Proverbs 4 commentary

We must look upon our teachers as our fathers: though instruction carry in it reproof and correction, bid it welcome. Solomon's parents loved him, therefore taught him. Wise and godly men, in every age of the world, and rank in society, agree that true wisdom consists in obedience, and is united to happiness. Get wisdom, take pains for it. Get the rule over thy corruptions; take more pains to get this than the wealth of this world. An interest in Christ's salvation is necessary. This wisdom is the one thing needful. A soul without true wisdom and grace is a dead soul. How poor, contemptible, and wretched are those, who, with all their wealth and power, die without getting understanding, without Christ, without hope, and without God! Let us give heed to the sayings of Him who has the words of eternal life. Thus our path will be plain before us: by taking, and keeping fast hold of instruction, we shall avoid being straitened or stumbling.

The way of evil men may seem pleasant, and the nearest way to compass some end; but it is an evil way, and will end ill; if thou love thy God and thy soul, avoid it. It is not said, Keep at a due distance, but at a great distance; never think you can get far enough from it. The way of the righteous is light; Christ is their Way, and he is the Light. The saints will not be perfect till they reach heaven, but there they shall shine as the sun in his strength. The way of sin is as darkness. The way of the wicked is dark, therefore dangerous; they fall into sin, but know not how to avoid it. They fall into trouble, but never seek to know wherefore God contends with them, nor what will be in the end of it. This is the way we are bid to shun. Attentive hearing the word of God, is a good sign of a work of grace begun in the heart, and a good means of carrying it on. There is in the word of God a proper remedy for all diseases of the soul. Keep thy heart with all diligence. We must set a strict guard upon our souls; keep our hearts from doing hurt, and getting hurt. A good reason is given; because out of it are the issues of life. Above all, we should seek from the Lord Jesus that living water, the sanctifying Spirit, issuing forth unto everlasting life. Thus we shall be enabled to put away a froward mouth and perverse lips; our eyes will be turned from beholding vanity, looking straight forward, and walking by the rule of God's word, treading in the steps of our Lord and Master. Lord, forgive the past, and enable us to follow thee more closely for the time to come.

CHAPTER 4

Pr 4:1-27. 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 this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.

1-2. (Compare Pr 1:8).

to know--in order to know.

doctrine--the matter of learning (Pr 1:5), such as he had received (La 3:1).

3. father's son--emphatic, a son specially regarded, and so called tender, as an object of special care (compare 1Ch 22:7; 29:1); an idea further expressed by

only beloved--or, "as an only son" (Ge 22:2), though he had brothers (see on 1Ch 3:5).

4. He taught--or directed me.

retain--as well as receive.

keep ... and live--observe, that you may live (Pr 7:2).

5. Get--as a possession not to be given up.

neither decline--that is, from obeying my word.

6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee.

7. (Compare Job 28:28).

getting--or possession; a desire for wisdom is wise.

8. As you highly esteem her, she will raise you to honor.

embrace her--with fond affection.

9. ornament--such as the chaplet or wreath of conquerors.

deliver--(Compare Ge 14:20). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare Pr 4:6).

10. (Compare Pr 2:1; 3:2).

11-12. way of wisdom--which it prescribes.

led thee--literally, "caused thee to tread," as a path (Psa 107:7).

not be straitened--have ample room (Psa 18:36).

13. (Compare Pr 3:18). The figure of laying hold with the hand suggests earnest effort.

14. (Compare Psa 1:1). Avoid all temptations to the beginning of evil.

16-17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (Pr 6:4; Psa 36:5). They live by flagrant vices (Pr 1:13). Some prefer to render, "Their bread is wickedness, their drink violence" (compare Job 15:16; 34:7).

18-19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.

20-22. (Compare Pr 4:10, 13; Pr 3:8, &c.).

23. with all diligence--or, "above," or "more than all," custody (compare Margin), all that is kept (compare Eze 38:7), because the heart is the depository of all wisdom and the source of whatever affects life and character (Mt 12:35; 15:19).

24. a froward mouth--that is, a mouth, or words of ill nature. The Hebrew word differs from that used (Pr 2:15; 3:32).

perverse--or, "quarreling."

lips--or, "words."

25. Let ... before thee--that is, pursue a sincere and direct purpose, avoiding temptations.

26. Ponder--Consider well; a wise course results from wise forethought.

27. (Compare Pr 4:25). Avoid all by-paths of evil (De 2:27; 17:11). A life of integrity requires attention to heart, speech, eyes, and conduct.

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.

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

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

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.

Wisdom is the principal thing - ראשית חכמה 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 endeavors 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 wisdom; 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 קנה חכמה keneh chochmah, get wisdom, the Complutensian Polyglot has קנה בינה 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 De Rossi.

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

She shall bring thee to honor - There is nothing, a strict life of piety and benevolence excepted, that has such a direct tendency to reflect honor 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.

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

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.

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 favorable tide of Providence shows him the necessity of increased exertion, he runs, and is in no danger of stumbling.

Take fast hold - החזק 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.

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.

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.

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 illnatured shepherd is well known: -

Et cum vidisti puero donata, dolebas:

Et si non aliqua nocuisses, mortuus esses.

Eclog. 3: 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."

For they eat the bread of wickedness - By privately stealing.

And drink the wine of violence - By highway robbery.

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, הולך ואור עד נכון היום 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.

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

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 - תוצאות חיים 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 inwardlook 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.

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 neighbor.

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

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: Αυτος δε ορθας ποιησει τας τροχιας σου, τας δε πορειας σου εν ειρηνη προαξει. 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. De 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.

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

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

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

With all - Even with the price of all.

Exalt - Let her have thine highest esteem and affection.

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

For - They cannot sleep with quietness.

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

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

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

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.

Mouth - All sorts of sinful words.

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.

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.

1. HEar, ye children, the instruction of a father , and attend to know understanding.

Of me your Teacher, who have paternal authority over you and affection to you.

2. For I give you good doctrine , forsake ye not my Law .

Not vain or foolish or false or pernicious counsels, but such as are true and profitable.

God's Law or Commands delivered to you by my mouth. See on Chap. 3. 1.

3. For I was my fathers son , tender and onely beloved in the sight of my mother.

In a special manner, his best-beloved Son and designed to be his Successor in the Throne.

Young and tender in years and capable of any impressions and tenderly educated.

Heb. onely, or the onely Son: Or rather, because Bathsheba seems to have had other Sons, 1 Chro. 5. 1. as an onely Son, as dearly beloved as an onely Son: in which sense this Title is given to Isaac, Gen. 22. 2. 12, 16. though he had another Son, and to others. And all these circumstances are mentioned to shew 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 them by his example to receive instruction.

Marginal references: Heb. a Son to my Father.; 1 Chr. 29. 1.

4. He taught me also, and said unto me , Let thine heart retain my words, keep my commandments and live .

The following Verses, at least as far as the Tenth Verse, are propounded as the words of David, that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels.

i. e. Thou shalt live. It is a promise in the form of a command, as Chap. 3. 25.

Marginal references: 1 Chr. 28. 9.; Ch. 7. 2.

5. Get wisdom, get understanding: forget it not, neither decline from the words of my mouth .

From the belief and practice of my Word.

6. Forsake her not, and she shall preserve thee: love her , and she shall keep thee.

He intimates, that it is not enough to do what is good, which may somtimes proceed from worldly or sinful Motives, but that we must have a sincere and fervent love to it.

7. Wisdom is the principal thing , therefore get wisdom: and with all thy getting get understanding.

The most excellent of all possessions.

Even with the price of all, though it cost thee the loss of all which thou hast. Or, in or among all. Whilst you labour for other things, do not neglect this.

Marginal references: Or, substance Ch. 23. 23.

8. Exalt her , and she shall promote thee: she shall bring thee to honour , when thou dost embrace her.

Let her have thine highest esteem and affection.

Both with God and men: which Solomon knew by experience.

9. She shall give to thine head an ornament of grace : a crown of glory shall she deliver to thee.

i. e. An acceptable or beautiful ornament, such as they used to put upon their heads.

Marginal references: Ch. 1. 9.; Or, she shall compass thee with a Crown of Glory.

11. I have taught thee in the way of wisdom : I have led thee in right paths.

Either, 1. which precureth Wisdom. Or 2. which Wisdom directeth thee to walk in.

12. When thou goest, thy steps shall not be straitned , and when thou runnest, thou shalt not stumble .

Thou shalt manage thine affairs with great facility and safety and success. It is a Metaphor from those who walk in a strait and uneven path, where they are apt to stumble and fall.

Not miscarry.

Marginal references: Ps. 91. 11, 12. Ch. 3. 23.

13. Take fast hold of instruction, let her not go; keep her, for she is thy life .

The conducter, and preserver, and comfort of thy life.

Marginal references: Ch. 3. 18.

14. Enter not into the path of the wicked , and go not * in the way of evil men.

Avoid their courses and company.

x Do not proceed further. If thou hast unadvisedly entred into it, do not persist in it, but get thee speedily out of it.

Marginal references: Ps. 1. 1. Ch. 1. 10. 15.

15. Avoid it, pass not by it , turn from it , and pass away.

Keep at a great distance from it. Compare Iob 22. 23▪ Prov. 5. 8.

Shun all occasions of sin.

16 For they sleep not except they have done mischief: and their sleep is taken away unless they cause some to fall .

They cannot compose themselves to sleep with quietness and satisaction to their own minds

Into their own Snares, either into sin, or into mischief.

17. For they eat the bread of wickedness , and drink the wine of violence .

The sense is either, 1. Wickedness is as necessary and as pleasant to them as their Bread. Which suits well with the former Verse. Or, 2. They live wholly upon what they get by wicked courses. Which gives the reason of what he last said, why they could not sleep without prey.

i. e. Gotten by violence. See on the former Clause.

