Proverbs · Chapter 2

V. 1. Hide-Lay them up in thy heart with care, as men do their choicest treasures.

Verse 1. My son] Here the tutor still continues to instruct his disciple. Hide my commandments with thee] Treasure them up in thy heart, and then act from them through the medium of thy affections. He who has the rule of his duty only in his Bible and in his head, is not likely to be a steady, consistent character; his heart is not engaged, and his obedience, in any case, can be only forced, or done from a sense of duty: it is not the obedience of a loving, dutiful child, to an affectionate father. But he who has the word of God in his heart, works from his heart; his heart goes with him in all things, and he delights to do the will of his heavenly Father, because his law is in his heart. See Proverbs 3:3.

15; and evil women, 16-19; and would lead them into, and keep them in, the way of good men, 20-22.

NOTES ON CHAPTER 2.

Verses 1-5. My son, &c. — These words are spoken by Solomon, either, 1st, In the name of wisdom, as before: or rather, 2d, In his own name. If thou wilt hide my commandments with thee — Wilt lay them up in thy mind and heart with care, as men do their choicest treasures; So that thou incline, &c. — Give thyself to the study of wisdom with affection and diligence. Yea, if thou, criest after knowledge — Namely, unto God, the only giver of it. Hebrew, arqt hnybl µa, if thou callest to knowledge, that is, invitest it to come to thee; earnestly desirest its guidance; If thou seekest her as silver — With the same unwearied diligence and earnest desire, and patient expectation under all delays, disappointments, and difficulties, which the men of the world use in pursuit of riches, or in digging in mines of silver; Then shalt thou understand — More perfectly and profitably; the fear of the Lord — Which is the beginning of this wisdom, Proverbs 1:7.

Verse 1, 2. Hide my commandments with thee, as a treasure is secured in the cabinet, or as the copy of the law was put within the ark in the holy place. The words of the law must be retained in the memory, as maxims of wisdom, and the sentiments concealed in the heart. Then they are ready on all occasions, as defences against temptation. This is to incline, to cleanse, and open the ear.

THE TEACHER SHOWS HOW TO FIND WISDOM, 1-9.

The last verse of the preceding chapter makes a very suitable close to the discourse of Wisdom. The general character of that discourse is that of a modern practical and hortatory sermon — dissuading from evil and persuading to good, with appropriate threatenings and promises. This introduction of Wisdom speaking for herself is a very natural and ornamental episode, carrying out the main design of the author — the idea with which he set out in his motto or text, (Proverbs 1:7,) “The fear of the Lord is the beginning of wisdom.” With this key to verses 1-5 scarcely another word is necessary to make the whole harmonious and impressive. Nevertheless, the force of a few of the words may be exhibited. The author, it will be seen, now speaks again in his own person.

1. Hide my commandments with thee — Treasure up my precepts.

15; and evil women, 16-19; and would lead them into, and keep them in, the way of good men, 20-22.

NOTES ON CHAPTER 2.

Verses 1-5. My son, &c. — These words are spoken by Solomon, either, 1st, In the name of wisdom, as before: or rather, 2d, In his own name. If thou wilt hide my commandments with thee — Wilt lay them up in thy mind and heart with care, as men do their choicest treasures; So that thou incline, &c. — Give thyself to the study of wisdom with affection and diligence. Yea, if thou, criest after knowledge — Namely, unto God, the only giver of it. Hebrew, arqt hnybl µa, if thou callest to knowledge, that is, invitest it to come to thee; earnestly desirest its guidance; If thou seekest her as silver — With the same unwearied diligence and earnest desire, and patient expectation under all delays, disappointments, and difficulties, which the men of the world use in pursuit of riches, or in digging in mines of silver; Then shalt thou understand — More perfectly and profitably; the fear of the Lord — Which is the beginning of this wisdom, Proverbs 1:7.

Verse 1, 2. Hide my commandments with thee, as a treasure is secured in the cabinet, or as the copy of the law was put within the ark in the holy place. The words of the law must be retained in the memory, as maxims of wisdom, and the sentiments concealed in the heart. Then they are ready on all occasions, as defences against temptation. This is to incline, to cleanse, and open the ear.

2. Incline thine ear — Literally, point or sharpen the ear to wisdom; a figure drawn from such animals as turn the point of the external ear in the direction of the sound. And apply thine heart — Stretch, extend thy heart; it is not enough that the ear attend, the heart must be interested, must love it, must prize it. Heart, in this book, however, ordinarily means the mind, the intellect, as well as the sensibilities: — apply thy mind. The description implies intense earnestness.

V. 3. Criest-To God, the only giver of it.

15; and evil women, 16-19; and would lead them into, and keep them in, the way of good men, 20-22.

NOTES ON CHAPTER 2.

Verses 1-5. My son, &c. — These words are spoken by Solomon, either, 1st, In the name of wisdom, as before: or rather, 2d, In his own name. If thou wilt hide my commandments with thee — Wilt lay them up in thy mind and heart with care, as men do their choicest treasures; So that thou incline, &c. — Give thyself to the study of wisdom with affection and diligence. Yea, if thou, criest after knowledge — Namely, unto God, the only giver of it. Hebrew, arqt hnybl µa, if thou callest to knowledge, that is, invitest it to come to thee; earnestly desirest its guidance; If thou seekest her as silver — With the same unwearied diligence and earnest desire, and patient expectation under all delays, disappointments, and difficulties, which the men of the world use in pursuit of riches, or in digging in mines of silver; Then shalt thou understand — More perfectly and profitably; the fear of the Lord — Which is the beginning of this wisdom, Proverbs 1:7.

