Proverbs · Chapter 4

1-13. A caution against bad company, ver. 14-19. Directions for the attaining and keeping of wisdom, ver. 20-27.

V. 1. A father-Of me, who have paternal authority over you and affection for you.

Verse 1. Hear, ye children] Come, my pupils, and hear how a father instructed his child. Such as I received from my father I give to you, and they were the teachings of a wise and affectionate parent to his only son, a peculiar object of his regards, and also those of a fond mother. He introduces the subject thus, to show that the teaching he received, and which he was about to give them, was the most excellent of its kind. By this he ensured their attention, and made his way to their heart. Teaching by precept is good; teaching by example is better; but teaching both by precept and example is best of all.

13.

(2,) A caution against bad company, 14-19.

(3,) Directions for the attaining and keeping of wisdom, 20-27. NOTES ON CHAPTER 4.

Verses 1-3. Hear, &c., the instruction of a father — Of me, who have paternal authority over you, and great affection for you. For I give you, good doctrine — Not vain or foolish, much less false or pernicious counsels, but such as are true and profitable. Forsake ye not my law — God’s law or commands delivered to you by my mouth. For I was my father’s son — In a special sense, his best beloved son, and designed to be his successor on the throne; tender and only beloved, &c. — Young and tender in years, and capable of any impressions, and tenderly educated. Houbigant renders the verse, For I was the principal son of my father, the only beloved of my mother. These circumstances are mentioned to show the necessity and great benefit of wholesome instruction, which his royal parents would not neglect, no, not in his tender years; and thereby to prepare and excite his hearers or readers, by his example, to receive instruction.

Verse 1. Hear, ye children, a Hebraism, equivalent to wash, cleanse, and purify your ears. A grateful son here recites the domestic piety of an illustrious father. David talked much with his children on religious subjects. But Solomon, wiser than all his brothers, was his beloved son, and shared more of his father’s favours. David made religion the first object of paternal tuition; for it was in his eyes far before the throne, and all worldly good. Our Lord also has taught us that it is the “one thing needful;” yea, the good part which shall not be taken away. David well understood the importance of religion, and therefore pressed it on the minds of his family by a daily sweetness of instruction. And it is no small truth to say, that every father has it more or less in his power to do the same.

HORTATORY INTRODUCTION, 1-4.

Repetition is an essential element in teaching. The wise preceptor repeats again and again the lessons of wisdom, varying them, however, in form, to keep up the interest. In order to this, he states here what kind of instructions he received from his parents, of which he shows his appreciation by remembering and repeating them.

1. Instruction — Admonition. Proverbs 1:2. Understanding — Discernment; learn to discriminate between wisdom and folly, good and evil.

13.

(2,) A caution against bad company, 14-19.

(3,) Directions for the attaining and keeping of wisdom, 20-27. NOTES ON CHAPTER 4.

Verses 1-3. Hear, &c., the instruction of a father — Of me, who have paternal authority over you, and great affection for you. For I give you, good doctrine — Not vain or foolish, much less false or pernicious counsels, but such as are true and profitable. Forsake ye not my law — God’s law or commands delivered to you by my mouth. For I was my father’s son — In a special sense, his best beloved son, and designed to be his successor on the throne; tender and only beloved, &c. — Young and tender in years, and capable of any impressions, and tenderly educated. Houbigant renders the verse, For I was the principal son of my father, the only beloved of my mother. These circumstances are mentioned to show the necessity and great benefit of wholesome instruction, which his royal parents would not neglect, no, not in his tender years; and thereby to prepare and excite his hearers or readers, by his example, to receive instruction.

2. Good doctrine — Better, a good taking; that is, what a pupil takes from a teacher — a good lesson. My law — Or, direction; what I point out to you.

V. 3. Tender-Young and tender in years, and tenderly educated. Only beloved-Beloved above all the rest.

13.

(2,) A caution against bad company, 14-19.

(3,) Directions for the attaining and keeping of wisdom, 20-27. NOTES ON CHAPTER 4.

Verses 1-3. Hear, &c., the instruction of a father — Of me, who have paternal authority over you, and great affection for you. For I give you, good doctrine — Not vain or foolish, much less false or pernicious counsels, but such as are true and profitable. Forsake ye not my law — God’s law or commands delivered to you by my mouth. For I was my father’s son — In a special sense, his best beloved son, and designed to be his successor on the throne; tender and only beloved, &c. — Young and tender in years, and capable of any impressions, and tenderly educated. Houbigant renders the verse, For I was the principal son of my father, the only beloved of my mother. These circumstances are mentioned to show the necessity and great benefit of wholesome instruction, which his royal parents would not neglect, no, not in his tender years; and thereby to prepare and excite his hearers or readers, by his example, to receive instruction.

3. Tender — Ër, rakh, means delicate, soft, gentle. (Compare 1 Chronicles 29:1.) It is, probably to be referred to the gentle and tender care of the mother. Only beloved — Literally, the only one in the sight of my mother; that is, my father recognised me with warm affection as his son, and when in my mother’s presence she could see no one else, alluding to that partiality with which a fond mother’s eye rests upon, and her heart follows, a beloved child. The word dyjy (only) is applied here, as in Genesis 22:2, 12 to Isaac, “beloved, like an only son.” It is translated by the Septuagint, agapomenos, and by the Vulgate, unigenitus. Its use in this sense is interesting, as illustrating the words applied to our Lord as the “only begotten,” John 1:14, 18; and the “beloved,” Ephesians 1:6.

V. 4. Said-The following verses, at least as far as the tenth verse, are the words of David.

Verse 4. He taught me also, and said] Open thy heart to receive my instructions-receive them with affection; when heard, retain and practise them; and thou shalt live-the great purpose of thy being brought into the world shall be accomplished in thee.

