, etc., as in many of the proverbs of this book; for a proverb proper, or a byword, as in 1 Samuel 10:12; Ezekiel 12:22, 23; for a verse, song, or poem, the members of which, by the laws of parallelism, consist of two hemistichs similar in form and sense, or the one in antithesis with the other. It is specially used of prophecy, Numbers 23:7, 18; of a didactic discourse, Job 27:1; 29:1; Psalm 49:5; 78:2; sometimes of a satirical poem or song of derision, as in Deuteronomy 28:37. Our word proverb, in its more specific sense, (taken as an abbreviation of proverbia, for words, that is, many in one, or a word for many,) is a suitable name for this book, a great portion of which consists of short, comprehensive utterances, giving character to the work. But in the more generic sense of the Hebrew word we have the book completely covered. One word, meshalim, stands for the whole.

V. 2. To know-Written to help men to know throughly and practically. Both human wisdom to conduct our affairs in this life, and Divine wisdom. Instruction-The instructions delivered either by God, or men, in order to the attainment of wisdom. To perceive-Which teach a man true understanding.

Verse 2. To know wisdom] That is, this is the design of parabolical writing in general; and the particular aim of the present work. This and the two following verses contain the interpretation of the term parable, and the author’s design in the whole book. The first verse is the title, and the next three verses are an explanation of the nature and design of this very important tract.

Wisdom] hmkj chochmah may mean here, and in every other part of this book, not only that Divine science by which we are enabled to discover the best end, and pursue it by the most proper means; but also the whole of that heavenly teaching that shows us both ourselves and God, directs us into all truth, and forms the whole of true religion.

And instruction] rswm musar, the teaching that discovers all its parts, to understand, to comprehend the words or doctrines which should be comprehended, in order that we may become wise to salvation.

Verses 2-4. To know wisdom — Written to help men to know, thoroughly and practically, both human wisdom, to conduct their affairs properly in this life, and especially divine wisdom, showing them their duty to God and man, and making them wise unto salvation; and instruction — The instructions delivered, either by God or men, in order to the attainment of wisdom. To perceive the words of understanding — Those words which are the effects of a good understanding, or which give a man that true understanding whereby he can discern between truth and error, between good and evil, in order that he may choose the former and refuse the latter. To receive the instruction of wisdom — Willingly to receive the wise and salutary counsels of others, which is a good step to wisdom, and a part of it. This is opposed to the instruction of fools and of folly, of which he speaks Proverbs 16:22, and Proverbs 19:27. For folly hath its school, where multitudes of scholars attend, who are very apt to learn its lessons. Justice, judgment, and equity — That is, to receive the instruction which teaches men just judgment, or equity, namely, their whole duty to God, their neighbour, and themselves. To give subtlety — Or, rather, prudence, as this word, hmr[, is used Proverbs 8:5, 12; although it is frequently taken in an evil sense for craft and subtlety; to the simple — To such as want wisdom, and are easily deceived by others, and therefore most need this blessing; to the young man — Who wants both experience and self-government; knowledge and discretion — That they may gain so much knowledge as will enable them to conduct themselves and their affairs with knowledge and discretion.

Ver. 2. To know wisdom. This little volume comes cheap to us, but it cost the king of Israel, the great oriental philosopher, who surpassed Ethan, Heman, Chalcol, and Darda in wisdom, a whole life of labour and of study. 1 Kings 4:30, 31.

2. As in the first verse we have the title of the book, so in this and the following verses, to the sixth, we have its design or object stated and explained. The purpose is disciplinary, educational; first, with respect to the young man, and then to him that is already wise, instructed. To know wisdom and instruction — That is, that the reader may know or acquire wisdom. The verb [dy, yadha’h, comprehends the active knowing, both as inchoative and as completed; that is, to come to know, to gain a knowledge of, and also to know, to have a knowledge of. It is used in the first sense here — that the reader or pupil may attain to, or acquire, wisdom. To perceive the words of understanding — Or, more literally, to discern the words of discernment. The noun at the end of the clause is from the same root as the infinitive at the beginning. The primary idea is, that of separating; then of distinguishing, or making distinctions. It implies attention and the power of accurate discrimination, or observing the difference between one thing and another — their different qualities, properties, and relations; the power of analysis and classification; hence, of precision and clearness of thought, of seeing “through and through” things. The object of the book, therefore, is, that the student, thoroughly informed and disciplined, may be capable of penetrating abstruse and difficult subjects; of understanding and relishing the teachings of the most profound instructors. When beginning his course he finds it impossible to understand fully his teachers and his text books. He is unable to grasp the subject, either in the aggregate or the details. Terms are new, strange, and confusing. The attempt to seize unwonted thought distracts him. But that discipline and cultivation, which the wise Teacher proposes, gradually clears his vision, and strengthens and enlarges his intellect, until the objects of his pursuit stand out vividly before his mind in all their relations and intricacies. He has mastered his subject, and gained his end.

V. 3. To receive-Willing to receive the counsels of others. Such as makes men wise and prudent, and to teach just judgments or equity.

Verse 3. To receive the instruction] lkch haskel, the deliberately weighing of the points contained in the teaching, so as to find out their importance.

Equity] משרים mesharim, rectitude. The pupil is to receive wisdom and instruction, the words of wisdom and understanding, justice and judgment, so perfectly as to excel in all. Wisdom itself, personified, is his teacher; and when God’s wisdom teaches, there is no delay in learning.

Verses 2-4. To know wisdom — Written to help men to know, thoroughly and practically, both human wisdom, to conduct their affairs properly in this life, and especially divine wisdom, showing them their duty to God and man, and making them wise unto salvation; and instruction — The instructions delivered, either by God or men, in order to the attainment of wisdom. To perceive the words of understanding — Those words which are the effects of a good understanding, or which give a man that true understanding whereby he can discern between truth and error, between good and evil, in order that he may choose the former and refuse the latter. To receive the instruction of wisdom — Willingly to receive the wise and salutary counsels of others, which is a good step to wisdom, and a part of it. This is opposed to the instruction of fools and of folly, of which he speaks Proverbs 16:22, and Proverbs 19:27. For folly hath its school, where multitudes of scholars attend, who are very apt to learn its lessons. Justice, judgment, and equity — That is, to receive the instruction which teaches men just judgment, or equity, namely, their whole duty to God, their neighbour, and themselves. To give subtlety — Or, rather, prudence, as this word, hmr[, is used Proverbs 8:5, 12; although it is frequently taken in an evil sense for craft and subtlety; to the simple — To such as want wisdom, and are easily deceived by others, and therefore most need this blessing; to the young man — Who wants both experience and self-government; knowledge and discretion — That they may gain so much knowledge as will enable them to conduct themselves and their affairs with knowledge and discretion.

3. To receive (acquire) the instruction (discipline) of wisdom — Rather, prudence, thoughtfulness. Justice — qdx, tsedhek, rightness, rectitude; and judgment, cpvm, mishpat, a word of comprehensive meaning, including all distinction, regulation, ordering, right, custom. It seems to have special reference to administrative justice, or doing right in official capacity, never trespassing upon the rights of others, but preserving and defending them. Hence it is frequently joined with tsedhek — “justice and judgment.” Perhaps the two terms, when definitely used, may correspond to morality in social and civil relations. Equity — µyrvm, mesharim, (plural,) equities or rectitudes, straightforwardness, from rvy, yashar, to be straight, even, smooth, right. The plural here may indicate that it is used in its most comprehensive sense. The whole may be paraphrased thus: The design of my instructions is to enable you to acquire an intelligent discipline, or habit of prudence in your personal conduct, of morality in your social and civil relations, and of rectitude in all things.

V. 4. Simple-Such as want wisdom. Young man-Who wants both experience and self-government.

Verse 4. To give subtilty to the simple] The word simple, from simplex, compounded of sine, without, and plica, a fold, properly signifies plain and honest, one that has no by-ends in view, who is what he appears to be; and is opposed to complex, from complico, to fold together, to make one rope or cord out of many strands; but because honesty and plaindealing are so rare in the world, and none but the truly religious man will practice them, farther than the fear of the law obliges him, hence simple has sunk into a state of progressive deterioration. At first, it signified, as above, without fold, unmixed, uncompounded: this was its radical meaning. Then, as applied to men, it signified innocent, harmless, without disguise; but, as such persons were rather an unfashionable sort of people, it sunk in its meaning to homely, homespun, mean, ordinary. And, as worldly men, who were seeking their portion in this life, and had little to do with religion, supposed that wisdom, wit, and understanding, were given to men that they might make the best of them in reference to the things of this life, the word sunk still lower in its meaning, and signified silly, foolish; and there, to the dishonour of our language and morals, it stands! I have taken those acceptations which I have marked in Italics out of the first dictionary that came to hand—Martin’s; but if I had gone to Johnson, I might have added to SILLY, not wise, not cunning. Simplicity, that meant at first, as MARTIN defines it, openness, plaindealing, downright honesty, is now degraded to weakness, silliness, foolishness. And these terms will continue thus degraded, till downright honesty and plaindealing get again into vogue. There are two Hebrew words generally supposed to come from the same root, which in our common version are rendered the simple, פתאים pethaim, and פתים or פתיים pethayim; the former comes from atp patha, to be rash, hasty; the latter, from htp pathah, to draw aside, seduce, entice. It is the first of these words which is used here, and may be applied to youth; the inconsiderate, the unwary, who, for want of knowledge and experience, act precipitately. Hence the Vulgate renders it parvulis, little ones, young children, or little children, as my old MS.; or very babes, as Coverdale. The Septuagint renders it akakoiv, those that are without evil; and the versions in general understand it of those who are young, giddy, and inexperienced.

To the young man] נער naar is frequently used to signify such as are in the state of adolescence, grown up boys, very well translated in my old MS. yunge fulwaxen; what we would now call the grown up lads. These, as being giddy and inexperienced, stand in especial need of lessons of wisdom and discretion. The Hebrew for discretion, hmzm mezimmah, is taken both in a good and bad sense, as זם zam, its root, signifies to devise or imagine; for the device may be either mischief, or the contrivance of some good purpose.

Verses 2-4. To know wisdom — Written to help men to know, thoroughly and practically, both human wisdom, to conduct their affairs properly in this life, and especially divine wisdom, showing them their duty to God and man, and making them wise unto salvation; and instruction — The instructions delivered, either by God or men, in order to the attainment of wisdom. To perceive the words of understanding — Those words which are the effects of a good understanding, or which give a man that true understanding whereby he can discern between truth and error, between good and evil, in order that he may choose the former and refuse the latter. To receive the instruction of wisdom — Willingly to receive the wise and salutary counsels of others, which is a good step to wisdom, and a part of it. This is opposed to the instruction of fools and of folly, of which he speaks Proverbs 16:22, and Proverbs 19:27. For folly hath its school, where multitudes of scholars attend, who are very apt to learn its lessons. Justice, judgment, and equity — That is, to receive the instruction which teaches men just judgment, or equity, namely, their whole duty to God, their neighbour, and themselves. To give subtlety — Or, rather, prudence, as this word, hmr[, is used Proverbs 8:5, 12; although it is frequently taken in an evil sense for craft and subtlety; to the simple — To such as want wisdom, and are easily deceived by others, and therefore most need this blessing; to the young man — Who wants both experience and self-government; knowledge and discretion — That they may gain so much knowledge as will enable them to conduct themselves and their affairs with knowledge and discretion.

