THE PROVERBS The penman of this book is expressed in the title, Solomon, who was famous for his proverbs, of which he spoke three thousand, as it is recorded, 1 Kings 4:32, the most eminent and useful of them being doubtless collected in this book.

Of Solomon; proceeding from Solomon, and most of them digested by him into this book. See the preface.

To know; written to help men to know thoroughly and practically. Wisdom; both human wisdom, to conduct our affairs in this life, which divers of the following proverbs do; and especially Divine wisdom, which Solomon chiefly designed; or to make men wise to know their duty, and to save their souls.

To receive the instruction; willingly to receive the counsels of others, which is a good step to wisdom, and a part of it. Of wisdom; such as is wise, and tends to make men wise and prudent. This is opposed to the instruction of fools and folly, of which Prov. 16:22, Prov. 19:27.

Subtilty; or rather, prudence, as this word is used, Prov. 3:21, Prov. 5:2, Prov. 8:5, Prov. 8:12, which elsewhere is taken in an evil sense for craft or subtilty. The simple; such as want wisdom, and are easily deceived by others, and therefore most need this blessing.

Will hear; is not self-conceited, as fools are, but willing to learn from others; and therefore will attend to the following instructions. Will increase learning; and thereby will gain this great benefit, to grow in knowledge and wisdom.

The interpretation, i.e. the interpretation of a proverb, by a figure called hendiaduo, or the meaning and use of the wise sayings of God, or of men; to know this practically, and for his direction and benefit; for practice is the great design of this book.

The fear of the Lord; reverence and obedience to God, or his worship and service, as this word is commonly used. The beginning; either the foundation, or the top, and perfection, or chief point, without which all other knowledge is vain and useless.

My son; he speaks to his scholars with paternal authority and affection, to make them more attentive and obedient. Teachers among the Hebrews and others were commonly called fathers, and their scholars their sons.

This will make thee amiable and honourable in the sight of God and of men; whereas the forsaking of those good counsels will make thee contemptible.

Sinners; eminently so called, as Gen. 13:13, Ps. 1:1, Ps. 26:9; such as sell themselves to work all manner of wickedness; particularly thieves, and robbers, and murderers, as appears from the next verses, as also oppressors and cheaters, by comparing this with Prov. 1:19.

Come with us; we are numerous, and strong, and sociable. Let us lay wait for blood; to shed blood. He expresseth not their words, which would rather affright than inveigle a young novice; but the true nature and consequence of the action, and what lies at the bottom of their specious pretences.

As the grave; which speedily covers and consumes dead bodies. See Ps. 55:15, Ps. 124:3. We shall do our work quickly, easily, and without fear of discovery. Into the pit; into some deep pit, into which a traveller falls unawares, and is utterly lost, and never discovered.

As our danger is little, so our profit will be great.

Cast in thy lot among us, i.e. put in thy money into our stock. Or rather, thou shalt cast thy lot amongst us, i.e. thou shalt have a share with us, and that equally and by lot, although thou art but a novice, and we veterans.

Walk not thou in the way with them; avoid their courses and their conversation, and company. Refrain thy foot from their path; when thou hast any thought, or inclination, or temptation to follow their counsels or examples, suppress it, and restrain thyself as it were by force and violence, as the…

Their feet run; they make haste, as it follows, without considering what they are doing. To evil; to do evil to others, as was expressed Prov. 1:11–12, which also will bring evil upon themselves. To shed blood; to shed innocent blood; which is an inhuman and dangerous practice.

The design of these words is to set forth the folly of these men by the similitude of a bird, which yet is very variously applied and understood by divers interpreters. But I shall not confound the reader with the rehearsal of them.

And, or but, or yet, or so; for all these ways this particle is used; which is more fully expressed in the next verse. They lay wait for their own blood; the destruction which they design to others falls upon themselves. Their blood answers to their feet, Prov. 1:16, and belongs to the same persons.

So, as is expressed both in the foregoing and following words, are the ways; the actions and courses, which are so in the tendency and event of them. That is greedy of pain; that seeks gain by unrighteous and wicked practices.

Having expressed the counsels and invitations of folly and of wicked men, he now declareth the voice of wisdom. By the name of wisdom or wisdoms he seems to understand the wisdom or counsel of God revealed to the sons of men by his word. Which he calls wisdoms here, as also Prov.

The chief place of concourse; where there is probability of most success. The opening of the gates; where magistrates sit in judgment, and people are assembled. So it crieth both to the wise and to the unwise, as Paul preached, Rom. 1:14.

Ye simple ones; ye ignorant, and easy, and credulous persons, who are so soon cheated by the world and the devil, and do not understand your own interest. Love simplicity; being unwilling to part with it, or to be made wiser.

Turn ye from your evil courses unto me. At my reproof; upon this admonition here given to you. I will pour out; if you will do so, I will freely and abundantly impart unto you. My spirit; either my mind, as spirit is taken, Ps. 77:6, Prov.

I have called, by my ministers, and by my judgments upon you or others, and by the motions of my Spirit and your own consciences. Stretched out my hand; offering grace and mercy to you, and earnestly inviting you to accept of it.

Set at nought, or despised, or made void; resisted its power and authority. My counsel: either, 1. My design of doing sinners good, which you have made of none effect to yourselves. Or, 2. My commands and counsels, which suits better with the next clause.

As you have scoffed at me and my ways, I also will laugh at your calamity, i.e. destroy you without pity, and take pleasure therein. Compare Rev. 18:20. Your fear; the misery which you do or should fear. The act for the object, as Isa. 8:12, and elsewhere.

As desolation; as some desolating sword or judgment, which quickly overruns a whole country. As a whirlwind; which instantly spreadeth itself from place to place with great and irresistible violence, and doing much mischief.

Early; or, in the morning, as the word properly signifies, and is here rendered by others, as soon as their calamity comes; or rather, with great diligence and fervency, as this phrase commonly signifies.

Hated knowledge, to wit, the practical knowledge of God, and of their duty to him, as it is explained in the following clause. Did not choose; not heartily approve of it and love it, but only made some show of it.

They would none of my counsel; they refused to be guided by my counsels or precepts.

They shall eat of the fruit of their own way; they shall receive punishments answerable to their sins. With their own devices; with the fruits or effects of their wicked devices.

Turning away, to wit, from God, and from his counsels and reproofs; so this is opposed to hearkening unto God, Prov. 1:33. Or, as it is rendered in the margin, and by divers others, the ease or rest, the peace or tranquillity, as it seems to be explained in the next clause.

Safely; or securely, or confidently; resting himself upon the conscience of his own integrity, and upon the promises and favour of God. From fear of evil; from sinful and tormenting cares and fears.