Verses 4-9. He taught me also, and said unto me — The following verses, at least as far as the tenth, are represented as containing the words of David, Solomon’s father, that the name of so great a king, and so holy a prophet, might add the more authority and efficacy to his counsels. Keep my commandments and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. Get wisdom, &c., neither decline, &c. — From the belief and practice of my words. Love her, and she shall keep thee — He intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent love to it. Wisdom is the principal thing — The most excellent of all possessions. With all thy getting get understanding — Even with the price of all, though it cost thee the loss of all that thou hast; or, in, or among all. While thou labourest for other things, see, especially, that thou do not neglect this. Exalt her — Let her have thy highest esteem and affection. She shall bring thee to honour — Both with God and men, which Solomon knew by experience. She shall give to thy head, &c. — An acceptable or beautiful ornament, such as they used to put upon their heads; shall put upon thy head a crown of glory that shall never wither. So far he seems to be repeating the words which David spake to him.

4. He taught — Directed. Retain — Rather, lay hold of, or hold fast. Keep — Guard or watch; implying careful effort. Comp. 1 Chronicles 28:9, 10; 29:19.

Verse 5. Get wisdom] True religion is essential to thy happiness; never forget its teachings, nor go aside from the path it prescribes.

Verses 4-9. He taught me also, and said unto me — The following verses, at least as far as the tenth, are represented as containing the words of David, Solomon’s father, that the name of so great a king, and so holy a prophet, might add the more authority and efficacy to his counsels. Keep my commandments and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. Get wisdom, &c., neither decline, &c. — From the belief and practice of my words. Love her, and she shall keep thee — He intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent love to it. Wisdom is the principal thing — The most excellent of all possessions. With all thy getting get understanding — Even with the price of all, though it cost thee the loss of all that thou hast; or, in, or among all. While thou labourest for other things, see, especially, that thou do not neglect this. Exalt her — Let her have thy highest esteem and affection. She shall bring thee to honour — Both with God and men, which Solomon knew by experience. She shall give to thy head, &c. — An acceptable or beautiful ornament, such as they used to put upon their heads; shall put upon thy head a crown of glory that shall never wither. So far he seems to be repeating the words which David spake to him.

VARIOUS PATERNAL INSTRUCTIONS, 5-27.

5. Get wisdom — Or, buy wisdom. The repetition of the verb makes it more vehement. It is thought to be the imitation of a merchant offering his wares. Decline — Turn away from.

Verse 6. Forsake her not] Wisdom personified is here represented as a guardian and companion, who, if not forsaken, will continue faithful; if loved, will continue a protector.

Verses 4-9. He taught me also, and said unto me — The following verses, at least as far as the tenth, are represented as containing the words of David, Solomon’s father, that the name of so great a king, and so holy a prophet, might add the more authority and efficacy to his counsels. Keep my commandments and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. Get wisdom, &c., neither decline, &c. — From the belief and practice of my words. Love her, and she shall keep thee — He intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent love to it. Wisdom is the principal thing — The most excellent of all possessions. With all thy getting get understanding — Even with the price of all, though it cost thee the loss of all that thou hast; or, in, or among all. While thou labourest for other things, see, especially, that thou do not neglect this. Exalt her — Let her have thy highest esteem and affection. She shall bring thee to honour — Both with God and men, which Solomon knew by experience. She shall give to thy head, &c. — An acceptable or beautiful ornament, such as they used to put upon their heads; shall put upon thy head a crown of glory that shall never wither. So far he seems to be repeating the words which David spake to him.

6. Keep thee — As a watchman; stand guard over thee.

V. 7. With all-Even with the price of all.

Verse 7. Wisdom is the principal thing] hmkj tyvar reshith chochmah, “wisdom is the principle.” It is the punctum saliens in all religion to know the true God, and what he requires of man, and for what he has made man; and to this must be added, under the Christian dispensation, to know Jesus Christ whom he hath sent, and for what end HE was sent, the necessity of his being sent, and the nature of that salvation which he has bought by his own blood.

Get wisdom] Consider this as thy chief gain; that in reference to which all thy wisdom, knowledge, and endeavours should be directed. And with all thy getting] Let this be thy chief property. While thou art passing through things temporal, do not lose those things which are eternal; and, while diligent in business, be fervent in spirit, serving the Lord.

Get understanding.] Do not be contented with the lessons of wisdom merely; do not be satisfied with having a sound religious creed; devils believe and tremble; but see that thou properly comprehend all that thou hast learnt; and see that thou rightly apply all that thou hast been taught. Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to the ways, times, places, and opportunities of practicing the lessons of wisdom. Wisdom points out the thing requisite; understanding sees to the accomplishment and attainment. Wisdom sees; but understanding feels. One discovers, the other possesses. Coverdale translates this whole verse in a very remarkable manner: “The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goodes to get the understandynge.” This is paraphrase, not translation. In this version paraphrase abounds.

The translation in my old MS. Bible is very simple: Begynnynge of wisdam, welle thou wisdam; in al thi wisdam, and in al thi possioun, purchas prudence. He is already wise who seeks wisdom; and he is wise who knows its value, seeks to possess it. The whole of this verse is wanting in the Arabic, and in the best copies of the Septuagint.

Instead of hmkj hnq keneh chochmah, get wisdom, the Complutensian Polyglot has hnyb hnq keneh binah, get understanding; so that in it the verse stands, “Wisdom is the principle, get understanding; and in all this getting, get understanding.” This is not an error either of the scribe, or of the press, for it is supported by seven of the MSS. of Kennicott and Deuteronomy Rossi.

The Complutensian, Antwerp, and Paris Polyglots have the seventh verse in the Greek text; but the two latter, in general, copy the former.

