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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.

My son, walk not thou in the way with them,.... In the same way as they do, which is the broad way that leads unto destruction; set not one foot in it; make no trial of it, whether it will be pleasant and profitable walking in it; the experiment will be dangerous; refrain thy foot from their path; their manner and course of life; do not follow it, nor join them in it; when there is an inclination or a temptation to it, withstand it; stop in time, do not proceed, but draw back, and go on in the way thou hast been trained up in, and remember the instructions of thy parents.

"My son, do not walk in the way with them," etc. He forbids those who believe in Christ among the Jews from associating with the Jews who persecute Christ. Finally, all who believed were together. And Peter speaking to them said, "Save yourselves from this crooked generation" (Acts 2).

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)

The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin (Pro 4:14; Psa 1:1; Psa 119:101).

After the men are described against whose enticements a warning is given forth, the warning is emphatically repeated, and is confirmed by a threefold reason: My son! go not in the way with them. Keep back thy foot from their path. If בּדרך (in the way), taken alone, cannot be equivalent to בדרך אחד (in one way), so is אתּם (with them) to be regarded as its determination. (Note: The Arab. grammarians regard this as half determination, and call it takhsys; that אתּם has with them the force of a virtually coordinated attributive; while, according to the Arab. gram., it is also possible that בּדרך, "in one way," is equivalent to on the common way, for in the indetermination sometimes there lies the conception not merely of âhad, but of weahad.) Foot (not feet), as eye, hand, etc., is used where the members come less under consideration than what they unitedly bring about (Pro 4:26.). נתיבה, from נתב, signifies properly that which is raised, especially the (raised) footstep.