Verse-by-Verse Bible Commentary
Proverbs 1:3

Clarke's Commentary

Verse Proverbs 1:3. To receive the instruction — השכל haskel, the deliberately weighing of the points contained in the teaching, so as to find out their importance.

Equity — משרים mesharim, rectitude. The pupil is to receive wisdom and instruction, the words of wisdom and understanding, justice and judgment, so perfectly as to excel in all. Wisdom itself, personified, is his teacher; and when God's wisdom teaches, there is no delay in learning.

Bridgeway Bible Commentary

1:1-9:18

THE VALUE OF WISDOM

Purpose of the book (1:1-7)

The instruction given in the book of Proverbs aims at producing wisdom. This wisdom involves not only growth in knowledge, but also the ability to use that knowledge in discerning what is right and true, then acting accordingly. It calls for training and discipline. The result will be purity in personal behaviour and justice in dealings with others (1:1-3).
Although this wisdom is available to the young and immature, even the wise and experienced have need of it. Proverbs help develop the mind as people think out their meanings. These meanings are sometimes expressed in figures of speech, other times plainly; sometimes with humour, other times with irony. But the guiding principle in searching for true wisdom is a respectful relationship with the holy God (4-7).

Coffman's Commentaries on the Bible

“The proverbs of Solomon the son of David, the king of Israel: To know wisdom and instruction; To discern the words of understanding; To receive instruction in wise dealing, In righteousness, justice and equity; To give prudence to the simple, To the young man knowledge and discretion: That the wise man may hear, and increase in learning; And that the man of understanding may attain unto sound counsels: To understand a proverb, and a figure, The words of the wise, and their dark sayings. The fear of Jehovah is the beginning of knowledge; But the foolish despise wisdom and instruction.”

“Some commentators interpret these words as the introduction to the whole book”;Wycliffe Old Testament Commentary, p. 558. but, they are a kind of prelude to this first portion. However, it is also true that they stand appropriately enough as a fitting introduction to the whole book. Right here, we have a statement of what the Book of Proverbs is all about.

There are several words in these verses that, although not exactly synonyms, are nevertheless directly related to wisdom; and in its totality, “That wisdom is the Divine science by which men are enabled to discern their best end and to know how to pursue it by the most proper means.”Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 701.

“Wisdom” “Wisdom is the ability to use knowledge aright.”J. V. McGee, Vol. III, p. 4. The Christian has a great advantage over those who were guided by the Old Testament.; because, “For of him (God) are ye in Christ Jesus, who was made unto us wisdom from God. and righteousness, and sanctification, and redemption” (1 Corinthians 1:30).

“Instruction” “This word appears twenty-six times in Proverbs, and the same Hebrew word is translated chasten.”Ibid. The true meaning of the term in this context is discipline! This is that particular wisdom, the lack of the knowledge of which has ruined our entire generation. Parents, disobeying the Divine injunction regarding the disciplining of their offspring, are rearing animals instead of men and women; and from this failure in thousands of instances today, our children have become haters and even killers of their own parents.

“Prudence to the simple” Prudence is a quality of wisdom that takes into account the future consequences of one’s behavior. Foresight and forethought are among the synonyms.Britannica World Language Dictionary, Vol. 1, p. 1016. “The simple here is not a reference to a simpleton. The word is used fourteen times in Proverbs; and it designates the opposite of a moral man. It does not mean a simpleton in our use of the term, but a sinner, a rascal.”Wycliffe Old Testament Commentary, p. 558.

“Knowledge” Knowledge primarily means information of any kind; but in Proverbs the knowledge that is advocated is beneficial, especially as it pertains to the desirable relationship that a Christian has with the Creator and with his fellow-humans.

“Discretion” Here is a quality of wisdom that has respect for what is desirable and appropriate as contrasted with that which is opposite. Especially, it regards the feelings and circumstances of others who may see our actions or hear our words.

“Learning” Learning implies the ability to execute, practice, or apply information. One may have a theoretical knowledge of how to play baseball; but no one ever learned to play the game: without practice. The very word “hear” as used in the Old Testament carries the imperative “to obey.”

