'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.'--PROV. i. 1-19.
This passage contains the general introduction to the book of
Proverbs. It falls into three parts--a statement of the purpose of the
book (vs. 1-6); a summary of its foundation principles, and of the
teachings to which men ought to listen (vs. 7-9); and an antithetic
statement of the voices to which they should be deaf (vs. 10-19).
I. The aim of the book is stated to be twofold--to enable men,
especially the young, to 'know wisdom,' and to help them to 'discern
the words of understanding'; that is, to familiarise, by the study of
the book, with the characteristics of wise teachings, so that there
may be no mistaking seducing words of folly for these. These two aims
are expanded in the remaining verses, the latter of them being resumed
in verse 6, while the former occupies the other verses.
We note how emphatically the field in which this wisdom is to be
exercised is declared to be the moral conduct of life. 'Righteousness
and judgment and equity' are 'wise dealing,' and the end of true
wisdom is to practise these. The wider horizon of modern science and
speculation includes much in the notion of wisdom which has no bearing
on conduct. But the intellectual progress (and conceit) of to-day will
be none the worse for the reminder that a man may take in knowledge
till he is ignorant, and that, however enriched with science and
philosophy, if he does not practise righteousness, he is a fool.
We note also the special destination of the book--for the young.
Youth, by reason of hot blood and inexperience, needs such portable
medicines as are packed in these proverbs, many of them the
condensation into a vivid sentence of world-wide truths. There are few
better guides for a young man than this book of homely sagacity, which
is wisdom about the world without being tainted by the bad sort of
worldly wisdom. But unfortunately those who need it most relish it
least, and we have for the most part to rediscover its truths for
ourselves by our own, often bitter, experience.
We note, further, the clear statement of the way by which incipient
'wisdom' will grow, and of the certainty of its growth if it is real.
It is the 'wise man' who will 'increase in learning,' the 'man of
understanding' who 'attains unto sound counsels.' The treasures are
thrown away on him who has no heart for them. You may lavish wisdom on
the 'fool,' and it will run off him like water off a rock, fertilising
nothing, and stopping outside him.
The Bible would not have met all our needs, nor gone with us into all
regions of our experience, if it had not had this book of shrewd,
practical common-sense. Christianity is the perfection of common
sense. 'Godliness hath promise of the life which now is.' The wisdom
of the serpent, which Jesus enjoins, has none of the serpent's venom
in it. It is no sign of spirituality of mind to be above such mundane
considerations as this book urges. If we hold our heads too high to
look to our road and our feet, we are sure to fall into a pit.
II. Verses 7-9 may be regarded as a summary statement of the principle
on which the whole book is based, and of the duty which it enjoins.
The principle is that true wisdom is based on religion, and the duty
is to listen to parental instruction. 'My son,' is the address of a
teacher to his disciples, rather than of a father to his child. The
characteristic Old Testament designation of religion as 'the fear of
Jehovah' corresponds to the Old Testament revelation of Him as the
Holy One,--that is, as Him who is infinitely separated from creatural
being and limitations. Therefore is He 'to be had in reverence of all'
who would be 'about Him'; that fear of reverential awe in which no
slavish dread mingles, and which is perfectly consistent with
aspiration, trust, and love. The Old Testament reveals Him as separate
from men; the New Testament reveals Him as united to men in the divine
man, Christ Jesus. Therefore its keynote is the designation of
religion as 'the love of God'; but that name is no contradiction of
the earlier, but the completion of it.
That fear is the beginning or basis of wisdom, because wisdom is
conceived of as God's gift, and the surest way to get it is to 'ask of
God' (Jas. i. 5). Religion is, further, the foundation of wisdom,
inasmuch as irreligion is the supreme folly of creatures so dependent
on God, and so hungering after Him in the depths of their being, as we
are. In whatever directions a godless man may be wise, in the most
important matter of all, his relations to God, he is unwise, and the
epitaph for all such is 'Thou fool!'