18. But the path of the just is as the shining light , that shineth more and more unto the perfect day .

The common course of their lives or actions is pure and spotless, clear and certain, safe and comfortable, as light is.

Just men do daily more and more grow in knowledge, and grace, and consolation, until all be perfected and swallowed up in glory.

19. The way of the wicked is as darkness : they know not at what they stumble .

Full of gross ignorance and errour, of uncertainty and confusion, of wickedness▪ of danger and misery: all which come under the name of darkness in Scripture use, and suit well with the context.

Heb. shall 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 ruine, till they be surprized with it.

21. Let them not depart from thine eyes: keep them in the midst of thine heart .

Heartily love them and stedfastly retain them.

Marginal references: Ch. 3. 3, 21.

23. Keep thy heart with all diligence: for out of it are the issues of life .

Thy mind and thoughts, and especially the will and affections, which are the more immediate and effectual cause of all mens actions.

From thence proceed all the actions, as of the natural, so of the Spiritual life, which lead to Eternal life and happiness, as on the contrary all evil actions tending to Death spring from thence, which is here implied.

Marginal references: [illegible: 1 word]. above [illegible: 1 word] keeping.

24. Put away from thee a froward mouth , and perverse lips put far from thee.

All sorts of sinful words, which proceed from and discover an evil Heart.

Marginal references: Heb. frow [illegible: 1+ letters] of [illegible: 1+ letters]th, and [illegible: 1 word] of [illegible: 1 word].

25. Let thine Eyes look right on , and let thine eye-lids look straight before thee.

Direct all thine actions by a good intention to a right end, and keep thy mind fixed upon that way which leads to it, and neither look nor turn aside to the right hand nor to the left, as it follows v. 27.

26. Ponder the path of thy feet , and let all thy ways be established .

Consider thine actions before thou doest them, and see that they agree with the Rule.

Let thine Actions be uniformly and constantly good in spight of all temptations to the contrary. Or, Let thy ways be directed or disposed aright, as this Hebrew word signifies. Or, thy ways shall be established. So this is a promise to confirm the foregoing Precept, If thou doest ponder them, thou mayest expect God's blessing and good success in them.

Marginal references: Or, all thy [illegible: 1 word] shall be [illegible: 1+ letters]red aright.

27: Turn not to the right hand, nor to the left : remove thy foot from evil.

Fly all extreams, and neither add to God's commands nor take from them.

Marginal references: Deut. 5. 32. [illegible: 1+ letters] 28. 14.

Pro 4:1-4

He now confirms and explains the command to duty which he has placed at the beginning of the whole (Pro 1:8). This he does by his own example, for he relates from the history of his own youth, to the circle of disciples by whom he sees himself surrounded, what good doctrine his parents had taught him regarding the way of life: 1 Hear, ye sons, the instruction of a father,    And attend that ye may gain understanding; 2 For I give to you good doctrine,    Forsake not my direction! 3 For I was a son to my father,    A tender and only (son) in the sight of my mother. 4 And he instructed me, and said to me:    “Let thine heart hold fast my words:    Observe my commandments and live!”

That בּנים in the address comes here into the place of בּני, hitherto used, externally denotes that בני in the progress of these discourses finds another application: the poet himself is so addressed by his father. Intentionally he does not say אביכם (cf. Pro 1:8): he does not mean the father of each individual among those addressed, but himself, who is a father in his relation to them as his disciples; and as he manifests towards them fatherly love, so also he can lay claim to paternal authority over them. לדעת is rightly vocalized, not לדעת. The words do not give the object of attention, but the design, the aim. The combination of ideas in דּעת בּינה (cf. Pro 1:2), which appears to us singular, loses its strangeness when we remember that דעת means, according to its etymon, deposition or reception into the conscience and life. Regarding לקח, apprehension, reception, lesson = doctrine, vid., Pro 1:5. נתתּי is the perf., which denotes as fixed and finished what is just now being done, Gesenius, §126, 4. עזב is here synonym of נטשׁ, Pro 1:8, and the contrary of שׁמר, Pro 28:4. The relative factum in the perfect, designating the circumstances under which the event happened, regularly precedes the chief factum ויּרני; see under Gen 1:2. Superficially understood, the expression 3a would be a platitude; the author means that the natural legal relation was also confirming itself as a moral one. It was a relation of many-sided love, according to 3a: he was esteemed of his mother - לפני, used of the reflex in the judgment, Gen 10:9, and of loving care, Gen 17:18, means this - as a tender child, and therefore tenderly to be protected (רך as Gen 33:13), and as an only child, whether he were so in reality, or was only loved as if he were so. יחיד (Aq., Sym., Theod., μονογενής) may with reference to number also mean unice dilectus (lxx ἀγαπώμενος); cf. Gen 22:2, יחידך (where the lxx translate τὸν ἀγαπητόν, without therefore having ידידך before them). לפני is maintained by all the versions; לבני is not a variant.In some editions לבני is noted as Kerı̂ to לפני, but erroneously and contrary to the express evidence of the Masora, which affirms that there are two passages in which we ought to read not לפני, but לבני, viz., Psa 80:3 and Pro 4:3.

The instruction of the father begins with the jussive, which is pointed יתמך־The writing of -יתמך with the grave Metheg (Gaja) and Kametz-Chatuph (ǒ) is that of Ben Asher; on the other hand, יתמך־ with Cholem (ō) and the permanent Metheg is that of Ben Naphtali; vid., Michlol 21a [under the verbal form 25], §30. to distinguish it from יתמך־ on account of the ǒ. The lxx has incorrectly ἐρειδέτω, as if the word were יסמך; Symmachus has correctly κατεχέτω. The imper. וחיה is, as Pro 7:2; Gen 20:7, more than ותחיה; the teacher seeks, along with the means, at the same time their object: Observe my commandments, and so become a partaker of life! The Syriac, however, adds תּורתיו כּאישׁון עיניך and my instruction as the apple of thine eye, a clause borrowed from Pro 7:2.

Pro 4:5-6

The exhortation of the father now specializes itself: 5 Get wisdom, get understanding;    Forget not and turn not from the words of my mouth. 6 Forsake her not, so shall she preserve thee;    Love her, so shall she keep thee.

Wisdom and understanding are (5a) thought of as objects of merchandise (cf. Pro 23:23; Pro 3:14), like the one pearl of great price, Mat 13:46, and the words of fatherly instruction (5b), accordingly, as offering this precious possession, or helping to the acquisition of it. One cannot indeed say correctly אל־תשׁכח מאמרי־פי, but אל־תשׁכח משּׁמר אמרי־פי (Psa 102:5); and in this sense אל־תּשׁכּח goes before, or also the accus. object, which in אל־תשכח the author has in his mind, may, since he continues with אל־תּט, now not any longer find expression as such. That the אמרי־פי are the means of acquiring wisdom is shown in Pro 4:6, where this continues to be the primary idea. The verse, consisting of only four words, ought to be divided by Mugrash;According to correct readings in codd. and older editions, ותשמרךּ has also indeed Rebia Mugrash, and אהבה, Mercha (with Zinnorith); vid., Torath Emeth, p. 47, §6; Accentuationssystem, xviii. §1, 2; and regarding the Zinnorith, see Liber Psalmorum Hebraicus by S. Baer, p. xii. the Vav (ו) in both halves of the verse introduces the apodosis imperativi (cf. e.g., Pro 3:9., and the apodosis prohibitivi, Pro 3:21.). The actual representation of wisdom, Pro 4:5, becomes in Pro 4:6 personal.

Pro 4:7-9

Referring to Pro 4:5, the father further explains that wisdom begins with the striving after it, and that this striving is itself its fundamental beginning: 7 The beginning of wisdom is “Get wisdom,”    And with [um, at the price of] all thou hast gotten get understanding, 8 Esteem her, so shall she lift thee up;    She will bring thee honour if thou dost embrace her. 9 She will put on thine head a graceful garland,    She will bestow upon thee a glorious diadem.

In the motto of the book, Pro 1:7, the author would say that the fear of Jahve is that from which all wisdom takes its origin. יראת יהוה (Pro 1:7) is the subject, and as such it stands foremost. Here he means to say what the beginning of wisdom consists in. ראשׁית חכמה is the subject, and stands forth as such. The predicate may also be read קנה־חכמה (= קנות), after Pro 16:16. The beginning of wisdom is (consists in) the getting of wisdom; but the imperative קנה, which also Aq., Sym., Theod. (κτῆσαι), Jerome, Syr., Targ. express (the lxx leaves Pro 4:7 untranslated), is supported by 7b. Hitzig, after Mercier, De Dieu, and Döderlein, translates the verse thus: “the highest thing is wisdom; get wisdom,” which Zöckler approves of; but the reasons which determine him to this rendering are subtleties: if the author had wished himself to be so understood, he ought at least to have written the words ראשׁית החכמה. But ראשׁית חכמה is a genitive of relation, as is to be expected from the relativity of the idea ראשׁית, and his intention is to say that the beginning of wisdom consists in the proposition קנה חכמה (cf. the similar formula, Ecc 12:13); this proposition is truly the lapis philosophorum, it contains all that is necessary in order to becoming wise. Therefore the Greek σοφία called itself modestly φιλοσοφία; for ἀρχὴ σὐτῆς the Book of Wisdom has, Pro 6:18, ἡ ἀληθεστάτη παιδείας ἐπιθυμία. In 7b the proposition is expressed which contains the specificum helping to wisdom. The בּ denotes price: give all for wisdom (Mat 13:46, Mat 13:44); no price is too high, no sacrifice too great for it.

