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Proverbs 1:1-33 King James Version (KJV)

1 The proverbs of Solomon the son of David, king of Israel;

2 To know wisdom and instruction; to perceive the words of understanding;

3 To receive the instruction of wisdom, justice, and judgment, and equity;

4 To give subtilty to the simple, to the young man knowledge and discretion.

5 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:

6 To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.

7 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.

8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

9 For they shall be an ornament of grace unto thy head, and chains about thy neck.

10 My son, if sinners entice thee, consent thou not.

11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:

12 Let us swallow them up alive as the grave; and whole, as those that go down into the pit:

13 We shall find all precious substance, we shall fill our houses with spoil:

14 Cast in thy lot among us; let us all have one purse:

15 My son, walk not thou in the way with them; refrain thy foot from their path:

16 For their feet run to evil, and make haste to shed blood.

17 Surely in vain the net is spread in the sight of any bird.

18 And they lay wait for their own blood; they lurk privily for their own lives.

19 So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.

20 Wisdom crieth without; she uttereth her voice in the streets:

21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,

22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

23 Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.

24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded;

25 But ye have set at nought all my counsel, and would none of my reproof:

26 I also will laugh at your calamity; I will mock when your fear cometh;

27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.

28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:

29 For that they hated knowledge, and did not choose the fear of the LORD:

30 They would none of my counsel: they despised all my reproof.

31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.

33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.

Proverbs 1:1-33 King James Version with Strong's Concordance (STRONG)

1 The proverbs H4912 of Solomon H8010 the son H1121 of David, H1732 king H4428 of Israel; H3478

2 To know H3045 wisdom H2451 and instruction; H4148 to perceive H995 the words H561 of understanding; H998

3 To receive H3947 the instruction H4148 of wisdom, H7919 justice, H6664 and judgment, H4941 and equity; H4339

4 To give H5414 subtilty H6195 to the simple, H6612 to the young man H5288 knowledge H1847 and discretion. H4209

5 A wise H2450 man will hear, H8085 and will increase H3254 learning; H3948 and a man of understanding H995 shall attain H7069 unto wise counsels: H8458

6 To understand H995 a proverb, H4912 and the interpretation; H4426 the words H1697 of the wise, H2450 and their dark sayings. H2420

7 The fear H3374 of the LORD H3068 is the beginning H7225 of knowledge: H1847 but fools H191 despise H936 wisdom H2451 and instruction. H4148

8 My son, H1121 hear H8085 the instruction H4148 of thy father, H1 and forsake H5203 not the law H8451 of thy mother: H517

9 For they shall be an ornament H3880 of grace H2580 unto thy head, H7218 and chains H6060 about thy neck. H1621

10 My son, H1121 if sinners H2400 entice H6601 thee, consent H14 thou not.

11 If they say, H559 Come H3212 with us, let us lay wait H693 for blood, H1818 let us lurk H6845 privily for the innocent H5355 without cause: H2600

12 Let us swallow them up H1104 alive H2416 as the grave; H7585 and whole, H8549 as those that go down H3381 into the pit: H953

13 We shall find H4672 all precious H3368 substance, H1952 we shall fill H4390 our houses H1004 with spoil: H7998

14 Cast H5307 in thy lot H1486 among H8432 us; let us all have one H259 purse: H3599

15 My son, H1121 walk H3212 not thou in the way H1870 with them; refrain H4513 thy foot H7272 from their path: H5410

16 For their feet H7272 run H7323 to evil, H7451 and make haste H4116 to shed H8210 blood. H1818

17 Surely in vain H2600 the net H7568 is spread H2219 in the sight H5869 of any bird. H1167 H3671

18 And they lay wait H693 for their own blood; H1818 they lurk privily H6845 for their own lives. H5315

19 So are the ways H734 of every one that is greedy H1214 of gain; H1215 which taketh away H3947 the life H5315 of the owners H1167 thereof.

20 Wisdom H2454 crieth H7442 without; H2351 she uttereth H5414 her voice H6963 in the streets: H7339

21 She crieth H7121 in the chief place H7218 of concourse, H1993 in the openings H6607 of the gates: H8179 in the city H5892 she uttereth H559 her words, H561 saying,

22 How long, ye simple ones, H6612 will ye love H157 simplicity? H6612 and the scorners H3887 delight H2530 in their scorning, H3944 and fools H3684 hate H8130 knowledge? H1847

23 Turn H7725 you at my reproof: H8433 behold, I will pour out H5042 my spirit H7307 unto you, I will make known H3045 my words H1697 unto you.

24 Because I have called, H7121 and ye refused; H3985 I have stretched out H5186 my hand, H3027 and no man regarded; H7181

25 But ye have set at nought H6544 all my counsel, H6098 and would H14 none of my reproof: H8433

26 I also will laugh H7832 at your calamity; H343 I will mock H3932 when your fear H6343 cometh; H935

27 When your fear H6343 cometh H935 as desolation, H7722 H7584 and your destruction H343 cometh H857 as a whirlwind; H5492 when distress H6869 and anguish H6695 cometh H935 upon you.

28 Then shall they call H7121 upon me, but I will not answer; H6030 they shall seek me early, H7836 but they shall not find H4672 me:

29 For that they hated H8130 knowledge, H1847 and did not choose H977 the fear H3374 of the LORD: H3068

30 They would H14 none of my counsel: H6098 they despised H5006 all my reproof. H8433

31 Therefore shall they eat H398 of the fruit H6529 of their own way, H1870 and be filled H7646 with their own devices. H4156

32 For the turning away H4878 of the simple H6612 shall slay H2026 them, and the prosperity H7962 of fools H3684 shall destroy H6 them.

