Chapter 1

(Verses 1 through 4) The proverbs of Solomon the son of David, king of Israel; to know wisdom and instruction; to perceive the words of understanding; to receive the instruction of wisdom, justice, and judgment, and equity; to give subtilty to the simple, to the young man knowledge and discretion.

Thus Solomon introduces himself as the son of David, the king of Israel . This lets us know that he is the Solomon to whom the LORD gave the greatest wisdom that ever has been, or ever will be, given to a mortal man. With this fact as background we should certainly recognize the seriousness of what he is presenting. He further tells us his purpose in writing these proverbs. It is that we may know and understand wisdom, instruction, understanding, justice, and judgment; and to give understanding, knowledge, and discretion to the simple.

(Verses 5 and 6) A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and its interpretation; the words of the wise, and their dark sayings.

When he says, “A wise man will hear,” perhaps we should understand “hear” to mean heed, because, as a result of this he will increase learning. Also a man of understanding will pay attention to wise counsels that he may understand both the proverb and its interpretation. He will also give diligence to understand both the words spoken by the wise and whatever hidden meanings there may be in their words, or the deeper things that may be in an eloquent speech. In short, he is not satisfied just to skim the surface of what is said.

(Verses 7 through 9) The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. My son, hear the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thy head, and chains about thy neck.

The very first statement in this text is one that we all should never forget, even for a moment. It seems that the modern world has completely forgotten it, or never knew it in the first place. Only those who fear the LORD are able to acquire real wisdom; for the first step in that process is learning the proper relation between God and man. Today most people, even including many religious teachers, seem to think that they are wiser and greater than God. And that completely blocks them from learning true wisdom. David tells us that “The fool hath said in his heart, ‘there is no God.’” And here Solomon tells us that, “Fools despise wisdom and instruction.” Because of this Solomon further says, “My son, hear the instruction of thy father, and forsake not the law of thy mother.” Certainly his usage of “hear” in this case actually means “heed.” Not only should this be done for the sake of keeping the commandment of the LORD which says, “Honor thy father and thy mother,” but in addition to that, doing this will “be an ornament of grace unto thy head, and chains about thy neck.” The chains of which he speaks are ornamental chains such as many wear. This is an example of the use of words unrelated to the subject but still giving a clear picture of the situation. They will certainly not literally be chains, but will be ornaments of character that will be noticed by all.

(Verses 10 through 16) My son, if sinners entice thee, consent thou not. If they say, “Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: let us swallow them up alive as the grave; and whole, as those that go down into the pit: we shall find all precious substances, we shall fill our houses with spoil: cast in thy lot among us; let us all have one purse:” my son, walk not thou in the way with them, refrain thy foot from their path. For their feet run to evil, and make haste to shed blood.

This may be something that Solomon actually said to his own sons. Or it may be that he is only using the expression, “My son,” as a universal address to anyone who might read this warning. But that really makes no difference. What does matter is the message he is delivering. The message is simply that we carefully avoid becoming entangled with those who are planning evil works of any kind. If we become involved with them, though we might not actually take part with them in the evil deeds themselves, we will probably be blamed for them anyway. And just by going along with them we become guilty also.

(Verses 17 through 19) Surely in vain the net is spread in the sight of any bird. And they lay wait for their own blood; they lurk privily for their own lives. So are the ways of everyone that is greedy of gain; which taketh away the life of the owners thereof.

Even a bird is wise enough to avoid a net when he sees it being laid for him. So surely we should know to not get entangled in one that men set in plain sight before us. The key that shows us the net is the statement of these who are planning the robbery. They say, “Let us lay wait for blood, let us lurk privily for the innocent without cause.” And the truth is that “They lay wait for their own blood; they lurk privily for their own lives.” That is, although they are planning to take the life, and shed the blood of someone else, there are two prospects for which they make no allowance. One is that instead of taking the life of another, they may lose their own. And the other is that even if they are successful in what they are planning, they will later be caught and put to death for their crime. So they are losers either way. This is the usual outcome of such a line of endeavor. So a man with any wisdom can readily see that there is no profit in such.