Pro 4:10-12

There is no reason for the supposition that the warning which his father gave to the poet now passes over into warnings given by the poet himself (Hitzig); the admonition of the father thus far refers only in general to the endeavour after wisdom, and we are led to expect that the good doctrines which the father communicates to the son as a viaticum will be further expanded, and become more and more specific when they take a new departure. 10 Hearken, my son, and receive my sayings,      So shall the years of life be increased to thee. 11 In the way of wisdom have I taught thee,      Guided thee in the paths of rectitude. 12 When thou goest, thy step shall not be straitened;      And if thou runnest, thou shalt not stumble.

Regarding קח (of לקח) of appropriating reception and taking up in succum et sanguinem, vid., Pro 1:3; regarding שׁנות חיּים, years not merely of the duration of life, but of the enjoyment of life, Pro 3:2; regarding מעגּל (מעגּלה), path (track), Pro 2:9; regarding the בּ of הורה, of the department and subject of instruction, Psa 25:8. The perfects, Pro 4:11, are different from נתתּי, 2a: they refer to rules of life given at an earlier period, which are summarily repeated in this address. The way of wisdom is that which leads to wisdom (Job 28:23); the paths of rectitude, such as trace out the way which is in accordance with the rule of the good and the right. If the youth holds to this direction, he will not go on in darkness or uncertainty with anxious footsteps; and if in youthful fervour he flies along his course, he will not stumble on any unforeseen obstacle and fall. יצר is as a metaplastic fut. to צרר or צוּר, to be narrow, to straiten, formed as if from יצר. The Targ. after Aruch,R. Nathan ben Jechiel, a.d. 1106, who is usually styled by the Jewish writers בּעל ערוּך, Auctor Aruch, author of a Talmudical Lexicon. לא תשנק ארחך, thou shalt not need to bind together (constringere) or to hedge up thy way.

Pro 4:13-14

The exhortations attracting by means of promises, now become warnings fitted to alarm: 13 Hold fast to instruction, let her not go;      Keep her, for she is thy life. 14 Into the path of the wicked enter not,      And walk not in the way of the evil 15 Avoid it, enter not into it;      Turn from it and pass away. 16 For they cannot sleep unless they do evil,      And they are deprived of sleep unless they bring others to ruin. 17 For they eat the bread of wickedness,      And they drink the wine of violence.

Elsewhere מוּסר means also self-discipline, or moral religious education, Pro 1:3; here discipline, i.e., parental educative counsel. תּרף is the segolated fut. apoc. Hiph. (indic. תּרפּה) from tarp, cf. the imper. Hiph. הרף from harp. נצּרה is the imper. Kal (not Piel, as Aben Ezra thinks) with Dagesh dirimens; cf. the verbal substantive נצּרה Psa 141:3, with similar Dagesh, after the form יקּהה, Gen 49:10. מוּסר (elsewhere always masc.) is here used in the fem. as the synonym of the name of wisdom: keep her (instruction), for she is thy life,Punctuate כּי היא; the Zinnorith represents the place of the Makkeph, vid., Torath Emeth, p. 9.i.e., the life of thy life. In Pro 4:14 the godless (vid., on the root-idea of רשׁע under Psa 1:1) and the habitually wicked, i.e., the vicious, stand in parallelism; בּוא and אשּׁר are related as entering and going on, ingressus and progressus. The verb אשׁר signifies, like ישׁר, to be straight, even, fortunate, whence אשׁר = Arab. yusâr, happiness, and to step straight out, Pro 9:6, of which meanings אשּׁר is partly the intensive, as here, partly the causative, Pro 23:19 (elsewhere causative of the meaning, to be happy, Gen 30:13). The meaning progredi is not mediated by a supplementary צעדיו; the derivative אשׁוּר (אשּׁוּר), a step, shows that it is derived immediately from the root-idea of a movement in a straight line. Still less justifiable is the rendering by Schultens, ne vestigia imprimas in via malorum; for the Arab. âththr is denom. of ithr, אתר, the primitive verb roots of which, athr, אתר = אשׁר, are lost.

Pro 4:15

On פּרעהוּ, avoid it (the way), (opp. אחז, Job 17:9; תּמך, Psa 17:5), see under Pro 1:25. שׂטה, elsewhere (as the Arab. shatt, to be without measure, insolent) used in malam partem, has here its fundamental meaning, to go aside. מעליו (expressed in French by de dessus, in Ital. by di sopra) denotes: so that thou comest not to stand on it. עבר means in both cases transire, but the second instance, “to go beyond (farther)” (cf. 2Sa 15:22, and under Hab 1:11), coincides with “to escape, evadere.”

Pro 4:16

In the reason here given the perf. may stand in the conditional clauses as well as in Virgil’s Et si non aliqua nocuisses, mortuus esses; but the fut., as in Ecc 5:11, denotes that they (the רעים and the רשׁעים) cannot sleep, and are deprived of their sleep, unless they are continually doing evil and bringing others into misery; the interruption of this course of conduct, which has become to them like a second nature, would be as the interruption of their diet, which makes them ill. For the Kal יכשׁולוּ, which here must have the meaning of the person sinning (cf. Pro 4:19), and would be feeble if used of the confirmed transgressors, the Kerı̂ rightly substitutes the Hiphil יכשׁילוּ, which occurs also 2Ch 25:8, there without an object, in the meaning to cause to fall, as the contrast of עזר (to help).

Pro 4:17

The second כּי introduces the reason of their bodily welfare being conditioned by evil-doing. If the poet meant: they live on bread which consists in wickedness, i.e., on wickedness as their bread, then in the parallel sentence he should have used the word חמס; the genitives are meant of the means of acquisition: they live on unrighteous gain, on bread and wine which they procure by wickedness and by all manner of violence or injustice. On the etymon of חמס (Arab. ḥamas, durum, asperum, vehementem esse), vid., Schultens; the plur. חמסים belongs to a more recent epoch (vid., under 2Sa 22:49 and Psa 18:49). The change in the tense represents the idea that they having eaten such bread, set forth such wine, and therewith wash it down.

Pro 4:18-19

The two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness: 18 And the path of the just is like the brightness of the morning light,      Which shines more and more till the perfect day. 19 The way of the wicked is deep darkness,      They know not at what they stumble.

The Hebr. style is wont to conceal in its Vav (ו) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Psa 16:3); but since Pro 4:19 joins itself more easily than Pro 4:18 to Pro 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the ו of וארח (Pro 4:17) is to be prefixed to דּרך (Pro 4:18). Sinning, says Pro 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Pro 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is כּאפלה,In good MSS and printed copies the כ has the Pathach, as Kimchi states the rule in Michlol 45a: כל כּאפלה פתח, כל כּאבנים פתח. as deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is givenHitzig inverts the order of Pro 4:18 and Pro 4:19, and connects the כּי of 16a immediately with Pro 4:19 (for the way of the wicked...). He moreover regards Pro 4:16, Pro 4:17 as an interpolation, and explains Pro 4:16 as a gloss transforming the text of Pro 4:19. “That the wicked commit wickedness,” says Hitzig, “is indeed certain (1Sa 24:14), and the warning of Pro 4:15 ought not to derive its motive from their energy in sinning.” But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Pro 4:16 and Pro 4:19 לא ירעוּ and לא ידעוּ, יכשׁולוּ and יכּשׁלוּ, נגזלה and כּאפלה seem to be alike, does not prove that Pro 4:16 originated as a parallel text from Pro 4:19 - in the one verse as in the other the thoughts are original. in and with knowledge. On בּמּה vid., under Isa 2:22; it is מכשׁול, σκάνδαλον, that is meant, stumbling against which (cf. Lev 26:37) they stumble to their fall. נגהּ,Böttcher, under 2Sa 23:4, explains נגהּ of the brightness striking against, conquering (cf. נגח, נגף) the clouds; but ferire or percutere lies nearer (cf. נגע, Eze 17:10, נכה, Psa 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos. used elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, 2Sa 23:4; Isa 62:1, which announces itself in the morning twilight, Dan 6:20. The light of this morning sunshine is הולך ואור, going and shining, i.e., becoming ever brighter. In the connection of הולך ואור it might be a question whether אור is regarded as gerundive (Gen 8:3, Gen 8:5), or as participle (2Sa 16:5; Jer 41:6), or as a participial adjective (Gen 26:13; Jdg 4:24); in the connection of הלוך ואור, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jon 1:11, or with the participial adjective, 2Sa 3:1; 2Ch 17:12, or with another adjective formation, 2Sa 15:12; Est 9:4 (where וגדול after וגדל of other places appears to be intended as an adjective, not after 2Sa 5:10 as gerundive). Thus ואור, as also וטוב, 1Sa 2:26, will be participial after the form בּושׁ, being ashamed (Ges. §72, 1); cf. בּוס, Zec 10:5, קום, 2Ki 16:7. “נכון היּום quite corresponds to the Greek τὸ σταθηρὸν τῆς ἡμέρας, ἡ σταθηρὰ μεσημβρία (as one also says τὸ σταθηρὸν τῆς νυκτός), and to the Arabic qâ'mt ‛l-nhâr and qâ'mt ‛l-dhyrt. The figure is probably derived from the balance (cf. Lucan’s Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst” (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith (= Arab. samt, the point of support, i.e., the vertex). Besides Mar 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Pro 28:5; 1Jo 2:20.

Pro 4:20-22

The paternal admonition now takes a new departure: 20 My son, attend unto my words,      Incline thine ear to my sayings. 21 Let them not depart from thine eyes;      Keep them in the midst of thine heart. 22 For they are life to all who get possession of them,      And health to their whole body.

