Exhurtalion to Study Wisdom
Wisdom promueth Godliness. PROVEEBS II, III. An Exhortation to Obedience,, etc. love most the worst tilings. 15. crooked—tortuous, unprincipled, frownrd lit., (they)are going back, not only aside from right, but opiosite to it. 16-19. Deliverance from another danger, tlie strange woman—tliis term is often used tor harlot, or loose woman (Judges 11. 1,2), ?/iaj-- ricd (ch. 7. 5, ID) or not (1 Kings 11. 1), so called, because such were, perhaps at first, foreigners, though slraiiye may also denote whatever is opposed to right or proper, as as birds instiiietivoly avoid visibly spread nets. But stupid sinners rnsli to tlieir own ruin (Psalm 9. 16), and, greedy of gain, succeed in the very schemes which destroy them (I Timothy 6.10), not only failing to catch otliers, but procuring their own destruction. 30-33. Some interpreters regard this address as the language of the Son of God iin<ler tlie nanie of Wisdom (cf. Luke U.
49). Otliers think tliat wisdom, as the Divine attribute slranr/c Jirc (Numbers 3.4); strange inccn.te (Exodus 30.9). flattcreth— smooths, lier wortls—(Psalm o. 9). 17. guide . . . youtli—lawful husband (Jeremiah 3. 4). covenunt . . . God—of marriage made in God's name. IS. Inclineth-sinks down (cf. Numbers 13. 31). the dead—or specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a mostsfilemn and Divine admonition, whose matter and spirit are eminently evangelical and impressive (cf. no<« on cli. 8). 30. Wisdom— Wisdoms, tlie sliatles of the departed (Psalm 88. 10). 19. i. e., such as remain impenitent (cf. Ecclesiastes 7. 26). patlis of life- (Psalm 16. 11), 0])posed to paths unto the dead. 30. That plural used eitlier Ijecause of the unusual sense, or as indicative of the great excellency of wisdom (cf. ch. 0. 1). streets—or most public places, not secretly. 21. The pub-. . . way of good—i. e., Such is the object of these warn-
Hcity further ind!<ated l>y terms designating places of most common resort. simple ones—(Cf. v. 4.) slmings. 31, (Of. Psalm 37. 3, 9, 22, 27.) transgressors—or impious rebels (cf. Jercmiali 9. 2). roofed out—utterly de-
Ijllclty— implying ignorance, scorners— (Psalm 1.1) who desjiiso, a.s well as reject, truth, fools—though a stroj'ed, as trees plucked up by the roots. dilferent word is used from that of v. 7, yet it is of the same meaning. ^3. reproof— implying conviction deserving it (cf. John 8, Margin), pour owt—abundantly impart, my Spirit—whether of wisdom personified, or CHAPTER III.
Ver. l-"."). The studj-^ of truth commended. God must be feared, honoured and trusted, and filial submission, under chastisement, exhibited. Tlie excellence of wisdom urged and illustrated by its place in the Divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. of Christ, a Divine agent, at. stretclied . . . liainl— earnestness, especially in beseeching, is denoted by the figurfi icf. .Tob U. K!; Psalm (iS. .31 ; 88. 9). 35. set at na»glit —rejected as of no value, tvomld none of—lit., were not wi Uincj or inclined to it. 36, 3T. In their extreme distress He will not only refuse help, but aggravate it by de-
1. loAV and commandments—all Divine instructions (cf. Psalm 119). let tiiiue liieart keep—or sincerely observe (cli. 4. 13; 5.2). lengtli . . . life—often promised as blessings (Psalm 21. 4; 91. 16). peace—includes prosperity (Psalm 12.5. 5). add—abound to thee. 3. mercy and trutli—God's faithfulness to His promises is of'tener expressed by these terms (Psalm 2>. 10; 57. 3). As attributes of men, they express integrity in a wide sense (ch. 16. 6; rision, fear—the olyeet of it. desolation lit., a tumultuoi/g noise, denoting their utter confusion, destruction or calamity (t\ 2(i) compared to a whirlwind, as to fatal rapidity, distress—(Psalm 4. 1 ; 44. 11). angnisU—a state of inextricable oppression, the deepest despair. 38. Now no prayers or most diligent seeking will avail (eh. 8. 17). 29, 30. The sinner's infatuated rejection brings his ruin. 31. fruit . . . way—result of conduct (Isaiah 3. 10; Ezekiel
20. 28). bind . . . write . . . heart—outwardly adorn and inwardly govern motives. 4. favour—grace, amiability
11.21; Romans 6.21; Galatians 6.7,8). be nUed—even to repletion (Psalm 12:14). 33. turning away i.e., from the call Of V. 23. simple— as v. 22. prosperity— quiet, Implying indifference. 33. dwell safely— lit., in confiience (Deuteronomy 12. 10). be quiets—or at ease, in real prosperity, ft-om fear—without fear.