33 But whoso hearkeneth H8085 unto me shall dwell H7931 safely, H983 and shall be quiet H7599 from fear H6343 of evil. H7451

Proverbs 1:1-33 American Standard (ASV)

1 The proverbs of Solomon the son of David, king of Israel:

2 To know wisdom and instruction; To discern the words of understanding;

3 To receive instruction in wise dealing, In righteousness and justice and equity;

4 To give prudence to the simple, To the young man knowledge and discretion:

5 That the wise man may hear, and increase in learning; And that the man of understanding may attain unto sound counsels:

6 To understand a proverb, and a figure, The words of the wise, and their dark sayings.

7 The fear of Jehovah is the beginning of knowledge; `But' the foolish despise wisdom and instruction.

8 My son, hear the instruction of thy father, And forsake not the law of thy mother:

9 For they shall be a chaplet of grace unto thy head, And chains about thy neck.

10 My son, if sinners entice thee, Consent thou not.

11 If they say, Come with us, Let us lay wait for blood; Let us lurk privily for the innocent without cause;

12 Let us swallow them up alive as Sheol, And whole, as those that go down into the pit;

13 We shall find all precious substance; We shall fill our houses with spoil;

14 Thou shalt cast thy lot among us; We will all have one purse:

15 My son, walk not thou in the way with them; Refrain thy foot from their path:

16 For their feet run to evil, And they make haste to shed blood.

17 For in vain is the net spread In the sight of any bird:

18 And these lay wait for their own blood; They lurk privily for their own lives.

19 So are the ways of every one that is greedy of gain; It taketh away the life of the owners thereof.

20 Wisdom crieth aloud in the street; She uttereth her voice in the broad places;

21 She crieth in the chief place of concourse; At the entrance of the gates, In the city, she uttereth her words:

22 How long, ye simple ones, will ye love simplicity? And scoffers delight them in scoffing, And fools hate knowledge?

23 Turn you at my reproof: Behold, I will pour out my spirit upon you; I will make known my words unto you.

24 Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded;

25 But ye have set at nought all my counsel, And would none of my reproof:

26 I also will laugh in `the day of' your calamity; I will mock when your fear cometh;

27 When your fear cometh as a storm, And your calamity cometh on as a whirlwind; When distress and anguish come upon you.

28 Then will they call upon me, but I will not answer; They will seek me diligently, but they shall not find me:

29 For that they hated knowledge, And did not choose the fear of Jehovah:

30 They would none of my counsel; They despised all my reproof.

31 Therefore shall they eat of the fruit of their own way, And be filled with their own devices.

32 For the backsliding of the simple shall slay them, And the careless ease of fools shall destroy them.

33 But whoso hearkeneth unto me shall dwell securely, And shall be quiet without fear of evil.

Proverbs 1:1-33 Young's Literal Translation (YLT)

1 Proverbs of Solomon, son of David, king of Israel:

2 For knowing wisdom and instruction, For understanding sayings of intelligence,

3 For receiving the instruction of wisdom, Righteousness, judgment, and uprightness,

4 For giving to simple ones -- prudence, To a youth -- knowledge and discretion.

5 (The wise doth hear and increaseth learning, And the intelligent doth obtain counsels.)

6 For understanding a proverb and its sweetness, Words of the wise and their acute sayings.

7 Fear of Jehovah `is' a beginning of knowledge, Wisdom and instruction fools have despised!

8 Hear, my son, the instruction of thy father, And leave not the law of thy mother,

9 For a graceful wreath `are' they to thy head, And chains to thy neck.

10 My son, if sinners entice thee be not willing.

11 If they say, `Come with us, we lay wait for blood, We watch secretly for the innocent without cause,

12 We swallow them as Sheol -- alive, And whole -- as those going down `to' the pit,

13 Every precious substance we find, We fill our houses `with' spoil,

14 Thy lot thou dost cast among us, One purse is -- to all of us.'

15 My son! go not in the way with them, Withhold thy foot from their path,

16 For their feet to evil do run, And they haste to shed blood.

17 Surely in vain is the net spread out before the eyes of any bird.

18 And they for their own blood lay wait, They watch secretly for their own lives.

19 So `are' the paths of every gainer of dishonest gain, The life of its owners it taketh.

20 Wisdom in an out-place crieth aloud, In broad places she giveth forth her voice,

21 At the head of the multitudes she calleth, In the openings of the gates, In the city her sayings she saith:

22 `Till when, ye simple, do ye love simplicity? And have scorners their scorning desired? And do fools hate knowledge?

23 Turn back at my reproof, lo, I pour forth to you my spirit, I make known my words with you.

24 Because I have called, and ye refuse, I stretched out my hand, and none is attending,

25 And ye slight all my counsel, And my reproof ye have not desired.

26 I also in your calamity do laugh, I deride when your fear cometh,

27 When your fear cometh as destruction, And your calamity as a hurricane doth come, When on you come adversity and distress.

28 Then they call me, and I do not answer, They seek me earnestly, and find me not.

29 Because that they have hated knowledge, And the fear of Jehovah have not chosen.

30 They have not consented to my counsel, They have despised all my reproof,

31 And they eat of the fruit of their way, And from their own counsels they are filled.

32 For the turning of the simple slayeth them, And the security of the foolish destroyeth them.

33 And whoso is hearkening to me dwelleth confidently, And `is' quiet from fear of evil!'

Proverbs 1:1-33 Darby English Bible (DARBY)

1 Proverbs of Solomon, son of David, king of Israel:

2 to know wisdom and instruction; to discern the words of understanding;

3 to receive the instruction of wisdom, righteousness and judgment, and equity;

4 to give prudence to the simple, to the young man knowledge and discretion.

5 He that is wise will hear, and will increase learning; and the intelligent will gain wise counsels:

6 to understand a proverb and an allegory, the words of the wise and their enigmas.

7 The fear of Jehovah is the beginning of knowledge: fools despise wisdom and instruction.

8 Hear, my son, the instruction of thy father, and forsake not the teaching of thy mother;

9 for they shall be a garland of grace unto thy head, and chains about thy neck.

10 My son, if sinners entice thee, consent not.

11 If they say, Come with us, let us lay wait for blood, let us lurk secretly for the innocent without cause;

12 let us swallow them up alive as Sheol, and whole, as those that go down into the pit;

13 we shall find all precious substance, we shall fill our houses with spoil:

14 cast in thy lot among us; we will all have one purse:

15 -- my son, walk not in the way with them, keep back thy foot from their path;

16 for their feet run to evil, and they make haste to shed blood.

17 For in vain the net is spread in the sight of anything which hath wings.

18 And these lay wait for their own blood; they lurk secretly for their own lives.

19 So are the paths of every one that is greedy of gain: it taketh away the life of its possessors.

20 Wisdom crieth without; she raiseth her voice in the broadways;

21 she calleth in the chief [place] of concourse, in the entry of the gates; in the city she uttereth her words:

22 How long, simple ones, will ye love simpleness, and scorners take pleasure in their scorning, and the foolish hate knowledge?