“Sound counsels” As any attorney will admit, `There is no knowledge as important as the knowledge of where to find it’! The true wisdom lies in the recognition of Him who alone is Counselor, Mighty God, Everlasting Father, Prince of Peace, even the blessed Savior himself. The Bible is the place of sound counsels, especially the New Testament

“Understanding” True wisdom, in the last analysis, carries with it a dominant ingredient of what is commonly called horse sense, or just plain common sense; and the reader will find an incredibly large measure of this very thing in Proverbs. As Willard said, “God, in the Book of Proverbs, has made his divine will more easily understood.”Conrad Willard in The Teachers’ Bible Commentary, Proverbs, p. 358.

“The fear of Jehovah is the beginning of knowledge” W. J. Deane noted that, “Most commentators regard this clause as the motto or symbol of the whole book,”The Pulpit Commentary, Vol. 9, p. 5. and we heartily agree with this. Also, the alternative reading in the American Standard Version is most appropriate, i.e., “The fear of Jehovah is the chief part of wisdom.” As Adam Clarke stated it, “No man can ever become truly wise, who does not begin with God, the fountain of wisdom; and he whose mind is influenced by the fear and love of God will learn more in a month than others will in a year.”Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 702.

“The fear of Jehovah” This is not a reference to abject craven fear, or terror, but to the awesome respect, honor, and deference to God and his will which automatically come to every mind that contemplates the omnipotence, glory, and holiness of Almighty God. “This expression is found fourteen times in Proverbs.”Wycliffe Old Testament Commentary, Proverbs, p. 558.

Other scriptures where similar thoughts are written include: Isaiah 11:2-3; Psalms 2:11; Job 28:28; and Proverbs 8:13.

Barnes' Notes on the Whole Bible

Wisdom - Not the same word as in Proverbs 1:2; better, perhaps, thoughtfulness.

Justice - Rather, righteousness. The word in the Hebrew includes the ideas of truth and beneficence as well as “justice.”

Judgment - The teaching of the Proverbs is to lead us to pass a right sentence upon human actions, whether our own or another’s.

Equity - In the Hebrew (see the margin) the plural is used, and expresses the many varying forms and phases of the one pervading principle.

Smith's Bible Commentary

Shall we turn in our Bibles tonight to Proverbs, chapter 1. The first six verses are sort of a preface to the book, as authors many times write a preface to their work.

The Proverbs of Solomon the son of David, the king of Israel ( Proverbs 1:1 );

When Solomon first came into the throne of his father David, the kingdom of Israel had come really to the zenith of its glory, of power. It was at that point one of the strongest kingdoms in the world. Blessed of God mightily. And when Solomon became king, God said unto Solomon, "Ask of Me what you will." And Solomon prayed unto the Lord and said, "Lord, I ask You that You would give me wisdom in governing over these Your people." And so the Lord said unto Solomon, "Inasmuch as you did not ask for fame or riches or honor, but you asked for wisdom, I will grant unto you that which you have asked, but I will also give to you that which you did not ask. I will give to you wealth and honor and glory." And so the scripture said that God gave wisdom unto Solomon.

Unfortunately, in Solomon's later years, he did not really follow his own counsels and advice that he had given here to his son in the first eight chapters. It's sort of ascribed or defined, "To my son." And he did not even follow his own advice. He did not follow after wisdom and we see the tragic results of it as is reflected in his writing of the book of Ecclesiastes, a man who had everything and yet had nothing. A man who had everything in life that anybody could possibly wish for, and yet cried out against the emptiness and frustration of life, because he did not continue in wisdom. We'll get to that a little bit more as we get down to verse Proverbs 1:7 .