Regarding the Hiph. הלּין (for הלין), Pro 4:21, formed after the Chaldee manner like הלּין, הנּיח, הסּיג, vid., Gesenius, §72, 9; - Ewald, §114, c, gives to it the meaning of “to mock,” for he interchanges it with הלין, instead of the meaning to take away, efficere ut recedat (cf. under Pro 2:15). This supposed causative meaning it has also here: may they = may one (vid., under Pro 2:22) not remove them from thine eyes; the object is (Pro 4:20) the words of the paternal admonition. Hitzig, indeed, observes that “the accusative is not supplied;” but with greater right it is to be remarked that ילּיזוּ (fut. Hiph. of לוּז) and ילוּזוּ (fut. Kal of id.) are not one and the same, and the less so as הלּיז occurs, but the masoretical and grammatical authorities (e.g., Kimchi) demand ילּיזוּ. The plur. למצאיהם is continued, 22b, in the sing., for that which is said refers to each one of the many (Pro 3:18, Pro 3:28, Pro 3:35). מצא is fundamentally an active conception, like our “finden,” to find; it means to attain, to produce, to procure, etc. מרפּא means, according as the מ is understood of the “that = ut” of the action or of the “what” of its performance, either health or the means of health; here, like רפאוּת, Pro 3:8, not with the underlying conception of sickness, but of the fluctuations connected with the bodily life of man, which make needful not only a continual strengthening of it, but also its being again and again restored. Nothing preserves soul and body in a healthier state than when we always keep before our eyes and carry in our hearts the good doctrines; they give to us true guidance on the way of life: “Godliness has the promise of this life, and of that which is to come.” 1Ti 4:8.

Pro 4:23-27

After this general preface the exhortation now becomes special: 23 Above all other things that are to be guarded, keep thy heart,      For out from it life has its issues. 24 Put away from thee perverseness of mouth,      And waywardness of lips put far from thee. 25 Thine eyes should look straight forward,      And thine eyelids look straight to the end before thee. 26 Make even the path of thy feet,      And let all thy ways be correct. 27 Turn not aside to the right and to the left;      Remove thy foot from evil.

Although משׁמר in itself and in this connection may mean the object to be watchfully avoided (cavendi) (vid., under Pro 2:20): thus the usage of the language lying before us applies it, yet only as denoting the place of watching or the object observandi; so that it is not to be thus explained, with Raschi and others: before all from which one has to protect himself (ab omni re cavenda), guard thine heart; but: before all that one has to guard (prae omni re custodienda), guard it as the most precious of possessions committed to thy trust. The heart, which according to its etymon denotes that which is substantial (Kernhafte) in man (cf. Arab. lubb, the kernel of the nut or almond), comes here into view not as the physical, but as the intellectual, and specially the ethical centrum.

Parental Instructions.

1 Hear, ye children, the instruction of a father, and attend to know understanding. 2 For I give you good doctrine, forsake ye not my law. 3 For I was my father's son, tender and only beloved in the sight of my mother. 4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live. 5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. 6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee. 7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. 8 Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. 9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. 10 Hear, O my son, and receive my sayings; and the years of thy life shall be many. 11 I have taught thee in the way of wisdom; I have led thee in right paths. 12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. 13 Take fast hold of instruction; let her not go: keep her; for she is thy life.

Here we have,

I. The invitation which Solomon gives to his children to come and receive instruction from him (v. 1, 2): Hear, you children, the instruction of a father. That is, 1. "Let my own children, in the first place, receive and give good heed to those instructions which I set down for the use of others also." Note, Magistrates and ministers, who are entrusted with the direction of larger societies, are concerned to take a more than ordinary care for the good instruction of their own families; from this duty their public work will by no means excuse them. This charity must begin at home, though it must not end there; for he that has not his children in subjection with all gravity, and does not take pains in their good education, how shall he do his duty as he ought to the church of God? 1 Tim. iii. 4, 5. The children of those that are eminent for wisdom and public usefulness ought to improve in knowledge and grace in proportion to the advantages they derive from their relation to such parents. Yet it may be observed, to save both the credit and the comfort of those parents whose children do not answer the hopes that arose from their education, that Rehoboam, the son of Solomon, was far from being either one of the wisest or one of the best. We have reason to think that thousands have got more good by Solomon's proverbs than his own son did, to whom they seem to have been dedicated. 2. Let all young people, in the days of their childhood and youth, take pains to get knowledge and grace, for that is their learning age, and then their minds are formed and seasoned. He does not say, My children, but You children. We read but of one son that Solomon had of his own; but (would you think it?) he is willing to set up for a schoolmaster, and to teach other people's children! for at that age there is most hope of success; the branch is easily bent when it is young and tender. 3. Let all that would receive instruction come with the disposition of children, though they be grown persons. Let all prejudices be laid aside, and the mind be as white paper. let them be dutiful, tractable, and self-diffident, and take the word as the word of a father, which comes both with authority and with affection. We must see it coming from God as our Father in heaven, to whom we pray, from whom we expect blessings, the Father of our spirits, to whom we ought to be in subjection, that we may live. We must look upon our teachers as our fathers, who love us and seek our welfare; and therefore though the instruction carry in it reproof and correction, for so the word signifies, yet we must bid it welcome. Now, (1.) To recommend it to us, we are told, not only that it is the instruction of a father, but that it is understanding, and therefore should be welcome to intelligent creatures. Religion has reason on its side, and we are taught it by fair reasoning. It is a law indeed (v. 2), but that law is founded upon doctrine, upon unquestionable principles of truth, upon good doctrine, which is not only faithful, but worthy of all acceptation. If we admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us, we are directed to receive it as a gift, to attend to it with all diligence, to attend so as to know it, for otherwise we cannot do it, and not to forsake it by disowning the doctrine or disobeying the law.

II. The instructions he gives them. Observe,

1. How he came by these instructions; he had them from his parents, and teaches his children the same that they taught him, v. 3, 4. Observe, (1.) His parents loved him, and therefore taught him: I was my father's son. David had many sons, but Solomon was his son indeed, as Isaac is called (Gen. xvii. 19) and for the same reason, because on him the covenant was entailed. He was his father's darling, above any of his children. God had a special kindness for Solomon (the prophet called him Jedidiah, because the Lord loved him, 2 Sam. xii. 25), and for that reason David had a special kindness for him, for he was a man after God's own heart. If parents may ever love one child better than another, it must not be till it plainly appears that God does so. He was tender, and only beloved, in the sight of his mother. Surely there was a manifest reason for making such a distinction when both the parents made it. Now we see how they showed their love; they catechised him, kept him to his book, and held him to a strict discipline. Though he was a prince, and heir-apparent to the crown, yet they did not let him live at large; nay, therefore they tutored him thus. And perhaps David was the more strict with Solomon in his education because he had seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed in any thing (1 Kings i. 6), as also in Absalom. (2.) What his parents taught him he teaches others. Observe, [1.] When Solomon was grown up he not only remembered, but took a pleasure in repeating, the good lessons his parents taught him when he was a child. He did not forget them, so deep were the impressions they made upon him. He was not ashamed of them, such a high value had he for them, nor did he look upon them as the childish things, the mean things, which, when he became a man, a king, he should put away, as a disparagement to him; much less did he repeat them: as some wicked children have done, to ridicule them, and make his companions merry with them, priding himself that he had got clear from grave lessons and restraints. [2.] Though Solomon was a wise man himself, and divinely inspired, yet, when he was to teach wisdom, he did not think it below him to quote his father and to make use of his words. Those that would learn well, and teach well, in religion, must not affect new-found notions and new-coined phrases, so as to look with contempt upon the knowledge and language of their predecessors; if we must keep to the good old way, why should we scorn the good old words? Jer. vi. 16. [3.] Solomon, having been well educated by his parents, thought himself thereby obliged to give his children a good education, the same that his parents had given him; and this is one way in which we must requite our parents for the pains they took with us, even by showing piety at home, 1 Tim. v. 4. They taught us, not only that we might learn ourselves, but that we might teach our children, the good knowledge of God, Ps. lxxviii. 6. And we are false to a trust if we do not; for the sacred deposit of religious doctrine and law was lodged in our hands with a charge to transmit it pure and entire to those that shall come after us, 2 Tim. ii. 2. [4.] Solomon enforces his exhortations with the authority of his father David, a man famous in his generation upon all accounts. Be it taken notice of, to the honour of religion, that the wisest and best men in every age have been most zealous, not only for the practice of it themselves, but for the propagating of it to others; and we should therefore continue in the things which we have learned, knowing of whom we have learned them, 2 Tim. iii. 14.

2. What these instructions were, v. 4-13.

(1.) By way of precept and exhortation. David, in teaching his son, though he was a child of great capacity and quick apprehension, yet to show that he was in good earnest, and to affect his child the more with what he said, expressed himself with great warmth and importunity, and inculcated the same thing again and again. So children must be taught. Deut. vi. 7, Thou shalt whet them diligently upon thy children. David, though he was a man of public business, and had tutors for his son, took all this pains with him himself.

[1.] He recommends to him his Bible and his catechism, as the means, his father's words (v. 4), the words of his mouth (v. 5), his sayings (v. 10), all the good lessons he had taught him; and perhaps he means particularly the book of Psalms, many of which were Maschils—psalms of instruction, and two of them are expressly said to be for Solomon. These, and all his other words, Solomon must have an eye to. First, He must hear and receive them (v. 10), diligently attend to them, and imbibe them, as the earth drinks in the rain that comes often upon it, Heb. vi. 7. God thus bespeaks our attention to his word: Hear, O my son! and receive my sayings. Secondly, He must hold fast the form of sound words which his father gave him (v. 4): Let thy heart retain my words; and except the word be hid in the heart, lodged in the will and affections, it will not be retained. Thirdly, He must govern himself by them: Keep my commandments, obey them, and that is the way to increase in the knowledge of them, John vii. 17. Fourthly, He must stick to them and abide by them: "Decline not from the words of my mouth (v. 5), as fearing they will be too great a check upon thee, but take fast hold of instruction (v. 13), as being resolved to keep thy hold and never let it go." Those that have a good education, though they strive to shake it off, will find it hang about them a great while, and, if it do not, their case is very sad.