Ver. 4. To give subtilty, wariness, cautionary wisdom, to the simple. The LXX, akakoiv, those without evil, the innocent. Vulgate, parvulis, the little ones, those who from youth and inexperience act rashly and precipitately.

4. Having thus stated the object in general terms, the teacher proceeds to a more specific setting forth of what it is, or of what he anticipates in respect to certain classes. First, as to the young and untaught, those who are as yet untrained to thought and study; and secondly, as to those of greater maturity and reflection. To the µyatp, pethaim, simple (open) ones, novices, unskilled and inexperienced, he hopes to be able to give hmr[, ‘hormah, subtilty, expertness, shrewdness, to train them to mental activity and acumen; to the young man, r[n, na’har, youth, standing in parallelism with pethaim, and meaning persons of the same class, he will impart knowledge and discretion. Several of the terms in this verse are sometimes used in a good, and sometimes in a bad sense. They are supposed to be used in a good sense here. Perhaps pethaim may be employed here in a middle sense, unthinking, unsophisticated, undisciplined. Such novices, or freshmen, he proposes to teach how to reflect properly, to drill and train them to the art of right thinking and right acting.

V. 5. Will hear-Is willing to learn. Attain to-The art of governing himself or others.

Verse 5. A wise man will hear] I shall not only give such instructions as may be suitable to the youthful and inexperienced, but also to those who have much knowledge and understanding. So said St. Paul: We speak wisdom among them that are perfect. This and the following verse are connected in the old MS. and in Coverdale: “By hearyinge the wyse man shall come by more wysdome; and by experience he shall be more apte to understonde a parable and the interpretation thereof; the wordes of the wyse and the darke speaches of the same.”

Verses 5, 6. A wise man will hear — Is not self-conceited, as fools are, but willing to learn from others, and, therefore, will attend to the following instructions; and will increase learning — Thereby he will gain this great benefit, he will increase in knowledge and wisdom. This he adds, to show that this book is useful and necessary, not only to the ignorant, but also to the most wise and knowing persons; and shall attain unto wise counsels — Not to deep speculations, but practical knowledge and wisdom, the art of governing himself, or others, well and prudently. To understand a proverb, &c. — That is, the interpretation of a proverb, or the meaning and use of the wise sayings of God or men: to know this practically, and for his direction and benefit; for practice is the great design of this book. The words of the wise, and their dark sayings — Such as are hard to be understood by inconsiderate and carnal men; but may be found out by diligent and humble inquiry, and prayer for divine teaching.

Ver. 5. A wise man will hear. The wise and illustrious Solomon opens his volume by setting forth the nature and design of his work. Wisdom, according to him, is no other than the luminous truth of revelation embraced by the mind, revered in the heart, and practised in the life. Then correspondent dispositions are formed, for divine wisdom is more than theory; it is pure, peaceable, gentle, and easy to be entreated, full of mercy and all good fruit. Hence it is no other than real religion in all its doctrines, and in all its duties. And to conform the heart and life to the wise counsel of God, is assuredly both the best wisdom and the first duty of all mankind. It ennobles the mind with sacred knowledge, it adorns the heart with purity, and clothes the character with rectitude. In a word, it opens every avenue of intellectual pleasure and moral happiness to the soul of man.

5. As to the other class, of more advanced and comparatively educated pupils, being already trained to thought and study, he has confidence that they will, from habit and education, hear, attend to his instructions, and so add to their acquirements; and thus, being already of more mature understanding, (nabhon, see ver. 2, discriminating,) they ˆwbn shall attain unto, get, gain, or establish their counsels, or well-concerted designs. The term rendered wise counsels (steersmanship, or capability to guide) is somewhat obscure, and has given the critics trouble. The general sense of the verse seems to be an expression of confidence that this class of persons will, by means of his instructions, increase in their acquisitions, and so succeed in their ardent and deliberate pursuit of useful knowledge as to obtain the power to steer their course safely through life.

Verse 6. Dark sayings.] tdyj chidoth, enigmas or riddles, in which the Asiatics abounded. I believe parables, such as those delivered by our Lord, nearly express the meaning of the original.

Verses 5, 6. A wise man will hear — Is not self-conceited, as fools are, but willing to learn from others, and, therefore, will attend to the following instructions; and will increase learning — Thereby he will gain this great benefit, he will increase in knowledge and wisdom. This he adds, to show that this book is useful and necessary, not only to the ignorant, but also to the most wise and knowing persons; and shall attain unto wise counsels — Not to deep speculations, but practical knowledge and wisdom, the art of governing himself, or others, well and prudently. To understand a proverb, &c. — That is, the interpretation of a proverb, or the meaning and use of the wise sayings of God or men: to know this practically, and for his direction and benefit; for practice is the great design of this book. The words of the wise, and their dark sayings — Such as are hard to be understood by inconsiderate and carnal men; but may be found out by diligent and humble inquiry, and prayer for divine teaching.

6. To understand a proverb — Mashal, (see note on verse 1;) perhaps taken here for all the various kinds of composition under that name, such as poems, allegories, enigmas, apothegms, and metaphorical discourse in general — all studied and elegant compositions. The interpretation — A doubtful rendering of hxylm, melitsah, which is probably used by metonymy for that which needs interpretation, an enigma or obscure maxim; or, as in the marginal reading, an eloquent speech. It stands in parallelism with µtdyj, hhidhotham, their dark sayings, or sharp, keen utterances; riddles, enigmas; Judges 14:12; Ezekiel 17:2. Many of the passages in this book are enigmas or riddles, intentionally obscure and difficult for the purpose of exercising thought and ingenuity; or the words are susceptible of more than one meaning; one, perhaps, more obvious, and the other occult, and only to be found by research. This is an educational book, and contains its exercises of skill. The only other place where melitsah is found is in Habakkuk 2:6, there rendered taunting proverb. The general meaning of this verse is, that he shall attain to excellence in comprehending the force and beauty of the higher forms of discourse and composition, such as are used by poets and sages. This he cannot do without possessing a high cultivation himself, and hence it is another way of saying that he shall rise to an eminent degree of intellectual accomplishment. Here, then, is the object which the regal sage proposes to himself and his pupils in the composition of this work. (See Excursus I.)

V. 7. The fear-Reverence and obedience to God. Beginning-The foundation without which all other knowledge is vain. Fools-That is, wicked men, are so far from attaining true wisdom, that they despise it, and all the means of getting it.

Verse 7. The fear of the Lord] In the preceding verses Solomon shows the advantage of acting according to the dictates of wisdom; in the following verses he shows the danger of acting contrary to them. The fear of the Lord signifies that religious reverence which every intelligent being owes to his Creator; and is often used to express the whole of religion, as we have frequently had occasion to remark in different places. But what is religion? The love of God, and the love of man; the former producing all obedience to the Divine will; the latter, every act of benevolence to one’s fellows. The love of God shed abroad in the heart by the Holy Spirit produces the deepest religious reverence, genuine piety, and cheerful obedience. To love one’s neighbour as himself is the second great commandment; and as love worketh no ill to one’s neighbour, therefore it is said to be the fulfilling of the law. Without love, there is no obedience; without reverence, there is neither caution, consistent conduct, nor perseverance in righteousness.

This fear or religious reverence is said to be the beginning of knowledge; tyvar reshith, the principle, the first moving influence, begotten in a tender conscience by the Spirit of God. No man can ever become truly wise, who does not begin with God, the fountain of knowledge; and he whose mind is influenced by the fear and love of God will learn more in a month than others will in a year.

Fools despise] אוילים evilim, evil men. Men of bad hearts, bad heads, and bad ways.

Verse 7. The fear of the Lord — That is, reverence for and obedience to God; is the beginning of knowledge — The foundation and source of it; without which all other knowledge is vain and useless. Mark well this sentence, reader: all wisdom, which is not founded in religion, in the true and genuine fear of God, is empty and unprofitable, and will be found such in the time of affliction, in the hour of death, and at the day of judgment. But fools — Wicked men, or men devoid of true religion, called fools throughout this whole book, despise wisdom and instruction — Are so far from attaining it, that they despise it, and all the means of getting it.

Ver. 7. The fear of the Lord is the beginning of knowledge. This is the first proverb, and worthy of the first place. The fear of the Lord is real religion. It puts a young man into the right road, leading to glory and virtue. The Saviour admonishes us first to seek the kingdom of God and his righteousness. Also Job 28:28.

7. As the preceding five verses may be regarded as stating the object of the book, so this may be considered as the motto, proposition, or text, which the author places at its head as containing the sum and substance of the whole, and which he designs to prove and illustrate. The fear of the Lord — hwhy — JEHOVAH — is the name commonly applied to the Divine Being in this book; seldom µyhla, ELOHIM — God. The Septuagint adds to the first clause of this verse, as if exegetically, “And there is good understanding to all that practise it; and piety toward God is the beginning of discernment.”

The fear of Jehovah is a comprehensive expression, embodying, according to the conception of the Hebrew mind, the whole of piety or religion. (Job 28:28; Psalm 9:10; 111:10.) It implies a knowledge of the true God, of his existence, attributes, and works, and also of his relations to us as far as these several things were revealed in that day. As the idea of the great and everlasting God, our Maker and our Judge, strikes the mind with awe and reverence, from which proceed respect for his revealed will, and humiliation of mind, (Job 42:5, 6,) so this term, the fear of the Lord, or reverence for Jehovah, comprehends both experimental and practical godliness, worship, and obedience. This fear of the Lord, then, resting on an intelligent apprehension of the divine majesty and his relations to us as revealed in his word, is the beginning, or the chief part, of knowledge — of the intellectual attainments of a truly wise man. There is no study so high, so noble, so grand, so wholesome, so beneficent, as this. All others, which a man really wise pursues, are subordinate to this, and comprehended in it. The man who has a just conception of God and his relations to him can think of nothing that is not somehow related to this great theme, either as being in accordance with God’s will or contrary to that will — as being forbidden or allowed. Hence all right learning and true science tends to honour God, as it tends to cultivate man. Moreover, the glorious idea of God in the mind is a quickening, elevating, and impelling element, that gives life, dignity, and force to mental action. It is only where this knowledge of God exists that man can rise to his true dignity as a rational, moral, and religious being. There is no motive to mental effort and high intellectual cultivation so powerful as that which true religion affords. Many a youth “living after the flesh,” caring only for the things of the flesh, having no relish for other than sensual pleasures, neglects and rejects opportunities of mental improvement; but let him come under the dominion of religious feeling and principle — let him attain to the fear of God, or, as Christianity has taught us to say, the love of God — and his soul is immediately athirst for all useful knowledge. He feels that the improvement of his mind is one of his noblest privileges and highest duties; for only thus can he glorify and serve aright the Author of his being and salvation. These remarks elucidate the latter part of the verse. Fools — µylywa, (evilim,) the gross, sensual, stupid. Despise — Trample under foot. Wisdom and instruction — rswm, (musar,) restraint, discipline. (See under verse 2.) Compare on latter clause 1 Kings 12:13; 1 Samuel 2:12-25; Acts 17:18.