Verses 4-9. He taught me also, and said unto me — The following verses, at least as far as the tenth, are represented as containing the words of David, Solomon’s father, that the name of so great a king, and so holy a prophet, might add the more authority and efficacy to his counsels. Keep my commandments and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. Get wisdom, &c., neither decline, &c. — From the belief and practice of my words. Love her, and she shall keep thee — He intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent love to it. Wisdom is the principal thing — The most excellent of all possessions. With all thy getting get understanding — Even with the price of all, though it cost thee the loss of all that thou hast; or, in, or among all. While thou labourest for other things, see, especially, that thou do not neglect this. Exalt her — Let her have thy highest esteem and affection. She shall bring thee to honour — Both with God and men, which Solomon knew by experience. She shall give to thy head, &c. — An acceptable or beautiful ornament, such as they used to put upon their heads; shall put upon thy head a crown of glory that shall never wither. So far he seems to be repeating the words which David spake to him.

Ver. 7. Wisdom is the principal thing; therefore get wisdom. We cannot succeed in teaching children, but by the dint of repetition; on which account these injunctions so often vibrate on our ears, and mostly under some new and engaging aspects.

7. Wisdom is the principal thing — Some render, The beginning of wisdom is to get wisdom. This is allowable, but our version is supported by good authorities. “Wisdom is the beginning.” — Geneva Bible. Wisdom is worth more than all that can be paid for it. Miller gives this verse thus: “As the height of wisdom, get wisdom; and by means of all thy getting, get discernment.” The repetition of the words get and getting give great emphasis. Comp. Matthew 13:45.

V. 8. Exalt-Let her have thine highest esteem and affection.

Verse 8. She shall bring thee to honour] There is nothing, a strict life of piety and benevolence excepted, that has such a direct tendency to reflect honour upon a man, as the careful cultivation of his mind. One of Bacon’s aphorisms was, Knowledge is power; and it is truly astonishing to see what influence true learning has. Nothing is so universally respected, provided the learned man be a consistent moral character, and be not proud and overbearing; which is a disgrace to genuine literature.

Verses 4-9. He taught me also, and said unto me — The following verses, at least as far as the tenth, are represented as containing the words of David, Solomon’s father, that the name of so great a king, and so holy a prophet, might add the more authority and efficacy to his counsels. Keep my commandments and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. Get wisdom, &c., neither decline, &c. — From the belief and practice of my words. Love her, and she shall keep thee — He intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent love to it. Wisdom is the principal thing — The most excellent of all possessions. With all thy getting get understanding — Even with the price of all, though it cost thee the loss of all that thou hast; or, in, or among all. While thou labourest for other things, see, especially, that thou do not neglect this. Exalt her — Let her have thy highest esteem and affection. She shall bring thee to honour — Both with God and men, which Solomon knew by experience. She shall give to thy head, &c. — An acceptable or beautiful ornament, such as they used to put upon their heads; shall put upon thy head a crown of glory that shall never wither. So far he seems to be repeating the words which David spake to him.

Ver. 8. Exalt her, and she shall promote thee. The most illustrious characters that have adorned human nature, have risen to distinction by their learning, their virtues, or their eloquence. In the church, what else distinguished Origen, Tertullian, Augustine, and Chrysostom. Every nation has a cloud of characters which confirm the maxim of the text. It was God that inspired them; for the son of Sirach says well, “Unless thy wisdom be with a man, he shall be nothing regarded.”

8. Bring thee to honour — Or, “load thee with honour.” When (or because) thou dost embrace her — Honour will follow as a consequence. Embracing is expressive of affectionate attachment, love. Nothing is more honourable than a highly cultivated mind. Knowledge not only imparts power, but obtains for its possessor respect and admiration, especially when his intellectual acquirements are accompanied, as is supposed in this case, with high moral endowments.

V. 9. Grace-A beautiful ornament, such as they used to put upon their heads.

Verse 9. A crown of glory] A tiara, diadem, or crown, shall not be more honourable to the princely wearer, than sound wisdom-true religion-coupled with deep learning, shall be to the Christian and the scholar.

Verses 4-9. He taught me also, and said unto me — The following verses, at least as far as the tenth, are represented as containing the words of David, Solomon’s father, that the name of so great a king, and so holy a prophet, might add the more authority and efficacy to his counsels. Keep my commandments and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. Get wisdom, &c., neither decline, &c. — From the belief and practice of my words. Love her, and she shall keep thee — He intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent love to it. Wisdom is the principal thing — The most excellent of all possessions. With all thy getting get understanding — Even with the price of all, though it cost thee the loss of all that thou hast; or, in, or among all. While thou labourest for other things, see, especially, that thou do not neglect this. Exalt her — Let her have thy highest esteem and affection. She shall bring thee to honour — Both with God and men, which Solomon knew by experience. She shall give to thy head, &c. — An acceptable or beautiful ornament, such as they used to put upon their heads; shall put upon thy head a crown of glory that shall never wither. So far he seems to be repeating the words which David spake to him.

9. A crown of glory — Among the Orientals the headdress was the most ornamental part, and the most esteemed. It was the ornament, par excellence. So this true wisdom, founded on piety, is the noblest ornament of man. Comp. Proverbs 1:9.

Verse 10. The years of thy life shall be many.] Vice and intemperance impair the health and shorten the days of the wicked; while true religion, sobriety, and temperance, prolong them. The principal part of our diseases springs from “indolence, intemperance, and disorderly passions.” Religion excites to industry, promotes sober habits, and destroys evil passions, and harmonizes the soul; and thus, by preventing many diseases, necessarily prolongs life.