(ch. 22. 11; Psalm 4.5. 2); united with this, a goo<l understanding—(cf. Margin), a discrimination, which secures success, in the sight . . . man—such as God and man approve. 5. Trust . . . heart—This is the centre and marrow of true wisdom (ch. 22. 19; 28.25). The positive duty has its corresponding negation in the admonition against self-confidence. 6. ways— (Psalm 1. 1.) acknowledge—by seeking His wise aid (ch. 16. 3; Psalm 37.
CHAPTER II.
Ver. 1-22. Men are invit«d to seek wisdom, because it teaches those principles by which they may obtain God's guidance, and avoid the society and Influence of the wicked, whose pernicious courses are described.
5; Jeremiah 9. 23, 24). direct lit., make plain (cf. Hebrews
12. 13). T. (Cf. ch. 27. 2; Romans 12. 16.) fear . . . evil— reverentially regarding His law. 8. It—This conduct, liealth—(Cf. Margin.) to thy navel—for all the organs of nourishment, marrow—(Cf. Margin.) bones—frame of body. True piety promotes bodily health. 9, 10. (Cf. ch.
Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. 1. Iilde . . . with tbee lay up in store
11. 25; Exodus 23. 19; Deuteronomy 18. 4; Isaiah 32. 8; 2 Corinthians 9. 13.) presses—or wine fats (Joel 2. 24; 3. 13). 11, 13. The true intent of afflictions considered ; they do not contradict the assertion of the blessed state o the pious (Job 5. 17 ; Hebrews 12. 5, 6). he delighteth—or receiveth iis denoting reconciliation regarding the offence which produced chastisement. 13. findetit lit., reaches, or obtains by seeking, getteth lit., draws out, as metals by digging. 14, 15. The figure of v. 13 carried out. It—t. e., wisdom, merchandise—acquisition by trading, fine gold— dug gold, solid as a nugget, rubies—gems, or pearls. 10, 17. Wisdom personified as bringing the best blessings (cf. Matthew 6. 33; 1 Timothy 4. 8). Iler ways Such as she directs us to take. 18. Wisdom allegorized as a tree of life—(Genesis 2.9; 3. 22,) whose fruit preserves (cf. eh. 7, 1). 3. Listen attentively and reflect seriously (ch. 1. 21; Psalm i:W. 2). xinderstanding—right perception of truth. 3. Yea, if—lit., When if, i. e., in such a case. lmowle<lge—or, discrimination unilerstanding—as v.
2. 4. There must be earnest prayer and effort. 5. underfttand—or, perceive intelligently, fliid—obtain. 6. For r-God is ready (James 1. 5; 4. 8). out of bis moutb—by revelation from Him. t. sound wisdom— substance, opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with buckler, or safety, or wisdom, which procures it (cf. ch. 3. 21 ; 8.
14; la 1; iob fl. 13; 12. 13). layeth up—provides, ever readj'. 8. fcecpcth . . . way—God defends the riglit way, and tliose in it. saints—objects of favour (cf. Psalm 4. 3, &c.). He guides and guards them. 9. Then—emphatic, In such a case, righteousness . . . path—all parts of duty to God and man. 10, 11. Idea of v. 9, amplified ; on terras life, gives all that makes living a blessing. 19, 30. The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their of. V, 4 and v. 2. I'i-l.'i. To deliver—as from great danger finite powers, may possess tliis invaluable attribute, and are thus encouraged by the Divine example of its use to seek its possession. 31. sound wisdom—(cf. ch. 2. 7). let (ch, 6. 5). way . . . man—(Psalm 1. 1). frowwd things —perversity (ch. 6. 14; 23. 23), wh.at is opposed to truth, paths of uprightness—or, plainness, walk—habitually act; 14, and that with pleasure, in ignorance of good and pursuit of evil, frowardness—not only their own perversity, but that of others is their delight. They. . . eyes i.e., these words of instruction. 33-34, assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping, 33. Be not—or, You shall not be. sudden fear 391
Exhurtalion to Study Wisdom. /EOVERBS IV—VI. The Mischiefs of Whoredom.