23 Turn you at my reproof: behold, I will pour forth my spirit unto you, I will make known to you my words.

24 Because I have called, and ye refused; I have stretched out my hand, and no one regarded;

25 and ye have rejected all my counsel, and would none of my reproof:

26 I also will laugh in your calamity, I will mock when your fear cometh;

27 when your fear cometh as sudden destruction, and your calamity cometh as a whirlwind; when distress and anguish come upon you:

28 -- then will they call upon me, but I will not answer; they will seek me early, and shall not find me.

29 Because they hated knowledge, and did not choose the fear of Jehovah;

30 they would none of my counsel, they despised all my reproof:

31 therefore shall they eat of the fruit of their way, and be filled with their own devices.

32 For the turning away of the simple shall slay them, and the prosperity of the foolish shall cause them to perish.

33 But whoso hearkeneth unto me shall dwell safely, and shall be at rest from fear of evil.

Proverbs 1:1-33 World English Bible (WEB)

1 The proverbs of Solomon, the son of David, king of Israel:

2 To know wisdom and instruction; To discern the words of understanding;

3 To receive instruction in wise dealing, In righteousness, justice, and equity;

4 To give prudence to the simple, Knowledge and discretion to the young man:

5 That the wise man may hear, and increase in learning; That the man of understanding may attain to sound counsel:

6 To understand a proverb, and parables, The words and riddles of the wise.

7 The fear of Yahweh is the beginning of knowledge; But the foolish despise wisdom and instruction.

8 My son, listen to your father's instruction, And don't forsake your mother's teaching:

9 For they will be a garland to grace your head, And chains around your neck.

10 My son, if sinners entice you, don't consent.

11 If they say, "Come with us, Let's lay in wait for blood; Let's lurk secretly for the innocent without cause;

12 Let's swallow them up alive like Sheol, And whole, like those who go down into the pit.

13 We'll find all valuable wealth. We'll fill our houses with spoil.

14 You shall cast your lot among us. We'll all have one purse."

15 My son, don't walk in the way with them. Keep your foot from their path,

16 For their feet run to evil. They hurry to shed blood.

17 For in vain is the net spread in the sight of any bird:

18 But these lay wait for their own blood. They lurk secretly for their own lives.

19 So are the ways of everyone who is greedy for gain. It takes away the life of its owners.

20 Wisdom calls aloud in the street. She utters her voice in the public squares.

21 She calls at the head of noisy places. At the entrance of the city gates, she utters her words:

22 "How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, And fools hate knowledge?

23 Turn at my reproof. Behold, I will pour out my spirit on you. I will make known my words to you.

24 Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention;

25 But you have ignored all my counsel, And wanted none of my reproof;

26 I also will laugh at your disaster. I will mock when calamity overtakes you;

27 When calamity overtakes you like a storm, When your disaster comes on like a whirlwind; When distress and anguish come on you.

28 Then will they call on me, but I will not answer. They will seek me diligently, but they will not find me;

29 Because they hated knowledge, And didn't choose the fear of Yahweh.

30 They wanted none of my counsel. They despised all my reproof.

31 Therefore they will eat of the fruit of their own way, And be filled with their own schemes.

32 For the backsliding of the simple will kill them. The careless ease of fools will destroy them.

33 But whoever listens to me will dwell securely, And will be at ease, without fear of harm."

Proverbs 1:1-33 Bible in Basic English (BBE)

1 The wise sayings of Solomon, the son of David, king of Israel.

2 To have knowledge of wise teaching; to be clear about the words of reason:

3 To be trained in the ways of wisdom, in righteousness and judging truly and straight behaviour:

4 To make the simple-minded sharp, and to give the young man knowledge, and serious purpose:

5 (The wise man, hearing, will get greater learning, and the acts of the man of good sense will be wisely guided:)

6 To get the sense of wise sayings and secrets, and of the words of the wise and their dark sayings.

7 The fear of the Lord is the start of knowledge: but the foolish have no use for wisdom and teaching.

8 My son, give ear to the training of your father, and do not give up the teaching of your mother:

9 For they will be a crown of grace for your head, and chain-ornaments about your neck.

10 My son, if sinners would take you out of the right way, do not go with them.

11 If they say, Come with us; let us make designs against the good, waiting secretly for the upright, without cause;

12 Let us overcome them living, like the underworld, and in their strength, as those who go down to death;

13 Goods of great price will be ours, our houses will be full of wealth;

14 Take your chance with us, and we will all have one money-bag:

15 My son, do not go with them; keep your feet from their ways:

16 For their feet are running after evil, and they are quick to take a man's life.

17 Truly, to no purpose is the net stretched out before the eyes of the bird:

18 And they are secretly waiting for their blood and making ready destruction for themselves.

19 Such is the fate of everyone who goes in search of profit; it takes away the life of its owners.

20 Wisdom is crying out in the street; her voice is loud in the open places;

21 Her words are sounding in the meeting-places, and in the doorways of the town:

22 How long, you simple ones, will foolish things be dear to you? and pride a delight to the haters of authority? how long will the foolish go on hating knowledge?

23 Be turned again by my sharp words: see, I will send the flow of my spirit on you, and make my words clear to you.

24 Because your ears were shut to my voice; no one gave attention to my out-stretched hand;

25 You were not controlled by my guiding, and would have nothing to do with my sharp words:

26 So in the day of your trouble I will be laughing; I will make sport of your fear;

27 When your fear comes on you like a storm, and your trouble like a rushing wind; when pain and sorrow come on you.

28 Then I will give no answer to their cries; searching for me early, they will not see me:

29 For they were haters of knowledge, and did not give their hearts to the fear of the Lord:

30 They had no desire for my teaching, and my words of protest were as nothing to them.

31 So the fruit of their way will be their food, and with the designs of their hearts they will be made full.

32 For the turning back of the simple from teaching will be the cause of their death, and the peace of the foolish will be their destruction.

33 But whoever gives ear to me will take his rest safely, living in peace without fear of evil.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Proverbs 1

Commentary on Proverbs 1 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

An Exposition, With Practical Observations, of

The Proverbs

Chapter 1

Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections. In this chapter we have,

  • I. The title of the book, showing the general scope and design of it (v. 1-6).
  • II. The first principle of it recommended to our serious consideration (v. 7-9).
  • III. A necessary caution against bad company (v. 10-19).
  • IV. A faithful and lively representation of wisdom's reasonings with the children of men, and the certain ruin of those who turn a deaf ear to those reasonings (v. 20-33).