3, 4. If thou… liftest up thy voice — Callest aloud; denoting eagerness of desire. Seekest… searchest — And that as for things that men value most, as silver, and hid, or concealed, treasures. For an effective, practical commentary on this verse, one should go to the gold mines or the oil regions. The intensity with which men seek the treasures concealed in the earth is a study for a philosopher. (See Land and Book, vol. i, p. 197.) So, my son, seek after wisdom, divine and human, for all wisdom is divine, when sought and used for divine purposes.

V. 4. Seek her-With unwearied diligence and earnest desire and patient expectation.

Verse 4. If thou seekest her as silver] How do men seek money? What will they not do to get rich? Reader, seek the salvation of thy soul as earnestly as the covetous man seeks wealth; and be ashamed of thyself, if thou be less in earnest after the true riches than he is after perishing wealth.

Hid treasures] The original word signifies property of any kind concealed in the earth, in caves or such like; and may also mean treasures, such as the precious metals or precious stones, which are presumptively known to exist in such and such mines. And how are these sought? Learn from the following circumstance: In the Brazils slaves are employed to scrape up the soil from the bed of the Rio Janeiro, and wash it carefully, in order to find particles of gold and diamonds; and it is a law of the state, that he who finds a diamond of so many carats shall have his freedom. This causes the greatest ardour and diligence in searching, washing out the soil, picking, &c., in order to find such diamonds, and the greatest anxiety for success; so precious is liberty to the human heart. This method of searching for gold and precious stones is alluded to in Proverbs 3:13-15. In this way Solomon wishes men to seek for wisdom, knowledge, and understanding; and he who succeeds finds the liberty of the children of God, and is saved from the slavery of sin and the empire of death.

15; and evil women, 16-19; and would lead them into, and keep them in, the way of good men, 20-22.

NOTES ON CHAPTER 2.

Verses 1-5. My son, &c. — These words are spoken by Solomon, either, 1st, In the name of wisdom, as before: or rather, 2d, In his own name. If thou wilt hide my commandments with thee — Wilt lay them up in thy mind and heart with care, as men do their choicest treasures; So that thou incline, &c. — Give thyself to the study of wisdom with affection and diligence. Yea, if thou, criest after knowledge — Namely, unto God, the only giver of it. Hebrew, arqt hnybl µa, if thou callest to knowledge, that is, invitest it to come to thee; earnestly desirest its guidance; If thou seekest her as silver — With the same unwearied diligence and earnest desire, and patient expectation under all delays, disappointments, and difficulties, which the men of the world use in pursuit of riches, or in digging in mines of silver; Then shalt thou understand — More perfectly and profitably; the fear of the Lord — Which is the beginning of this wisdom, Proverbs 1:7.

Ver. 4. If thou seekest her, as the merchants in search of gold and silver cross the deserts, encountering dangers, and as the miners follow their veins of ore—if we seek religion as the men of the world seek wealth and pleasure, we shall succeed in our efforts. Such is the promise: “When ye seek me with your whole heart, then shall ye find me.” Deuteronomy 4:29.

3, 4. If thou… liftest up thy voice — Callest aloud; denoting eagerness of desire. Seekest… searchest — And that as for things that men value most, as silver, and hid, or concealed, treasures. For an effective, practical commentary on this verse, one should go to the gold mines or the oil regions. The intensity with which men seek the treasures concealed in the earth is a study for a philosopher. (See Land and Book, vol. i, p. 197.) So, my son, seek after wisdom, divine and human, for all wisdom is divine, when sought and used for divine purposes.

15; and evil women, 16-19; and would lead them into, and keep them in, the way of good men, 20-22.

NOTES ON CHAPTER 2.

Verses 1-5. My son, &c. — These words are spoken by Solomon, either, 1st, In the name of wisdom, as before: or rather, 2d, In his own name. If thou wilt hide my commandments with thee — Wilt lay them up in thy mind and heart with care, as men do their choicest treasures; So that thou incline, &c. — Give thyself to the study of wisdom with affection and diligence. Yea, if thou, criest after knowledge — Namely, unto God, the only giver of it. Hebrew, arqt hnybl µa, if thou callest to knowledge, that is, invitest it to come to thee; earnestly desirest its guidance; If thou seekest her as silver — With the same unwearied diligence and earnest desire, and patient expectation under all delays, disappointments, and difficulties, which the men of the world use in pursuit of riches, or in digging in mines of silver; Then shalt thou understand — More perfectly and profitably; the fear of the Lord — Which is the beginning of this wisdom, Proverbs 1:7.

5. Then — When thou so seekest and searchest. Shalt thou understand — Discern, comprehend, and attain to. Fear of the Lord — That true piety, of which the author speaks, and which is the highest of all knowledge. Knowledge of God — Divine knowledge, sanctified learning. This is the first instance where the word God occurs in parallelism with Jehovah. It occurs only eight times in the book, namely: in Proverbs 2:5, 17; 3:4; 21:12; 25:2; 26:10; 30:5, 9. Comp. Proverbs 1:7; 1 Kings 10:10, 27; Job 28:28; Jeremiah 41:8; Matthew 13:14.