[2.] He recommends to him wisdom and understanding as the end to be aimed at in the use of these means; that wisdom which is the principal wisdom, get that. Quod caput est sapientia eam acquire sapientiam—Be sure to mind that branch of wisdom which is the top branch of it, and that is the fear of God, ch. i. 7. Junius and Tremellius. A principle of religion in the heart is the one thing needful; therefore, First, Get this wisdom, get this understanding, v. 5. And again, "Get wisdom, and with all thy getting, get understanding, v. 7. Pray for it, take pains for it, give diligence in the use of all appointed means to attain it. Wait at wisdom's gate, Prov. viii. 34. Get dominion over thy corruptions, which are thy follies: get possession of wise principles and the habits of wisdom. Get wisdom by experience, get it above all thy getting; be more in care and take more pains to get this than to get the wealth of this world; whatever thou forgettest, get this, reckon it a great achievement, and pursue it accordingly." True wisdom is God's gift, and yet we are here commanded to get it, because God gives it to those that labour for it; yet, after all, we must not say, Our might and the power of our hand have gotten us this wealth. Secondly, Forget her not (v. 5), forsake her not (v. 6), let her not go (v. 13), but keep her. Those that have got this wisdom must take heed of losing it again by returning to folly: it is indeed a good part, that shall not be taken from us; but then we must take heed lest we throw it from us, as those do that forget it first, and let it slip out of their minds, and then forsake it and turn out of its good ways. That good thing which is committed to us we must keep, and not let it drop, through carelessness, nor suffer it to be forced from us, nor suffer ourselves to be wheedled out of it; never let go such a jewel. Thirdly, Love her (v. 6), and embrace her (v. 8), as worldly men love their wealth and set their hearts upon it. Religion should be very dear to us, dearer than any thing in this world; and, if we cannot reach to be great masters of wisdom, yet let us be true lovers of it; and what grace we have let us embrace it with a sincere affection, as those that admire its beauty. Fourthly, "Exalt her, v. 8. Always keep up high thoughts of religion, and do all thou canst to bring it into reputation, and maintain the credit of it among men. Concur with God in his purpose, which is to magnify the law and make it honourable, and do what thou canst to serve that purpose." Let Wisdom's children not only justify her, but magnify her, and prefer her before that which is dearest to them in this world. In honouring those that fear the Lord, though they are low in the world, and in regarding a poor wise man, we exalt wisdom.

(2.) By way of motive and inducement thus to labour for wisdom, and submit to the guidance of it, consider, [1.] It is the main matter, and that which ought to be the chief and continual care of every man in this life (v. 7): Wisdom is the principal thing; other things which we are solicitous to get and keep are nothing to it. It is the whole of man, Eccl. xii. 13. It is that which recommends us to God, which beautifies the soul, which enables us to answer the end of our creation, to live to some good purpose in the world, and to get to heaven at last; and therefore it is the principal thing. [2.] It has reason and equity on its side (v. 11): "I have taught thee in the way of wisdom, and so it will be found to be at last. I have led thee, not in the crooked ways of carnal policy, which does wrong under colour of wisdom, but in right paths, agreeable to the eternal rules and reasons of good and evil." The rectitude of the divine nature appears in the rectitude of all the divine laws. Observe, David not only taught his son by good instructions, but led him both by a good example and by applying general instructions to particular cases; so that nothing was wanting on his part to make him wise. [3.] It would be much for his own advantage: "If thou be wise and good, thou shalt be so for thyself." First, "It will be thy life, thy comfort, thy happiness; it is what thou canst not live without:" Keep my commandments and live, v. 4. That of our Saviour agrees with this, If thou wilt enter into life, keep the commandments, Matt. xix. 17. It is upon pain of death, eternal death, and in prospect of life, eternal life, that we are required to be religious. "Receive wisdom's sayings, and the years of thy life shall be many (v. 10), as many in this world as Infinite Wisdom sees fit, and in the other world thou shalt live that life the years of which shall never be numbered. Keep her therefore, whatever it cost thee, for she is thy life, v. 13. All thy satisfaction will be found in this;" and a soul without true wisdom and grace is really a dead soul. Secondly, "It will be thy guard and guide, thy convoy and conductor, through all the dangers and difficulties of thy journey through this wilderness. Love wisdom, and cleave to her, and she shall preserve thee, she shall keep thee (v. 6) from sin, the worst of evils, the worst of enemies; she shall keep thee from hurting thyself, and then none else can hurt thee." As we say, "Keep thy shop, and thy shop will keep thee;" so, "Keep thy wisdom, and thy wisdom will keep thee." It will keep us from straits and stumbling-blocks in the management of ourselves and our affairs, v. 12. 1. That our steps be not straitened when we go, that we bring not ourselves into such straits as David was in, 2 Sam. xxiv. 14. Those that make God's word their rule shall walk at liberty, and be at ease in themselves. 2. That our feet do not stumble when we run. If wise and good men be put upon sudden resolves, the certain rule of God's word which they go by will keep them even then from stumbling upon any thing that may be pernicious. Integrity and uprightness will preserve us. Thirdly, "It will be thy honour and reputation (v. 8): Exalt wisdom (do thou but show thy good-will to her advancement) and though she needs not thy service she will abundantly recompense it, she shall promote thee, she shall bring thee to honour." Solomon was to be a king, but his wisdom and virtue would be more his honour than his crown or purple; it was that for which all his neighbours had him so much in veneration; and no doubt, in his reign and David's, wise and good men stood fairest for preferment. However, religion will, first or last, bring all those to honour that cordially embrace her; they shall be accepted of God, respected by all wise men, owned in the great day, and shall inherit everlasting glory. This he insists on (v. 9): "She shall give to thy head an ornament of grace in this world, shall recommend thee both to God and man, and in the other world a crown of glory shall she deliver to thee, a crown that shall never totter, a crown of glory that shall never wither." That is the true honour which attends religion. Nobilitas sola est atique unica virtus—Virtue is the only nobility! David having thus recommended wisdom to his son, no marvel that when God bade him ask what he would he prayed, Lord, give me a wise and an understanding heart. We should make it appear by our prayers how well we are taught.

Cautions against Bad Company.

14 Enter not into the path of the wicked, and go not in the way of evil men. 15 Avoid it, pass not by it, turn from it, and pass away. 16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. 17 For they eat the bread of wickedness, and drink the wine of violence. 18 But the path of the just is as the shining light, that shineth more and more unto the perfect day. 19 The way of the wicked is as darkness: they know not at what they stumble.

Some make David's instructions to Solomon, which began v. 4, to continue to the end of the chapter; nay, some continue them to the end of the ninth chapter; but it is more probable that Solomon begins here again, if not sooner. In these verses, having exhorted us to walk in the paths of wisdom, he cautions us against the path of the wicked. 1. We must take heed of the ways of sin and avoid them, every thing that looks like sin and leads to it. 2. In order to this we must keep out of the ways of sinners, and have no fellowship with them. For fear of falling into wicked courses, we must shun wicked company. Here is,

I. The caution itself, v. 14, 15. 1. We must take heed of falling in with sin and sinners: Enter not into the paths of the wicked. Our teacher, having like a faithful guide shown us the right paths (v. 11), here warns us of the by-paths into which we are in danger of being drawn aside. Those that have been well educated, and trained up in the way they should go, let them never turn aside into the way they should not go; let them not so much as enter into it, no, not to make trial of it, lest it prove a dangerous experiment and difficult to retreat with safety. "Venture not into the company of those that are infected with the plague, no, not though thou think thyself guarded with an antidote." 2. If at any time we are inveigled into an evil way, we must hasten out of it. "If, ere thou wast aware, thou didst enter in at the gate, because it was wide, go not on in the way of evil men. As soon as thou art made sensible of thy mistake, retire immediately, take not a step more, stay not a minute longer, in the way that certainly leads to destruction." 3. We must dread and detest the ways of sin and sinners, and decline them with the utmost care imaginable. "The way of evil men may seem a pleasant way and sociable, and the nearest way to the compassing of some secular end we may have in view; but it is an evil way, and will end ill, and therefore if thou love thy God and thy soul avoid it, pass not by it, that thou mayest not be tempted to enter into it; and, if thou find thyself near it, turn from it and pass away, and get as far off it as thou canst." The manner of expression intimates the imminent danger we are in, the need we have of this caution, and the great importance of it, and that our watchmen are, or should be, in good earnest, in giving us warning. It intimates likewise at what a distance we should keep from sin and sinners; he does not say, Keep at a due distance, but at a great distance, the further the better; never think you can get far enough from it. Escape for thy life: look not behind thee.

