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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.

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) "prudentiae", Munster, Vatablus.

Those concepts which are expressed by the Holy Spirit in parables through their counterpart of speech become quite clear when one brings them before God with a faithful heart. For they understand the true righteousness which was announced by Christ.

Even as there is one true God, and as there are many who are called gods by participation in him, and as there is one begotten Son of God, but others are called sons by adoption; so also there is one true justice—as it is written in the introduction of the Book of Proverbs—but the Lord loves the many acts of righteousness that are pronounced just because of their participation in true justice.

To confess that we are imperfect; that we have not yet laid hold of it; and that we have not yet obtained it. This is true wisdom in man: to know that he is imperfect; and, if I may so say, the perfection of all the just, living in the flesh, is imperfect. Whence, also, we read in Proverbs: “To understand true justice.”

According to Proverbs, “That resourcefulness may be imparted to the simple, to the young man knowledge and discretion” [is a statement that may be taken in a good sense but also] in a bad sense, as in the letter of the apostle: “But I fear lest, as the serpent seduced Eve by his guile, so your minds may be corrupted and fall from a single devotion to Christ.”What the Lord is saying, therefore, is this: My knowledge, deepest thought and the inmost desire of my heart was with me, not only in my heavenly mansions but also when I dwelt in the night of this world and in darkness. It remained in me as man, and it instructed me and never left me, so that whatever the weakness of the flesh was unable to achieve, divine thought and power accomplished.

Justice, and judgment, etc. Justice is in those things we do well according to the rule of truth; judgment, in those things we act with right discernment with our neighbors. Equity is in that action wherein with sincere intention we strive to please God alone in the things we rightly do or judge.

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)

To receive . . . of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of Pro 1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (Pro 16:22). justice . . . equity--all the attributes of one upright in all his relations to God and man.