Verses 6, 7. For the Lord giveth — Hebrew, ˆty, will give wisdom — Hath promised to give it, namely, to those that so seek it. Thus he teaches them not to ascribe any wisdom they might attain to their own abilities or industry, but only to God’s favour and blessing. Out of his mouth cometh knowledge, &c. — That is, from his word or appointment, and good will, as, the word of God, signifies, Deuteronomy 8:3. He layeth up sound wisdom — Hebrew, hyvwt, literally, essence, or substance. Dr. Waterland renders it solid blessings. Solomon seems to mean, either, 1st, Solid and true felicity, opposed to the vain enjoyments of this world, which are said to have no substance or being, Proverbs 23:5, where it is asked, Wilt thou set thine eyes upon that which is not? Or, that true and substantial wisdom which is satisfactory and everlasting, opposed to worldly wisdom, which is but an empty shadow of wisdom, and perishes with us. He is a buckler to them that walk uprightly — To protect and save them from that destruction which shall befall all the ungodly. The clause is rendered by Houbigant, He is a defence for those who act with simplicity and candour; and by Schultens, A shield to those who walk in integrity.

Ver. 6. The Lord giveth wisdom. As the fertilizing rain, he replenishes the heart with its treasures, and covers the conscience with its shield.

6. The teacher proceeds to give obvious reasons for the assertion just made, (verse 5,) and motives of great encouragement to his pupil to pursue the outline of action to which he urges. For the Lord — Jehovah. Giveth wisdom, etc. — Solomon may be presumed to here speak from his own experience. He asked wisdom, and God gave it liberally. (See 1 Kings 3:5-15.) There can be no greater encouragement than is here afforded to a soul athirst for knowledge. Let him ask in faith, and use the means, and the blessing will come. Its highest application, however, is to “the wisdom that is from above.” James 1:5, and 3:17.

Verse 7. He layeth up sound wisdom] hyvwt tushiyah. We have met with this word in Job; see Job 5:12; 6:13; 11:6; 12:16. See especially Clarke’s note on “Job 11:6”, where the different acceptations of the word are given. Coverdale translates, “He preserveth the welfare of the righteous.” It is difficult to find, in any language, a term proper to express the original meaning of the word; its seems to mean generally the essence or substance of a thing, THE thing itself-that which is chief of its kind. He layeth up WHAT IS ESSENTIAL for the righteous.

Verses 6, 7. For the Lord giveth — Hebrew, ˆty, will give wisdom — Hath promised to give it, namely, to those that so seek it. Thus he teaches them not to ascribe any wisdom they might attain to their own abilities or industry, but only to God’s favour and blessing. Out of his mouth cometh knowledge, &c. — That is, from his word or appointment, and good will, as, the word of God, signifies, Deuteronomy 8:3. He layeth up sound wisdom — Hebrew, hyvwt, literally, essence, or substance. Dr. Waterland renders it solid blessings. Solomon seems to mean, either, 1st, Solid and true felicity, opposed to the vain enjoyments of this world, which are said to have no substance or being, Proverbs 23:5, where it is asked, Wilt thou set thine eyes upon that which is not? Or, that true and substantial wisdom which is satisfactory and everlasting, opposed to worldly wisdom, which is but an empty shadow of wisdom, and perishes with us. He is a buckler to them that walk uprightly — To protect and save them from that destruction which shall befall all the ungodly. The clause is rendered by Houbigant, He is a defence for those who act with simplicity and candour; and by Schultens, A shield to those who walk in integrity.

7. Sound wisdom — hyvwt, (tushiyyah.) The word is uncertain; it corresponds to sound doctrine. 1 Timothy 1:10; 2 Timothy 4:3. It may mean the essence, substance, or reality of things, as opposed to all merely seeming good. This sense harmonizes well with the other member of the hemistich; God treasures up all real good for the righteous, and protects them from all harm. A buckler to… walk uprightly — Literally, he is a shield, a defence, to the walkers of perfectness — perfect walkers; persons of integrity, of soundness of morals and religion. It stands in parallelism with µyrvy, (yesharim,) the righteous, and applies to the same class. Conant renders, “He has help in store for the upright, a shield for those who walk in integrity.” Geneva Bible, first clause: “He preserveth the state of the righteous.”

V. 8. Path of judgment-Righteous paths, judgment being here put for righteousness. And keeping of paths may be put for keeping them in their paths.

Verses 8, 9. He keepeth the paths of judgment — Hebrew, twjra rxnl, To keep the paths, &c. It seems to be spoken of those who walk uprightly, mentioned in the preceding verse, and it would be better translated, That they, namely, the upright, may keep the paths of judgment: that is, God is a buckler, or defence, to the upright, to protect and keep them from those temptations and snares which would seduce them from, or prevent their continuance in, the paths of judgment; as it is further explained in the following clause. Then — When thou hast done thy part, as expressed verses 1-3, and God, in answer to thy desires, hath given thee wisdom, verse 6. Shalt thou understand righteousness, &c. — All the parts of thy duty to man, as well as the fear of God; every good path — The practice of all virtues and graces.

Ver. 8. He keepeth the paths of judgment, and preserveth the way of his saints, in equity to men, and piety towards God.

8. He keepeth the paths of judgment — He watches over the paths of justice; that is, to guard those who walk in them. This verse is an enlargement of the idea of the preceding one, especially of the defensive conception of the latter clause of ver. 7. The way of his saints — His pious, devout, or zealous ones. That is, he superintends them in all their walks and ways. The word µydysj, (hhasadhim,) saints, occurs also in Psalm 85:8; 148:14; 149:9.

V. 9. Then-When God in answer to thy desires hath given thee wisdom. Equity-All the parts of thy duty to man, as well as the fear of God.

Verse 9. Then shalt thou understand] He who is taught of God understands the whole law of justice, mercy, righteousness, and truth; God has written this on his heart. He who understands these things by books only is never likely to practise or profit by them.