Verses 10-13. Hear, O my son, and receive my sayings — Diligently attend to and imbibe my instructions, as the earth drinks in the rain that drops upon it. I have taught thee in the way of wisdom — Either, 1st, The way which procureth wisdom; or, 2d, Which wisdom directs thee to walk in. Thy steps shall not be straitened — Thou shalt manage thine affairs with great facility, safety, and success. It is a metaphor taken from those who walk in a strait and uneven path, where they are apt to stumble and fall. Thou shalt not stumble — No miscarry. Take fast hold of instruction — As being resolved to keep thy hold, and never to let it go. Keep her, for she is thy life — The conductor, preserver, and comforter of thy life.

10. Shall be many — Better, shall increase to thee the years of life. Miller says, “They [the instructions of wisdom] shall grow greater to thee through years of life.”

Verses 10-13. Hear, O my son, and receive my sayings — Diligently attend to and imbibe my instructions, as the earth drinks in the rain that drops upon it. I have taught thee in the way of wisdom — Either, 1st, The way which procureth wisdom; or, 2d, Which wisdom directs thee to walk in. Thy steps shall not be straitened — Thou shalt manage thine affairs with great facility, safety, and success. It is a metaphor taken from those who walk in a strait and uneven path, where they are apt to stumble and fall. Thou shalt not stumble — No miscarry. Take fast hold of instruction — As being resolved to keep thy hold, and never to let it go. Keep her, for she is thy life — The conductor, preserver, and comforter of thy life.

VARIOUS PATERNAL INSTRUCTIONS, 5-27.

5. Get wisdom — Or, buy wisdom. The repetition of the verb makes it more vehement. It is thought to be the imitation of a merchant offering his wares. Decline — Turn away from.

Verse 12. Thy steps shall not be straitened] True wisdom will teach thee to keep out of embarrassments. A man under the influence of true religion ponders his paths, and carefully poises occurring circumstances; and as the fear of God will ever lead him to act an upright and honest part, so his way in business and life is both clear and large. He has no by-ends to serve; he speculates not; he uses neither trick nor cunning to effect any purpose. Such a man can never be embarrassed. His steps are not straitened; he sees his way always plain; and when a favourable tide of Providence shows him the necessity of increased exertion, he runs, and is in no danger of stumbling.

Verses 10-13. Hear, O my son, and receive my sayings — Diligently attend to and imbibe my instructions, as the earth drinks in the rain that drops upon it. I have taught thee in the way of wisdom — Either, 1st, The way which procureth wisdom; or, 2d, Which wisdom directs thee to walk in. Thy steps shall not be straitened — Thou shalt manage thine affairs with great facility, safety, and success. It is a metaphor taken from those who walk in a strait and uneven path, where they are apt to stumble and fall. Thou shalt not stumble — No miscarry. Take fast hold of instruction — As being resolved to keep thy hold, and never to let it go. Keep her, for she is thy life — The conductor, preserver, and comforter of thy life.

12. Straitened — Restrained, confined, embarrassed. When — Rather, if. Thou runnest — In the greatest activity these teachings shall keep thee from stumbling.

Verse 13. Take fast hold] qzjh hachazek, seize it strongly, and keep the hold; and do this as for life. Learn all thou canst, retain what thou hast learnt, and keep the reason continually in view-it is for thy life.

Verses 10-13. Hear, O my son, and receive my sayings — Diligently attend to and imbibe my instructions, as the earth drinks in the rain that drops upon it. I have taught thee in the way of wisdom — Either, 1st, The way which procureth wisdom; or, 2d, Which wisdom directs thee to walk in. Thy steps shall not be straitened — Thou shalt manage thine affairs with great facility, safety, and success. It is a metaphor taken from those who walk in a strait and uneven path, where they are apt to stumble and fall. Thou shalt not stumble — No miscarry. Take fast hold of instruction — As being resolved to keep thy hold, and never to let it go. Keep her, for she is thy life — The conductor, preserver, and comforter of thy life.

13. Let her not go — Rather, do not let go, relax not thy grasp. The pronoun her is not in this sentence, though it is in the next. Herein is trouble; for musar, instruction or discipline, is masculine. Umbreit solves it by saying that Solomon forgot, and thought he had written hhokmah, wisdom, which is feminine. The true solution, probably, is, that the chief subject, hhokmah, was in the mind of the writer, though other terms, some of which were masculine, were occasionally, perhaps for variety’s sake, interchanged with it. Some notice the parallel between this, (she is thy life,) and the incarnate Wisdom or Logos, (John 1:4,) of which it is said, “In Him was life.”

Verse 14. Enter not into the path of the wicked] Never associate with those whose life is irregular and sinful; never accompany them in any of their acts of transgression.

Verses 14-19. Enter not into the path of the wicked — Avoid their practices and company; and go not in the way of evil men — Do not proceed further therein. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. Avoid it, pass not by it — Keep at a great distance from it. Turn from it, &c. — Shun all occasions of sin. For they sleep not — They cannot compose themselves to sleep with quietness and satisfaction to their own minds; unless they cause some to fall — Into their snares, either into sin or mischief. For they eat the bread of wickedness — Wickedness is as necessary and as pleasant to them as their bread; or, they live wholly upon what they get by wicked courses. Which gives the reason why they could not sleep without prey. And drink the wine of violence — That is, gotten by violence: see on the former clause. But the path of the just is as the shining light — The common course of their lives, or actions, is pure and spotless, clear and certain, safe and comfortable as light is; and their presence enlightens, instructs, edifies, and rejoices others. They carry light into every place by their example, and by their instructions. That shineth more and more unto the perfect day — Righteous men daily grow more and more in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. But the way of the wicked is as darkness — Full of gross ignorance and error, of uncertainty and confusion, of iniquity, of danger, and of misery: all which come under the name of darkness in the Scriptures, and suit well with the context. They know not at what they stumble — Hebrew, wlvky hmb, at what they shall, or are about to, stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it. Or, as some interpret the clause, “They commit sin without scruple; they deliver themselves up to it without remorse; they fall without grief, and continue in it without repentance.”