But Solomon was a very prolific writer. He wrote several songs. He wrote 3,000 proverbs. He wrote books on biology, zoology, and many different fields. People came from all over the world to sit and to hear his wisdom, as he would expound on plants and animals and things of this nature. So these proverbs of Solomon, the son of David, the king of Israel. Now the purpose of a proverb is

To know wisdom and instruction; to perceive the words of understanding ( Proverbs 1:2 );

For the most part, they are put in such a way as they can fasten their selves upon your memory. In little words of contrast or in such a way picturesque or compared to, so that they really fix themselves in your mind. And the purpose of the proverb is to know wisdom, to receive instruction.

To receive the instruction of wisdom, justice, judgment, and equity; To give subtilty to the simple, to the young man knowledge and discretion. Now a wise man will hear, and will increase his learning; a man of understanding shall attain unto wise counsels: To understand a proverb, and the interpretation; the words of the wise, and their dark sayings ( Proverbs 1:3-6 ).

So now he begins with the proverb with this first and foremost.

The fear of the LORD is the beginning of knowledge: [in contrast] but fools despise wisdom and instruction ( Proverbs 1:7 ).

"The fear of the Lord is the beginning." Now, the word beginning here in Greek, or in Hebrew rather, the Hebrew here means sort of the head or the sum total. In other words, the fear of the Lord, this is knowledge all wrapped up. It's the summation of knowledge, the fear of the Lord. We come to chapter 9 and he says again there, "The fear of the Lord is the beginning of knowledge or the beginning of wisdom" ( Proverbs 9:10 ). It sounds like he's saying the same thing but he's not.

In chapter 9, verse Proverbs 1:10 , the word beginning there is a different Hebrew word, which does mean more what our word beginning means, is the first steps of wisdom. So the fear of the Lord is the first step, but it is also the total.

Now, what is meant by the fear of the Lord? As you get into chapter 8, verse Proverbs 1:13 , "The fear of the Lord is to hate evil." That's what the fear of the Lord is all about, to hate evil. So this is really the beginning, the sum of real knowledge, is that of hating evil. It's the first steps towards wisdom, the hating of evil.

We live in a very tolerant age, and unfortunately, our tolerance level has become very high. We've become very tolerant of evil. What we are really lacking today is a real hatred of evil. We've been taught, you know, we're not to hate anything, and so hate has been put as one of those intolerant words and people who have hatred are put in a category, so we want to accept everybody. "Live and let live," you know, and to develop a tolerance towards evil things. Evil is always seeking to be tolerated. It always is looking for you to compromise and to accept it. The real beginning and the sum of knowledge is really a hatred of evil because God hates evil.

If I am to fellowship with God, I must also hate evil. I cannot tolerate evil in my life if I'm to have true fellowship with God. So, the fear of the Lord is the summation of knowledge, but fools despise wisdom and instruction.

My son ( Proverbs 1:8 ),

And he addresses this whole first part to, "My son."

hear the instruction of thy father, forsake not the law of thy mother: For they shall be an ornament of grace unto thy head, and chains about thy neck. My son, if sinners entice thee, consent thou not ( Proverbs 1:8-10 ).

All of the invitations of evil that we are presented with week by week, but don't consent. If sinners entice thee, consent not.

If they say, Come with us ( Proverbs 1:11 ),

And, of course, these guys are really real robbers and all.

let us lay wait for blood, let us lurk privately for the innocent without cause: Let us swallow them up alive as the grave; and whole, as those that go down to the pit: We shall find all precious substance, we shall fill our houses with spoil: Cast our lot among us; let us all have one purse: My son, walk not thou in the way of them; refrain thy foot from their path: For their feet run to evil, and they make haste to shed blood ( Proverbs 1:11-16 ).

Now we have an interesting little proverb, and I don't know just why it's put right in this particular place. But he said,

Surely in vain the net is spread in the sight of any bird ( Proverbs 1:17 ).

Now if you're going to try and catch birds, if you set the net right out while they're watching you, it's in vain. They won't come into it. But then he goes right back to the wicked.