(Verses 20 through 23) Wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, “How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.

In this text Solomon personifies wisdom as a woman, which is a fairly common presentation of wisdom. He says that she is constantly calling from every place in the city, from the streets, from the principal place of gathering of the people, and even from the opening of the gates. Certainly there is no excuse for anyone’s failure to hear her. She is even calling “the simple” (in this particular instance it seems that the meaning of “the simple” is “the stupid.”) First she says, “How long will you love stupidity? And how long will the scorners (those who scorn knowledge) delight in their scorning, and fools hate knowledge?” Then she tells them to turn at her reproof, and she will pour out her spirit unto them, and make known to them her words. This certainly is a worthwhile promise. But she has prefaced it with this command; “Turn you at my reproof.” And this they will not do, as we shall soon see.

(Verses 24 through 27) Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.

Wisdom continues her speech. She has already declared that to those who will heed her reproof she will give both the spirit of wisdom, and even understanding itself. However, these foolish ones have refused to listen. Instead they have just made light of all her counsel. Since they have done this, they have sealed their own fate. They are sure to encounter anguish and destruction. And when they do she will not help them; but, on the contrary, she will even laugh at their calamity and destruction. When a person will not learn the lessons of wisdom he can never fall back upon wisdom for support in times of trouble. And trouble is sure to come upon us along life’s pathway. Therefore we should make every endeavor to learn wisdom as much as possible. And the Apostle James has told us how best to accomplish that. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” (James 1:5)

(Verses 28 through 33) Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the LORD: they would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from the fear of evil.

This declaration reminds us very much of a commandment of the LORD given by Isaiah. (Isaiah 55:6) “Seek ye the LORD while He may be found, call ye upon Him while is near.” The proper time to call upon wisdom is at the first opportunity. She has already declared that those who refuse to answer her when she first calls them shall be left without further recourse. For when they get into trouble and, attempt to call upon her, she will not answer; and with all their seeking her, they can not find her. The reason they did not answer when she called them is that “they hated  knowledge, and did not choose the fear of the LORD.” For that reason they would have none of her counsel, and despised all her reproof. Therefore they are left to their own way, and all that is left to them is the fruit of their own actions. “The turning away of the simple shall slay them, and the prosperity of fools shall destroy them.” That is, since they have been so simple (or stupid) as to turn away from, or turn their backs upon, wisdom, that very act will bring them to death. And since the only prosperity that fools will have is very fleeting, they will be destroyed thereby. Theirs is a hopeless case. On the other hand, those who give heed unto wisdom shall dwell in safety, and will not even have to fear evil. What a contrast!

(Verses 1 through 9) My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine ear unto understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seek her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God. For the LORD giveth wisdom: out of His mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: He is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of His saints. Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.

As Solomon opens this chapter, he again uses the address, “My son,” although it seems to be rather a general manner of addressing whoever may read this writing than a restricted address to his son. The advice he gives is good for all who will give heed to it. The first thing we are told to do is to receive (pay attention to) his words; then hide his commandments with us (not from us.) That is we are to put forth every means to see that we keep them safe, where we can easily get to them, and none can steal them away from us. We are to use them as directions by which to find wisdom and understanding. If we follow this advice, thus seeking after knowledge and understanding as men usually seek after silver and hidden treasures, we shall be able to understand the fear of the LORD, and find the knowledge of God. The reason for this is that the LORD is the source of wisdom, and gives it to those who seek Him. When He speaks, He sends forth knowledge and understanding. The Apostle John, in writing concerning the Son of God, Who is, of God also, says, “That was the true light, which lighteth every man that cometh into the world.” So any light we have, whether spiritual light, or the light of reason, or any other true light, comes from Him. “He layeth up sound wisdom for the righteous: He is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of His saints.” This certainly needs no explanation; but surely we should remember it at all times. Notice that nothing is said about His laying up sound wisdom for sinners, being a shield for them, or preserving their way. But He does all this, and more, for the righteous. Verse 9 refers back to what Solomon has said in verses 1 through 4. If we will faithfully keep these commandments and follow this advice, we shall “understand righteousness, and judgment, and equity; yea, and every good path.”