II. The reasons to enforce this caution.

1. "Consider the character of the men whose way thou art warned to shun." They are mischievous men (v. 16, 17); they not only care not what hurt they do to those that stand in their way, but it is their business to do mischief, and their delight, purely for mischief-sake. They are continually designing and endeavouring to cause some to fall, to ruin them body and soul. Wickedness and malice are in their nature, and violence is in all their actions. They are spiteful in the highest degree; for, (1.) Mischief is rest and sleep to them. As much satisfaction as a covetous man has when he has got money, an ambitious man when he has got preferment, and a good man when he has done good, so much have they when they have said or done that which is injurious and ill-natured; and they are extremely uneasy if they cannot get their envy and revenge gratified, as Haman, to whom every thing was unpleasant as long as Mordecai was unhanged. It intimates likewise how restless and unwearied they are in their mischievous pursuits; they will rather be deprived of sleep than of the pleasure of being vexatious. (2.) Mischief is meat and drink to them; they feed and feast upon it. They eat the bread of the wickedness (they eat up my people as they eat bread, Ps. xiv. 4) and drink the wine of violence (v. 17), drink iniquity like water, Job xv. 16. All they eat and drink is got by rapine and oppression. Do wicked men think the time lost in which they are not doing hurt? Let good men make it as much their business and delight to do good. Amici, diem perdidi—Friends, I have lost a day. And let all that are wise, and wish well to themselves, avoid the society of the wicked; for, [1.] It is very scandalous; for there is no disposition of mind that is a greater reproach to human nature, a greater enemy to human society, a bolder defiance to God and conscience, that has more of the devil's image in it, or is more serviceable to his interests, than a delight to do mischief and to vex, and hurt, and ruin every body. [2.] It is very dangerous. "Shun those that delight to do mischief as thou tenderest thy own safety; for, whatever friendship they may pretend, one time or other they will do thee mischief; thou wilt ruin thyself if thou dost concur with them (ch. i. 18) and they will ruin thee if thou dost not."

2. "Consider the character of the way itself which thou art warned to shun, compared with the right way which thou art invited to walk in."

(1.) The way of righteousness is light (v. 18): The path of the just, which they have chosen, and in which they walk, is as light; the light shines on their ways (Job xxii. 28) and makes them both safe and pleasant. Christ is their way and he is the light. They are guided by the word of God and that is a light to their feet; they themselves are light in the Lord and they walk in the light as he is in the light. [1.] It is a shining light. Their way shines to themselves in the joy and comfort of it; it shines before others in the lustre and honour of it; it shines before men, who see their good works, Matt. v. 16. They go on in their way with a holy security and serenity of mind, as those that walk in the light. It is as the morning-light, which shines out of obscurity (Isa. lviii. 8, 10) and puts an end to the works of darkness. [2.] It is a growing light; it shines more and more, not like the light of a meteor, which soon disappears, or that of a candle, which burns dim and burns down, but like that of the rising sun, which goes forward shining, mounts upward shining. Grace, the guide of this way, is growing; he that has clean hands shall be stronger and stronger. That joy which is the pleasure of this way, that honour which is the brightness of it, and all that happiness which is indeed its light, shall be still increasing. [3.] It will arrive, in the end, at the perfect day. The light of the dayspring will at length be noon-day light, and it is this that the enlightened soul is pressing towards. The saints will not be perfect till they come to heaven, but there they shall themselves shine as the sun when he goes forth in his strength, Matt. xiii. 43. Their graces and joys shall be all consummate. Therefore it is our wisdom to keep close to the path of the just.

(2.) The way of sin is as darkness, v. 19. The works he had cautioned us not to have fellowship with are works of darkness. What true pleasure and satisfaction can those have who know no pleasure and satisfaction but what they have in doing mischief? What sure guide have those that cast God's word behind them? The way of the wicked is dark, and therefore dangerous; for they stumble and yet know not at what they stumble. They fall into sin, but are not aware which way the temptation came by which they were overthrown, and therefore know not how to avoid it the next time. They fall into trouble, but never enquire wherefore God contends with them; they consider not that they do evil, nor what will be in the end of it, Ps. lxxxii. 5; Job xviii. 5, 6. This is the way we are directed to shun.

Parental Instructions.

20 My son, attend to my words; incline thine ear unto my sayings. 21 Let them not depart from thine eyes; keep them in the midst of thine heart. 22 For they are life unto those that find them, and health to all their flesh. 23 Keep thy heart with all diligence; for out of it are the issues of life. 24 Put away from thee a froward mouth, and perverse lips put far from thee. 25 Let thine eyes look right on, and let thine eyelids look straight before thee. 26 Ponder the path of thy feet, and let all thy ways be established. 27 Turn not to the right hand nor to the left: remove thy foot from evil.

Solomon, having warned us not to do evil, here teaches us how to do well. It is not enough for us to shun the occasions of sin, but we must study the methods of duty.

I. We must have a continual regard to the word of God and endeavour that it may be always ready to us.

1. The sayings of wisdom must be our principles by which we must govern ourselves, our monitors to warn us of duty and danger; and therefore, (1.) We must receive them readily: "Incline thy ear to them (v. 20); humbly bow to them; diligently listen to them." The attentive hearing of the word of God is a good sign of a work of grace begun in the heart and a good means of carrying it on. It is to be hoped that those are resolved to do their duty who are inclined to know it. (2.) We must retain them carefully (v. 21); we must lay them before us as our rule: "Let them not depart from thy eyes; view them, review them, and in every thing aim to conform to them." We must lodge them within us, as a commanding principle, the influences of which are diffused throughout the whole man: "Keep them in the midst of thy heart, as things dear to thee, and which thou art afraid of losing." Let the word of God be written in the heart, and that which is written there will remain.

2. The reason why we must thus make much of the words of wisdom is because they will be both food and physic to us, like the tree of life, Rev. xxii. 2; Ezek. xlvii. 12. Those that seek and find them, find and keep them, shall find in them, (1.) Food: For they are life unto those that find them, v. 22. As the spiritual life was begun by the word as the instrument of it, so by the same word it is still nourished and maintained. We could not live without it; we may by faith live upon it. (2.) Physic. They are health to all their flesh, to the whole man, both body and soul; they help to keep both in good plight. They are health to all flesh, so the LXX. There is enough to cure all the diseases of this distempered world. They are a medicine to all their flesh (so the word is), to all their corruptions, for they are called flesh, to all their grievances, which are as thorns in the flesh. There is in the word of God a proper remedy for all our spiritual maladies.

II. We must keep a watchful eye and a strict hand upon all the motions of our inward man, v. 23. Here is, 1. A great duty required by the laws of wisdom, and in order to our getting and preserving wisdom: Keep thy heart with all diligence. God, who gave us these souls, gave us a strict charge with them: Man, woman, keep thy heart; take heed to thy spirit, Deut. iv. 9. We must maintain a holy jealousy of ourselves, and set a strict guard, accordingly, upon all the avenues of the soul; keep our hearts from doing hurt and getting hurt, from being defiled by sin and disturbed by trouble; keep them as our jewel, as our vineyard; keep a conscience void of offence; keep out bad thoughts; keep up good thoughts; keep the affections upon right objects and in due bounds. Keep them with all keepings (so the word is); there are many ways of keeping things—by care, by strength, by calling in help, and we must use them all in keeping our hearts; and all little enough, so deceitful are they, Jer. xvii. 9. Or above all keepings; we must keep our hearts with more care and diligence than we keep any thing else. We must keep our eyes (Job xxxi. 1), keep our tongues (Ps. xxxiv. 13), keep our feet (Eccl. v. 1), but, above all, keep our hearts. 2. A good reason given for this care, because out of it are the issues of life. Out of a heart well kept will flow living issues, good products, to the glory of God and the edification of others. Or, in general, all the actions of the life flow from the heart, and therefore keeping that is making the tree good and healing the springs. Our lives will be regular or irregular, comfortable or uncomfortable, according as our hearts are kept or neglected.

III. We must set a watch before the door of our lips, that we offend not with out tongue (v. 24): Put away from thee a froward mouth and perverse lips. Our hearts being naturally corrupt, out of them a great deal of corrupt communication is apt to come, and therefore we must conceive a great dread and detestation of all manner of evil words, cursing, swearing, lying, slandering, brawling, filthiness, and foolish talking, all which come from a froward mouth and perverse lips, that will not be governed either by reason or religion, but contradict both, and which are as unsightly and ill-favoured before God as a crooked distorted mouth drawn awry is before men. All manner of tongue sins, we must, by constant watchfulness and stedfast resolution, put from us, put far from us, abstaining from all words that have an appearance of evil and fearing to learn any such words.

IV. We must make a covenant with our eyes: "Let them look right on and straight before thee, v. 24. Let the eye be fixed and not wandering; let it not rove after every thing that presents itself, for then it will be diverted form good and ensnared in evil. Turn it from beholding vanity; let thy eye be single and not divided; let thy intentions be sincere and uniform, and look not asquint at any by-end." We must keep our eye upon our Master, and be careful to approve ourselves to him; keep our eye upon our rule, and conform to that; keep our eye upon our mark, the prize of the high calling, and direct all towards that. Oculum in metam—The eye upon the goal.

V. We must act considerately in all we do (v. 26): Ponder the path of thy feet, weigh it (so the word is); "put the word of God in one scale, and what thou hast done, or art about to do, in the other, and see how they agree; be nice and critical in examining whether thy way be good before the Lord and whether it will end well." We must consider our past ways and examine what we have done, and our present ways, what we are doing, whither we are going, and see that we walk circumspectly. It concerns us to consider what are the duties and what the difficulties, what are the advantages and what the dangers, of our way, that we may act accordingly. "Do nothing rashly."

VI. We must act with steadiness, caution, and consistency: "Let all thy ways be established (v. 26) and be not unstable in them, as the double-minded man is; halt not between two, but go on in an even uniform course of obedience; turn not to the right hand not to the left, for there are errors on both hands, and Satan gains his point if he prevails to draw us aside either way. Be very careful to remove thy foot from evil; take heed of extremes, for in them there is evil, and let thy eyes look right on, that thou mayest keep the golden mean." Those that would approve themselves wise must always be watchful.

CHAP. IV. Verſ. 1. Hear yee Children]

AUdite ſe[illegible: 1 letter]em, juvenes, quem juvenem ſenes audierunt: Hear mee now an old man, O yee youths, whom old men once gladly heard, when I was but a youth; with this ſpeech Auguſtus pacified his mutinous Army.

—Aspice, vultus Sol Pha[illegible: 1 letter]tonti, apud Ovid. Me[illegible: 1 letter]. Ecce meos, utinamque oculos in pectore poſſes Inſerere, & patrias intus deprendere curas. Behold my looks; and O that thou could'ſt ſee Mine anxious thoughts, and careful heart for thee!