Further, religion is the fountain of wisdom, in the sense of the word
in which this book uses it, since it opens out into principles of
action, motives, and communicated powers, which lead to right
apprehension and willing discharge of the duties of life. Godless men
may be scientists, philosophers, encyclopaedias of knowledge, but for
want of religion, they blunder in the direction of their lives, and
lack wisdom enough to keep them from wrecking the ship on the rocks.
The Israelitish parent was enjoined to teach his or her children the
law of the Lord. Here the children are enjoined to listen to the
instruction. Reverence for traditional wisdom was characteristic of
that state of society, and since a divine revelation stood at the
beginning of the nation's history, it was not unreasonable to look
back for light. Nowadays, a belief's being our fathers' is with many a
reason for not making it ours. But perhaps that is no more rational
than the blind adherence to the old with which this emancipated
generation reproaches its predecessors. Possibly there are some 'old
lamps' better than the new ones now hawked about the streets by so
many loud-voiced vendors. The youth of this day have much need of the
exhortation to listen to the 'instruction' (by which is meant, not
only teaching by word, but discipline by act) of their fathers, and to
the gentler voice of the mother telling of law in accents of love.
These precepts obeyed will be fairer ornaments than jewelled necklaces
and wreathed chaplets.
III. On one side of the young man are those who would point him to the
fear of Jehovah; on the other are seducing whispers, tempting him to
sin. That is the position in which we all stand. It is not enough to
listen to the nobler voice. We have resolutely to stop our ears to the
baser, which is often the louder. Facile yielding to the cunning
inducements which strew every path, and especially that of the young,
is fatal. If we cannot say 'No' to the base, we shall not say 'Yes' to
the noble voice. To be weak is generally to be wicked; for in this
world the tempters are more numerous, and to sense and flesh, more
potent than those who invite to good.
The example selected of such enticers is not of the kind that most of
us are in danger from. But the sort of inducements held out are in all
cases substantially the same. 'Precious substance' of one sort or
another is dangled before dazzled eyes; jovial companionship draws
young hearts. The right or wrong of the thing is not mentioned, and
even murder and robbery are presented as rather pleasant excitement,
and worth doing for the sake of what is got thereby. Are the desirable
consequences so sure? Is there no chance of being caught red-handed,
and stoned then and there, as a murderer? The tempters are discreetly
silent about that possibility, as all tempters are. Sin always
deceives, and its baits artfully hide the hook; but the cruel barb is
there, below the gay silk and coloured dressing, and it--not the false
appearance of food which lured the fish--is what sticks in the
bleeding mouth.
The teacher goes on, in verses 15 to 19, to supply the truth which the
tempters tried to ignore. He does so in three weighty sentences, which
strip the tinsel off the temptation, and show its real ugliness. The
flowery way to which they coax is a way of 'evil'; that should be
enough to settle the question. The first thing to ask about any course
is not whether it is agreeable or disagreeable, but Is it right or
wrong? Verse 17 is ambiguous, but probably the 'net' means the
tempters' speech in verses 11 to 14, and the 'bird' is the young man
supposed to be addressed. The sense will then be, 'Surely you are not
foolish enough to fly right into the meshes, and to go with your eyes
open into so transparent sin!'
Verse 18 points to the grim possibility already referred to, that the
would-be murderers will be caught and executed. But its lesson is
wider than that one case, and declares the great solemn truth that all
sin is suicide. Who ever breaks God's law slays himself.
What is true about 'covetousness,' as verse 19 tells, is true about
all kinds of sin--that it takes away the life of those who yield to
it, even though it may also fill their purses, or in other ways may
gratify their desires. Surely it is folly to pursue a course which,
however it may succeed in its immediate aims, brings real death, by
separation from God, along with it. He is not a very wise man who ties
his gold round him when the ship founders. He is not parted from his
treasure certainly, but it helps to sink him. We may get what we want
by sinning, but we get also what we did not want or reckon on--that
is, eternal death. 'This their way is their folly.' Yet, strange to
tell, their posterity 'approve their sayings,' and follow their
doings.