Verses 8, 9. He keepeth the paths of judgment — Hebrew, twjra rxnl, To keep the paths, &c. It seems to be spoken of those who walk uprightly, mentioned in the preceding verse, and it would be better translated, That they, namely, the upright, may keep the paths of judgment: that is, God is a buckler, or defence, to the upright, to protect and keep them from those temptations and snares which would seduce them from, or prevent their continuance in, the paths of judgment; as it is further explained in the following clause. Then — When thou hast done thy part, as expressed verses 1-3, and God, in answer to thy desires, hath given thee wisdom, verse 6. Shalt thou understand righteousness, &c. — All the parts of thy duty to man, as well as the fear of God; every good path — The practice of all virtues and graces.

9. Then — Referring back to verses 1-4, from which the instructor started out with the same particle as at ver. 5. This verse is a summing up of vs. 5-8, and connects with Proverbs 1:3, where he states the object of his work to be, to impart clear, discriminating instructions in righteousness, judgment, and equities. (See note on Proverbs 1:3.) Every good path — The practice of every virtue and grace. “The whole good track.” — Miller. The teacher has thus made a circle, so to speak, by which he has come around to his starting point.

V. 10. When-Thou dost truly love wisdom.

Verses 10-15. When wisdom entereth into thy heart — When thou dost truly love it, and hide its precepts in thy heart; Discretion shall preserve thee — From wicked courses, and the mischiefs which attend upon them; from the way of the evil man — From following his counsel or example; the man that speaketh froward things — With a design to corrupt thy mind, and entice thee to evil principles or practices. Who leave the paths of righteousness — The way of God’s precepts; to walk in the ways of darkness — Of sin, which is often called darkness, because it proceeds from ignorance and error, hates the light of knowledge and truth, and leads to the eternal darkness of misery and despair. Who rejoice to do evil — Seeking and embracing occasions of sin, with diligence and greediness, and pleasing themselves both in the practice and remembrance of it: and delight in the frowardness of the wicked — Not only in their own sins, but in the sins of other wicked men, which shows a great malignity of mind and love to sin, Romans 1:32: whose ways are crooked — Hebrew, who in, or with respect to, their ways, are perverse; acting contrary to the straight rules of piety and virtue.

BENEFITS OF WISDOM IN PRESERVING FROM EVIL ASSOCIATIONS, 10-22. 10, 11. When wisdom entereth — Here the instructor starts out again, in a different train of thought, to show the effects of a sanctified education in preserving his pupil from the malign influence, first, of bad men, vs. 12-15, and, secondly, of bad women, vs. 16-20. Hence he repeats in vs. 10, 11 what he had before advanced, but with a pleasing variety of expression, about the beneficent effects of wisdom, when once attained, in preserving from evil in general. Here, in verse 11, he personifies discretion (intelligence) and understanding, (discernment,) and represents them as faithful guardians, watching over and keeping in safety the interests of their votaries. But for the sake of greater force and vividness he soon descends to particulars. In verse 10, for the expressions heart, soul, compare Proverbs 24:12; Psalm 13:2; Jeremiah 4:9; Deuteronomy 6:5; Matthew 22:37; Acts 4:32. The first word of verse 10, when, Miller renders because.

Verse 11. Discretion shall preserve thee] hmzm mezimmah. See on Proverbs 1:4. Here the word is taken in a good sense, a good device. The man invents purposes of good; and all his schemes, plans, and devices, have for their object God’s glory and the good of man: he deviseth liberal things, and by liberal things he shall stand. Coverdale translates, “Then shall COUNSEL preserve thee.” A very good translation, much better than the present.

Verses 10-15. When wisdom entereth into thy heart — When thou dost truly love it, and hide its precepts in thy heart; Discretion shall preserve thee — From wicked courses, and the mischiefs which attend upon them; from the way of the evil man — From following his counsel or example; the man that speaketh froward things — With a design to corrupt thy mind, and entice thee to evil principles or practices. Who leave the paths of righteousness — The way of God’s precepts; to walk in the ways of darkness — Of sin, which is often called darkness, because it proceeds from ignorance and error, hates the light of knowledge and truth, and leads to the eternal darkness of misery and despair. Who rejoice to do evil — Seeking and embracing occasions of sin, with diligence and greediness, and pleasing themselves both in the practice and remembrance of it: and delight in the frowardness of the wicked — Not only in their own sins, but in the sins of other wicked men, which shows a great malignity of mind and love to sin, Romans 1:32: whose ways are crooked — Hebrew, who in, or with respect to, their ways, are perverse; acting contrary to the straight rules of piety and virtue.

BENEFITS OF WISDOM IN PRESERVING FROM EVIL ASSOCIATIONS, 10-22. 10, 11. When wisdom entereth — Here the instructor starts out again, in a different train of thought, to show the effects of a sanctified education in preserving his pupil from the malign influence, first, of bad men, vs. 12-15, and, secondly, of bad women, vs. 16-20. Hence he repeats in vs. 10, 11 what he had before advanced, but with a pleasing variety of expression, about the beneficent effects of wisdom, when once attained, in preserving from evil in general. Here, in verse 11, he personifies discretion (intelligence) and understanding, (discernment,) and represents them as faithful guardians, watching over and keeping in safety the interests of their votaries. But for the sake of greater force and vividness he soon descends to particulars. In verse 10, for the expressions heart, soul, compare Proverbs 24:12; Psalm 13:2; Jeremiah 4:9; Deuteronomy 6:5; Matthew 22:37; Acts 4:32. The first word of verse 10, when, Miller renders because.