V. 8. My son-He speaks to his scholars with paternal authority and affection. Of thy mother-Those pious instructions, which thy mother instilled into thee in thy tender years.

Verse 8. My son, hear] Father was the title of preceptor, and son, that of disciple or scholar, among the Jews. But here the reference appears to be to the children of a family; the father and the mother have the principal charge, in the first instance, of their children’s instruction. It is supposed that these parents have, themselves, the fear of the Lord, and that they are capable of giving the best counsel to their children, and that they set before them a strict example of all godly living. In vain do parents give good advice if their own conduct be not consistent. The father occasionally gives instruction; but he is not always in the family, many of those occupations which are necessary for the family support being carried on abroad. The mother-she is constantly within doors, and to her the regulation of the family belongs; therefore she has and gives laws. The wise man says in effect to every child, “Be obedient to thy mother within, and carefully attend to the instructions of thy father, that thou mayest the better see the reasons of obedience; and learn from him how thou art to get thy bread honestly in the world.”

Verses 8, 9. My son, &c. — He speaks to his scholars with paternal authority and affection, to render them more attentive and obedient. Teachers among the Hebrews were commonly called fathers, and their scholars their sons. Hear the instruction of thy father — His good and wholesome counsels; and forsake not the law of thy mother — Those pious instructions which thy mother instilled into thee in thy tender years. This he adds, because children, when grown up, are very prone to slight their mothers’ advice, because of the infirmity of their sex, and because they have not that dependance upon, and expectation from their mothers, which they have from their fathers. They shall be an ornament, &c. — This will make thee amiable and honourable in the sight of God and of men, whereas the forsaking of those good counsels will make thee contemptible.

Ver. 8. My son, hear the instruction of thy father. To give the more effect to this volume, Solomon, very prudently, and with all the affability of condescension, speaks in the person of a father to his son. This mode of speaking was common for aged tutors to their pupils. Instruction coming in this form is natural and persuasive; and it falls with all the weight of paternal influence and of hoary experience. How then should we be affected with the condescension of God, who speaks to us as the Father of mercies, and loves us with the tenderest affection.

FATHERLY COUNSELS TO AVOID THE WAYS OF EVIL MEN, 8-19.

8. Having thus stated in a beautiful and comprehensive aphorism the relation of true piety or religious principle to worthy intellectual attainments, illustrated by its opposite, and thus commenced his discourse or lecture by the recognition of God and his claims upon us, Solomon now proceeds to address his pupil in the second person singular, as if he were standing before him. My son — He personates a father, and addresses every reader as a son in affection. The formula occurs frequently in the first nine chapters, and is supposed by some to indicate the beginning of a new section. But this is not certain. Among the Hebrews, teachers were rightly regarded as in the place or stead of a father, and hence were called twba, (abhoth,) fathers, and their pupils µynb, (banim,) sons, or children. Parents are the natural instructors of their children. Where they cannot instruct them themselves, they employ teachers as substitutes. Hence the maxim that the teacher is in loco parentis, in the place of the parent. Hear — Attend to and observe. The instruction — Musar, discipline, restraint, training, of thy father. And forsake not — Cast not off nor reject. Law of thy mother — Law in the sense of precepts, teachings, directions. This strong term, hrwt, (torah,) law, may be here used to strengthen maternal authority; and the term mother may be suggested as the natural expansion of the idea, by the law of poetic parallelism. It has been justly observed that heathen moralists and legislators have magnified the authority of the father, giving him sometimes absolute power, but have made little of the mother. The divine morality teaches us to honour both father and mother. Nor is it without reason that the royal instructor begins just here his practical ethics, for this is the beginning-point and foundation of private and public virtue. Reverence for parents is, in the Scriptures, put next to reverence for God. The first commandment of the second table is, “Honour thy father and thy mother,” etc. Exodus 20:12.

Verse 9. An ornament of grace unto thy head, and chains] That is, filial respect and obedience will be as ornamental to thee as crowns, diadems, and golden chains and pearls are to others.

Political dignity has been distinguished in many nations by a chain of gold about the neck. Solomon seems here to intimate, if we follow the metaphor, that the surest way of coming to distinguished eminence, in civil matters, is to act according to the principles of true wisdom, proceeding from the fear of God.

Verses 8, 9. My son, &c. — He speaks to his scholars with paternal authority and affection, to render them more attentive and obedient. Teachers among the Hebrews were commonly called fathers, and their scholars their sons. Hear the instruction of thy father — His good and wholesome counsels; and forsake not the law of thy mother — Those pious instructions which thy mother instilled into thee in thy tender years. This he adds, because children, when grown up, are very prone to slight their mothers’ advice, because of the infirmity of their sex, and because they have not that dependance upon, and expectation from their mothers, which they have from their fathers. They shall be an ornament, &c. — This will make thee amiable and honourable in the sight of God and of men, whereas the forsaking of those good counsels will make thee contemptible.

Ver. 9. Chains about thy neck. Hebrews torques; a ring of gold round the neck, often bestudded with gems, and from which the flowing robes of the east were sometimes suspended. Schultens, in his Latin translation of the Proverbs, illustrates this from the Arabic by the idea of a serpent twisted round the neck.

9. They shall be an ornament of grace — As a graceful garland around thy head, and as chains, or necklaces, around thy neck. That is, this reverence for and obedience to thy parents shall be thy highest and most honourable ornament, better than any gay attire, of which the young are usually so fond. Compare Proverbs 3:3; 6:21; 4:9; Genesis 41:42; Daniel 5:29; Song of Solomon 4:9. Chains worn about the neck were an ornament common to both men and women. Thus Pharaoh is said to have put a chain of gold about Joseph’s neck, (Genesis 41:42,) and Belshazzar did the same to Daniel. Daniel 5:29. They are mentioned as part of the Midianitish spoil, Numbers 31:50. In some cases they were badges of honour or of office.

Verse 10. If sinners entice thee, consent thou not.] abt la al tobe, WILL-not. They can do thee no harm unless thy will join in with them. God’s eternal purpose with respect to man is that his will shall be free; or, rather, that the will, which is essentially FREE, shall never be forced nor be forceable by any power. Not even the devil himself can lead a man into sin till he consents. Were it not so, how could God judge the world?

Verses 10-14. My son, if sinners — Sinners of any description; entice thee — To sin, to commit any known iniquity, or to omit any known duty; consent thou not — Yield not in any degree to their advice, persuasions, or solicitations, for why shouldest thou destroy thyself to gratify them? If they say, Come with us — We are numerous, and strong, and sociable. Let us lay wait for blood — That is, to shed blood. He does not intend to express their words, for such words would rather affright than inveigle one that was yet a novice in wickedness, but he signifies what was the true nature, and would be the consequence of the action, in which they wished the person they addressed to join them, and what lay at the bottom of their specious pretences. Let us lurk privily for the innocent — For harmless travellers, suppose, and others that, suspecting no danger, are not prepared for opposition; without cause — Though they have not provoked us, nor deserved this usage from us. This Solomon adds, to discover their malignity and baseness, and so to deter the young man from associating with them. Let us swallow them up as the grave — Which speedily covers and consumes dead bodies. We shall do our work quickly, easily, and without fear of discovery. We shall find all precious substance — As our danger is little, so our profit will be great. Cast in thy lot among us — Or, rather, Thou shalt cast thy lot among us, that is, Thou shalt have a share with us, and that equally, and by lot, although thou art but a novice, and we are veterans. Let us all have — Or, we will all have; one purse — One purse shall receive all our profits, and furnish us with all expenses. So we shall live with great facility, and true friendship.

Ver. 10. If sinners entice thee, consent thou not. The first positive instruction Solomon here gives, is a caution to youth against bad company. However inclined to foolishness the heart of a youth may be, having some delicacy and modesty, he is shocked at the grosser crimes, and does not intend irrecoverably to take the route of vice. But on associating with persons totally depraved, impelled by passion, and allured by temptations, he cannot tell whether exile or the gallows may soon be his lot. Many bad young men in Israel, it would seem, were induced to join the bands of robbers whose haunts were in the deserts and the woods, and whose end was destruction: being outlawed they went on in a course of crimes till arrested by the hand of justice. See on Judges 19.

10. If sinners entice — The teacher now proceeds to admonish his pupil against being seduced by bad men into evil courses. He must not consent or yield to them. Comp. Proverbs 24:1, 2; Genesis 3:16; Numbers 22; 1 Kings 13:14-19, 24.

Verse 11. If they say, Come with us] From all accounts, this is precisely the way in which the workers of iniquity form their partisans, and constitute their marauding societies to the present day. Let us lay wait for blood] Let us rob and murder. Let us lurk privily] Let us lie in ambush for our prey.

Verses 10-14. My son, if sinners — Sinners of any description; entice thee — To sin, to commit any known iniquity, or to omit any known duty; consent thou not — Yield not in any degree to their advice, persuasions, or solicitations, for why shouldest thou destroy thyself to gratify them? If they say, Come with us — We are numerous, and strong, and sociable. Let us lay wait for blood — That is, to shed blood. He does not intend to express their words, for such words would rather affright than inveigle one that was yet a novice in wickedness, but he signifies what was the true nature, and would be the consequence of the action, in which they wished the person they addressed to join them, and what lay at the bottom of their specious pretences. Let us lurk privily for the innocent — For harmless travellers, suppose, and others that, suspecting no danger, are not prepared for opposition; without cause — Though they have not provoked us, nor deserved this usage from us. This Solomon adds, to discover their malignity and baseness, and so to deter the young man from associating with them. Let us swallow them up as the grave — Which speedily covers and consumes dead bodies. We shall do our work quickly, easily, and without fear of discovery. We shall find all precious substance — As our danger is little, so our profit will be great. Cast in thy lot among us — Or, rather, Thou shalt cast thy lot among us, that is, Thou shalt have a share with us, and that equally, and by lot, although thou art but a novice, and we are veterans. Let us all have — Or, we will all have; one purse — One purse shall receive all our profits, and furnish us with all expenses. So we shall live with great facility, and true friendship.

11. If they say — The teacher here enlarges upon the subject of evil associations. He seems to have in his mind a marauding party, a band of plunderers and freebooters, who hesitate not to commit murder if needful to obtain booty. We are probably not to understand him as intending to quote the exact language of such cutthroats to a novice, but rather to present vividly to the mind of his pupil what is the real character of their operations, under whatever specious pretext they may be covered, such as patriotism, lawful war, opposition to unjust authority, punishment of public enemies, etc. Palestine has been from time immemorial infested with robbers and raiders — Bedawin Arabs and others imitating their mode of life. His pupil must avoid the seductions which this nefarious kind of guerrilla warfare presented in consequence of the great wealth often suddenly acquired in it. Without cause — Without reason or justifiable cause, such as is supposed to exist when life is taken or property seized in regular warfare, or by legitimate authority — “Him who in vain is innocent.” — Miller. Compare Judges 11:3; 1 Samuel 22:2.