Pro 1:1-6

We have here an introduction to this book, which some think was prefixed by the collector and publisher, as Ezra; but it is rather supposed to have been penned by Solomon himself, who, in the beginning of his book, proposes his end in writing it, that he might keep to his business, and closely pursue that end. We are here told,

  • I. Who wrote these wise sayings, v. 1. They are the proverbs of Solomon.
    • 1. His name signifies peaceable, and the character both of his spirit and of his reign answered to it; both were peaceable. David, whose life was full of troubles, wrote a book of devotion; for is any afflicted? let him pray. Solomon, who lived quietly, wrote a book of instruction; for when the churches had rest they were edified. In times of peace we should learn ourselves, and teach others, that which in troublous times both they and we must practise.
    • 2. He was the son of David; it was his honour to stand related to that good man, and he reckoned it so with good reason, for he fared the better for it, 1 Ki. 11:12. He had been blessed with a good education, and many a good prayer had been put up for him (Ps. 72:1), the effect of both which appeared in his wisdom and usefulness. The generation of the upright are sometimes thus blessed, that they are made blessings, eminent blessings, in their day. Christ is often called the Son of David, and Solomon was a type of him in this, as in other things, that he opened his mouth in parables or proverbs.
    • 3. He was king of Israel-a king, and yet it was no disparagement to him to be an instructor of the ignorant, and a teacher of babes-king of Israel, that people among whom God was known and his name was great; among them he learned wisdom, and to them he communicated it. All the earth sought to Solomon to hear his wisdom, which excelled all men's (1 Ki. 4:30; 10:24); it was an honour to Israel that their king was such a dictator, such an oracle. Solomon was famous for apophthegms; every word he said had weight in it, and something that was surprising and edifying. His servants who attended him, and heard his wisdom, had, among them, collected 3000 proverbs of his which they wrote in their day-books; but these were of his own writing, and do not amount to nearly a thousand. In these he was divinely inspired. Some think that out of those other proverbs of his, which were not so inspired, the apocryphal books of Ecclesiasticus and the Wisdom of Solomon were compiled, in which are many excellent sayings, and of great use; but, take altogether, they are far short of this book. The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with.
  • II. For what end they were written (v. 2-4), not to gain a reputation to the author, or strengthen his interest among his subjects, but for the use and benefit of all that in every age and place will govern themselves by these dictates and study them closely. This book will help us,
    • 1. To form right notions of things, and to possess our minds with clear and distinct ideas of them, that we may know wisdom and instruction, that wisdom which is got by instruction, by divine revelation, may know both how to speak and act wisely ourselves and to give instruction to others.
    • 2. To distinguish between truth and falsehood, good and evil-to perceive the words of understanding, to apprehend them, to judge of them, to guard against mistakes, and to accommodate what we are taught to ourselves and our own use, that we may discern things that differ and not be imposed upon, and may approve things that are excellent and not lose the benefit of them, as the apostle prays, Phil. 1:10.
    • 3. To order our conversation aright in every things, v. 3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (v. 3), which will dispose us to render to all their due, to God the things that are God's, in all the exercises of religion, and to all men what is due to them, according to the obligations which by relation, office, contract, or upon any other account, we lie under to them. Note, Those are truly wise, and none but those, who are universally conscientious; and the design of the scripture is to teach us that wisdom, justice in the duties of the first table, judgment in those of the second table, and equity (that is sincerity) in both; so some distinguish them.
  • III. For whose use they were written, v. 4. They are of use to all, but are designed especially,
    • 1. For the simple, to give subtlety to them. The instructions here given are plain and easy, and level to the meanest capacity, the wayfaring men, though fools, shall not err therein; and those are likely to receive benefit by them who are sensible of their own ignorance and their need to be taught, and are therefore desirous to receive instruction; and those who receive these instructions in their light and power, though they be simple, will hereby be made subtle, graciously crafty to know the sin they should avoid and the duty they should do, and to escape the tempter's wiles. He that is harmless as the dove by observing Solomon's rules may become wise as the serpent; and he that has been sinfully foolish when he begins to govern himself by the word of God becomes graciously wise.
    • 2. For young people, to give them knowledge and discretion. Youth is the learning age, catches at instructions, receives impressions, and retains what is then received; it is therefore of great consequence that the mind be then seasoned well, nor can it receive a better tincture than from Solomon's proverbs. Youth is rash, and heady, and inconsiderate; man is born like the wild ass's colt, and therefore needs to be broken by the restraints and managed by the rules we find here. And, if young people will but take heed to their ways according to Solomon's proverbs, they will soon gain the knowledge and discretion of the ancients. Solomon had an eye to posterity in writing this book, hoping by it to season the minds of the rising generation with the generous principles of wisdom and virtue.
  • IV. What good use may be made of them, v. 5, 6. Those who are young and simple may by them be made wise, and are not excluded from Solomon's school, as they were from Plato's. But is it only for such? No; here is not only milk for babes, but strong meat for strong men. This book will not only make the foolish and bad wise and good, but the wise and good wiser and better; and though the simple and the young man may perhaps slight those instructions, and not be the better for them, yet the wise man will hear. Wisdom will be justified by her own children, though not by the children sitting in the market-place. Note, Even wise men must hear, and not think themselves too wise to learn. A wise man is sensible of his own defects (Plurima ignoro, sed ignorantiam meam non ignoro-I am ignorant of many things, but not of my own ignorance), and therefore is still pressing forward, that he may increase in learning, may know more and know it better, more clearly and distinctly, and may know better how to make use of it. As long as we live we should strive to increase in all useful learning. It was a saying of one of the greatest of the rabbim, Qui non auget scientiam, amittit de ea-If our stock of knowledge by not increasing, it is wasting; and those that would increase in learning must study the scriptures; these perfect the man of God. A wise man, by increasing in learning, is not only profitable to himself, but to others also,
    • 1. As a counsellor. A man of understanding in these precepts of wisdom, by comparing them with one another and with his own observations, shall by degrees attain unto wise counsels; he stands fair for preferment, and will be consulted as an oracle, and entrusted with the management of public affairs; he shall come to sit at the helm, so the word signifies. Note, Industry is the way to honour; and those whom God has blessed with wisdom must study to do good with it, according as their sphere is. It is more dignity indeed to be counsellor to the prince, but it is more charity to be counsellor to the poor, as Job was with his wisdom. Job 29:15, I was eyes to the blind.
    • 2. As an interpreter (v. 6)-to understand a proverb. Solomon was himself famous for expounding riddles and resolving hard questions, which was of old the celebrated entertainment of the eastern princes, witness the solutions he gave to the enquiries with which the queen of Sheba thought to puzzle him. Now here he undertakes to furnish his readers with that talent, as far as would be serviceable to the best purposes. "They shall understand a proverb, even the interpretation, without which the proverb is a nut uncracked; when they hear a wise saying, though it be figurative, they shall take the sense of it, and know how to make use of it.' The words of the wise are sometimes dark sayings. In St. Paul's epistles there is that which is hard to be understood; but to those who, being well-versed in the scriptures, know how to compare spiritual things with spiritual, they will be easy and safe; so that, if you ask them, Have you understood all these things? they may answer, Yea, Lord. Note, It is a credit to religion when men of honesty are men of sense; all good people therefore should aim to be intelligent, and run to and fro, take pains in the use of means, that their knowledge may be increased.