They lay wait for their own blood; they lurk privately for their own lives. So are the ways of every one that is greedy of gain; which takes away the life of the owners thereof. Wisdom crieth without; she utters her voice in the streets: She cries in the chief place of the concourse, in the openings of the gates: in the city she utters her words, saying ( Proverbs 1:18-21 ),

Now wisdom at this point, from verse Proverbs 1:20 , he gets into a discourse on wisdom, and he personifies wisdom. Makes it a... actually personifies, and some see in the personification either God or Jesus Christ, but there are certain dangers in this likening it to God or Jesus Christ, as you'll discover as we get further into the personification of wisdom. But here again, the personification of wisdom. As she cries in the streets, she says,

How long, ye simple ones, will you love your simplicity? and the scorners delight in scorning, and [how long will the] fools hate knowledge? Turn at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. Because I have called, and you have refused; I have stretched out my hand, and no man regarded; But you have set at nought all of my counsel, and you would not heed my reproof: I also will laugh at your calamity; I will mock when your fear cometh; When your fear comes as desolation, and your destruction comes as a whirlwind; when distress and anguish come upon you. Then shall they call unto me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not choose the fear of the LORD ( Proverbs 1:22-29 ):

So the scriptures speak of the calamity that will ultimately call to those who reject wisdom, which is to hate evil. Ultimately, calamity will come. God declares that when the calamity comes, then there would be no one to help you.

They would none of my counsel: they despised all my reproof. Therefore shall they eat the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of the fool shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from the fear of evil ( Proverbs 1:30-33 ).

Continuing to address to his son. "

Dr. Constable's Expository Notes

A. Introduction to the Book 1:1-7

These verses set forth the title, the purpose, and the thesis of the Book of Proverbs. Far from being a hodgepodge of miscellaneous sayings, the book gives evidence of careful organization in this opening segment.

Dr. Constable's Expository Notes

2. The purpose of the book 1:2-6

"The Book of Proverbs has two purposes: to give moral skillfulness and to give mental discernment. The first purpose is developed in Proverbs 1:3-4; then, after a parenthetical exhortation in Proverbs 1:5, the second purpose is developed in Proverbs 1:6." [Note: Ross, p. 904.]

"The purpose of all these sections [all the sections of the book] is the inculcation of certain cardinal social virtues, such as industry, thrift, discretion, truthfulness, honesty, chastity, kindness, forgiveness, warning against the corresponding vices, and praise of wisdom as the guiding principle of life." [Note: Crawford H. Toy, A Critical and Exegetical Commentary on the Book of Proverbs, p. vii.]

This book claims to offer wisdom (Heb. hokmah) to the reader. The words "wise" and "wisdom" occur about 125 times in Proverbs. It is this wisdom that the Apostle Paul commanded Christians to walk in (cf. Ephesians 5:15).

Wisdom is "God’s fixed order for life, an order opposed to chaos and death.

"No longer can wisdom be defined simplistically as ’the practical application of knowledge.’ Instead wisdom must be thought of as a broad, theological concept denoting a fixed, righteous order to which the wise man submits his life." [Note: Bruce K. Waltke, "The Book of Proverbs and Ancient Wisdom Literature," Bibliotheca Sacra 136:543 (July-September 1979):234, 238.]

"’Wisdom’ (hokmah) basically means ’skill.’" [Note: Ross, p. 904.]

". . . wisdom means being skillful and successful in one’s relationships and responsibilities. It involves observing and following the Creator’s principles of order in the moral universe." [Note: Roy B. Zuck, "A Theology of the Wisdom Books and the Song of Songs," in A Biblical Theology of the Old Testament, p. 232.]

"It isn’t enough simply to be educated and have knowledge, as important as education is. We also need wisdom, which is the ability to use knowledge. Wise men and women have the competence to grasp the meaning of a situation and understand what to do and how to do it in the right way at the right time. . . .

"The pages of history are filled with the names of brilliant and gifted people who were smart enough to become rich and famous but not wise enough to make a successful and satisfying life. Before his death, one of the world’s richest men said that he would have given all his wealth to make one of his six marriages succeed. It’s one thing to make a living, but quite something else to make a life." [Note: Wiersbe, pp. 10-11, 12.]