(Verses 10 through 15) When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee: to deliver thee from the way of the evil man, from the man that speaketh froward things; who leave the paths of uprightness to walk in the ways of darkness; who rejoice to do evil, and delight in the frowardness of the wicked; whose ways are crooked, and they froward in their paths:

Notice the great promise in the entering of wisdom into the heart. Just as surely as wisdom comes in, knowledge becomes pleasant to the soul. And when that takes place, discretion and understanding will deliver us from these same wicked men that have been mentioned all the way from Chapter 1, verse 10 through this Chapter. They are the foolish ones who would not hear when Wisdom called. And they are the ones who will receive no help from Wisdom. They leave the paths of uprightness to walk in the ways of darkness. They rejoice to do evil, and delight in the frowardness of the wicked.” All of their ways are crooked, and they are wicked in all their paths. Certainly we should desire to be delivered from them.

(Verses 16 through 20) To deliver thee from the strange woman, even from the stranger that flattereth with her words; which forsaketh the guide of her youth, and forgetteth the covenant of her God. For her house inclineth unto death, and her paths unto the dead. None that go unto her return again, neither take they hold of the paths of life. That thou mayest walk in the way of good men, and keep the paths of the righteous.

Solomon continues to tell his reason for giving this advice. He has already declared that it is to deliver us from wicked men. And lest we forget that there are also evil women, he specifically tells us that this is also to deliver us from the “strange woman.” Perhaps the most important thing to remember at this point is that this “strange woman” may not be a stranger in the sense of being one we have never seen or heard of. But she is estranged from God. She is a stranger to the ways of righteousness, and is always “on the prowl,” seeking victims for her own wicked purposes. She may have been taught the way of truth when a child, but she has forsaken that guide. She may even have professed to know the LORD; but she no longer even makes a pretense of serving Him. Her house leads to death, and none that go therein ever come back; and they never take hold of the paths of life. So Solomon warns us to avoid her and her ways that we may “walk in the way of good men, and keep the paths of the righteous.

(Verses 21 and 22) For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.

Certainly this needs no explanation. But it does set forth ample reason for heeding Solomon’s advice. So let us seek wisdom and understanding. And let us remember that the proper place to seek it is at the source. Let us go to the LORD for it. And remember that He doesn’t tell us to just ask once, and give up, but rather keep on until we receive the answer we need.

(Verses 1 through 4) My son, forget not my law; but let thine heart keep my commandments. For length of days, and long life, and peace shall they add to thee. Let not mercy and truth forsake thee: bind them about thy neck:; write them upon the table of thine heart: so shalt thou find favour and good understanding in the sight of  God and man.

Since Solomon was the wisest mortal man that ever lived upon the earth, it is reasonable to think that his law and his commandments would be words of wisdom. And he says that these, if kept, will add “length of days, long life, and peace” unto us. This is, without doubt, the greatest promise given concerning earthly things. Certainly, we can understand that everyone wants these things. And since they are to be obtained by holding fast to wisdom, and following it always, why do some never seek after wisdom, and all fall so short of it. Two things we are to hold to at all cost are mercy and truth. Remember that our Lord has said, “Therefore all things whatsoever ye would that men should to you, do ye even so to them: for this is the law and the prophets.” (Matt. 7:12) And James says, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.” (James 2:13)  So, in holding to mercy we must show mercy to others. We are also to speak the truth in all our dealings with our fellow man, Thus we will have mercy and truth bound about our necks and written upon the tables of our hearts. Note carefully the promise that goes with that. “So shalt thou find favour  and good understanding in the sight of God and man.”

(Verses 5 and 6) Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths.