Pro 1:7-9

Solomon, having undertaken to teach a young man knowledge and discretion, here lays down two general rules to be observed in order thereunto, and those are, to fear God and honour his parents, which two fundamental laws of morality Pythagoras begins his golden verses with, but the former of them in a wretchedly corrupted state. Primum, deos immortales cole, parentesque honora-First worship the immortal gods, and honour your parents. To make young people such as they should be,

  • I. Let them have regard to God as their supreme.
    • 1. He lays down this truth, that the fear of the Lord is the beginning of knowledge (v. 7); it is the principal part of knowledge (so the margin); it is the head of knowledge; that is,
      • (1.) Of all things that are to be known this is most evident, that God is to be feared, to be reverenced, served, and worshipped; this is so the beginning of knowledge that those know nothing who do not know this.
      • (2.) In order to the attaining of all useful knowledge this is most necessary, that we fear God; we are not qualified to profit by the instructions that are given us unless our minds be possessed with a holy reverence of God, and every thought within us be brought into obedience to him. If any man will do his will, he shall know of his doctrine, Jn. 7:17.
      • (3.) As all our knowledge must take rise from the fear of God, so it must tend to it as its perfection and centre. Those know enough who know how to fear God, who are careful in every thing to please him and fearful of offending him in any thing; this is the Alpha and Omega of knowledge.
    • 2. To confirm this truth, that an eye to God must both direct and quicken all our pursuits of knowledge, he observes, Fools (atheists, who have no regard to God) despise wisdom and instruction; having no dread at all of God's wrath, nor any desire of his favour, they will not give you thanks for telling them what they may do to escape his wrath and obtain his favour. Those who say to the Almighty, Depart from us, who are so far from fearing him that they set him at defiance, can excite no surprise if they desire not the knowledge of his ways, but despise that instruction. Note, Those are fools who do not fear God and value the scriptures; and though they may pretend to be admirers of wit they are really strangers and enemies to wisdom.
  • II. Let them have regard to their parents as their superiors (v. 8, 9): My son, hear the instruction of thy father. He means, not only that he would have his own children to be observant of him, and of what he said to them, nor only that he would have his pupils, and those who came to him to be taught, to look upon him as their father and attend to his precepts with the disposition of children, but that he would have all children to be dutiful and respectful to their parents, and to conform to the virtuous and religious education which they give them, according to the law of the fifth commandment.
    • 1. He takes it for granted that parents will, with all the wisdom they have, instruct their children, and, with all the authority they have, give law to them for their good. They are reasonable creatures, and therefore we must not give them law without instruction; we must draw them with the cords of a man, and when we tell them what they must do we must tell them why. But they are corrupt and wilful, and therefore with the instruction there is need of a law. Abraham will not only catechize, but command, his household. Both the father and the mother must do all they can for the good education of their children, and all little enough.
    • 2. He charges children both to receive and to retain the good lessons and laws their parents give them.
      • (1.) To receive them with readiness: "Hear the instruction of thy father; hear it and heed it; hear it and bid it welcome, and be thankful for it, and subscribe to it.'
      • (2.) To retain them with resolution: "Forsake not their law; think not that when thou art grown up, and no longer under tutors and governors, thou mayest live at large; no, the law of thy mother was according to the law of thy God, and therefore it must never be forsaken; thou wast trained up in the way in which thou shouldst go, and therefore, when thou art old, thou must not depart from it.' Some observe that whereas the Gentile ethics, and the laws of the Persians and Romans, provided only that children should pay respect to their father, the divine law secures the honour of the mother also.
    • 3. He recommends this as that which is very graceful and will put an honour upon us: "The instructions and laws of thy parents, carefully observed and lived up to, shall be an ornament of grace unto thy head (v. 9), such an ornament as is, in the sight of God, of great price, and shall make thee look as great as those that wear gold chains about their necks.' Let divine truths and commands be to us a coronet, or a collar of SS, which are badges of first-rate honours; let us value them, and be ambitious of them, and then they shall be so to us. Those are truly valuable, and shall be valued, who value themselves more by their virtue and piety than by their worldly wealth and dignity.