"When a man knows the right and does the right he is a wise man. It is the wedding of knowing and doing-it is the junction of the good and the true." [Note: Paul E. Larsen, Wise Up and Live, p. 4.]

This is not to say that everyone who submits to God will be able to make equally wise decisions in life. Some Christians, for example, demonstrate more wisdom than others. This is another sense in which Proverbs uses the word wisdom. Nevertheless, essentially, wisdom is a proper or skillful orientation toward God. [Note: For a study of the subject of wisdom as Proverbs uses it, including the shades of meaning the various Hebrew synonyms provide, see Kidner, pp. 36-38; and Zuck, pp. 209-19, 232-38. Several commentaries contain helpful topical indexes to the proverbs (e.g., Ross, pp. 897-903; W. G. Plaut, Book of Proverbs, pp. 333-36; and Kidner, pp. 31-56).]

"Proverbial wisdom is characterized by short, pithy statements; but the speculative wisdom, such as Ecclesiastes or Job, uses lengthy monologues and dialogues to probe the meaning of life, the problem of good and evil, and the relationship between God and people." [Note: Ross, p. 883. Cf. The New Bible Dictionary, s.v. "Wisdom Literature," by D. A. Hubbard.]

The key words in Proverbs 1:2 through 4 have the following meanings.

A second purpose of the book is to solve riddles: thought-provoking problems about life. The riddles in view (Proverbs 1:6) are any puzzles that are unclear and need interpreting, not just what we call riddles today (cf. Numbers 12:8; Judges 14:12; 1 Kings 10:1; Ezekiel 17:2; Habakkuk 2:6). [Note: See Harry Torcszyner, "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):125-49.]

Proverbs 1:2-6 set forth four objectives. God gave us these proverbs to impart an intimate acquaintance with wisdom and discipline (Proverbs 1:2 a) and to impart understanding of wisdom sayings (Proverbs 1:2 b, 6). He also wanted to impart moral insight (Proverbs 1:3) and to identify the intended recipients of wisdom (Proverbs 1:4). [Note: John E. Johnson, "An Analysis of Proverbs 1:1-7," Bibliotheca Sacra 144:576 (October-December 1987):425-28.]

"The Book of Proverbs was not intended to be read as an exhaustive book of right actions but as a selective example of godly wisdom." [Note: John H. Sailhamer, "The Mosaic Law and the Theology of the Pentateuch," Westminster Theological Journal 53 (Fall 1991):247.]

Gill's Exposition of the Whole Bible

To receive the instruction of wisdom,.... Or "prudence" h; of wise and prudent men; and especially of Christ himself, who bears those names, whose instructions this book is full of; and the design of which is to engage the attention of men to them, and prevail upon them to receive them, and act conformably to them. Which instructions respect the following things; and which are added by way of illustration and amplification, viz.

justice, and judgment, and equity; that which is just in itself, and according to the nature of God and his will; and is judged so by right reason; and is equitable between man and man, and agrees with the law of God. These three, R. Levi Ben Gersom says, signify one and the same thing; true righteousness, doing that which is just to God and man; which the doctrines of grace, or the instructions of wisdom, teach men to do; concerning which many rules may be collected from this book.

h השכל "prudentiae", Munster, Vatablus.

Henry's Complete Commentary on the Bible

      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.

      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, Proverbs 1:1; Proverbs 1:1. 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 Kings 11:12. He had been blessed with a good education, and many a good prayer had been put up for him (Psalms 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 Kings 4:30; 1 Kings 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 (Proverbs 1:2-4; Proverbs 1:2-4), 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, Philippians 1:10. 3. To order our conversation aright in every things, Proverbs 1:3; Proverbs 1:3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (Proverbs 1:3; Proverbs 1:3), 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, Proverbs 1:4; Proverbs 1:4. 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, Proverbs 1:5; Proverbs 1:6. 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 rabbin, 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 (Proverbs 1:6; Proverbs 1:6) --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.