—what cansos it(ch. 1. 27), any unlooked-for evil (Psalm
1. This connection of uisdom and understanding is Irfv quent (ch. 2. 2; 3.7) ; the first denotes the use of wise meana for wise ends; the other, the exercise of a proper discrimination in their discovery. 2. regai-d—or, observe, keep —preserve constantly. 3. (Cf. ch. 2. 10.) Her enticing promises are deceitful. 4. her end lit., her future, io sense of reward, what follows (cf. Psalm 37. 37 ; 73. 17). Ita nature is evinced by the use of figures, opposite those of id. i ; 91. 12 ; 1 feter 3. U). desolation—(ch. 1. 27). 36. The reason ; sucli as are objects of God's favour, be thy coii Jideiice—^(7., in thy confidence, in the source of thy strength icf. Nahuni 3. 9, lor the same construction, Hebrew). 27, >£8. Proinplly fuUU all obligations both of justice and cliarity (cf. .James 2. lo, 10). !i9, 30. Do not aBuse confidence, and avoid litigation. 31. oiipressor—or man of mischief. The destiny of successful evil-doers warns against desiring their lot (Psalm 37.1,2,35,38). 32-35. Reasons for the warning, frowartl—(Ch. 2. 15.) secret . . . liglitoous—in their communion (Amos 3.7). 33. curse
V. 3. The physical and moral suffering of the deluded profligate are notoriously terrible. 5. feet, . . . steps—i. e.i course of life ends in death. 6. her ways . . . kitovr —Some prefer, " that she may not ponder the path of life," &c. ; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness." 8, 9. Avoid the slightest tempta tion. thine honour—in whatever consisting, strength. . . wlclieil—it abides with them, and Will be manifested.
34:. The retribution of sinners, as Psalm 18. 26. 35. inherit —as a yjortion. siiame—or disgrace, as opposed to honour, promotion—(cf. Margin), as honour for well-doing makes men conspicuous, so fools are signalized by disgrace.
(ch. 3. 13) or wealth, thy years—by cutting them off in dissipation, to the cruel—for such the sensual are apt to become. 10. wealth lit., strength, or Vae vhswWj oi it. labours—the fruit of thy painful exertions (P.salm 127. 2\ There may be a reference to slavery, a commuted pun Lshment for death due the adulterer (Deuteronomy 22. 22). 11. at the last—the end, or reward (cf. v. 4). mourn—roar in pain, flesh and . . . botly-the whole person under incurable disease. 13-14. The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace, evil—for affliction, as Genesis 19.20; 49. 15. 15-20. By figures, in which well, cistern, and fountain, represent the wife, and rivers of waters the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In v. 1%, fountains (in the plural) rather denote the proiluce or waters of a spring, CHAPTEE IV.
Ver. 1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To tliis he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.
1, 3. (Cf. cli. 1. 8.) to know—In order to know, doctrine—the matter of learning (ch. 1. 5), such as he had received (Lamentations 3. 1). 3. father's son—emphatic, a sou specially regarded, and so called tender, as an object of special care (cf. 1 Chronicles 22. 7; 29. 1); an idea further expressed by only beloved—(or, as an only son), (Genesis
22. 2), though he had brothers (1 Chronicles 3. 5). 4. He, taught—or directed me. retain—as well as receive, keep . . . and live—observe, that you may live (ch. 7. 2). 5. Get— As a possession not to be given up. neither decline—t. e., from obeying my word. 6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee. 7. (Cf. Job 28. 28.) getting— or possession, & desire for wisdom is wise. 8. As you highly esteem h ;r, slie will raise you to honour, embrace her—with lit., ivhat is from a spring, and corresponds with rivers of waters, only thine own—harlots' children have no known father, wife ... youth—married in youth, loving . . . roe—otlier figures for a wife from the well-known beauty of these animals, breasts—(Cf. Song of Solomon
1. 13 ; Ezekiel 2.?. 3, 8.) ravlslieil lit., intoxicated, i. e., fully satisfied. 31. Tlie reason, God's eye is on you, 33, 33, and He will cause sin to bring its punishment. ' witliout Instruction lit., in want of instruction, having refused it fon'l aflection. 9. ornament— such as the chaplet or wreath of conquerors, deliver—(Cf. Genesis 14. 20.) The allusion to a shield, contained in the Hebrew, suggests protection as well as honour (cf. v. 6). 10—(Cf. ch. 2. 1 ; 3.