Pro 1:10-19

Here Solomon gives another general rule to young people, in order to their finding out, and keeping in, the paths of wisdom, and that is to take heed of the snare of bad company. David's psalms begin with this caution, and so do Solomon's proverbs; for nothing is more destructive, both to a lively devotion and to a regular conversation (v. 10): "My son, whom I love, and have a tender concern for, if sinners entice thee, consent thou not.' This is good advice for parents to give their children when they send them abroad into the world; it is the same that St. Peter gave to his new converts, (Acts 2:40), Save yourselves from this untoward generation. Observe,

  • 1. How industrious wicked people are to seduce others into the paths of the destroyer: they will entice. Sinners love company in sin; the angels that fell were tempters almost as soon as they were sinners. They do not threaten or argue, but entice with flattery and fair speech; with a bait they draw the unwary young man to the hook. But they mistake if they think that by bringing others to partake with them in their guilt, and to be bound, as it were, in the bond with them, they shall have the less to pay themselves; for they will have so much the more to answer for.
  • 2. How cautious young people should be that they be not seduced by them: "Consent thou not; and then, though they entice thee, they cannot force thee. Do not say as they say, nor do as they do or would have thee to do; have no fellowship with them.' To enforce this caution,
    • I. He represents the fallacious reasonings which sinners use in their enticements, and the arts of wheedling which they have for the beguiling of unstable souls. He specifies highwaymen, who do what they can to draw others into their gang, v. 11-14. See here what they would have the young man to do: "Come with us (v. 11); let us have thy company.' At first they pretend to ask no more; but the courtship rises higher (v. 14): "Cast in thy lot among us; come in partner with us, join thy force to ours, and let us resolve to live and die together: thou shalt fare as we fare; and let us all have one purse, that what we get together we may spend merrily together,' for that is it they aim at. Two unreasonable insatiable lusts they propose to themselves the gratification of, and therewith entice their pray into the snare:-
      • 1. Their cruelty. They thirst after blood, and hate those that are innocent and never gave them any provocation, because by their honesty and industry they shame and condemn them: "Let us therefore lay wait for their blood, and lurk privily for them; they are conscious to themselves of no crime and consequently apprehensive of no danger, but travel unarmed; therefore we shall make the more easy prey of them. And, O how sweet it will be to swallow them up alive!' v. 12. These bloody men would do this as greedily as the hungry lion devours the lamb. If it be objected, "The remains of the murdered will betray the murderers;' they answer, "No danger of that; we will swallow them whole as those that are buried.' Who could imagine that human nature should degenerate so far that it should ever be a pleasure to one man to destroy another!
      • 2. Their covetousness. They hope to get a good booty by it (v. 13): "We shall find all precious substance by following this trade. What though we venture our necks by it? we shall fill our houses with spoil.' See here,
        • (1.) The idea they have of worldly wealth. They call it precious substance; whereas it is neither substance nor precious; it is a shadow; it is vanity, especially that which is got by robbery, Ps. 62:10. It is as that which is not, which will give a man no solid satisfaction. It is cheap, it is common, yet, in their account, it is precious, and therefore they will hazard their lives, and perhaps their souls, in pursuit of it. It is the ruining mistake of thousands that they over-value the wealth of this world and look on it as precious substance.
        • (2.) The abundance of it which they promise themselves: We shall fill our houses with it. Those who trade with sin promise themselves mighty bargains, and that it will turn to a vast account (All this will I give thee, says the tempter); but they only dream that they eat; the housefuls dwindle into scarcely a handful, like the grass on the house-tops.
    • II. He shows the perniciousness of these ways, as a reason why we should dread them (v. 15): "My son, walk not thou in the way with them; do not associate with them; get, and keep, as far off from them as thou canst; refrain thy foot from their path; do not take example by them, not do as they do.' Such is the corruption of our nature that our foot is very prone to step into the path of sin, so that we must use necessary violence upon ourselves to refrain our foot from it, and check ourselves if at any time we take the least step towards it. Consider,
      • 1. How pernicious their way is in its own nature (v. 16): Their feet run to evil, to that which is displeasing to God and hurtful to mankind, for they make haste to shed blood. Note, The way of sin is down-hill; men not only cannot stop themselves, but, the longer they continue in it, the faster they run, and make haste in it, as if they were afraid they should not do mischief enough and were resolved to lose no time. They said they would proceed leisurely (Let us lay wait for blood, v. 11), but thou wilt find they are all in haste, so much has Satan filled their hearts.
      • 2. How pernicious the consequences of it will be. They are plainly told that this wicked way will certainly end in their own destruction, and yet they persist in it. Herein,
        • (1.) They are like the silly bird, that sees the net spread to take her, and yet it is in vain; she is decoyed into it by the bait, and will not take the warning which her own eyes gave her, v. 17. But we think ourselves of more value than many sparrows, and therefore should have more wit, and act with more caution. God has made us wiser than the fowls of heaven (Job 35:11), and shall we then be as stupid as they?
        • (2.) They are worse than the birds, and have not the sense which we sometimes perceive them to have; for the fowler knows it is in vain to lay his snare in the sight of the bird, and therefore he has arts to conceal it. But the sinner sees ruin at the end of his way; the murderer, the thief, see the jail and the gallows before them, nay, they may see hell before them; their watchmen tell them they shall surely die, but it is to no purpose; they rush into sin, and rush on in it, like the horse into the battle. For really the stone they roll will turn upon themselves, v. 18, 19. They lay wait, and lurk privily, for the blood and lives of others, but it will prove, contrary to their intention, to be for their own blood, their own lives; they will come, at length, to a shameful end; and, if they escape the sword of the magistrate, yet there is a divine Nemesis that pursues them. Vengeance suffers them not to live. Their greediness of gain hurries them upon those practices which will not suffer them to live out half their days, but will cut off the number of their months in the midst. They have little reason to be proud of their property in that which takes away the life of the owners and then passes to other masters; and what is a man profited, though he gain the world, if he lose his life? For then he can enjoy the world no longer; much less if he lose his soul, and that be drowned in destruction and perdition, as multitudes are by the love of money.

Now, though Solomon specifies only the temptation to rob on the highway, yet he intends hereby to warn us against all other evils which sinners entice men to. Such are the ways of the drunkards and unclean; they are indulging themselves in those pleasures which tend to their ruin both here and for ever; and therefore consent not to them.