Verse 12. The man that speaketh froward things.] twkpht tahpuchoth, things of subversion; from Ëpt taphach, to turn or change the course of a thing. Men who wish to subvert the state of things, whether civil or religious; who are seditious themselves, and wish to make others so. These speak much of liberty and oppression, deal greatly in broad assertions, and endeavour especially to corrupt the minds of youth.

Verses 10-15. When wisdom entereth into thy heart — When thou dost truly love it, and hide its precepts in thy heart; Discretion shall preserve thee — From wicked courses, and the mischiefs which attend upon them; from the way of the evil man — From following his counsel or example; the man that speaketh froward things — With a design to corrupt thy mind, and entice thee to evil principles or practices. Who leave the paths of righteousness — The way of God’s precepts; to walk in the ways of darkness — Of sin, which is often called darkness, because it proceeds from ignorance and error, hates the light of knowledge and truth, and leads to the eternal darkness of misery and despair. Who rejoice to do evil — Seeking and embracing occasions of sin, with diligence and greediness, and pleasing themselves both in the practice and remembrance of it: and delight in the frowardness of the wicked — Not only in their own sins, but in the sins of other wicked men, which shows a great malignity of mind and love to sin, Romans 1:32: whose ways are crooked — Hebrew, who in, or with respect to, their ways, are perverse; acting contrary to the straight rules of piety and virtue.

Ver. 12. To deliver thee from the way of the evil man, who would initiate thee into all the secrets of his club; allure thee to intemperance, instruct in order to deceive and defraud the unwary; to blaspheme religion and launch the reins to passion. These are the crooked ways that lead to destruction.

12. They do this, to deliver thee (now their ward) from the way of the evil man, (especially) from the man that speaketh froward things — twkpht, (tahpukhoth,) another obscure word, found almost exclusively in this book. It is the opposite of m’sharim, (Proverbs 1:3,) equity, rectitude. It seems to be a comprehensive term, implying all manner of evil doing. Perhaps subversions or perversions comes as near the original as any English word; that is, the man uttering words calculated to subvert or pervert — to turn the hearer from the right to the wrong, or to change the condition of things, whether in the Church or State, from good to evil. It applies to all reckless innovators and revolutionists, particularly to such as seek to overthrow a good government in order to put another in its place. This conception is somewhat supported by the preceding word, [r, (ra’h,) evil, badness, worthlessness. The radical idea of this word is to break; and it denotes “the breaking of some established order of things, or some preconceived design, plan, or the like.” Gesenius says, “Intransitive — to be evil, bad; from the idea of breaking, being broken, and so made worthless.” But may not the idea of moral badness also appropriately come from the active conception of breaking, destroying? It is certainly a very vivid and truthful conception of a bad man, that he is a breaker, a destroyer of things, like his father Abaddon, the destroyer. He breaks law and order, peace, quietness, and harmony. He destroys virtue, character, reputation, property, government — in short, every thing he lays his hands on or influences; he destroys his associates, and, finally, himself. The Septuagint adds to this verse the following, not found in the Hebrew: “He that stays himself upon falsehoods attempts to rule the winds, and the same will pursue birds in their flight: for he has forsaken the ways of his own vineyard, and he has caused the axles of his own husbandry to go astray; but he goes through a dry desert, and a land appointed to drought, and he gathers barrenness with his hands.”

V. 13. Darkness-Of sin.

Verses 10-15. When wisdom entereth into thy heart — When thou dost truly love it, and hide its precepts in thy heart; Discretion shall preserve thee — From wicked courses, and the mischiefs which attend upon them; from the way of the evil man — From following his counsel or example; the man that speaketh froward things — With a design to corrupt thy mind, and entice thee to evil principles or practices. Who leave the paths of righteousness — The way of God’s precepts; to walk in the ways of darkness — Of sin, which is often called darkness, because it proceeds from ignorance and error, hates the light of knowledge and truth, and leads to the eternal darkness of misery and despair. Who rejoice to do evil — Seeking and embracing occasions of sin, with diligence and greediness, and pleasing themselves both in the practice and remembrance of it: and delight in the frowardness of the wicked — Not only in their own sins, but in the sins of other wicked men, which shows a great malignity of mind and love to sin, Romans 1:32: whose ways are crooked — Hebrew, who in, or with respect to, their ways, are perverse; acting contrary to the straight rules of piety and virtue.

13-15. Who leave the paths of uprightness — A description of these evil men, needing no comment. Delighting in the frowardness, the wickedness of the wicked, is one of their worst features. Comp. Psalm 50:17, 18; Romans 1:32.

Verses 10-15. When wisdom entereth into thy heart — When thou dost truly love it, and hide its precepts in thy heart; Discretion shall preserve thee — From wicked courses, and the mischiefs which attend upon them; from the way of the evil man — From following his counsel or example; the man that speaketh froward things — With a design to corrupt thy mind, and entice thee to evil principles or practices. Who leave the paths of righteousness — The way of God’s precepts; to walk in the ways of darkness — Of sin, which is often called darkness, because it proceeds from ignorance and error, hates the light of knowledge and truth, and leads to the eternal darkness of misery and despair. Who rejoice to do evil — Seeking and embracing occasions of sin, with diligence and greediness, and pleasing themselves both in the practice and remembrance of it: and delight in the frowardness of the wicked — Not only in their own sins, but in the sins of other wicked men, which shows a great malignity of mind and love to sin, Romans 1:32: whose ways are crooked — Hebrew, who in, or with respect to, their ways, are perverse; acting contrary to the straight rules of piety and virtue.