14. Enter not… wicked — Here begins a dissuasive from evil association, that fruitful source of mischief to all classes, especially to the young, who are the more imitative, and their habits not yet fixed. Evil men — Primarily such as were noted in chap. 1 — men of violence and blood.

Verse 15. Avoid it] Let it be the serious purpose of thy soul to shun every appearance of evil.

Pass not by it] Never, for the sake of worldly gain, or through complaisance to others, approach the way that thou wouldst not wish to be found in when God calls thee into the eternal world.

Turn from it] If, through unwatchfulness or unfaithfulness, thou at any time get near or into the way of sin, turn from it with the utmost speed, and humble thyself before thy Maker.

And pass away.] Speed from it, run for thy life, and get to the utmost distance; eternally diverging so as never to come near it whilst thou hast a being.

Verses 14-19. Enter not into the path of the wicked — Avoid their practices and company; and go not in the way of evil men — Do not proceed further therein. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. Avoid it, pass not by it — Keep at a great distance from it. Turn from it, &c. — Shun all occasions of sin. For they sleep not — They cannot compose themselves to sleep with quietness and satisfaction to their own minds; unless they cause some to fall — Into their snares, either into sin or mischief. For they eat the bread of wickedness — Wickedness is as necessary and as pleasant to them as their bread; or, they live wholly upon what they get by wicked courses. Which gives the reason why they could not sleep without prey. And drink the wine of violence — That is, gotten by violence: see on the former clause. But the path of the just is as the shining light — The common course of their lives, or actions, is pure and spotless, clear and certain, safe and comfortable as light is; and their presence enlightens, instructs, edifies, and rejoices others. They carry light into every place by their example, and by their instructions. That shineth more and more unto the perfect day — Righteous men daily grow more and more in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. But the way of the wicked is as darkness — Full of gross ignorance and error, of uncertainty and confusion, of iniquity, of danger, and of misery: all which come under the name of darkness in the Scriptures, and suit well with the context. They know not at what they stumble — Hebrew, wlvky hmb, at what they shall, or are about to, stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it. Or, as some interpret the clause, “They commit sin without scruple; they deliver themselves up to it without remorse; they fall without grief, and continue in it without repentance.”

15. Pass not by it — Do not go over upon it. These various phrases say in the strongest terms, Have nothing whatever to do with it; get to the utmost remove from it. Pass away — That is, pass on by some other route.

V. 16. For-They cannot sleep with quietness.

Verse 16. Except they have done mischief] The night is their time for spoil and depredation. And they must gain some booty, before they go to rest. This I believe to be the meaning of the passage. I grant, also, that there may be some of so malevolent a disposition that they cannot be easy unless they can injure others, and are put to excessive pain when they perceive any man in prosperity, or receiving a kindness. The address in Virgil, to an ill-natured shepherd is well known:—

Et cum vidisti puero donata, dolebas:

Et si non aliqua nocuisses, mortuus esses.

ECLOG. iii. 14.

“When thou sawest the gifts given to the lad, thou wast distressed; and hadst thou not found some means of doing him a mischief, thou hadst died.”

Verses 14-19. Enter not into the path of the wicked — Avoid their practices and company; and go not in the way of evil men — Do not proceed further therein. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. Avoid it, pass not by it — Keep at a great distance from it. Turn from it, &c. — Shun all occasions of sin. For they sleep not — They cannot compose themselves to sleep with quietness and satisfaction to their own minds; unless they cause some to fall — Into their snares, either into sin or mischief. For they eat the bread of wickedness — Wickedness is as necessary and as pleasant to them as their bread; or, they live wholly upon what they get by wicked courses. Which gives the reason why they could not sleep without prey. And drink the wine of violence — That is, gotten by violence: see on the former clause. But the path of the just is as the shining light — The common course of their lives, or actions, is pure and spotless, clear and certain, safe and comfortable as light is; and their presence enlightens, instructs, edifies, and rejoices others. They carry light into every place by their example, and by their instructions. That shineth more and more unto the perfect day — Righteous men daily grow more and more in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. But the way of the wicked is as darkness — Full of gross ignorance and error, of uncertainty and confusion, of iniquity, of danger, and of misery: all which come under the name of darkness in the Scriptures, and suit well with the context. They know not at what they stumble — Hebrew, wlvky hmb, at what they shall, or are about to, stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it. Or, as some interpret the clause, “They commit sin without scruple; they deliver themselves up to it without remorse; they fall without grief, and continue in it without repentance.”

Ver. 16. They sleep not, except they have done mischief. Where can we find an empty house in Europe with the windows unbroken? What a proof of the fall of man, and of the need of wisdom!

16. They sleep not — A strong mode of saying they are restless to do evil. They love it more than they do their necessary sleep. Mischief — Hardly strong enough; wickedness. Comp. Malachi 2:8.

V. 17. For-Wickedness is as pleasant to them as their bread.

Verse 17. For they eat the bread of wickedness] By privately stealing. And drink the wine of violence.] By highway robbery.

Verses 14-19. Enter not into the path of the wicked — Avoid their practices and company; and go not in the way of evil men — Do not proceed further therein. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. Avoid it, pass not by it — Keep at a great distance from it. Turn from it, &c. — Shun all occasions of sin. For they sleep not — They cannot compose themselves to sleep with quietness and satisfaction to their own minds; unless they cause some to fall — Into their snares, either into sin or mischief. For they eat the bread of wickedness — Wickedness is as necessary and as pleasant to them as their bread; or, they live wholly upon what they get by wicked courses. Which gives the reason why they could not sleep without prey. And drink the wine of violence — That is, gotten by violence: see on the former clause. But the path of the just is as the shining light — The common course of their lives, or actions, is pure and spotless, clear and certain, safe and comfortable as light is; and their presence enlightens, instructs, edifies, and rejoices others. They carry light into every place by their example, and by their instructions. That shineth more and more unto the perfect day — Righteous men daily grow more and more in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. But the way of the wicked is as darkness — Full of gross ignorance and error, of uncertainty and confusion, of iniquity, of danger, and of misery: all which come under the name of darkness in the Scriptures, and suit well with the context. They know not at what they stumble — Hebrew, wlvky hmb, at what they shall, or are about to, stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it. Or, as some interpret the clause, “They commit sin without scruple; they deliver themselves up to it without remorse; they fall without grief, and continue in it without repentance.”

