สุภาษิต 1:9 วิจารณ์

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.

For they shall be an ornament of grace unto thy head,.... The instructions and laws of parents being attended unto and obeyed by children, render them more lovely and amiable than any beautiful ornament whatever that can be put upon their heads; and chains about thy neck; be that unto them as chains of gold are to the neck, beautify and adorn them; so good works, done in obedience to God and parents, are ornaments of great price, and preferable to any outward adorning whatever; see Ti1 2:9. The allusions are unto, and the metaphors taken from, those things which are most pleasing and acceptable to children, as fine top knots and golden chains.

Our Lord … offers us his hand, takes part in the struggle, and seemingly in every way hands over our adversary to us in defeat, striving might and main that we may prevail and wrest the victory, so that he may place on our head the unfading crown. Scripture says, remember, “You will receive a crown of graces upon your head.” Whereas in the Olympic games the crown after victory is nothing more than a laurel wreath, or applause, or acclamation of the crowd, all of which disappears and is lost with the coming of evening, the crown for virtue and its struggles has nothing material about it. It is not subject to decay in this world but is everlasting, immortal, enduring for all ages.

If you preserve in your faithful heart the law of your Father and observe the commands of your mother, you will receive the crown of graces on your head and the golden necklace in the resurrection of the righteous ones. You will be glorified in the heavenly and imperishable kingdom and crowned by Christ if you fight in a manner worthy of such a crown. No athlete is crowned unless such a person has contended strongly and legitimately.

God is Father of the righteous. Whoever practices justice was born from God. Our mother is the church, whose bridegroom is our Lord Jesus Christ. Our laws are the apostolic constitutions. Even though the concepts expressed above have a sublime meaning, they also apply to earthly parents when they educate their children in how to live piously before God. Since that teacher, who generates his children through the gospel, is a man, his wife and mother of his children is the church, or rather the ecclesiastical doctrine and way of life. If you, he says, listen to me as the author of the Proverbs—first in my role as the narrator of the father, and then as the narrator of wisdom and virtue (that is, of the mother)—you will be encircled with a crown of grace and your neck will be adorned with a necklace fashioned of intellectual gold and jewels. The material of the crown, with which the head of the interior man is encircled, is the circle of virtues, which are called graces. Accordingly, the golden necklace put around the neck of the soul (that is, around one’s obedience) must be understood as a part of the intellectual crown.

The church is not truly called the “pillar and foundation of truth” if it is found unsound in the most basic mystery of human salvation. But because it is truly called the “pillar and foundation of truth” by the apostle, whatever according to the canons of the church itself is given and received within it, among the holy mysteries of human redemption and reconciliation, is given with firm truth and received with firm truth.It is so commanded in Proverbs: “Hear, my child, your father’s instruction and do not reject your mother’s teaching,” so that we may never reject the general canons of holy mother the church, that is, those which the most harmonious assent of all the bishops confirms.

"That grace may be added to your head," etc. It was a custom among the ancients that those who competed lawfully would receive a crown on their head and a torque on their neck. Therefore, for us too, if we keep the discipline of our Creator, if we observe the decrees of the mother of grace, the greater clarity of spiritual virtues is increased from there. For grace is added to the head when charity, which adorned the principal part of the mind, is inflamed more ardently. And a torque is added to the neck when, with the splendor of perfect action, the word of preaching, which proceeds through the neck, is confirmed; and lest it be despised by the hearers, it is taught with an unbroken connection of virtues. But also in those who kept the decrees of the Mosaic law, when the Lord came, the grace of the New Testament was added with the hope of the heavenly kingdom. Whose exceptional splendor will never be enclosed by any end, like a crown or a torque. To us also, when the light of eternity is granted for our acts, which divine grace has bestowed, indeed grace is added to the head, and a torque to the neck, according to the Gospel saying: "For we have all received from his fullness, grace upon grace" (John 1); grace, namely, of blessed retribution, for the grace of righteous action.

Through listening to paternal instruction and through observance of maternal law, grace is put on our head and a neck ring on our neck. For the more one gives heed to divine commands [and] strives to observe with greater diligence what one has learned in the unity of mother church, the more one may now ascend with greater worthiness to the honor of preaching and may in the future ascend with greater exaltation to the blessedness of reigning with Christ for ever.

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)

On the figures of Pro 1:9, compare Gen 41:42; Sol 1:10; Sol 4:9.