This is advice that should never be forgotten. Our Lord Himself said that the first and greatest commandment is, “Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy strength.” And if we do this we will surely trust in the LORD with all of our heart. Not only so, but we will also lean, not upon our own understanding, but upon His word, and will acknowledge Him in all of our ways. If we do these things, He will direct all of our paths. And that is the promise Solomon has here made.

(Verses 7 through 10) Be not wise in thine own eyes: fear the LORD, and depart from evil. It shall be health to thy navel, and marrow to thy bones. Honour the LORD with thy substance, and with the firstfruits of thine increase: So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

The man who is wise in his own eyes is never able to learn anything. He already feels that he knows more than anyone else, and this blocks his ability to learn. On the other hand those who fear the LORD, and depart from evil will continue to gain wisdom; for the LORD will give it to them. And He is the source of all true wisdom. In verse 8, “health” should be understood as “medicine;” and since in Solomon’s day the navel was considered as the point at which ill health entered the body, medicine for it was medicine for the whole body at the point where it will do the most good. It was also considered that as long as the bones had plenty of marrow, or stayed well moistened, the body retained its strength. So to follow this commandment keeps one in good health, particularly from a spiritual viewpoint. “Honour the LORD with thy substance, and with the firstfruits of thine increase.” Notice that in this the first instruction is to use whatever substance (material wealth) we have for the glory of God. This not only means make donations to the church, or, as it was in that day, to the temple, but to help someone in need, or for any worthwhile cause. Then, don’t forget to make your offering of the firstfruits. Today we do not serve under the law, and therefore we do not make the ritual offering of the firstfruits; but we do need to be just as faithful in remembering that any increase we have, whether from the field, or from a salary we might draw for some work we are doing, is by the grace and mercy of the LORD, and render thanksgiving to Him for it. Solomon promises that if we do this, we will prosper in what we do.

(Verses 11 and 12) My son, despise not the chastening of the LORD; neither be weary of His correction: for whom the LORD loveth He correcteth; even as a father the son in whom he delighteth.

Perhaps the best explanation of this passage ever written is found in Hebrews 12: 5-11. “And ye have forgotten the exhortation which speaketh unto you as unto children, ‘My son despise not thou the chastening of the LORD, nor faint when thou art rebuked of Him: for whom the LORD loveth He chasteneth, and scourgeth every son that He receiveth.’ If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby.” This plainly shows us that whatever chastisement the father gives us is given because we are His children, and is profitable to us as part of the process of conforming us to the image of His Son, thus making us partakers of His holiness.

(Verses 13 through 20) Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared to her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. The LORD by wisdom hath founded the earth; by understanding hath He established the heavens. By His knowledge the depths are broken up, and the clouds drop down the dew.

The man that finds and gets wisdom and understanding is indeed happy, or blessed. From Chapter 1, verse20, Solomon has been extolling the virtues of wisdom. Now he sums the whole matter up. He says that wisdom is better than both silver and fine gold, and even more precious than rubies. He even declares that “all the things thou canst desire are not to be compared to her. Length of days is in her right hand, and in her left riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.” No higher tribute can be paid to anyone or anything. Then he tells us that it was by wisdom that the LORD founded the earth, “and by understanding hath He established the heavens.” It is even by His knowledge that such great things as the breaking up of the deep, and such small ones as the dropping of the dew are done. So wisdom and knowledge are shown forth in everything the LORD does.

(Verses 21 through 26) My son, let not them depart from thine eyes: keep sound wisdom and discretion: so shall they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down and thy sleep shall be sweet. Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. For the LORD shall be thy confidence, and shall keep thy foot from being taken.

Solomon tells us that if we hold fast to sound wisdom and discretion they will be life to our soul, and grace to our neck. That is, they will preserve our life from the many dangers that are all around, and will make us as acceptable to those around us as if we were wearing the finest jewelry, and gold chains around our necks. They will keep us safe, and we will not be found stumbling along for lack of knowing where we are going. We can lie down and sleep without having to worry about what is going to happen, because the LORD is our confidence, and He will keep us from being taken by the enemy.