Verse 12. Let us swallow them up alive] Give them as hasty a death as if the earth were suddenly to swallow them up. This seems to refer to the destruction of a whole village. Let us destroy man, woman, and child; and then we may seize on and carry away the whole of their property, and the booty will be great.

Verses 10-14. My son, if sinners — Sinners of any description; entice thee — To sin, to commit any known iniquity, or to omit any known duty; consent thou not — Yield not in any degree to their advice, persuasions, or solicitations, for why shouldest thou destroy thyself to gratify them? If they say, Come with us — We are numerous, and strong, and sociable. Let us lay wait for blood — That is, to shed blood. He does not intend to express their words, for such words would rather affright than inveigle one that was yet a novice in wickedness, but he signifies what was the true nature, and would be the consequence of the action, in which they wished the person they addressed to join them, and what lay at the bottom of their specious pretences. Let us lurk privily for the innocent — For harmless travellers, suppose, and others that, suspecting no danger, are not prepared for opposition; without cause — Though they have not provoked us, nor deserved this usage from us. This Solomon adds, to discover their malignity and baseness, and so to deter the young man from associating with them. Let us swallow them up as the grave — Which speedily covers and consumes dead bodies. We shall do our work quickly, easily, and without fear of discovery. We shall find all precious substance — As our danger is little, so our profit will be great. Cast in thy lot among us — Or, rather, Thou shalt cast thy lot among us, that is, Thou shalt have a share with us, and that equally, and by lot, although thou art but a novice, and we are veterans. Let us all have — Or, we will all have; one purse — One purse shall receive all our profits, and furnish us with all expenses. So we shall live with great facility, and true friendship.

12. Swallow… as the grave — lwavk, (kishol,) “like hell,” hades, orcus, the underworld, a favourite expression of bloodthirsty men in all ages. (See Excursus on Sheol, p. 72.) The strong passions excited by even regular warfare in a good cause afford a temptation to, and, we are sorry to say, often an excuse for, shocking profanity. This is a prominent vice of military men; but it should be left to those who fight in a bad cause and for bad ends. The men here represented are as voracious as the grave. The idea of the verse is that of sudden and complete destruction. Some suppose there is an allusion to the case of Korah and his associates, (Numbers 16:31-33,) where the earth opened and swallowed them up, “and they went down alive into the pit.”

Verses 10-14. My son, if sinners — Sinners of any description; entice thee — To sin, to commit any known iniquity, or to omit any known duty; consent thou not — Yield not in any degree to their advice, persuasions, or solicitations, for why shouldest thou destroy thyself to gratify them? If they say, Come with us — We are numerous, and strong, and sociable. Let us lay wait for blood — That is, to shed blood. He does not intend to express their words, for such words would rather affright than inveigle one that was yet a novice in wickedness, but he signifies what was the true nature, and would be the consequence of the action, in which they wished the person they addressed to join them, and what lay at the bottom of their specious pretences. Let us lurk privily for the innocent — For harmless travellers, suppose, and others that, suspecting no danger, are not prepared for opposition; without cause — Though they have not provoked us, nor deserved this usage from us. This Solomon adds, to discover their malignity and baseness, and so to deter the young man from associating with them. Let us swallow them up as the grave — Which speedily covers and consumes dead bodies. We shall do our work quickly, easily, and without fear of discovery. We shall find all precious substance — As our danger is little, so our profit will be great. Cast in thy lot among us — Or, rather, Thou shalt cast thy lot among us, that is, Thou shalt have a share with us, and that equally, and by lot, although thou art but a novice, and we are veterans. Let us all have — Or, we will all have; one purse — One purse shall receive all our profits, and furnish us with all expenses. So we shall live with great facility, and true friendship.

13. Precious substance — Splendid wealth.

Verse 14. Cast in thy lot] Be a frater conjuratus, a sworn brother, and thou shalt have an equal share of all the spoil.

Common sense must teach us that the words here used are such as must be spoken when a gang of cutthroats, pickpockets, &c., are associated together.

Verses 10-14. My son, if sinners — Sinners of any description; entice thee — To sin, to commit any known iniquity, or to omit any known duty; consent thou not — Yield not in any degree to their advice, persuasions, or solicitations, for why shouldest thou destroy thyself to gratify them? If they say, Come with us — We are numerous, and strong, and sociable. Let us lay wait for blood — That is, to shed blood. He does not intend to express their words, for such words would rather affright than inveigle one that was yet a novice in wickedness, but he signifies what was the true nature, and would be the consequence of the action, in which they wished the person they addressed to join them, and what lay at the bottom of their specious pretences. Let us lurk privily for the innocent — For harmless travellers, suppose, and others that, suspecting no danger, are not prepared for opposition; without cause — Though they have not provoked us, nor deserved this usage from us. This Solomon adds, to discover their malignity and baseness, and so to deter the young man from associating with them. Let us swallow them up as the grave — Which speedily covers and consumes dead bodies. We shall do our work quickly, easily, and without fear of discovery. We shall find all precious substance — As our danger is little, so our profit will be great. Cast in thy lot among us — Or, rather, Thou shalt cast thy lot among us, that is, Thou shalt have a share with us, and that equally, and by lot, although thou art but a novice, and we are veterans. Let us all have — Or, we will all have; one purse — One purse shall receive all our profits, and furnish us with all expenses. So we shall live with great facility, and true friendship.

14. Cast in — Better, in the indicative, thou shalt cast in. An invitation to join this community of thieves and murderers, with promise of equal dividend. Let us all have one purse — Better, we will all have, etc.

Verses 15, 16. Walk not thou in the way with them — Avoid their courses, their conversation, and company. Refrain thy foot from their path — If thou shouldst have any thought, inclination, or temptation to hearken to their counsels, or to follow their examples, suppress it, and restrain thyself, as it were, by force and violence, as the word [nm, implies. For their feet run to evil — Without considering what they are doing, and shutting their eyes against the consequences, they make haste, not only to do evil to others, but also to bring evil upon themselves; to make haste to shed blood — Innocent blood, which is an inhuman practice, and a practice always followed by dreadful punishment, if not from man, yet certainly from God.

15. Refrain — Have nothing to do with them; hold back thy foot from walking in their pathways.

Verse 16. For their feet run to evil] The whole of this verse is wanting in the Septuagint, and in the Arabic.

Verses 15, 16. Walk not thou in the way with them — Avoid their courses, their conversation, and company. Refrain thy foot from their path — If thou shouldst have any thought, inclination, or temptation to hearken to their counsels, or to follow their examples, suppress it, and restrain thyself, as it were, by force and violence, as the word [nm, implies. For their feet run to evil — Without considering what they are doing, and shutting their eyes against the consequences, they make haste, not only to do evil to others, but also to bring evil upon themselves; to make haste to shed blood — Innocent blood, which is an inhuman practice, and a practice always followed by dreadful punishment, if not from man, yet certainly from God.

16. Their feet run to evil — They are hurrying on to the shedding of blood. Some understand this of their own blood, according to verse 18; but they see it not, and hence the next verse. Compare Romans 10:15.

V. 17. In vain-The fowler who spreads, his net in the sight of the bird looseth his labour. But these, are more foolish than the silly birds, and though they are not ignorant of the mischief which these evil courses will bring upon themselves, yet they will not take warning.

Verse 17. Surely in vain the net is spread in the sight of any bird.] This is a proverb of which the wise man here makes a particular use; and the meaning does not seem as difficult as some imagine. The wicked are represented as lurking privily for the innocent. It is in this way alone that they can hope to destroy them and take their substance; for if their designs were known, proper precautions would be taken against them; for it would be vain to spread the net in the sight of those birds which men wish to ensnare. Attend therefore to my counsels, and they shall never be able to ensnare thee.

Verse 17. Surely in vain the net is spread, &c. — Even the silly birds will not suffer themselves to be taken if the net be spread in their sight; therefore, be at least as wise as they, and shun that which, by repeated experience, is always known to end in ruin. Thus understood, the sentence connects with the preceding verse, and contains an argument to enforce the caution given to the young man, to shun the misery and ruin in which his hearkening to the counsel of sinners would involve him. But the sentence is considered by many commentators as connected with the following verse, and is interpreted thus: The fowler who spreads his net in the sight of the bird, loses his labour; but these sinners are more foolish than the silly birds, for, though they are not ignorant of the mischief which these evil courses will bring upon themselves, yet they will not take warning. Thus Schultens paraphrases the words: “There is no bird so stupid as to fly into a net spread immediately before its eyes; but these abandoned sinners spread with their own hands, immediately before their own eyes, those nets by which they willingly involve themselves in certain death and ruin: for they who lay snares for the blood of the innocent, lay snares for themselves; and they who desire to swallow up the virtuous alive as the grave, they themselves will be swallowed up in that grave, and be plunged in destruction.”

Ver. 17. Surely in vain the net is spread in the sight of any bird. The allegory here is beautiful; if a poor bird take warning, why not those foolish youths!

17, 18. Surely in vain the net is spread — Meaning, I have warned you against their devices. I have uncovered the snares to your sight, and you surely will not be more foolish than the thoughtless bird. Some, however, interpret thus: These plunderers rush on to certain ruin, as the bird descends into the net, though spread in its very sight. These critics deny that birds shun a net spread in their sight. To which it might be replied, some do, and others do not. Some birds, like some men, are more sagacious than others. This is one of the vexed passages. Lay wait… own blood — For, be assured, whatever these men pretend, or expect, or promise, they are, in effect, lying in wait for their own blood, and lurking for the destruction of their own lives. Or, it may mean the blood and lives of those whom they seduce into their company: the first sense is generally preferred.

V. 18. Their own blood-The destruction which they design to others, fall upon themselves.

Verse 18. They lay wait for their own blood] I believe it is the innocent who are spoken of here, for whose blood and lives these lay wait and lurk privily; certainly not their own, by any mode of construction.

Verses 18, 19. And they lay wait, &c. — Assure thyself, such men are working their own ruin, and, as it were, lying in wait for themselves, when they lie in wait to take away the lives of others; for, in the end, they shall not escape the hand of justice, but be overtaken and suffer, either by a special vengeance of God, or by human punishment, what they have deserved. Let the young and unexperienced, who are entering into the paths of the world, treasure up this in their memories; let them write it on the table of their hearts; and, whenever they are solicited by any of their companions to do what their own conscience tells them is evil, let them not hesitate to bid such persons adieu that moment, for they spread snares for their destruction. So are the ways — The actions and courses; of every one that is greedy of gain — That seeks gain by unrighteous and wicked practices; which taketh away, &c. — Which greediness, or, rather, which gain, taketh away the life of the owners thereof — Brings sudden and certain destruction upon those who had made themselves masters and possessors of it.