17. Eat… bread of wickedness — The same sentiment in another form. They have as strong an appetite for wickedness and violence as for food and intoxicating drink. Bishop Patrick’s paraphrase is: “They live by robbery and spoil, having no other meat and drink but what is the fruit of rapine and violence, and not of their honest labours.”

V. 18. But-Just men daily grow in knowledge, and grace, and consolation, ‘till all be perfected and swallowed up in glory.

Verse 18. But the path of the just] The path of the wicked is gloomy, dark, and dangerous; that of the righteous is open, luminous, and instructive. This verse contains a fine metaphor; it refers to the sun rising above the horizon, and the increasing twilight, till his beams shine full upon the earth. The original, היום נכון d[ rwaw Ëlwh holech vaor ad nechon haiyom, may be translated, “going and illuminating unto the prepared day.” This seems plainly to refer to the progress of the rising sun while below the horizon; and the gradual increase of the light occasioned by the reflection of his rays by means of the atmosphere, till at last he is completely elevated above the horizon, and then the prepared day has fully taken place, the sun having risen at the determined time. So, the truly wise man is but in his twilight here below; but he is in a state of glorious preparation for the realms of everlasting light; till at last, emerging from darkness and the shadows of death, he is ushered into the full blaze of endless felicity. Yet previously to his enjoyment of this glory, which is prepared for him, he is going-walking in the commandments of his God blameless; and illuminating-reflecting the light of the salvation which he has received on all those who form the circle of his acquaintance.

Verses 14-19. Enter not into the path of the wicked — Avoid their practices and company; and go not in the way of evil men — Do not proceed further therein. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. Avoid it, pass not by it — Keep at a great distance from it. Turn from it, &c. — Shun all occasions of sin. For they sleep not — They cannot compose themselves to sleep with quietness and satisfaction to their own minds; unless they cause some to fall — Into their snares, either into sin or mischief. For they eat the bread of wickedness — Wickedness is as necessary and as pleasant to them as their bread; or, they live wholly upon what they get by wicked courses. Which gives the reason why they could not sleep without prey. And drink the wine of violence — That is, gotten by violence: see on the former clause. But the path of the just is as the shining light — The common course of their lives, or actions, is pure and spotless, clear and certain, safe and comfortable as light is; and their presence enlightens, instructs, edifies, and rejoices others. They carry light into every place by their example, and by their instructions. That shineth more and more unto the perfect day — Righteous men daily grow more and more in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. But the way of the wicked is as darkness — Full of gross ignorance and error, of uncertainty and confusion, of iniquity, of danger, and of misery: all which come under the name of darkness in the Scriptures, and suit well with the context. They know not at what they stumble — Hebrew, wlvky hmb, at what they shall, or are about to, stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it. Or, as some interpret the clause, “They commit sin without scruple; they deliver themselves up to it without remorse; they fall without grief, and continue in it without repentance.”

Ver. 18. The path of the first is as the shining light. The word hgn noggah, has a special reference to the rising of the sun. Isaiah 60:3. 62:1. Or rather, to the sun of righteousness who rises on the church. Malachi 4:2. Good men walk in the light of his countenance. Solomon gives the more weight to his instruction by contrasting the ways of the wicked with the path of the just, which shineth more and more to the perfect day. Divine purity and every grace encreases more and more in the heart, till we attain the fulness of God; and the practice of righteousness, connected with all the christian temper, encreases till the whole character is absorbed in the meridian lustre of evangelical glory, and eternal felicity.

18. The path of the just… shining light — It becomes brighter and brighter, till it ends in the established day. “It is like the light of dawn, that groweth in brightness to the perfect, or noon day.” — Zockler.

V. 19. Darkness-Full of ignorance and error, of uncertainty and confusion, of danger and misery.

Verses 14-19. Enter not into the path of the wicked — Avoid their practices and company; and go not in the way of evil men — Do not proceed further therein. If thou hast unadvisedly entered into it, do not persist in it, but get thee speedily out of it. Avoid it, pass not by it — Keep at a great distance from it. Turn from it, &c. — Shun all occasions of sin. For they sleep not — They cannot compose themselves to sleep with quietness and satisfaction to their own minds; unless they cause some to fall — Into their snares, either into sin or mischief. For they eat the bread of wickedness — Wickedness is as necessary and as pleasant to them as their bread; or, they live wholly upon what they get by wicked courses. Which gives the reason why they could not sleep without prey. And drink the wine of violence — That is, gotten by violence: see on the former clause. But the path of the just is as the shining light — The common course of their lives, or actions, is pure and spotless, clear and certain, safe and comfortable as light is; and their presence enlightens, instructs, edifies, and rejoices others. They carry light into every place by their example, and by their instructions. That shineth more and more unto the perfect day — Righteous men daily grow more and more in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory. But the way of the wicked is as darkness — Full of gross ignorance and error, of uncertainty and confusion, of iniquity, of danger, and of misery: all which come under the name of darkness in the Scriptures, and suit well with the context. They know not at what they stumble — Hebrew, wlvky hmb, at what they shall, or are about to, stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it. Or, as some interpret the clause, “They commit sin without scruple; they deliver themselves up to it without remorse; they fall without grief, and continue in it without repentance.”