Pro 1:20-33

Solomon, having shown how dangerous it is to hearken to the temptations of Satan, here shows how dangerous it is not to hearken to the calls of God, which we shall for ever rue the neglect of. Observe,

  • I. By whom God calls to us-by wisdom. It is wisdom that crieth without. The word is plural-wisdoms, for, as there is infinite wisdom in God, so there is the manifold wisdom of God, Eph. 3:10. God speaks to the children of men by all the kinds of wisdom, and, as in every will, so in every word, of God there is a counsel.
    • 1. Human understanding is wisdom, the light and law of nature, the powers and faculties of reason, and the office of conscience, Job 38:36. By these God speaks to the children of men, and reasons with them. The spirit of a man is the candle of the Lord; and, wherever men go, they may hear a voice behind them, saying, This is the way; and the voice of conscience is the voice of God, and not always a still small voice, but sometimes it cries.
    • 2. Civil government is wisdom; it is God's ordinance; magistrates are his vicegerents. God by David had said to the fools, Deal not foolishly, Ps. 75:4. In the opening of the gates, and in the places of concourse, where courts were kept, the judges, the wisdom of the nation, called to wicked people, in God's name, to repent and reform.
    • 3. Divine revelation is wisdom; all its dictates, all its laws, are wise as wisdom itself. God does, by the written word, by the law of Moses, which sets before us the blessing and the curse, by the priests' lips which keep knowledge, by his servants the prophets, and all the ministers of this word, declare his mind to sinners, and give them warning as plainly as that which is proclaimed in the streets or courts of judicature by the criers. God, in his word, not only opens the case, but argues it with the children of men. Come, now, and let us reason together, Isa. 1:18.
    • 4. Christ himself is Wisdom, is Wisdoms, for in him are hidden all the treasures of wisdom and knowledge, and he is the centre of all divine revelation, not only the essential Wisdom, but the eternal Word, by whom God speaks to us and to whom he has committed all judgment; he it is therefore who here both pleads with sinners and passes sentence on them. He calls himself Wisdom, Lu. 7:35.
  • II. How he calls to us, and in what manner.
    • 1. Very publicly, that whosoever hath ears to hear may hear, since all are welcome to take the benefit of what is said and all are concerned to heed it. The rules of wisdom are published without in the streets, not in the schools only, or in the palaces of princes, but in the chief places of concourse, among the common people that pass and repass in the opening of the gates and in the city. It is comfortable casting the net of the gospel where there is a multitude of fish, in hopes that then some will be enclosed. This was fulfilled in our Lord Jesus, who taught openly in the temple, in crowds of people, and in secret said nothing (Jn. 18:20), and charged his ministers to proclaim his gospel on the housetop, Mt. 10:27. God says (Isa. 45:19), I have not spoken in secret. There is no speech or language where Wisdom's voice is not heard. Truth seeks not corners, nor is virtue ashamed of itself.
    • 2. Very pathetically; she cries, and again she cries, as one in earnest. Jesus stood and cried. She utters her voice, she utters her words with all possible clearness and affection. God is desirous to be heard and heeded.
  • III. What the call of God and Christ is.
    • 1. He reproves sinners for their folly and their obstinately persisting in it, v. 22. Observe,
      • (1.) Who they are that Wisdom here reproves and expostulates with. In general, they are such as are simple, and therefore might justly be despised, such as love simplicity, and therefore might justly be despaired of; but we must use the means even with those that we have but little hopes of, because we know not what divine grace may do. Three sorts of persons are here called to:-
        • [1.] Simple ones that love simplicity. Sin is simplicity, and sinners are simple ones; they do foolishly, very foolishly; and the condition of those is very bad who love simplicity, are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and are in their element when they are doing a simple thing, sporting themselves in their own deceivings and flattering themselves in their wickedness.
        • [2.] Scorners that delight in scorning-proud people that take a pleasure in hectoring all about them, jovial people that banter all mankind, and make a jest of every thing that comes in their way. But scoffers at religion are especially meant, the worst of sinners, that scorn to submit to the truths and laws of Christ, and to the reproofs and admonitions of his word, and take a pride in running down every thing that is sacred and serious.
        • [3.] Fools that hate knowledge. None but fools hate knowledge. Those only are enemies to religion that do not understand it aright. And those are the worst of fools that hate to be instructed and reformed, and have a rooted antipathy to serious godliness.
      • (2.) How the reproof is expressed: "How long will you do so?' This implies that the God of heaven desires the conversion and reformation of sinners and not their ruin, that he is much displeased with their obstinacy and dilatoriness, that he waits to be gracious, and is willing to reason the case with them.
    • 2. He invites them to repent and become wise, v. 23. And here,
      • (1.) The precept is plain: Turn you at my reproof. We do not make a right use of the reproofs that are given us for that which is evil if we do not turn from it to that which is good; for for this end the reproof was given. Turn, that is, return to your right mind, turn to God, turn to your duty, turn and live.
      • (2.) The promises are very encouraging. Those that love simplicity find themselves under a moral impotency to change their own mind and way; they cannot turn by any power of their own. To this God answers, "Behold, I will pour out my Spirit unto you; set yourselves to do what you can, and the grace of God shall set in with you, and work in you both to will and to do that good which, without that grace, you could not do.' Help thyself, and God will help thee; stretch forth thy withered hand, and Christ will strengthen and heal it.
        • [1.] The author of this grace is the Spirit, and that is promised: I will pour out my Spirit unto you, as oil, as water; you shall have the Spirit in abundance, rivers of living water, Jn. 7:38. Our heavenly Father will give the Holy Spirit to those that ask him.
        • [2.] The means of this grace is the word, which, if we take it aright, will turn us; it is therefore promised, "I will make known my words unto you, not only speak them to you, but make them known, give you to understand them.' Note, Special grace is necessary to a sincere conversion. But that grace shall never be denied to any that honestly seek it and submit to it.
    • 3. He reads the doom of those that continue obstinate against all these means and methods of grace. It is large and very terrible, v. 24-32. Wisdom, having called sinners to return, pauses awhile, to see what effect the call has, hearkens and hears; but they speak not aright (Jer. 8:6), and therefore she goes on to tell them what will be in the end hereof.
      • (1.) The crime is recited and it is highly provoking. See what it is for which judgment will be given against impenitent sinners in the great day, and you will say they deserve it, and the Lord is righteous in it. It is, in short, rejecting Christ and the offers of his grace, and refusing to submit to the terms of his gospel, which would have saved them both from the curse of the law of God and from the dominion of the law of sin.