17, 18. Surely in vain the net is spread — Meaning, I have warned you against their devices. I have uncovered the snares to your sight, and you surely will not be more foolish than the thoughtless bird. Some, however, interpret thus: These plunderers rush on to certain ruin, as the bird descends into the net, though spread in its very sight. These critics deny that birds shun a net spread in their sight. To which it might be replied, some do, and others do not. Some birds, like some men, are more sagacious than others. This is one of the vexed passages. Lay wait… own blood — For, be assured, whatever these men pretend, or expect, or promise, they are, in effect, lying in wait for their own blood, and lurking for the destruction of their own lives. Or, it may mean the blood and lives of those whom they seduce into their company: the first sense is generally preferred.

V. 19. Greedy-That seeks gain by wicked practices.

Verse 19. Which taketh away the life] A covetous man is in effect, and in the sight of God, a murderer; he wishes to get all the gain that can accrue to any or all who are in the same business that he follows-no matter to him how many families starve in consequence. This is the very case with him who sets up shop after shop in different parts of the same town or neighbourhood, in which he carries on the same business, and endeavours to undersell others in the same trade, that he may get all into his own hand.

Verses 18, 19. And they lay wait, &c. — Assure thyself, such men are working their own ruin, and, as it were, lying in wait for themselves, when they lie in wait to take away the lives of others; for, in the end, they shall not escape the hand of justice, but be overtaken and suffer, either by a special vengeance of God, or by human punishment, what they have deserved. Let the young and unexperienced, who are entering into the paths of the world, treasure up this in their memories; let them write it on the table of their hearts; and, whenever they are solicited by any of their companions to do what their own conscience tells them is evil, let them not hesitate to bid such persons adieu that moment, for they spread snares for their destruction. So are the ways — The actions and courses; of every one that is greedy of gain — That seeks gain by unrighteous and wicked practices; which taketh away, &c. — Which greediness, or, rather, which gain, taketh away the life of the owners thereof — Brings sudden and certain destruction upon those who had made themselves masters and possessors of it.

19. So are the ways — Such is the natural course and end of every one that is greedy of gain — Literally, a plunderer of plunder, (comp. 15:29,) or rapacious plunderers of property, that do not hesitate to take the life of the owner of it. So the passage is commonly understood; but others, with some plausibility, render, It (that is, the unjust gain) takes away the life of its master or possessor. 1 Timothy 6:9, 10.

V. 20. Wisdom-Having expressed the counsels of wicked men, he now declares the voice of wisdom. By wisdom he understands the wisdom of God revealed to men in his word. And this is said to cry with a loud voice, to intimate God’s earnestness in inviting sinners to repentance. Abroad-Or, in the streets or open places. Not in corners, but openly before all the world.

Verse 20. Wisdom crieth] Here wisdom is again personified, as it is frequently, throughout this book; where nothing is meant but the teachings given to man, either by Divine revelation or the voice of the Holy Spirit in the heart. And this voice of wisdom is opposed to the seducing language of the wicked mentioned above. This voice is everywhere heard, in public, in private, in the streets, and in the house. Common sense, universal experience, and the law of justice written on the heart, as well as the law of God, testify against rapine and wrong of every kind.

Verse 20. Wisdom crieth, &c. — Having shown the counsels and invitations of folly and of wicked men, he now declares the voice of wisdom. The Hebrew word twmkj, rendered wisdom here, is in the plural number, and is literally wisdoms. It was probably intended to include various kinds, or, rather, all the kinds of wisdom. 1st, The works of creation, (see on Psalm 19:1-6,) the light and law of nature, the dispensations of divine providence, the human understanding, are wisdom, Job 38:36. By these God speaks to the children of men, and reasons with them; the spirit of man is the candle of the Lord, and wherever men go they may hear a voice behind them saying, This is the way; and the voice of conscience is the voice of God, and not always a small, still voice; but sometimes it cries aloud. 2d, Human laws, and the institutions of civil governments, when they do not contradict, but accord with, the divine law, and especially when they enjoin and encourage obedience to it, and punish the disobedient, are the voice of wisdom crying without; even in the opening of the gates, and in the places of concourse, where courts were kept, where the judges sat, and where the wisdom of the nation called the wicked to repent and reform. In a still higher degree, 3d, Divine revelation is wisdom. All its doctrines, its precepts, its promises, its threatenings, are the dictates of infinite wisdom; and where this is published and made known to any people in their own language, and more especially when it is declared, explained, and enforced by God’s ministers, whether in churches, chapels, private houses, or in the open air, there wisdom cries without, and utters her voice in the streets. 4th, Above all, Christ is wisdom, even the wisdom and word of God incarnate, for in him are hid all the treasures of wisdom and knowledge, and he was, and is, the centre and source of all divine revelation; the person in whom all its doctrines, precepts, and promises are yea and amen. And he, in the days of his flesh, continually cried without, and uttered his voice in the streets. Of him, therefore, Solomon’s words may with great propriety be interpreted, whether he directly intended to prophesy of him and his personal ministry or not, especially considering that the original words are expressed in the future time, thus: Wisdom shall cry without: she shall utter her voice in the streets — Or, in open and broad ways or places, as twbjr, signifies. Wisdom, understood in any or all these senses, is said to cry, or speak with a loud voice, to intimate both God’s earnestness in inviting sinners to repentance, and their inexcusableness if they do not hear such loud cries: and she is said to cry without, or abroad, in opposition to the seducing discourses and efforts of sinners, who lay snares for persons in secret, who conceal themselves and their intentions, and address men in corners and privily, being afraid of and shunning the light, that they may the better deceive and seduce men to error and wickedness. On the contrary, wisdom lifteth up her voice in the streets; for she does not invite to murders, to violence, to injustice, to crimes, commonly fatal to those who commit them; but to God, and to the highest good. She discovers the ways which lead to extreme misery, in order that men may avoid them; she recalls men from their errors and sins, and threatens them with ruin if they despise her. Again, by saying that wisdom lifts up her voice in public places, Solomon prevents the poor excuse made by those who ask, Where shall we find this wisdom? He answers, She is everywhere: all that surrounds you preaches to you this wisdom. You need only open your eyes and ears, and you see and hear her. Do you behold evil, scandal, disorder? Avoid doing it. Do you hear good discourses; do you see good examples? Hear, imitate, and profit by them; “the wise learn much more from fools,” says a heathen, “than fools learn from the wise.” See Schultens and Calmet.

Ver. 20. Wisdom crieth without. Like Minerva among the Greeks she is here arrayed in the female character; for mothers advise their children for good. Hence both father and mother join their voices to save youth from sin.

THE EXHORTATION, INVITATION, AND WARNINGS OF WISDOM, 20-33. 20, 21. Having thus admonished his pupil of the dangers of yielding to the seducing invitations of rapacious and violent men, and shown him the wickedness, folly, and fearful results of such a course of life, he now exhorts him, on the other hand, to listen to the voice of WISDOM, which he personifies and represents as crying earnestly and persistently in his ears, pressing upon him her counsels, and urging her admonitions. Wisdom crieth without — twmkj, (hhokmoth,) a plural, but with a verb singular; a poetic form, perhaps, but one by which the Hebrews sometimes expressed the greatness or excellence of a thing, or gave intensity to the subject: (so with the name Elohim, (God,) which is commonly thus used; as much as to say:) The voices of Wisdom are heard all abroad, but especially in the crowded marts of men, in the streets, in the public squares, or in the openings, or spaces about the gates, which were great places of concourse and of business; the courts were also held there. In the city — In every part of it. She uttereth her words — Among all classes of men. You need not ask, Where shall I find Wisdom? Open your eyes and see her, your ears and hear her. She is preaching aloud all the time, from every text. the wisdom of the wise, the folly of fools, the righteousness of the righteous, and the wickedness of the wicked; from the character and conduct of all sorts of men, and from the consequence of their actions. Hear, see, and profit by all you meet with amid the busy, bustling throngs. Be taught even by the follies of mankind, for wise men learn more from fools than fools learn from the wise.

V. 21. Gates-Where magistrates sit in judgment, and people are assembled. The city-Not only in the gate, but in every part of the city.

Verse 21. She crieth in the chief place of concourse — Where there is most probability of success. The LXX. render it, ep’ akrwn teicewn khrussetai, she preacheth upon the tops of the walls, or houses, a translation which Houbigant approves. Schultens, not improperly, renders the Hebrew, twymh varb, at the head, or beginning, of the most frequented streets. In the opening of the gates — Where magistrates sit in judgment, and people are assembled. So she crieth, both to the wise and to the unwise, as Paul preached, Romans 1:14. In the city she uttereth her words — Not only in the gate, but in every part of the city. Or, in the cities, the singular number being put for the plural.

THE EXHORTATION, INVITATION, AND WARNINGS OF WISDOM, 20-33. 20, 21. Having thus admonished his pupil of the dangers of yielding to the seducing invitations of rapacious and violent men, and shown him the wickedness, folly, and fearful results of such a course of life, he now exhorts him, on the other hand, to listen to the voice of WISDOM, which he personifies and represents as crying earnestly and persistently in his ears, pressing upon him her counsels, and urging her admonitions. Wisdom crieth without — twmkj, (hhokmoth,) a plural, but with a verb singular; a poetic form, perhaps, but one by which the Hebrews sometimes expressed the greatness or excellence of a thing, or gave intensity to the subject: (so with the name Elohim, (God,) which is commonly thus used; as much as to say:) The voices of Wisdom are heard all abroad, but especially in the crowded marts of men, in the streets, in the public squares, or in the openings, or spaces about the gates, which were great places of concourse and of business; the courts were also held there. In the city — In every part of it. She uttereth her words — Among all classes of men. You need not ask, Where shall I find Wisdom? Open your eyes and see her, your ears and hear her. She is preaching aloud all the time, from every text. the wisdom of the wise, the folly of fools, the righteousness of the righteous, and the wickedness of the wicked; from the character and conduct of all sorts of men, and from the consequence of their actions. Hear, see, and profit by all you meet with amid the busy, bustling throngs. Be taught even by the follies of mankind, for wise men learn more from fools than fools learn from the wise.

V. 22. Scoffers-That scoff at religion and contemn the word and faithful ministers of God.

Verse 22. Ye simple ones] פתים pethayim, ye who have been seduced and deceived. See on Proverbs 1:4.