13-15. Who leave the paths of uprightness — A description of these evil men, needing no comment. Delighting in the frowardness, the wickedness of the wicked, is one of their worst features. Comp. Psalm 50:17, 18; Romans 1:32.

V. 15. Crooked-Who swerve from the straight way of God’s law, and have windings and turnings, to escape conviction.

Verses 10-15. When wisdom entereth into thy heart — When thou dost truly love it, and hide its precepts in thy heart; Discretion shall preserve thee — From wicked courses, and the mischiefs which attend upon them; from the way of the evil man — From following his counsel or example; the man that speaketh froward things — With a design to corrupt thy mind, and entice thee to evil principles or practices. Who leave the paths of righteousness — The way of God’s precepts; to walk in the ways of darkness — Of sin, which is often called darkness, because it proceeds from ignorance and error, hates the light of knowledge and truth, and leads to the eternal darkness of misery and despair. Who rejoice to do evil — Seeking and embracing occasions of sin, with diligence and greediness, and pleasing themselves both in the practice and remembrance of it: and delight in the frowardness of the wicked — Not only in their own sins, but in the sins of other wicked men, which shows a great malignity of mind and love to sin, Romans 1:32: whose ways are crooked — Hebrew, who in, or with respect to, their ways, are perverse; acting contrary to the straight rules of piety and virtue.

13-15. Who leave the paths of uprightness — A description of these evil men, needing no comment. Delighting in the frowardness, the wickedness of the wicked, is one of their worst features. Comp. Psalm 50:17, 18; Romans 1:32.

V. 16. Strange woman-From the adulteress or whore.

Verse 16. The stranger which flattereth with her words] hqyljh hechelikah, she that smooths with her words. The original intimates the glib, oily speeches of a prostitute. The English lick is supposed to be derived from the original word.

Verses 16, 17. To deliver thee from the strange woman — From the adulteress, or whore; called strange, partly because such persons were commonly heathen, or are supposed to be such by reason of that severe law against these practices in Israelitish women, Deuteronomy 23:17; or are justly reputed heathen, as being degenerate Israelites, who are often called strangers in the Scriptures; which flattereth with her words — Who useth all arts and ways to allure men to unchaste actions; Which forsaketh the guide of her youth — Her husband, whom she took to be her guide and governor, and that in her youth; which circumstance is added to aggravate her sin and shame, because love is commonly most sincere and fervent between persons married in their youth; and forgetteth — That is, violateth or breaketh, the covenant of her God — The marriage covenant, so called, because God is the author of that mutual obligation; and because God is called to be the witness and judge of that solemn promise and covenant.

Ver. 16. To deliver thee from the strange woman, where thy innocence will be lost, where thy conscience will be ruined, thy soul destroyed, and thy body perish. These are dangerous connections:

“Joyless, loveless, unendeared.”

These are scenes not to be contemplated, but avoided and abhorred.

16. From the strange woman — Solomon here proceeds to show that this wisdom of which he speaks will also preserve from the snares of the dissolute woman. Such a woman is described. She is hrz, (zarah,) and hyrkn, (nokhriyyah,) a strange woman, an adulteress; that is, a foreigner either as to nation or to the household; another woman than the man’s wife. It is probable that those women who surrendered themselves to licentious practices among the Hebrews were mostly foreigners, and hence the words corresponding to our words harlot, prostitute, and the term stranger or foreign woman, came to be nearly synonymous. By the Canaanites, especially the Phoenicians, women were consecrated to prostitution as priestesses of their impure goddess of love. In periods of her corruption Israel received these foreign women, and temples of licentious rites, scattered through Palestine, reduced the young Israelites to debauchery.

V. 17. Forsaketh-Her husband whom she took to be her guide and governor, in her youth. The covenant-The marriage covenant: so called because God is the author of that mutual obligation: and because God is called to be the witness and judge of that solemn promise and covenant.

Verse 17. Which forsaketh the guide of her youth] Leaves her father’s house and instructions, and abandons herself to the public. The covenant of her God.] Renounces the true religion, and mixes with idolaters; for among them prostitution was enormous. Or by the covenant may be meant the matrimonial contract, which is a covenant made in the presence of God between the contracting parties, in which they bind themselves to be faithful to each other.

Verses 16, 17. To deliver thee from the strange woman — From the adulteress, or whore; called strange, partly because such persons were commonly heathen, or are supposed to be such by reason of that severe law against these practices in Israelitish women, Deuteronomy 23:17; or are justly reputed heathen, as being degenerate Israelites, who are often called strangers in the Scriptures; which flattereth with her words — Who useth all arts and ways to allure men to unchaste actions; Which forsaketh the guide of her youth — Her husband, whom she took to be her guide and governor, and that in her youth; which circumstance is added to aggravate her sin and shame, because love is commonly most sincere and fervent between persons married in their youth; and forgetteth — That is, violateth or breaketh, the covenant of her God — The marriage covenant, so called, because God is the author of that mutual obligation; and because God is called to be the witness and judge of that solemn promise and covenant.