Verſ. 2. For I give you good Doctrine] The common cry is, who will ſhew us any good? and every man will lend both ears to a good bargain. The doctrine here delivered is good every way (whether you look to the Author, Matter, or Effect of it) and is therefore worthy of all men to bee received, [non-Latin text not transcribed] a verbo [non-Latin text not transcribed] quod eſt accipere. as the Hebrew word here uſed for Doctrine, importeth. The vulgar renders it, Donum bonum tribuam vobis. I will give you a good gift, even that good part that ſhall never bee taken from you.

Verſ. 3. For I was my Fathers Son] q. d. I that am now ſo famous for wiſdome, was once as wiſe as a wilde Aſs-colt. But I had the happineſs to bee taught and tutoured by the beſt and wiſeſt man in his generation, and therefore you ſhould the rather regard my Doctrine. Plato praiſed God that he was Pupil to Socrates, Bucholcerus that hee was bred under Melanchthon, Mr. What[illegible: 1 letter]ley under Mr. D[illegible: 1 letter]ds Miniſtry, and I under Mr. Ballams at Eveſham. Holy David was far beyond any of theſe, as being divinely inſpired, and rarely qualified. Such a heart ſo well headed, and ſuch a head better hearted, was not to bee found among the ſons of men, for hee was a man after Gods own heart; his counſel to his Son therefore muſt needs bee very precious and ponderous. See ſome of it for a taſte, 1 Chron. 28.9, 10.

Tender, and onely beloved] Filiu[illegible: 1 letter] [non-Latin text not transcribed]. The Greeks commonly called their children [non-Latin text not transcribed], the Latine Chari, Darlings, as Hee in Plantus, Domi domitus fui uſque cum Charis meis. Plaut. Menech. Act. 1. Scen. 1. I was hardly handled at home together with my dear children,

In the ſight of my Mother] Who had other children, 1 Chron. 3. but Solomon ſhee loved beſt, becauſe hee had moſt grace. And as a ſpecial fruit of her love ſhee gave him excellent counſel in her Lemuels leſſon, Prov. 31. His fall was therefore the more blame-worthy, becauſe hee had been ſo piouſly educated.

Verſ. 4. Hee taught mee alſo] As Cato taught his own children, and took it for no diſgrace, though ſo great a man. Nurture is as neceſſary for children as nouriſhment, Eph. 6.4. which they that neglect to beſtow upon them, are peremptores potius quam parentes, not Parents, but Paricides. One cauſe of Julians Apoſtacy were his two heatheniſh Tutors, Libanius and Jamblicus, from whom hee drank in great prophaneneſs. Doubtleſs David had Nathan the Prophet, and the beſt hee could get, to breed up his ſon in the beſt things, but yet ſo as himſelf had a main ſtroke in the buſineſs.

And ſaid unto mee] Jacobus Valentinus, and ſome others grounded an opinion from theſe words,Praefat. in Cant. Canti[illegible: 1 letter]. that Solomon received this whole Book of Proverbs following from his Father David; but that is no way likely. The ſubſtance of his Fathers Doctrine, hee briefly ſets forth in this, and the five following verſes, and then proceeds in his own words.

Retain my words] As the good ſtomack doth food, as the good earth doth ſeed, that is▪ bene occatum, & occultatum, ſaith One.

Verſ. 5. Get wiſdome, get underſtanding] Compara ſapientiam, compa[illegible: 1 letter]a intelligentiam. So Chryſoſtome. Comparate ſaeculares, comparate vobis biblia, animae pharmaca. Get you Bibles by all means, whatever they coſt you: you may better want bread, light, &c. than the knowledge of the Scriptures. Auſtin makes mention of ſome that neglected the means of knowledge, becauſe knowledge puffeth up; and ſo would bee ignorant, that they might bee humble, and want knowledge, that they might want pride. This was to do as that fooliſh Philoſopher, that pluckt out his eyes to avoid the danger of uncleanneſs; or as the ſilly Frier, to whom Sir Thomas Moore wrote thus.

Tu benè caviſti ne te ulla occidere poſſit Litera: Nam nota eſt litera nulla tibi.

But men muſt get knowledge, and leſt it puff them up, ſwelling them beyond meaſure, they muſt get humility laid on as a weight to keep them down.

Forget it not] For ſo much a man learns as hee remembers. The promiſe alſo of ſalvation is limited to the condition of keeping in memory what wee have received, 1 Cor. 15.2.

Verſ. 6. Forſake her not, &c.] Wiſdome is her own reward: if ſhee forſake us, it is becauſe the deſertion is firſt on our part. But ſhee cannot but bee juſtified of her own true children: falling ſtars were never but Meteors: Temporaries were never Chriſtians indeed. What wonder though ſome hold falling from grace, ſith they miſtake common grace for true grace? Hence Bellarmine ſaith, That which is true grace, veritate eſſentiae, onely may bee loſt, not that that is true veritate firmae ſoliditatis: which latter being rightly underſtood, may bee called special, as the other common grace.

Love her, and ſhee ſhall keep thee] viz. From recidivation and utter Apoſtacy, cauſed by the overflow of iniquity, Mat. 24.12. 2 Theſ. 2.10, 11. This to prevent, Let knowledge and affection, like two individual twins, grow up together, and mutually transfuſe ſpiritual vigour into each other.

Verſ. 7. Wiſdome is the principal thing] Say the world what it will, a dram of this wiſdome, is worth a pound of wit. Let others cenſure with the Scribes, let mee wonder with the multitude. And for wealth, hee is rich, not that hath the world, but that can contemn it. As for honour,Magnos homina virtute meti[illegible: 2 letters] tur non fortun[illegible: 1 letter] prudentes. Nepos. [non-Latin text not transcribed]. Virtue is a thouſand Eſcuchious: And that is the true Nobility, whereof God is the top of the kin, Religion the root: For without this, well may a man be notable or notorious, but truly Noble hee can never bee. Laſtly, For learning, the Greeks expreſs learned, and good, by one word, as if they were not learned that are not good; and the Scripture calls a wicked man generally a fool.

With all thy getting get] With any pains, for any price. This gold cannot bee bought too dear. Make Religion thy buſineſs, other things do by the by: as Ariſtotle ſtudied Philoſophy in the morning, that was his [non-Latin text not transcribed] but eloquence in the afternoon, that was his [non-Latin text not transcribed]. Or as Caeſar ſwimming thorow the waters to eſcape his enemies,Major fuit cura Caſari libellorum quam purpura. carried his books in his hand above the waters, but loſt his robe.

Verſ. 8. Exalt her, and ſhee ſhall] Have an high and honourable eſteem of her, and her children. Rabbi Solomon, out of the Talmudiſts, renders it, ſearch for her, minutatim in ca ſingula conſectans, do it diligently, as holding every parcel of her precious, as men do the very filings of gold.

Verſ. 9. A Crown of glory] The Pſalmiſt ſhews by prophecying, Pſal. 138.4, 5. & 119.72. that even Kings, coming to taſte the excellency of the comforts of godlineſs, and to feel the power of Gods Word, ſhould ſing for joy of heart, and greatly acknowledge the excelling glory of God and godlineſs.

Verſ. 10. Hear, O my Son, and receive] How ſlippery an age youth is, and how eaſily it ſlips into ſinful courſes and companies the wiſe man well knew; and therefore ceaſeth not to inculcate and repeat the ſame thing over and over. Liquidae ſunt puerorum memoria.

Verſ. 11. I have led thee in right paths] Impii ambulant in circuitu, The wicked walk the round, ſo doth the Devil (that great Peripatetick) Job 1. How long wilt thou go about, O thou backſliding daughter? Jer. 31.22. How long wilt thou run Retrograde, or turn aſide unto crooked waies? Pſal. 125.5. The waies of the Lord are right, and the righteous ſhall walk in them: but the tranſgreſſors ſhall fall therein, Hoſ. 14.9.

Verſ. 12. And when thou runnest] Having a good mixture of zeal and knowledge; ſo that thy zeal doth quicken thy knowledge, and thy knowledge guide thy zeal. For that the ſoul bee without knowledge, it is not good: And hee that (ſo) haſteth with his feet (being indiſcreetly zealous) ſinneth, Prov. 19.2.

Thou ſhalt not ſtumble] Or if thou do, thou ſhalt recover thy ſtumbling, and ſo get ground. But ſay thou do ſo ſtumble as to fall; in falling forwards is nothing ſo much danger as backward. So hee that is earneſt in good, though hee may carry ſome things indiſcreetly, yet is far better than an Apoſtate.

Verſ. 13. Take faſt hold of inſtruction] Nam magnum certamen ſuſtines adverſus haereticos & Epicureos, ſaith a Jew-Doctor upon this Text, Hereticks and Epicures will ſeek to wring it from thee, by wrench and wile. Therefore hold faſt the faithful word, as thou haſt been taught, Tit. 1.9. Hold it as with tooth and nail, againſt thoſe gain-fayers, that would ſnatch it from thee. For th[illegible: 3 letters] are many unruly and vain talkers, &c. and ſo there are many looſe and lewd walkers too, that would bereave thee of the benefit of what thou haſt learned: but hold faſt that which is good: Let it not go, Ne langueſcas, furceaſe not, ſlake not, give not over ſtriving againſt ſin and ſinners.

Verſ. 14. Enter not into the path of the wicked] Qui malè vivunt, & pejus credunt, ſaith One, which live ill, and beleeve worſe. Qui aquo animo malis immiſcetur, malus eſt, ſaith another. Hee that is well content to keep company with thoſe that are naught, Fullers holy ſtate. 162. is himſelf naught. The River Dee in Merionith-ſhire, running thorough Pimblo-meer, remains entire, and mingles not her ſtreams with the waters of the Lake. See 1 Cor. 5.9, 10, 11.