19. As darkness — Thick or dense darkness, the opposite of the shining of the righteous. See verse 18; also John 11:9, 10; 12:35.

VARIOUS PATERNAL INSTRUCTIONS, 5-27.

5. Get wisdom — Or, buy wisdom. The repetition of the verb makes it more vehement. It is thought to be the imitation of a merchant offering his wares. Decline — Turn away from.

Verse 21. Keep them in the midst of thine heart.] Let them be wrapped up in the very centre of thy affections; that they may give spring and energy to every desire, word, and wish.

21. In the midst of thine heart — In the very centre of thy affections or mind.

22. They are life — The pure words of the instructor are healthful and life-giving; a healing medicine for all the woes which flesh is heir to. Compare Proverbs 3:8, and Proverbs 3:2, 16; 4:13.

V. 23. Heart-Thy thoughts, will, and affections. For-From thence proceed all the actions, as of the natural, so of the spiritual life, which lead to eternal life.

Verse 23. Keep thy heart with all diligence] “Above all keeping,” guard thy heart. He who knows any thing of himself, knows how apt his affections are to go astray.

For out of it are the issues of life.] חיים twaxwt totseoth chaiyim, “the goings out of lives.” Is not this a plain allusion to the arteries which carry the blood from the heart through the whole body, and to the utmost extremities? As long as the heart is capable of receiving and propelling the blood, so long life is continued. Now as the heart is the fountain whence all the streams of life proceed, care must be taken that the fountain be not stopped up nor injured. A double watch for its safety must be kept up. So in spiritual things: the heart is the seat of the Lord of life and glory; and the streams of spiritual life proceed from him to all the powers and faculties of the soul. Watch with all diligence, that this fountain be not sealed up, nor these streams of life be cut off. Therefore “put away from thee a froward mouth and perverse lips-and let thy eyes look straight on.” Or, in other words, look inward—look onward—look upward.

I know that the twenty-third verse is understood as principally referring to the evils which proceed from the heart, and which must be guarded against; and the good purposes that must be formed in it, from which life takes its colouring. The former should be opposed; the latter should be encouraged and strengthened. If the heart be pure and holy, all its purposes will be just and good. If it be impure and defiled, nothing will proceed from it but abomination. But though all this be true, I have preferred following what I believe to be the metaphor in the text.

Verse 23. Keep thy heart with all diligence — The Hebrew is, Above all keeping, keep thy heart, that is, thy mind and thoughts, thy will and affections, which are the more immediate cause of men’s actions. Out of it are the issues of life — The life or death of the soul proceeds from the heart: an upright, enlightened, renewed, devout, and watchful heart gives birth to those holy dispositions, words, and actions, which manifest spiritual life, and lead to eternal life: on the contrary, a heart insincere, unenlightened, unrenewed, and corrupt, without knowledge, without grace, produces those tempers, words, and works, which imply spiritual death, and lead to eternal death. From the heart proceeds all evil, Matthew 15:11-19. Guard it therefore most carefully, with every kind of diligence, and above all other cares.

Ver. 23. Keep thy heart with all diligence. The reference is to the keeping of a city or a castle against a besieging army. The consequences are worthy of the caution. The moral caution is against vain and idle thoughts. Now, to say the least of vain and wandering thoughts, they are attended with the loss of time. But if our actions are either always good or bad, our thoughts must be so too, for they are the spring of action: we sip either honey or poison from every object with which our thoughts converse. Hence also we are every moment either pleasing or displeasing to God in regard to the propensity of the heart. After a vain thought is once indulged, a habit of friendship and intimacy is contracted between the mind and the object of its desire; and if this be a base object, the heart is criminated by its attachment, and we should blush if men could read our thoughts: how much more then have we cause to be ashamed before God who reads the heart. But vain thoughts steal away the heavenly fire from the altar of the heart, and kindle unholy fires; or the desire of riches shoots up and chokes the good seed. They disqualify the soul for religious duties, fetter the feet with weakness, and deprive the soul of confidence in prayer. Let us therefore keep the heart, by setting God before us, by efforts of habitual devotion, and by suppressing vain injections on their first appearance. Then the evils will prompt us to prayer, and induce us to fill up life with useful employment.

23. Keep — Guard. Thy heart with all diligence — Literally, above all keeping or guarding. More than any thing else guard thy heart, for out of it are the issues (goings forth, or currents) of life. As the living stream issues from the physical heart in its normal, healthy condition, to vitalize and nourish every part of the body, so from the pure healthy heart (tropically) go forth good feelings, purposes, thoughts, words, and actions; all of which, as they spring from the inner life of the soul, tend to conserve and increase that life more and more, and to secure as a final result eternal life. The fountains and wells of the East were watched over with special care. A stone was rolled to the mouth of the well, so that “a spring shut up, a fountain sealed,” became the type of all that is most guarded. So it is here. “The heart is such a fountain; out of it flow the issues of life. Shall we let those streams be tainted at the fountainhead?” — Bible Commentary. Compare Matthew 15:19.

V. 24. Mouth-All sorts of sinful words.

Verse 24. A froward mouth] Beware of hastiness, anger, and rash speeches.

And perverse lips] Do not delight in nor acquire the habit of contradicting and gainsaying; and beware of calumniating and backbiting your neighbour.

Verses 24-26. Put away a froward mouth — All sorts of sinful words, which proceed from, and discover an evil heart. Let thine eyes look right on — Let thine intention be pure: direct all thine actions to a right end, namely, the glory of God in thy eternal salvation, and keep thy mind fixed upon that way which leads to it, and neither look or turn aside to the right hand or to the left. Ponder the path of thy feet — Consider thy actions before thou doest them, and see that they agree with the rule. And let all thy ways be established — Or, directed, as wnwky may be better rendered here. Or, thy ways shall be established. They shall be uniformly and constantly good, in spite of all temptations to the contrary. So this is a promise to confirm the foregoing precept. If thou dost ponder them thou mayest expect God’s blessing and good success in them. Shun all extremes, and neither add to God’s commands nor take from them.