17. Forsaketh the guide of her youth — The word rendered guide here means familiar friend or partner, and the weight of criticism inclines to the meaning, her husband. For “guide” the Septuagint has instruction. The Hebrews generally married young. According to the rabbins men should marry at eighteen, and they may marry at thirteen. The virgins are often espoused or betrothed very early, but not married till after they are twelve. From this come such expressions as spouse, friend, or guide of one’s youth. Comp. Jeremiah 3:4; Joel 1:8; Proverbs 5:18; Isaiah 54:6; Malachi 2:14, 15. Forgetteth the covenant of her God — Supposed to be her marriage vows, and recognising some kind of religious ceremony in connexion therewith. It is certain that foreign women, Canaanites, on being tolerated in the land contrary to the command, set up tippling houses and brothels, tempting the Israelites to debauchery and idolatry. (See Proverbs 7:5-27.) Thus they became traps and snares to the Israelites; “scourges in their sides and thorns in their eyes.” Joshua 23:13; Numbers 33:55. Nevertheless, it is equally clear from the manner in which this woman is spoken of, (verse 17,) that not a foreign woman by birth is intended, but a Hebrew who was unfaithful to her husband and her God. The seductions of the sacred prostitutions introduced from Tyre and Sidon won even the Hebrew females from both the worship of Jehovah and the paths of purity. This woman was an apostate Hebrew harlot, consecrated in a temple of a foreign licentious religion.

V. 18. For-Conversation with her (which was most usual in her own house) is the certain way to death, which it brings many ways, and undoubtedly, without repentance, to God’s wrath and the second death.

Verse 18. For her house inclineth unto death] It is generally in by and secret places that such women establish themselves. They go out of the high road to get a residence; and every step that is taken towards their house is a step towards death. The path of sin is the path of ruin: the path of duty is the way of safety. For her paths incline unto the dead, רפאים repheim, the inhabitants of the invisible world. The woman who abandons herself to prostitution soon contracts, and generally communicates, that disease, which, above all others, signs the speediest and most effectual passport to the invisible world. Therefore it is said,

Verses 18, 19. For her house inclineth unto death — Conversation with her (which was most usual in her own house) is the certain way to death, which it brings many ways, and undoubtedly, without repentance, to God’s wrath and the second death. None that go unto her — That is, few or none; a hyperbolical expression, used Isaiah 64:7; return again — From her and from this wicked way unto God and his ways. Whoremongers and adulterers are very rarely brought to repentance, but are generally hardened by the power and deceitfulness of their sin, and by God’s just judgment, peculiarly inflicted upon such persons, Hebrews 13:4; neither take they hold of the paths of life — Of those courses which lead to true and eternal life and happiness.

18. Her house inclineth unto death — “The house of the adulteress is as hades, the realm of death, haunted by the spectral shadows of the dead, the Rephaim, who have perished there.” — Speaker’s Com. Psalm 88:11; Isaiah 14:9. Her paths unto the dead — Lead to the region of the dead, of shadows, shades, ghosts. Zockler renders: —

Her house sinketh down to death,

And her paths (lead) to the dead;

Miller, last clause, “to the shades.” The Septuagint renders the 18th verse thus: “For she has fixed her house near death, and (guided) her wheels near hades with the giants.” Comparatively few persons who give themselves up to licentious habits ever recover themselves to a virtuous life. Debauchery destroys both their soul and body.

Verse 19. None that go unto her return again] There are very few instances of prostitutes ever returning to the paths of sobriety and truth; perhaps not one of such as become prostitutes through a natural propensity to debauchery. Among those who have been deceived, debauched, and abandoned, many have been reclaimed; and to such alone penitentiaries may be useful; to the others they may only be incentives to farther sinning. Rakes and debauchees are sometimes converted: but most of them never lay hold on the path of life; they have had their health destroyed, and never recover it. The original, חיים chaiyim, means lives; not only the health of the body is destroyed, but the soul is ruined. Thus the unhappy man may be said to be doubly slain.

Verses 18, 19. For her house inclineth unto death — Conversation with her (which was most usual in her own house) is the certain way to death, which it brings many ways, and undoubtedly, without repentance, to God’s wrath and the second death. None that go unto her — That is, few or none; a hyperbolical expression, used Isaiah 64:7; return again — From her and from this wicked way unto God and his ways. Whoremongers and adulterers are very rarely brought to repentance, but are generally hardened by the power and deceitfulness of their sin, and by God’s just judgment, peculiarly inflicted upon such persons, Hebrews 13:4; neither take they hold of the paths of life — Of those courses which lead to true and eternal life and happiness.

Ver. 19. None that go unto her return again. See that young man with a pale cheek, treading the streets with cautious steps. His friends talk of colds and consumptions; but widely differing are the symptoms. After awhile we hear of his death! Compared with these examples, how noble is real love; how cheerful and pleasant is the married state, how honest and upright the intentions. Their presence cheers all families where they visit, and the issues are crowned with nuptial felicity.

BENEFITS OF WISDOM IN PRESERVING FROM EVIL ASSOCIATIONS, 10-22. 10, 11. When wisdom entereth — Here the instructor starts out again, in a different train of thought, to show the effects of a sanctified education in preserving his pupil from the malign influence, first, of bad men, vs. 12-15, and, secondly, of bad women, vs. 16-20. Hence he repeats in vs. 10, 11 what he had before advanced, but with a pleasing variety of expression, about the beneficent effects of wisdom, when once attained, in preserving from evil in general. Here, in verse 11, he personifies discretion (intelligence) and understanding, (discernment,) and represents them as faithful guardians, watching over and keeping in safety the interests of their votaries. But for the sake of greater force and vividness he soon descends to particulars. In verse 10, for the expressions heart, soul, compare Proverbs 24:12; Psalm 13:2; Jeremiah 4:9; Deuteronomy 6:5; Matthew 22:37; Acts 4:32. The first word of verse 10, when, Miller renders because.

