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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.

Turn ye at my reproof,.... Or rather "to my reproof", for the words are not an exhortation to the conversion of the heart, or to him repentance; but to an attendance to the external ministry of the word preached, which reproves of sin, righteousness, and judgment; and does not design the turning of the heart to it, which is God's work, but the turning of the face and ears to hear it; and so the Targum, "turn your face to my reproof,'' and not your backs, as they did, showing a dislike of it; or, as Aben Ezra, "turn ye to hear my reproof;'' turn your ears and listen to it, and do not pull away the shoulder, or stop your ears that you may not hear it; behold, I will pour out my spirit unto you; not "upon you", but "unto you": for the Holy Spirit of God is not here designed, and the effusion of his gifts, ordinary and extraordinary, or of his special grace; but the mind of Wisdom, or Christ, as the word is used in Pro 29:11. Some interpret it, "here, my will" (d); the external revelation of his will made in the ministry of the word, by whom "grace and truth", the doctrines of grace and truth, "came" in their full extent, Joh 1:17; for as the doctrines of "grace were poured into his lips", Psa 45:2, so they were poured out by them again, out of his heart, as out of a fountain or well, as the word (e) here used signifies; which denotes the large and abundant revelation of the Gospel by Christ, and is mentioned as an encouragement to men to attend unto it; which sense is confirmed by what follows; I will make known my words unto you; the doctrines of the Gospel, words of grace and wisdom, and such as never man spake as Christ did, his enemies being witnesses; the words of peace and reconciliation, of life and righteousness, and of eternal salvation, which were made known in a ministerial way by Christ and his apostles; but the Jews were such fools as to hate and despise the knowledge of these things; wherefore it follows: (d) So some in Ben Melech. (e) "fluere, vel scaturire faciam", Baynus; "scatebrae instar effundam", Cocceius, Michaelis; "scaturiam", Gussetius; "ebulliam", Schultens; so Ben Melech.

So, then, let us obey his most holy and glorious name and escape the threats which wisdom has predicted against the disobedient. In that way we shall live in peace, having our confidence in his most holy and majestic name. Accept our advice, and you will never regret it. For as God lives, as the Lord Jesus Christ lives and the Holy Spirit (on whom the elect believe and hope), the man who with humility and eager considerateness and with no regrets does what God has decreed and ordered will be enlisted and enrolled in the ranks of those who are saved through Jesus Christ. Through him be the glory to God for ever and ever. Amen.

For where at all have they found in divine Scripture, or from whom have they heard, that there is another Word and another wisdom besides this Son, that they should frame to themselves such a doctrine? True, indeed, it is written, “Are not my words like fire, and like a hammer that breaks the rock in pieces?” and in the Proverbs, “I will make known my words unto you.” But these are precepts and commands, which God has spoken to the saints through his proper and only true Word, concerning which the psalmist said, “I have refrained my feet from every evil way, that I may keep your words.” Such words accordingly the Savior signifies to be distinct from himself, when he says in his own person, “The words which I have spoken unto you.” For certainly such words are not offsprings or sons, nor are there so many words that frame the world, nor so many images of the one God, nor so many who have become men for us, nor as if from many such there were one who has become flesh, as John says. He was preached by John as being the only Word of God: “the Word was made flesh,” and “all things were made by him.” Wherefore of him alone, our Lord Jesus Christ, and of his oneness with the Father, are written and set forth the testimonies, both of the Father signifying that the Son is one, and of the saints, aware of this and saying that the Word is one, and that he is Only-begotten.

Turn at my reproof. He reproved the Jews through the mouths of the apostles, because they were unwilling to believe, and even then He admonished them to turn after He had risen and ascended.

Behold, I will pour out my Spirit to you, etc. If you still, he says, neglect to convert, I will bring upon you the vengeance you have deserved, and I will show that the words I have predicted about your destruction are true. Indeed, he names his spirit the power of vengeance, about which Moses said: You sent your spirit, and the sea covered them (Exodus XV). And it is said in the book of blessed Job: the wicked perished by the breath of God, and were consumed by the spirit of his wrath (Job IV).

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)

reproof--implying conviction deserving it (compare Joh 16:8, Margin). pour out--abundantly impart. my spirit--whether of wisdom personified, or of Christ, a divine agent.

To the call to thoughtfulness which lies in the complaint "How long?" there follows the entreaty: Turn ye at my reproof! Behold! I would pour out my Spirit upon you, I would make you to know my words. 23a is not a clause expressive of a wish, which with the particle expressive of a wish, which is wanting, would be תּשׁוּבוּ־נא, or according to Pro 23:1 and Pro 27:23 would be שׁוב תּשׁוּבוּ. The הנּה, introducing the principal clause, stamps 23a as the conditional clause; the relation of the expressions is as Isa 26:10; Job 20:24. תּשׁוּבוּ (Note: In the Hagiographa everywhere written plene, with exception of Job 17:10.) is not equivalent to si convertamini, which would require תּפנוּ, but to si revertamini; but לתוכהתּי (Note: The Metheg belongs to the ת, under which it should be placed (and not to the ל), as the commencing sound of the second syllable before the tone-syllable; cf. Pro 1:25.) does not therefore mean at my reproof, i.e., in consequence of it (Hitzig, after Num 16:34), but it is a constructio praegnans: turning and placing yourselves under my reproof. With תוכחת there is supposed an ἔλεγχος (lxx, Symm.): bringing proof, conviction, punishment. If they, leaving their hitherto accustomed way, permit themselves to be warned against their wickedness, then would Wisdom cause her words to flow forth to them, i.e., would without reserve disclose and communicate to them her spirit, cause them to know (namely by experience) her words. הבּיע (from נבע, R. נב; vid., Genesis, p. 635) is a common figurative word, expressive of the free pouring forth of thoughts and words, for the mouth is conceived of as a fountain (cf. Pro 18:4 with Mat 12:34), and the ῥῆσις (vid., lxx) as ῥεῦσις; only here it has the Spirit as object, but parallel with דּברי, thus the Spirit as the active power of the words, which, if the Spirit expresses Himself in them, are πνεῦμα καὶ ζωή, Joh 6:63. The addresses of Wisdom in the Book of Proverbs touch closely upon the discourses of the Lord in the Logos-Gospel. Wisdom appears here as the fountain of the words of salvation for men; and these words of salvation are related to her, just as the λόγοι to the divine λόγος expressing Himself therein.