(cf. Job 13. 18; Hebrews 11. 24). go astray lit., be drunken. The word ravislied {v. 19) here denotes fulness of punishment.
2.) 11, 13. way of wisdom—which it prescribes, led tiiee lit., caused tfwe lo tread, as a patli (Psalm 107. 7). not be strjiitenecl—have ample room (Psalm 18.36). 13—(Cf. ch. 3. 18.) Tlie figure of laying hold with tlie hand suggests earnest effort. 14. (Cf. Psalm 1. 1.) Avoid all temptations to tiie beginning of evil. IC, 17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (ch. 6. 4; P.salm 36. 5). They live by flagrant vices (ch. 1. 13). .Some prefer to render, "Tneir bread is wickedness, their drink violence" (cf. Job 15. 16; 34.7). 18, 19. As shining light increases from twilight to noonday •splendour, so the course Of the just increases in purity, but (hat of the wicked is as thickest darkness, in which one knows not on what he stumbles. 20-33. (Cf.V. 10, 13; ch. 3. 8, ifco.) 33. health . . . flesh—by preserving from vices destructive of health. 23. -with all diligence—or, above, or more than all, custody (cf. Margin), all that is kept (cf. Ezekiel 38. 7), because the heart is tlie depository of all wisdom and the source of whatever af Teots life and character (iMatthew 12. 35; 15. 10). 24:. a froward mouth —i. €., a mouth, or words of 111 nature. The Hebrew word differs from that used (ch. 2. 15 ; 3. 32). perverse—or, q\iarrelling. lips-or, words. 23. Let . . . before thee—i. e., pursue a sincere and direct purpose, avoiding temptations. 26. Ponder—Well consider; a wise course results from wise forethought. 27. (Cf. v. 25.) Avoid all by-paths of evil (Deuteronomy 2. 27 ; 17. U). A life of integrity requires attention to heart, speeoli, eyes, and conduct.
CHAPTER VI.
Ver. 1-35. After admonitions against suretiship and sloth (cf. V. 6-8), the chara(;ter and late of the wicked generally are set forth, and the writer {v. 20-;i5) resumes the warnings against incontinence, pointing out its certain an,d terrible results. This train of thought seems to intimate the kindred of these vices.
1, 3. if-the condition extends through both verses. b« surety—art pledged, stricken . . . Iiand—b.argi\ined (cf. Joli 17.3). with a stranger i. e., for a friend (cf. ch. II.
15; 17.18). 3. come . . . friend—in his power, humble. . . sure thy friend—urge as a suppliant, i. e., induce the fiieiid to provide otherwise for his debt, or secure the surety. 4, 5. The danger requires promptness. G-8. The impi'ovident sluggards usually want sureties. Hence, sucli are advised to industry by the ant's example. 9, 10. Their conduct graphically described ; 11, and the fruits of their self-indulgence and indolence presented, as . , . travelletli lit., one who walks backwards and fmivards, i. e., a highwayman, armed man—i. e., one prepared to destroy. 12. A naughty persoji— A man of lielial, br of worthlesness, i. c, for good, and so depraved, or wicked (cf. 1 Samuel 25. 25 ; 30. 22, &c.). Idleness and vice are allied. Though indolent in acts,he activelyand habitually (walkcth) is ill-natured in speech (ch. 4. 21). 13, 14. If, for fear of detection, he does not speak, he uses signs to carry on liisintrues. These signs are still so used in the Kast. (leviseth constructs, as an artisan, mischief—evil to others. Frown »-<lncss—As ch. 2. 14. discord—especially litigation. Cunning is the talent of the weak and '.uzy. 15. duddenness aggravates evil (cf. v. 11 ; eli. 29. 1). calamity lit., a crushing weight. l)rokcn—shi vennl as a potter's vessel; utterly destroyed (Psalni 2. U). 16-19. six . . .
CHAPTER V.
Ver. 1-23. A warning against the seductive arts of wicked •women, enforced by considering tlie advantages of chastity, and tile miserable end of the wicked.
"MT son, keep MT words."—PBOY. VII. 1.