Verses 22, 23. How long, ye simple ones — Ye ignorant, careless, and credulous persons, who are so easily deceived by sin and sinners, and cheated and deluded by the world, and the god of it, and do not understand or consider your own interest; will ye love simplicity? — Being unwilling to part with it, or to be made wise. And the scorners — That scoff at all religion, and despise the word and faithful ministers of God; delight in their scorning — Take pleasure, and glory in deriding and reviling the truths and precepts of the gospel, and the people and ways of God. And fools — That is, the wicked, for the Scriptures, with the utmost propriety, denominate all such, fools; hate knowledge — Which surely none but fools would hate. They hate it, because it lays open and reproves their errors, sins, and corrupt ways, which they cannot bear to have detected and rebuked. Hence they hate the knowledge of the divine laws, and also all those who are acquainted with them, and set a value upon them. Turn you at my reproof — Upon this admonition here given you, turn from your evil ways unto me. Behold — If you do so; I will pour out my spirit unto you — The gifts and graces of my Spirit, which God, whose wisdom here speaks, has promised to those that turn to him, and sincerely and earnestly ask them, Luke 11:13; John 4:14; and 7:39. I will make known my words unto you — By my Spirit I will enable you truly and savingly to understand my word, which is hid from others, 2 Corinthians 4:3. The Hebrew, ytjkwtl wbvt, may be rendered, ye shall turn at my instruction, or correction; behold, yjwr µkl h[yba, ebulliam vobis Spiritum meum, I will cause my Spirit to ebulliate, or spring up within you, or, “I will make my Spirit flow upon you as a fountain, which produces its water.” The special and saving grace of God shall never be denied to any that honestly seek it and submit to it.

Ver. 22. How long ye simple ones. Youth are not only cautioned against vice, but a remedy is prescribed in real religion. Hence wisdom as a tender matron cries in the streets, and in all the public resorts of the wicked. She then says, this is all vanity and empty show. Shun this place, avoid the breath of this infected crowd, and come and shelter your weakness under my roof, and the wings of my protecting love. And that her instructions may be received with the more conviction and propriety, she divides the crowd into three classes; for wicked men are not all equally depraved. First, the simple ones who merely run with the throng, and love giddiness and folly. Secondly, the scoffers who having vanquished their own conscience, next attempt to deride God’s most sacred word. Thirdly, the consummately hardened fools, who being learned in wickedness hate instruction. This last class of sinners are in an awful situation, and on the verge of destruction. Yet even to these she says, Turn at my reproof; and I will pour out my spirit upon you. Hence the most hardened and profligate should be called to repentance, for the very brands of wickedness are sometimes plucked from the burning.

22. There is a gradation here, as in Psalm 1:1. Simple ones — See verse 2. Scorners — Or, scoffers at that which is good. Fools — µylysk, (kesilim,) a different word from that in ver. 7, but etymologically of nearly the same signification; dull, carnal, stupid, hardened ones. The change of person here (from the second to the third) is common in the Hebrew. The interrogatory how long? carries its force to each of the clauses.

V. 23. My words-By my spirit I will cause you to understand my word.

Verse 23. Turn you at my reproof] ytjkwtl lethochachti, at my convincing mode of arguing; attend to my demonstrations. This is properly the meaning of the original word.

I will pour out my spirit unto you] “I wil expresse my mynde unto you;” COVERDALE. Loo I shall bryngen to you my Spirit; Old MS. Bible. If you will hear, ye shall have ample instruction.

Verses 22, 23. How long, ye simple ones — Ye ignorant, careless, and credulous persons, who are so easily deceived by sin and sinners, and cheated and deluded by the world, and the god of it, and do not understand or consider your own interest; will ye love simplicity? — Being unwilling to part with it, or to be made wise. And the scorners — That scoff at all religion, and despise the word and faithful ministers of God; delight in their scorning — Take pleasure, and glory in deriding and reviling the truths and precepts of the gospel, and the people and ways of God. And fools — That is, the wicked, for the Scriptures, with the utmost propriety, denominate all such, fools; hate knowledge — Which surely none but fools would hate. They hate it, because it lays open and reproves their errors, sins, and corrupt ways, which they cannot bear to have detected and rebuked. Hence they hate the knowledge of the divine laws, and also all those who are acquainted with them, and set a value upon them. Turn you at my reproof — Upon this admonition here given you, turn from your evil ways unto me. Behold — If you do so; I will pour out my spirit unto you — The gifts and graces of my Spirit, which God, whose wisdom here speaks, has promised to those that turn to him, and sincerely and earnestly ask them, Luke 11:13; John 4:14; and 7:39. I will make known my words unto you — By my Spirit I will enable you truly and savingly to understand my word, which is hid from others, 2 Corinthians 4:3. The Hebrew, ytjkwtl wbvt, may be rendered, ye shall turn at my instruction, or correction; behold, yjwr µkl h[yba, ebulliam vobis Spiritum meum, I will cause my Spirit to ebulliate, or spring up within you, or, “I will make my Spirit flow upon you as a fountain, which produces its water.” The special and saving grace of God shall never be denied to any that honestly seek it and submit to it.

23. Turn — Or, Would ye turn? a wish expressed interrogatively. You are going the wrong way, turn — the New Testament idea — be converted, turned about. Reproof — Admonition, argument, or correction. Pour out — Would cause my spirit to well up to you or within you, that is, the spirit or disposition of wisdom. “I will communicate my whole mind to you, and explain things in the clearest manner.” — Orton. The Speaker’s Com. thinks this anticipates Joel 2:28, and our Lord’s promise, John 14:26; 15:26. The teacher seems to represent Wisdom as here pausing and waiting for the effect of her appeal. But, on the supposition that no response is given, no effect produced, then come the terrible denunciations of the following verses.

V. 24. Called-By my ministers, by my judgments, and by the motions of my spirit and your own conscience.

Verse 24. Because I have called] These and the following words appear to be spoken of the persons who are described, Proverbs 1:11-19, who have refused to return from their evil ways till arrested by the hand of justice; and here the wise man points out their deplorable state. They are now about to suffer according to the demands of the law, for their depredations. They now wish they had been guided by wisdom, and had chosen the fear of the Lord; but it is too late: die they must, for their crimes are proved against them, and justice knows nothing of mercy. This, or something like this, must be the wise man’s meaning; nor can any thing spoken here be considered as applying or applicable to the eternal state of the persons in question, much less to the case of any man convinced of sin, who is crying to God for mercy. Such persons as the above, condemned to die, may call upon justice for pardon, and they may do this early, earnestly; but they will call in vain. But no poor penitent sinner on this side of eternity can call upon God early, or seek him through Christ Jesus earnestly for the pardon of his sins, without being heard. Life is the time of probation, and while it lasts the vilest of the vile is within the reach of mercy. It is only in eternity that the state is irreversibly fixed, and where that which was guilty must be guilty still. But let none harden his heart because of this longsuffering of God, for if he die in his sin, where God is he shall never come. And when once shut up in the unquenchable fire, he will not pray for mercy, as he shall clearly see and feel that the hope of his redemption is entirely cut off.

Verses 24-28. Because I have called, &c. — By my ministers, my judgments, the motions of my Spirit, and your own consciences; and ye refused — To obey my call; I have stretched out my hand — Offering mercy and grace to you, and earnestly inviting you to accept of them; and no man regarded — Few or none complied with my will, and accepted my offers. But ye have set at naught all my counsel — Have despised or made void my design of doing you good, and have disregarded my commands, counsels, and exhortations; I also will laugh at your calamity — As you have scoffed at me and my ways, so I will not pity and relieve you, when sickness, pain, and death assault you, as they soon will do; I will mock when your fear cometh — The misery which you do or should fear. When your fear cometh as desolation — As the sword, or some desolating judgment, which quickly overruns a whole country; and your destruction cometh as a whirlwind — Which instantly spreads itself from place to place with great and irresistible violence, sweeping all before it, and making terrible destruction; when distress, outwardly, and anguish, inwardly, cometh upon you. Then shall they call upon me — When it is too late, and would gladly be beholden to me for that mercy, which they now reject and make light of; but I will not answer — Because when I called they would not answer me: all the answer then will be, Depart from me, I know you not. This has been the case of some, even in this life, as of Saul, whom God answered not by Urim, or by prophets; but ordinarily, while there is life there is room for prayer, and hope of being answered; and therefore this must chiefly refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early, that is, earnestly, and without delay, but in vain; they shall not find him, because they did not seek him when he might be found, Isaiah 55:6. The rich man, in torment, begged in vain for a drop of water to cool his tongue; and much more would he have been denied if he had begged to be released out of the infernal prison.

Ver. 24. Because I have called, have knocked, have waited, love assaying all its arts to win the soul. The remaining addresses, often repeated by the prophets, are to the incorrigible, the abandoned, the reprobates.—I have stretched out my hand, in a succession of paternal corrections, but all has been disregarded. You have been deaf to my voice, and blind to my ways; you have followed passion, instead of wisdom; therefore I am about to mock you in trouble, and bid you go to your harlots for pleasure, and to your physicians for health; yea, when arrests and imprisonment await you suddenly like a whirlwind, I will refer you to the bar of justice which will do you no wrong. Return then, return, oh sinner, while his wrath delays; for it yet is love that uses severer words.

24. Stretched out my hand — To invite you, welcome you, receive you.

Verses 24-28. Because I have called, &c. — By my ministers, my judgments, the motions of my Spirit, and your own consciences; and ye refused — To obey my call; I have stretched out my hand — Offering mercy and grace to you, and earnestly inviting you to accept of them; and no man regarded — Few or none complied with my will, and accepted my offers. But ye have set at naught all my counsel — Have despised or made void my design of doing you good, and have disregarded my commands, counsels, and exhortations; I also will laugh at your calamity — As you have scoffed at me and my ways, so I will not pity and relieve you, when sickness, pain, and death assault you, as they soon will do; I will mock when your fear cometh — The misery which you do or should fear. When your fear cometh as desolation — As the sword, or some desolating judgment, which quickly overruns a whole country; and your destruction cometh as a whirlwind — Which instantly spreads itself from place to place with great and irresistible violence, sweeping all before it, and making terrible destruction; when distress, outwardly, and anguish, inwardly, cometh upon you. Then shall they call upon me — When it is too late, and would gladly be beholden to me for that mercy, which they now reject and make light of; but I will not answer — Because when I called they would not answer me: all the answer then will be, Depart from me, I know you not. This has been the case of some, even in this life, as of Saul, whom God answered not by Urim, or by prophets; but ordinarily, while there is life there is room for prayer, and hope of being answered; and therefore this must chiefly refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early, that is, earnestly, and without delay, but in vain; they shall not find him, because they did not seek him when he might be found, Isaiah 55:6. The rich man, in torment, begged in vain for a drop of water to cool his tongue; and much more would he have been denied if he had begged to be released out of the infernal prison.

25. Set at naught — Or, let go, did not value it. Would none of my reproof — That is, did not desire it, would not receive it.