24. A froward mouth… perverse lips — Swerving from truth and purity, all lying, prevarication, deceitful and wrong discourse of every kind.

V. 25. Right on-Direct all thine actions to a right end, and keep thy mind fixed upon that way which leads to it, and neither look or turn aside to the right-hand or the left.

Verses 24-26. Put away a froward mouth — All sorts of sinful words, which proceed from, and discover an evil heart. Let thine eyes look right on — Let thine intention be pure: direct all thine actions to a right end, namely, the glory of God in thy eternal salvation, and keep thy mind fixed upon that way which leads to it, and neither look or turn aside to the right hand or to the left. Ponder the path of thy feet — Consider thy actions before thou doest them, and see that they agree with the rule. And let all thy ways be established — Or, directed, as wnwky may be better rendered here. Or, thy ways shall be established. They shall be uniformly and constantly good, in spite of all temptations to the contrary. So this is a promise to confirm the foregoing precept. If thou dost ponder them thou mayest expect God’s blessing and good success in them. Shun all extremes, and neither add to God’s commands nor take from them.

25. Eyelids look straight — Rather, be straight or level. A caution against all insincerity of word or conduct. Comp. Proverbs 6:13; 10:10; Matthew 6:22, 23.

V. 26. Ponder-Consider thine actions before thou dost them, and see that they agree with the rule. And-Let thine actions be uniformly and constantly good in spite of all temptations.

Verse 26. Ponder the path of thy feet] Weigh well the part thou shouldst act in life. See that thou contract no bad habits.

Verses 24-26. Put away a froward mouth — All sorts of sinful words, which proceed from, and discover an evil heart. Let thine eyes look right on — Let thine intention be pure: direct all thine actions to a right end, namely, the glory of God in thy eternal salvation, and keep thy mind fixed upon that way which leads to it, and neither look or turn aside to the right hand or to the left. Ponder the path of thy feet — Consider thy actions before thou doest them, and see that they agree with the rule. And let all thy ways be established — Or, directed, as wnwky may be better rendered here. Or, thy ways shall be established. They shall be uniformly and constantly good, in spite of all temptations to the contrary. So this is a promise to confirm the foregoing precept. If thou dost ponder them thou mayest expect God’s blessing and good success in them. Shun all extremes, and neither add to God’s commands nor take from them.

Ver. 26. Ponder the path of thy feet. We should ask ourselves in every weighty matter, What may the issues be of such a word? How may unfriendly persons turn it? What may the issues be of such an action, or of such a procedure? How may it operate on my conscience, on my connections, or on the public mind? We are to ponder our path, and to walk straight forward in the good way. We must live according to reason and revelation; for the more our heart and life are conformed to the will of our Maker, the more of every kind of happiness will fall to our lot.

26. Ponder — The word means, first, to make level; secondly, to weigh; and then, metaphorically, to consider, deliberate. Some render, Make smooth or straight the path, etc. The sense is, Consider well thy undertakings; examine thoroughly beforehand, whether they are right and proper; so shalt thou have confidence in the rectitude of thy conduct and in the providential ordering of the result. Compare Psalm 119:133; Hebrews 12:13.

Verse 27. Turn not to the right hand nor to the left] Avoid all crooked ways. Be an upright, downright, and straight-forward man. Avoid tricks, wiles, and deceptions of this kind.

To this the Septuagint and Vulgate add the following verse: Autov de orqav poihsei tav trociav sou, tav de poreiav sou en eirhnh proaxei. Ipse autem rectos faciet cursus tuos; itinera autem tua in pace producet. “For himself will make thy paths straight and thy journeyings will he conduct in prosperity.” The Arabic has also a clause to the same effect. But nothing like this is found in the Hebrew, Chaldee, or Syriac; nor in the Vulgate, as printed in the Complutensian Polyglot; nor in that of Antwerp or of Paris; but it is in the Greek text of those editions, in the editio princeps of the Vulgate, in five of my own MSS., and in the old MS. Bible. Deuteronomy Lyra rejects the clause as a gloss that stands on no authority. If an addition, it is certainly very ancient; and the promise it contains is true whether the clause be authentic or not.

PROVERBS

27. Turn not… right hand nor to the left — Let nothing turn thee aside from the path of virtue, honesty, and fair dealing; of morality and religion. Temptations will be many and various, but whenever the seemingly plausible, pleasurable, or profitable evil is presented to thy thought, instantly reject it and turn away from it. Some versions, as the Septuagint, add here the following: “For God knows the ways on the right hand, but those on the left are crooked. And he will make thy ways straight, and will guide thy steps in peace.” This is an ancient addition, and is correct in sentiment, but not authentic. The frequent use in this book of such terms as way, path, step, walk, etc., deserves a passing notice. Indeed, they are not peculiar to this book, but belong to human thought and expression in general. Such terms are so natural to express action of every kind, whether physical or moral, that we scarcely recognise them as tropical. They are applied not only to outward actions, but to internal operations, thoughts, purposes, feelings, states and character. The idea of succession involved in all mental operations, exercises, and even states, readily suggests a progress, of which walking is, perhaps, the most fitting emblem. Then, by association, come such things as are related to walking, as the way, the feet, the steps, etc. A man’s “way,” in Scripture, is his conduct and character; his action and life; his thoughts, purposes, and plans; and all these considered from a moral or religious point of view. “Neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” Isaiah 55:8, 9. The last clause may be considered exegetical of the preceding ones.