V. 20. That-This depends upon ver. 11, and is mentioned as another happy fruit of wisdom.

Verse 20. That thou mayest mark] Therefore thou shalt walk.

Verses 20-22. That thou mayest walk, &c. — This depends upon verse 11, and is mentioned as another happy fruit of wisdom, the former being declared, from verse 12 to 19. In the way of good men — Mayest follow the counsels and examples of the godly. By this he intimates that it is not sufficient to abstain from evil company and practices, but that we must choose the conversation of good men. For the upright shall dwell in the land — Shall have a peaceable and comfortable abode in the land of Canaan, which also is a type of their everlasting felicity. Their life on earth shall be quiet and peaceable, to which their uprightness will contribute, as it settles their minds, guides their counsels, gains them the good-will of their neighbours, and entitles them to God’s peculiar favour: and they shall dwell for ever in the heavenly Canaan. But the wicked — That choose the way of the evil man; shall be cut off — Not only from heaven hereafter, and all hopes of it, but from the earth now, on which they set their affections, and in which they lay up their treasure. They think to take root in it, but they and their families shall be rooted out of it — In judgment to them, but in mercy to the earth. And there is a day coming which shall leave them neither root nor branch, Malachi 4:1. Let that wisdom then enter into our hearts, and be pleasant to our souls, which will keep us out of a way that will end thus.

20. That — In order that — dependent on verse 11: all this I say, in order that thou mayest, etc. The sincere love of wisdom will so secure thee, that, escaping the snares of the voluptuary, thou wilt imitate the character of good men, and be preserved in the paths of virtue.

Verses 20-22. That thou mayest walk, &c. — This depends upon verse 11, and is mentioned as another happy fruit of wisdom, the former being declared, from verse 12 to 19. In the way of good men — Mayest follow the counsels and examples of the godly. By this he intimates that it is not sufficient to abstain from evil company and practices, but that we must choose the conversation of good men. For the upright shall dwell in the land — Shall have a peaceable and comfortable abode in the land of Canaan, which also is a type of their everlasting felicity. Their life on earth shall be quiet and peaceable, to which their uprightness will contribute, as it settles their minds, guides their counsels, gains them the good-will of their neighbours, and entitles them to God’s peculiar favour: and they shall dwell for ever in the heavenly Canaan. But the wicked — That choose the way of the evil man; shall be cut off — Not only from heaven hereafter, and all hopes of it, but from the earth now, on which they set their affections, and in which they lay up their treasure. They think to take root in it, but they and their families shall be rooted out of it — In judgment to them, but in mercy to the earth. And there is a day coming which shall leave them neither root nor branch, Malachi 4:1. Let that wisdom then enter into our hearts, and be pleasant to our souls, which will keep us out of a way that will end thus.

21. The upright shall dwell in the land — According to God’s promise, (Deuteronomy 11:8, 9-21,) those who keep his commandments shall inherit the land, and transmit it to their posterity.

Verse 22. Transgressors] בוגדים bogedim. The garment men, the hypocrites; those who act borrowed characters, who go under a cloak; dissemblers. All such shall be rooted out of the land; they shall not be blessed with posterity. In general it is so: and were it not so, one evil offspring succeeding another, adding their own to their predecessors’ vices, the earth would become so exceedingly corrupt that a second flood, or a fire, would be necessary to purge it.

PROVERBS

Verses 20-22. That thou mayest walk, &c. — This depends upon verse 11, and is mentioned as another happy fruit of wisdom, the former being declared, from verse 12 to 19. In the way of good men — Mayest follow the counsels and examples of the godly. By this he intimates that it is not sufficient to abstain from evil company and practices, but that we must choose the conversation of good men. For the upright shall dwell in the land — Shall have a peaceable and comfortable abode in the land of Canaan, which also is a type of their everlasting felicity. Their life on earth shall be quiet and peaceable, to which their uprightness will contribute, as it settles their minds, guides their counsels, gains them the good-will of their neighbours, and entitles them to God’s peculiar favour: and they shall dwell for ever in the heavenly Canaan. But the wicked — That choose the way of the evil man; shall be cut off — Not only from heaven hereafter, and all hopes of it, but from the earth now, on which they set their affections, and in which they lay up their treasure. They think to take root in it, but they and their families shall be rooted out of it — In judgment to them, but in mercy to the earth. And there is a day coming which shall leave them neither root nor branch, Malachi 4:1. Let that wisdom then enter into our hearts, and be pleasant to our souls, which will keep us out of a way that will end thus.

Ver. 22. The transgressors shall be rooted out. Hebrews µydgwb bogadim. The men that wear a cloak or covering, the hypocrites. Not only shall the veil with which they cover themselves be rent, but they shall be rooted out of the earth. Sudden and total destruction awaits them.

22. But… the transgressors — µydgwb, (bogedhim,) those of concealed, illicit practices, such as above referred to, shall be swept off. The words land (ver. 21) and earth (ver. 22) are the same in the Hebrew. They mean the land of promise. The Israelites were bound by strong ties to their God-given inheritance: to dwell in the land was their highest desire and greatest blessing, (see Exodus 20:12; Leviticus 25:18; 26:5; 2 Kings 4:13:) to be torn from it was esteemed the greatest calamity. Their attachment to it may be learned from the psalms belonging to the times of the exile. The same idea has passed over to the New Testament. Matthew 5:5; compare Psalm 39:9. For their patriotic feelings see Psalms 125 and 126.