V. 26. Your fear-The misery you do or should fear.

Verses 24-28. Because I have called, &c. — By my ministers, my judgments, the motions of my Spirit, and your own consciences; and ye refused — To obey my call; I have stretched out my hand — Offering mercy and grace to you, and earnestly inviting you to accept of them; and no man regarded — Few or none complied with my will, and accepted my offers. But ye have set at naught all my counsel — Have despised or made void my design of doing you good, and have disregarded my commands, counsels, and exhortations; I also will laugh at your calamity — As you have scoffed at me and my ways, so I will not pity and relieve you, when sickness, pain, and death assault you, as they soon will do; I will mock when your fear cometh — The misery which you do or should fear. When your fear cometh as desolation — As the sword, or some desolating judgment, which quickly overruns a whole country; and your destruction cometh as a whirlwind — Which instantly spreads itself from place to place with great and irresistible violence, sweeping all before it, and making terrible destruction; when distress, outwardly, and anguish, inwardly, cometh upon you. Then shall they call upon me — When it is too late, and would gladly be beholden to me for that mercy, which they now reject and make light of; but I will not answer — Because when I called they would not answer me: all the answer then will be, Depart from me, I know you not. This has been the case of some, even in this life, as of Saul, whom God answered not by Urim, or by prophets; but ordinarily, while there is life there is room for prayer, and hope of being answered; and therefore this must chiefly refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early, that is, earnestly, and without delay, but in vain; they shall not find him, because they did not seek him when he might be found, Isaiah 55:6. The rich man, in torment, begged in vain for a drop of water to cool his tongue; and much more would he have been denied if he had begged to be released out of the infernal prison.

26. I… laugh — Ye have laughed at my expostulations and mocked at my words; now, when your calamity comes, I also will laugh at you and deride your fears.

Verse 27. Your destruction cometh as a whirlwind] hpwsk kesuphah, as the all-prostrating blast. Sense and sound are here well expressed. Suphah here is the gust of wind.

Verses 24-28. Because I have called, &c. — By my ministers, my judgments, the motions of my Spirit, and your own consciences; and ye refused — To obey my call; I have stretched out my hand — Offering mercy and grace to you, and earnestly inviting you to accept of them; and no man regarded — Few or none complied with my will, and accepted my offers. But ye have set at naught all my counsel — Have despised or made void my design of doing you good, and have disregarded my commands, counsels, and exhortations; I also will laugh at your calamity — As you have scoffed at me and my ways, so I will not pity and relieve you, when sickness, pain, and death assault you, as they soon will do; I will mock when your fear cometh — The misery which you do or should fear. When your fear cometh as desolation — As the sword, or some desolating judgment, which quickly overruns a whole country; and your destruction cometh as a whirlwind — Which instantly spreads itself from place to place with great and irresistible violence, sweeping all before it, and making terrible destruction; when distress, outwardly, and anguish, inwardly, cometh upon you. Then shall they call upon me — When it is too late, and would gladly be beholden to me for that mercy, which they now reject and make light of; but I will not answer — Because when I called they would not answer me: all the answer then will be, Depart from me, I know you not. This has been the case of some, even in this life, as of Saul, whom God answered not by Urim, or by prophets; but ordinarily, while there is life there is room for prayer, and hope of being answered; and therefore this must chiefly refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early, that is, earnestly, and without delay, but in vain; they shall not find him, because they did not seek him when he might be found, Isaiah 55:6. The rich man, in torment, begged in vain for a drop of water to cool his tongue; and much more would he have been denied if he had begged to be released out of the infernal prison.

27. When… fear cometh — Wisdom dwells upon this for the sake of impression, adding terrible qualifications. Desolation — Or, a desolating tempest. A whirlwind — A tornado, which rapidly whirls along with irresistible violence, spreading destruction in its path. Compare Job 1:16, 19; Zephaniah 1:15. Tornadoes were very frequent in the East during the winter and cold seasons. They often proved fatal to travellers and others exposed to their fury. Morier, describing the whirlwinds of Persia, says they swept along in a manner truly terrific. They carried away in their vortex, sand, branches of trees, and the stubble of the fields, and usually appeared to make a communication between the earth and the clouds. Our own country occasionally furnishes examples of terrific tornadoes.

V. 28. Early-With diligence and fervency.

Verses 24-28. Because I have called, &c. — By my ministers, my judgments, the motions of my Spirit, and your own consciences; and ye refused — To obey my call; I have stretched out my hand — Offering mercy and grace to you, and earnestly inviting you to accept of them; and no man regarded — Few or none complied with my will, and accepted my offers. But ye have set at naught all my counsel — Have despised or made void my design of doing you good, and have disregarded my commands, counsels, and exhortations; I also will laugh at your calamity — As you have scoffed at me and my ways, so I will not pity and relieve you, when sickness, pain, and death assault you, as they soon will do; I will mock when your fear cometh — The misery which you do or should fear. When your fear cometh as desolation — As the sword, or some desolating judgment, which quickly overruns a whole country; and your destruction cometh as a whirlwind — Which instantly spreads itself from place to place with great and irresistible violence, sweeping all before it, and making terrible destruction; when distress, outwardly, and anguish, inwardly, cometh upon you. Then shall they call upon me — When it is too late, and would gladly be beholden to me for that mercy, which they now reject and make light of; but I will not answer — Because when I called they would not answer me: all the answer then will be, Depart from me, I know you not. This has been the case of some, even in this life, as of Saul, whom God answered not by Urim, or by prophets; but ordinarily, while there is life there is room for prayer, and hope of being answered; and therefore this must chiefly refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early, that is, earnestly, and without delay, but in vain; they shall not find him, because they did not seek him when he might be found, Isaiah 55:6. The rich man, in torment, begged in vain for a drop of water to cool his tongue; and much more would he have been denied if he had begged to be released out of the infernal prison.

28. Shall seek me early — Rather, earnestly, urgently. The word primarily means to rise early; but as rising early was an eminent mark of earnestness and diligence in the pursuit of an object, so the sense readily passed over to this.

V. 29. Knowledge-The practical knowledge of God and of their duty.

Verse 29. They hated knowledge] This argues the deepest degree of intellectual and moral depravity.

Verses 29-32. For that they hated knowledge — Hated the light of divine truth, because it discovered to them the evil of their ways, John 3:20; or, hated the practical knowledge of God, and of their duty to him, and did not choose — That is, heartily approve of and love, the fear of the Lord — But chose to walk in the way of their own heart, and in the sight of their own eyes. They would none of my counsel — Refused to be guided by my counsels and precepts. Therefore shall they eat, &c. — Their wages shall be according to their work, and they shall reap as they sowed, Galatians 6:7, 8. They shall receive punishment answerable to their sins; and be filled with their own devices — Shall be surfeited, as Dr. Waterland renders the word, with the fruits and effects of their wicked devices. The sin, which was sweet in their mouths, shall be bitterness in their bellies, and that destruction which they plotted against others shall fall upon themselves. For the turning away — From God, and his counsels and ways; (opposed to hearkening unto God, verse 33;) of the simple — Of the weak and foolish, who are easily deceived and persuaded, shall slay them — The evil example of such shall mislead them, and prove their ruin. But the Hebrew µytp tbwvm, rather means, the quiet, repose, or ease, (as it is rendered in the margin,) that is, the apparent happiness of the simple; of the men who have neglected my instruction, and have been so void of reason as to deliver themselves up to follow the example and advice of the wicked; shall slay them — Shall be fatal to them; a sense which accords with, and is further explained by, the next clause. And the prosperity of fools shall destroy them — It shall be the occasion of their ruin, by making them presumptuous and secure, worldly and proud, and forgetful of God and of their own eternal happiness, whereby they will provoke God’s wrath, and bring upon themselves swift and certain destruction. Thus he answers the common objection against the fear of God, taken from the present impunity and prosperity of ungodly men.

29. For that — Because connecting with the preceding; or, as others think, more closely with what follows. Observe, again, how knowledge, all useful knowledge, and the fear of the Lord, are intimately associated. See on verse 7. Note the change of person here. Wisdom turns away from them, and speaks of them, not to them.

Verses 29-32. For that they hated knowledge — Hated the light of divine truth, because it discovered to them the evil of their ways, John 3:20; or, hated the practical knowledge of God, and of their duty to him, and did not choose — That is, heartily approve of and love, the fear of the Lord — But chose to walk in the way of their own heart, and in the sight of their own eyes. They would none of my counsel — Refused to be guided by my counsels and precepts. Therefore shall they eat, &c. — Their wages shall be according to their work, and they shall reap as they sowed, Galatians 6:7, 8. They shall receive punishment answerable to their sins; and be filled with their own devices — Shall be surfeited, as Dr. Waterland renders the word, with the fruits and effects of their wicked devices. The sin, which was sweet in their mouths, shall be bitterness in their bellies, and that destruction which they plotted against others shall fall upon themselves. For the turning away — From God, and his counsels and ways; (opposed to hearkening unto God, verse 33;) of the simple — Of the weak and foolish, who are easily deceived and persuaded, shall slay them — The evil example of such shall mislead them, and prove their ruin. But the Hebrew µytp tbwvm, rather means, the quiet, repose, or ease, (as it is rendered in the margin,) that is, the apparent happiness of the simple; of the men who have neglected my instruction, and have been so void of reason as to deliver themselves up to follow the example and advice of the wicked; shall slay them — Shall be fatal to them; a sense which accords with, and is further explained by, the next clause. And the prosperity of fools shall destroy them — It shall be the occasion of their ruin, by making them presumptuous and secure, worldly and proud, and forgetful of God and of their own eternal happiness, whereby they will provoke God’s wrath, and bring upon themselves swift and certain destruction. Thus he answers the common objection against the fear of God, taken from the present impunity and prosperity of ungodly men.

30. Would — Used here, as in verse 25, as a principal verb, the preterite of will. They willed, determined, not to have my counsel.

V. 31. Eat-They should receive punishment answerable to their sins. Filled-With the fruits of them.

Verses 29-32. For that they hated knowledge — Hated the light of divine truth, because it discovered to them the evil of their ways, John 3:20; or, hated the practical knowledge of God, and of their duty to him, and did not choose — That is, heartily approve of and love, the fear of the Lord — But chose to walk in the way of their own heart, and in the sight of their own eyes. They would none of my counsel — Refused to be guided by my counsels and precepts. Therefore shall they eat, &c. — Their wages shall be according to their work, and they shall reap as they sowed, Galatians 6:7, 8. They shall receive punishment answerable to their sins; and be filled with their own devices — Shall be surfeited, as Dr. Waterland renders the word, with the fruits and effects of their wicked devices. The sin, which was sweet in their mouths, shall be bitterness in their bellies, and that destruction which they plotted against others shall fall upon themselves. For the turning away — From God, and his counsels and ways; (opposed to hearkening unto God, verse 33;) of the simple — Of the weak and foolish, who are easily deceived and persuaded, shall slay them — The evil example of such shall mislead them, and prove their ruin. But the Hebrew µytp tbwvm, rather means, the quiet, repose, or ease, (as it is rendered in the margin,) that is, the apparent happiness of the simple; of the men who have neglected my instruction, and have been so void of reason as to deliver themselves up to follow the example and advice of the wicked; shall slay them — Shall be fatal to them; a sense which accords with, and is further explained by, the next clause. And the prosperity of fools shall destroy them — It shall be the occasion of their ruin, by making them presumptuous and secure, worldly and proud, and forgetful of God and of their own eternal happiness, whereby they will provoke God’s wrath, and bring upon themselves swift and certain destruction. Thus he answers the common objection against the fear of God, taken from the present impunity and prosperity of ungodly men.