        • [1.] Christ called to them, to warn them of their danger; he stretched out his hand to offer them mercy, nay, to help them out of their miserable condition, stretched out his hand for them to take hold of, but they refused and no man regarded; some were careless and never heeded it, nor took notice of what was said to them; others were wilful, and, though they could not avoid hearing the will of Christ, yet they gave him a flat denial, they refused, v. 24. They were in love with their folly, and would not be made wise. They were obstinate to all the methods that were taken to reclaim them. God stretched out his hand in mercies bestowed upon them, and, when those would not work upon them, in corrections, but all were in vain; they regarded the operations of his hand no more than the declarations of his mouth.
        • [2.] Christ reproved and counselled them, not only reproved them for what they did amiss, but counselled them to do better (those are reproofs of instruction and evidences of love and good-will), but they set at nought all his counsel as not worth heeding, and would none of his reproof, as if it were below them to be reproved by him and as if they had never done any thing that deserved reproof, v. 25. This is repeated (v. 30): "They would none of my counsel, but rejected it with disdain; they called reproofs reproaches, and took them as an insult (Jer. 6:10); nay, they despised all my reproof, as if it were all a jest, and not worth taking notice of.' Note, Those are marked for ruin that are deaf to reproof and good counsel.
        • [3.] They were exhorted to submit to the government of right reason and religion, but they rebelled against both.
          • First, Reason should not rule them, for they hated knowledge (v. 29), hated the light of divine truth because it discovered to them the evil of their deeds, Jn. 3:20. They hated to be told that which they could not bear to know.
          • Secondly, Religion could not rule them, for they did not choose the fear of the Lord, but chose to walk in the way of their heart and in the sight of their eyes. They were pressed to set God always before them, but they chose rather to cast him and his fear behind their backs. Note, Those who do not choose the fear of the Lord show that they have no knowledge.
      • (2.) The sentence is pronounced, and it is certainly ruining. Those that will not submit to God's government will certainly perish under his wrath and curse, and the gospel itself will not relieve them. They would not take the benefit of God's mercy when it was offered them, and therefore justly fall as victims to his justice, ch. 29:1. The threatenings here will have their full accomplishment in the judgment of the great day and the eternal misery of the impenitent, of which yet there are some earnests in present judgments.
        • [1.] Now sinners are in prosperity and secure; they live at ease, and set sorrow at defiance. But,
          • First, Their calamity will come (v. 26); sickness will come, and those diseases which they shall apprehend to be the very arrests and harbingers of death; other troubles will come, in mind, in estate, which will convince them of their folly in setting God at a distance.
          • Secondly, Their calamity will put them into a great fright. Fear seizes them, and they apprehend that bad will be worse. When public judgments are abroad the sinners in Zion are afraid, fearfulness surprises the hypocrites. Death is the king of terrors to them (Job 15:21, etc.; 18:11, etc.); this fear will be their continual torment.
          • Thirdly, According to their fright will it be to them. Their fear shall come (the thing they were afraid of shall befal them); it shall come as desolation, as a mighty deluge bearing down all before it; it shall be their destruction, their total and final destruction; and it shall come as a whirlwind, which suddenly and forcibly drives away all the chaff. Note, Those that will not admit the fear of God lay themselves open to all other fears, and their fears will not prove causeless.
          • Fourthly, Their fright will then be turned into despair: Distress and anguish shall come upon them, for, having fallen into the pit they were afraid of, they shall see no way to escape, v. 27. Saul cries out (2 Sa. 1:9), Anguish has come upon me; and in hell there is weeping, and wailing, and gnashing of teeth for anguish, tribulation and anguish to the soul of the sinner, the fruit of the indignation and wrath of the righteous God, Rom. 2:8, 9.
        • [2.] Now God pities their folly, but he will then laugh at their calamity (v. 26): "I also will laugh at your distress, even as you laughed at my counsel.' Those that ridicule religion will thereby but make themselves ridiculous before all the world. The righteous will laugh at them (Ps. 52:6), for God himself will. It intimates that they shall be for ever shut out of God's compassions; they have so long sinned against mercy that they have now quite sinned it away. His eye shall not spare, neither will he have pity. Nay, his justice being glorified in their ruin, he will be pleased with it, though now he would rather they should turn and live. Ah! I will ease me of my adversaries.
        • [3.] Now God is ready to hear their prayers and to meet them with mercy, if they would but seek to him for it; but then the door will be shut, and they shall cry in vain (v. 28): "Then shall they call upon me when it is too late, Lord, Lord, open to us. They would then gladly be beholden to that mercy which now they reject and make light of; but I will not answer, because, when I called, they would not answer;' all the answer then will be, Depart from me, I know you not. This has been the case of some even in this life, as of Saul, whom God answered not by Urim or prophets; but, ordinarily, while there is life there is room for prayer and hope of speeding, and therefore this must refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early (that is, earnestly), but in vain; they shall not find him, because they sought him not when he might be found, Isa. 55:6. The rich man in hell begged, but was denied.
        • [4.] Now they are eager upon their own way, and fond of their own devices; but then they will have enough of them (v. 31), according to the proverb, Let men drink as they brew; they shall eat the fruit of their own way; their wages shall be according to their work, and, as was their choice, so shall their doom be, Gal. 6:7, 8. Note,
          • First, There is a natural tendency in sin to destruction, Jam. 1:15. Sinners are certainly miserable if they do but eat the fruit of their own way.
          • Secondly, Those that perish must thank themselves, and can lay no blame upon any other. It is their own device; let them make their boast of it. God chooses their delusions, Isa. 66:4.
        • [5.] Now they value themselves upon their worldly prosperity; but then that shall help to aggravate their ruin, v. 32.
          • First, They are now proud that they can turn away from God and get clear of the restraints of religion; but that very thing shall slay them, the remembrance of it shall cut them to the heart.
          • Secondly, They are now proud of their own security and sensuality; but the ease of the simple (so the margin reads it) shall slay them; the more secure they are the more certain and the more dreadful will their destruction be, and the prosperity of fools shall help to destroy them, by puffing them up with pride, gluing their hearts to the world, furnishing them with fuel for their lusts, and hardening their hearts in their evil ways.
    • 4. He concludes with an assurance of safety and happiness to all those that submit to the instructions of wisdom (v. 33): "Whoso hearkeneth unto me, and will be ruled by me, he shall,'
      • (1.) "Be safe; he shall dwell under the special protection of Heaven, so that nothing shall do him any real hurt.'
      • (2.) "He shall be easy, and have no disquieting apprehensions of danger; he shall not only be safe from evil, but quiet from the fear of it.' Though the earth be removed, yet shall not they fear. Would we be safe from evil, and quiet from the fear of it? Let religion always rule us and the word of God be our counsellor. That is the way to dwell safely in this world, and to be quiet from the fear of evil in the other world.