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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 (Pro 1:1-6). II. The first principle of it recommended to our serious consideration (Pro 1:7-9). III. A necessary caution against bad company (Pro 1:10-19). 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 (Pro 1:20-33).

After the inscription, which gives the title of the book, and describes the author by his name, descent, and dignity, Pro 1:1, follows the scope and design of it, which is to teach men wisdom and knowledge; even such as are simple and foolish, and particularly young men; nay, hereby wise men may grow wiser, and attain to an higher degree of learning, Pro 1:2; and the "first" doctrine taught in it is the fear of the Lord, or devotion to God; which is the beginning of knowledge, though despised by fools, Pro 1:7. The next is obedience to parents; whose instructions, attended to, are more ornamental than chains of gold, Pro 1:8. And then follows a dissuasive from bad company; in which the arguments made use of by wicked men to draw in others with them, and the danger of compliance, are most strongly and beautifully represented, Pro 1:10. When Wisdom, who is the instructor and teacher throughout the whole, is introduced as calling upon the simple and the scorners to leave their sins and turn to her, with a promise of the Spirit to them, Pro 1:20; but they slighting and rejecting her call, are threatened with just and irrevocable rum and destruction, Pro 1:24. And the chapter is closed with a promise of safety and rest to those that hearken to her, Pro 1:33.

Therefore shall they eat of the fruit of their own way,.... Their evil ways; be punished according to their deserts, and receive the just reward of their iniquities; see Isa 3:10; and be filled with their own devices; or "counsels" (g): their device and counsel was to put Christ to death; to deliver him to the Roman governor, that he might be crucified, as he was: and they afterwards had their bellyful of crucifixion, as the word (h) used signifies; such vast numbers of them were crucified by the Romans before the walls of the city, five hundred a day, and sometimes more; insomuch that room was needed for crosses, and crosses for bodies (i). (g) "de consiliis suis", Pagninus, Montanus; "ex consiliis suis", Junius & Tremellius, &c. (h) "saturabuntar", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. (i) Josephus de Bello Jud. l. 5. c. 11. s. 1.

Therefore they will eat the fruit of their way. Their way, he says, of which he had spoken above: For their feet run to evil. Because, he says, they did not want to enter my ways that they might live, they will receive the reward of their ways, to perish eternally. But on the other hand, of those who fear the Lord, who walk in His ways, it is said: You will eat the labors of your fruits; blessed are you, and it will be well with you. And they will be satisfied with their own counsels. Because they refused to acquiesce to my counsel, by which I had decreed to save them, they will be satisfied with their own; with which they said, Let us hide snares against the innocent in vain; with which they chose a robber for themselves over the Savior, so that they might be destroyed by robbers, and condemned among robbers. This can also be understood of all despilers of the word of God, as in other things. The turning away of little ones will kill them. He calls little ones not by age, but by sense, to whom it was said above: How long, little ones, will you love childishness? who could have been not little ones, but perfect in senses if they had not turned away from the counsel of wisdom. But as they had turned away, they destined themselves to eternal death. And the prosperity of fools will destroy them. When they accomplish their acts, hindered by no adversities, which meditating they say: We will find all precious substance. Likewise: The turning away of little ones will kill them, and the prosperity of fools will destroy them, because often a spirit turned away from the fear of the Creator, already suffers from the wrath of the same just Creator, so that in what they sin, they seem to endure nothing adverse. But as blessed Job says, Let him lead his days in goods, and in a moment descend to hell (Job. XXI).

After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)

fruit . . . way--result of conduct (Isa 3:10; Eze 11:21; Rom 6:21; Gal 6:7-8). be filled--even to repletion (Psa 123:4).