31. Therefore — For this reason they shall suffer the natural and penal consequences of their crimes. There is nothing arbitrary in their doom. As they have sown so shall they reap. They shall eat the fruit of their own doings.

It is possible that there is in the fearful language of this and the preceding verses a special reference to that class of persons described in verses 11-19. It is natural that Solomon, as a sovereign, should think of such flagrant violators of law and right, having, probably, had frequently to deal with them, and being compelled in justice to treat them with great severity, notwithstanding their prayers for his clemency. They had proceeded in their evil courses until arrested by the hand of justice, and then, out of mercy to the innocent, no mercy could be shown to them. But the principle here developed is of higher and wider application. He who refuses to hearken to the voice of wisdom in cultivating and improving his mind till the time is past for such improvement, calls afterwards in vain for such knowledge. The attainment mocks his efforts. There is a time, place, and opportunity for all things that ought to be done. But he that mis-improves or abuses them loses the advantage forever. So, in an eminent sense, of the knowledge of God and the attainment of his grace; if neglected in this, the day of salvation — the appropriate period for seeking it — the time will come when we shall have to say, “The harvest is past, the summer is ended, and we are not saved.” “Many shall seek to enter in and shall not be able.” We should not, however, apply too rigidly, and without qualification, the strong words and imagery with which the poet-sage invests personified Wisdom, to the great and good sovereign Judge, who, notwithstanding the infinite compassion of his nature, is compelled by the obligations of his justice to treat finally impenitent sinners with great severity. Even a human judge may be very severe in his sentence, yet very kind in his heart. But he must not let his compassion as a man slacken his hand of justice as a judge.

V. 32. Turning-From God. Destroy-Shall prove the occasion of their ruin, by making them presumptuous, and secure.

Verse 32. For the turning away of the simple] This difficult place seems to refer to such a case as we term turning king’s evidence; where an accomplice saves his own life by impeaching the rest of his gang. This is called his turning or repentance, hbwvm meshubah; and he was the most likely to turn, because he was of the פתים pethayim, seduced or deceived persons. And this evidence was given against them when they were in their prosperity, hwlv shalvah, their security, enjoying the fruits of their depredations; and being thus in a state of fancied security, they were the more easily taken and brought to justice.

Verses 29-32. For that they hated knowledge — Hated the light of divine truth, because it discovered to them the evil of their ways, John 3:20; or, hated the practical knowledge of God, and of their duty to him, and did not choose — That is, heartily approve of and love, the fear of the Lord — But chose to walk in the way of their own heart, and in the sight of their own eyes. They would none of my counsel — Refused to be guided by my counsels and precepts. Therefore shall they eat, &c. — Their wages shall be according to their work, and they shall reap as they sowed, Galatians 6:7, 8. They shall receive punishment answerable to their sins; and be filled with their own devices — Shall be surfeited, as Dr. Waterland renders the word, with the fruits and effects of their wicked devices. The sin, which was sweet in their mouths, shall be bitterness in their bellies, and that destruction which they plotted against others shall fall upon themselves. For the turning away — From God, and his counsels and ways; (opposed to hearkening unto God, verse 33;) of the simple — Of the weak and foolish, who are easily deceived and persuaded, shall slay them — The evil example of such shall mislead them, and prove their ruin. But the Hebrew µytp tbwvm, rather means, the quiet, repose, or ease, (as it is rendered in the margin,) that is, the apparent happiness of the simple; of the men who have neglected my instruction, and have been so void of reason as to deliver themselves up to follow the example and advice of the wicked; shall slay them — Shall be fatal to them; a sense which accords with, and is further explained by, the next clause. And the prosperity of fools shall destroy them — It shall be the occasion of their ruin, by making them presumptuous and secure, worldly and proud, and forgetful of God and of their own eternal happiness, whereby they will provoke God’s wrath, and bring upon themselves swift and certain destruction. Thus he answers the common objection against the fear of God, taken from the present impunity and prosperity of ungodly men.

Ver. 32. The turning away [that is, the sloth and ease] of the simple shall slay them. On the other hand, the prosperity of fools, who like Sodom and Gomorrah, live in pride, idleness, and fulness of bread, shall destroy them; and to see what end both those characters come to, shall destroy all their unfounded hopes.

32. For the turning away — From wisdom; their departure from right and virtue, their defection, (cf. ver. 23,) shall be their ruin, and even their very prosperity or success. (“security, carelessness.” — Speaker’s Com.,) shall work their destruction. The worst thing that can happen to a wicked man is to succeed in his devices. It is all in mercy when God early defeats him. It is probable that twlv, (shalvath,) rendered prosperity, means careless security. The word occurs, variously rendered, in Jeremiah 22:21, (prosperity,) 2 Chronicles 29:11, (negligent,) Ezekiel xxiii, 42, (being at ease.) The Geneva Bible renders: “For ease slayeth the foolish, and the prosperitie of fooles destroyeth them.” The Septuagint renders the thirty-second verse thus: “Because they wronged the simple, they shall be slain; and an inquisition shall ruin the ungodly.”

Verse 33. But whoso hearkeneth unto me shall dwell safely] The man who hears the voice of wisdom in preference to the enticements of the wicked. He shall dwell in safety, jcb ישכנ yishcan betach, he shall inhabit safety itself; he shall be completely safe and secure; and shall be quiet from the fear of evil, having a full consciousness of his own innocence and God’s protection. Coverdale translates, “And have ynough without eney feare of evell.” What the just man has he got honestly; and he has the blessing of God upon it. It is the reverse with the thief, the knave, the cheat, and the extortioner: Male parta pejus dilabuntur; “Ill gotten, worse spent.”

PROVERBS

Verse 33. But whoso hearkeneth unto me — Unto the counsels and instructions of wisdom, and will be ruled thereby, shall dwell safely — Hebrew, jcb, in security, or confidence and peace, resting himself upon the consciousness of his own integrity, and upon the promises and favour of God; and shall be quiet from the fear of evil — From sinful and tormenting cares and fears.

33. So Wisdom invites, admonishes, threatens. But she will not close her discourse with an unpleasant word. She kindly returns to the rewards of the wise and good. Whose — Even of these beguiled and misled ones, shall now, from this time forth, hearken unto me, ceasing to do evil, and learning to do well, shall hereafter dwell securely indeed, and be delivered from the dread of impending evil. This applies in its lower sense to this life and temporal things; in its higher, to the spiritual life and eternal retributions. The principle is the same for both. The spirit of the Hhokmah (Wisdom) is truly evangelical, a type of the gospel dispensation. She calls, she urges, she entreats, she follows the wayward and wicked to their places of resort. She promises, she threatens, she is instant in season and out of season, wooing, beseeching, persuading. Comp. Matthew 11:19; Luke

11. 49.

EXCURSUS No. I.

Wisdom, in the Holy Scriptures, is a very comprehensive term; and, as it is of such frequent occurrence in this book, we may at the beginning, once for all, treat it somewhat at large.

hmkj, (Hhokhmah,) wisdom, is put for intelligence, sagacity, common sense in a high degree; judiciousness or discrimination, and sound and acute judgment in human affairs; great intellectual attainments; skill, ingenuity, and expertness in various arts; also superior knowledge in divine things, or in matters of religion. It is likewise used for craftiness, cunning, artfulness, and hence applied to magicians or enchanters. The fundamental idea is, superior mental endowments or attainments; hence, it may be used either in a good or a bad sense, as these endowments are applied to a good or a bad end. But it is mostly used in a good sense, and therefore stands for high intelligence, right reason, sound judgment, and all intellectual excellences. In the minds of the devout Hebrew writers these qualities were never disjoined from a knowledge of God and reverence for his character and law. Hence, as they rightly regarded this species of knowledge as by far the most important, so they considered the “fear of God,” — piety or religion — to be the first and most important part of wisdom. No man was really wise in their estimation who did not know and reverence God. Even he who was comparatively unlearned in other matters, but who possessed this essential attainment, was divinely wise; while the most learned sinner was a fool. It was thus that wisdom came to be regarded as almost synonymous with piety. The wisdom of which the royal sage treats in this book, so far as it belongs to man, includes and presupposes the knowledge of God, of our relations to him, and of the obligations growing out of those relations. Hence it so far corresponds to, and is identical with, godliness or piety; which also, as it exists in the emotions or is carried out in the life, rests upon this theoretical basis of the knowledge of God. In its adjective form, µkj, (hhakham,) it is often joined with ˆwbn, (nabhon,) discriminating, discerning, discreet, attentive, intelligent. It is also opposed to lbn, (nabhal,) stupid, foolish, wicked, abandoned, impious. — The idea implied in the root of the latter word is that of wilting, fading, and falling away, and is transferred to folly and wickedness as a falling away from wisdom, virtue, and God; hence, becoming worthless, vile, and contemptible. This is the Piel, or intensive signification of the verb. Hhakham is also opposed to lywa, (evil,) gross, stupid, sottish, foolish. This word implies the stupidity or insensibility which is induced by sensuality and vicious habits.

The wide circle of virtues and mental endowments which the Hebrews comprised under the words hhakham and hhokhmah is best learned from the history and character of those whose wisdom became proverbial: for instance, Solomon, the author of this book, (see Introduction,) Daniel, (see Ezekiel 28:3, and book of Daniel,) and the Egyptians. (Acts 7:22.) The wisdom of Solomon was manifested in his acute judgment, (1 Kings 3:16;) in his ability to solve difficult questions and to explain abstruse subjects; in his knowledge of very many objects of nature, (1 Kings 4:33, etc.;) in the multitude of verses, sentences, or aphorisms which he composed, (1 Kings 4:32;) in the skill and taste which he displayed in his works of architecture; in the magnitude and success of his public and private enterprises; in the administrative ability with which he managed and enlarged his empire, and made it prosperous and respected; and in the excellence of his moral and religious teachings. (1 Kings 4:29-34.) The Egyptians were famous for their science, literature, and arts. In Acts 7:22 it is said that Moses was learned in all the wisdom of the Egyptians. Comp. Job 28:12, etc. The wisdom of Daniel was exhibited in his prudent statesmanship, and also in his faculty of prophesying, and interpreting dreams. Daniel 5:11, 12. With hhokhmah is also associated rswm, (musar,) instruction, the radical idea of which is restraint, discipline, correction. Comp. Proverbs 13:18, 24; 22:1; 2 Timothy 3:16. The human mind, left to itself — that is, to the impulses of appetite and passion, unrestrained, undisciplined, untamed, and self-willed — runs wild in folly and wickedness. It needs checks, restraints, and corrections; and thus only attains to a chastened and cultivated intellectuality. The difference between a savage and a civilized and enlightened Christian, is largely due to the restraints and corrections which civilization, Christian principles, and Christian education, have thrown around the latter, but which are wanting to the former. The word musar is, therefore, equivalent to mental, moral, and religious cultivation. It embraces the idea of the great Teacher of the Christian dispensation, “Take my yoke upon you, and learn of me.” Matthew 11:29.