[non-Latin text not transcribed] inceſſit felicitavit. Ita [non-Latin text not transcribed] & [non-Latin text not transcribed] Gracis, Ga[illegible: 2 letters]. [illegible: 1 span]. And g[illegible: 1 letter] not in the way] Ne tibi plac[illegible: 3 letters] via malorum; So the Vulgar. Think not thy ſelf happy in their company, applaud not their way. Verbum [illegible: 1 letter]undi ſignificationem felicitatis habet in multis linguis. The Hebrew word to go ſignifies alſo to bee happy: and Salomon haply here would take it in both ſenſes.

Verſ. 15. Avoid it, paſs not by it] As yee would not come near a carrion-carkaſs, as the Sea-man ſhuns ſands and ſhelves (the Apoſtles ſimile, 2 Theſ. 3.6.) as yee would bee loath to come near thoſe that have the plague-fore running upon them. Evil men endanger good men, as weeds the Corn, as bad humors the blood, or as an infected houſe the neighbourhood. Nemo errat ſibi ipſi, Seneca. ſed dementiam ſpargit in proximos. Intireneſs with wicked Conſorts is one of the ſtrongeſt chains of Hell, and binds us to a participation both of ſin and puniſhment. Hence ſo many words about it here: Abundans caut[illegible: 1 letter]la, &c. This heap of words is not without great uſe and emphaſis: there is earneſtneſs, and not looſeneſs in this repetition.

Verſ. 16. For they ſleep not] So much are they ſet upon it: Or as empty ſtomacks can hardly ſleep, ſo neither can graceleſs perſons reſt, till gorged and glutted with the ſweet-meats of ſin, with the murthering-morcels of miſchief. The Devil their task-maſter will not allow them time to ſleep: Which is very hard bondage: they have eyes full of Adultery, and that cannot ceaſe to ſin. 2 Pet. 2.

Unleſs they cauſe ſome to f[illegible: 1 letter]ll] Protagoras (as Plato relateth) boaſted of this, that whereas hee had lived threeſcore years, forty of them hee had ſpent in corrupting of young men that converſed with him.

Verſ. 17. For they eat the bread of wickedneſs] As Tartarians feed upon dead carkaſſes of Horſes, Aſſes, Cars, Dogs, yea when they ſtink, and are full of Magots, P[illegible: 1 letter]tcham vally of V[illegible: 1 letter]n. and hold them as dainty as wee do Veniſon. As Spiders feed upon Acomite; as Mithridates, and the Maid in Pliny, upon Spiders, or as the Turkiſh Gally-ſlaves upon Opium; they will eat near an ounce at a time, as if it were bread (the tithe whereof would kill him that is not accuſtomed to it) and can neither ſleep nor live without it.

Verſ. 18. But the path of the juſt is as the ſhining light] Hee ſets forth betime in the morning, and travels to meet the day: Hee proceeds from virtue to virtue, till at length hee ſhine as the Sun in his ſtrength, Mat. 13.

Verſ. 19. Is as darkneſs] That little light they had by nature they impriſon, [non-Latin text not transcribed]. Rom. 1.18. Rom. 1. and are juſtly deprived of. And as for thoſe ſparkles of the light of joy and comfort that hypocrites have, it is but as a flaſh of lightning which is followed with a thunder-clap, or like the light ſmitten out of the flint: firſt, they cannot warm themſelves by it, not ſee to direct their waies. 2. It will quickly go out. 3. And after that, they muſt lye down in ſorrow, Iſa. 50.10.

They know not at what they ſtumble] They ſtumble ſometimes at Chriſt himſelf, 1 Pet. 2.8. and at his word, being diſobedient; whereunto alſo they were appointed. A ſhrewd ſign of reprobation. The Vulgar renders it, Ne ſciunt ubi corruant, They know not how ſoon they may drop into Hell, which even gapes for them, Iſa. 29.33.

Verſ. 20. My Son, attend to my words] Still hee calls for attention, as knowing our dulneſs, and ſickle headedneſs. It fated with the Prophet Zachary as with a drowſie perſon, who though awaked and ſet to work, is ready to ſleep at it, Zach. 4.1. It fares with many of us, as with little children, who though ſaying their Leſſons, yet muſt needs look off, to ſee the feather that flies by them.

Verſ. 21. Let them not depart] See the Note on Chapter 3.21.

In the midſt of thy heart] As in a ſafe Repoſitory, a ready repertory.

Verſ. 22. For they are life] See the Note on Chap. 3.22. and on Chap. 3.16.

And health unto all their fleſh] Sin is the cauſe of ſickneſs, 1 Cor. 11.20. Joh. 5.14. Sin no more, le[illegible: 1 letter]t a worſe thing come unto thee. But the joy of the Lord is a mans ſtrength, Neh. 8.10. and ſuch a merry heart doth good, like a medicine, Prov. 17.22. As ſin is an univerſal ſickneſs, Iſa. 1.5, 6. like thoſe diſeaſes wherein Phyſicians ſay, are corruptio totius ſubſtantiae, a corruption of the whole ſubſtance, as the Heretick, &c. So Grace is a Catholicon, a general cure, like the herb Panace, which is ſaid to bee good for all diſeaſes: whence alſo,A [non-Latin text not transcribed] & [non-Latin text not transcribed]. ſaith Pliny, it hath its name.

Verſ. 23. Keep thy heart] Filth-free, as much as may bee: keep a conſtant counterguard againſt all inroads made by fleſh, world and Devil. Keep the heart alwaies ſupple and ſoluble; for elſe thou canſt not bee long in ſpiritual health. Quod ſanitas in corpore, id ſanctitas in corde. Keep it ever well in tune, and then all ſhall go well. If in a Vio[illegible: 1 letter] I finde the trebble-ſtring in tune, I make no queſtion of the baſe; that goes not out ſo eaſily: So here.

For out of it are the iſſues of life] That is, as of natural, ſo of ſpiritual actions. Hinc [illegible: 1 letter]ons boni & peccandi origo, ſaith Hierome. It is the fountain, Mat. 15.19. the root, Mat. 7.17, 18. the treaſury or ſtore-houſe, Luk. 6.49. the Primum mobil[illegible: 1 letter], the great wheel, the Pharos that commands the Haven, the chief Monarch in this Iſle of Man, that gives Laws to all the Members, Rom. 7. Keep it therefore with all cuſtody, or with all caution: or if the Devil caſt poiſon into it (as hee will) cleanſe it after. It is in vain to purge the ſtream, where the ſpring is defiled: but if the ſpring bee clear, the ſtreams will ſoon clear themſelves.

Verſ. 24. Put away from thee a froward mouth] To the keeping of the heart, a careful watching over the mouth, eyes, feet, &c. doth much conduce: For theſe outward parts abuſed, as they receive defilement from the heart, ſo they reflect defilement alſo upon it. They ſtain the ſoul, and diſpoſe it to further evil. Chriſt had a pure heart; therefore his eyes were not bewitched, not his ears inchanted, neither was there any guile found in his m[illegible: 1 letter]uth.

And perverſe lips put far from thee] Becauſe it is a duty of no ſmall difficulty, James 3.2, 3, &c. therefore hee redoubleth his Exhortation. The words of the wiſe are as nails faſtened, &c. E[illegible: 1 letter]cleſ. 12.1.

Verſ. 25. Let thine eyes look right on] E regione, vel in rectum, Let them be fixt upon right objects. Get that Stoical eye of our Saviour, get a Patriarks eye, bee well skilled in Moſes his Opticks, Heb. 11.27. have oculum in metam, which was Ludovicus Vives his Motto. Do as Mariners, that have their eye on the Star, their hand on the Stern. A man may not look intently upon that that hee may not love.Mat. 24.2. The Diſciples were ſet a gogge by beholding the beauty of the Temple. If therefore thine eye offend thee (or cauſe thee to offend) pull it out of the old Adam, and ſet it in the new man. If thou uſe it not well, thou wilt wiſh that thou hadſt pull'd it out indeed, as Democritus did.

Verſ. 26. Ponder the path of thy feet] Viz. By the weights of the word. Look to thine affections; for by theſe Maids Satan wooes the Miſtreſs. Take heed where you ſet Gun-powder, [non-Latin text not transcribed]. fith fire is in your hearts. Auſtin thanks God that his heart and the temptation did not meet together. Walk accurately, tread right, Gal. 2.14. ſtep warily, lift not up one foot, till you finde firm footing for another, as thoſe, Pſal. 35.6. The way of this world is like the vale of Siddim, ſlimy and ſlippery. Cavete. Wee have an Eve, a Tempter (each one) within us, our own fleſh, ſaith Bernard. And Nem[illegible: 1 letter] ſibi de ſuo palpet: quiſque ſibi Satan eſt, ſaith another Father, wee have enough to watch for our halting: the Devil alſo caſts his club at us, that wee may ſtumble and fall, and bee broken, and ſnared, and taken, Iſa. 8.15.

Verſ. 27. Turn not to the right] Keep the Kings high-way, keep within Gods precincts,Cic. in Offic. and yee keep under his protection. The Heathen Oratour could ſay, A recta conſcientia ne latum quidem nugnem diſcedendum. A man may not depart an hairs-bredth all his life long from the dictates of a good conſcience.

Remove thy foot from evil] Beſtir thee no otherwiſe than if thou hadſt trod upon a Snake. Abhor that which is evil, Rom. 12.9. abſtain from all appearance, all ſhews and ſhadows of it, 1 Theſ. 5.22. Run from the occaſions of it; come not near the doors of her houſe, Prov. 5.8.