(Verses 27 through 29) Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbor, Go, and come again, and tomorrow I will give; when thou hast it by thee. Devise not evil against thy neighbor, seeing he dwelleth securely by thee.

This seems to need no explanation except a simple reminder that we should remember who is our neighbor. And this can be readily cleared up by reviewing Luke 10:29-37. No doubt, our Lord made this as plain as it can be made. And if we will keep His definition of a neighbor in mind, and follow the commandments Solomon has here given us, we will be on safe ground.

(Verses 30 through 32) Strive not with a man without cause, if he have done thee no harm. Envy thou not the oppressor, and choose none of his ways. For the froward is abomination to the LORD: but His secret is with the righteous.

Certainly there can be no advantage to be gained by starting a fight, or even an argument with anyone without cause, and especially if the one starting the strife has never received any wrong of any kind from the one with whom he starts the fight. In the first place it is wrong to do so; and in the second place, it might result in the one who started it getting the most damage from it. Time after time throughout the word of the LORD we are told that God will bring the oppressor to judgment, whether in this life, or on the day of final judgment. So surely his situation is not one we should desire, and therefore we should never be envious of him. Neither should we choose or follow any of his ways. The oppressor is indeed a wicked, or froward man; and “the froward is abomination to the LORD. Certainly we do not want to be in that condition. On the other hand, the LORD’S secret is with the righteous. So surely he is the one we should want to follow.

(Verses 33 through 35) The curse of the LORD is in the house of the wicked: but He blesseth the habitation of the just. Surely He scorneth the scorners: but He giveth grace unto the lowly. The wise shall inherit glory: but shame shall be the promotion of fools.

Notice that in each of these three verses Solomon gives us a great contrast to consider. In verse 33 the contrast is between the wicked and the just. The LORD has placed His curse even upon the house of the wicked, as well as upon his person. At the same time the reverse is true of the just, His blessing is upon their habitation. In verse 34 the contrast is between the one who thinks himself superior to others, (the scorner,) and humble, or lowly person. The LORD Himself has nothing but scorn for the scorner, while at the same time He gives grace to the lowly. Then verse 35 declares that the wise shall inherit glory, while all that the fool will ever get is shame.

(Verses 1 through 9) Hear ye children, the instruction of a father, and attend to know understanding. For I give you good doctrine, forsake ye not my law. For I was my father’s son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live. Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. Forsake her not, and she shall preserve thee: love her, and she shall keep thee. Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee/

Earlier we said that it might be that instead of “My son” being a restricted address to one of Solomon’s sons, it is more a general address to anyone who might read this writing. He now uses the expression, “ye children,” which seems even more to indicate what we have suggested. He calls upon us to “hear the instruction of a father, and attend to know understanding. For I give you good doctrine, forsake not my law.” He further tells us that he was his father’s son, “tender and only beloved in the sight of my mother.” That is, he was beloved by both his father and his mother. And in the case of his mother, he was an only son. So the doctrine he is giving us did not originate with him, but he was taught by his father.

(verses 10 through 13) Hear, O my son, and receive my sayings; and the years of thy life shall be many. I have taught thee in the way of wisdom; I have led thee in right paths. When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. Take fast hold of instruction; let her not go: keep her; for she is thy life.

Again he cautions us to receive, or accept, his sayings. To do this will stretch out our life to many days. He declares that he has taught us in the way of wisdom, and led us in right paths. Therefore if we follow His instructions we can go without our steps being difficult, and we can even run without stumbling. He is not speaking of physically running, but of moving ahead rapidly in life. Verse 13 certainly should be plain enough without explanation. “Take fast hold of instruction; let her not go: keep her; for she is thy life.”

(Verses 14 through 19) Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away. For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. For they eat the bread of wickedness, and drink the wine of violence. But the path of the just is as a shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble.

As we read his instruction concerning the path of the wicked, it is very obvious that he wants us to have nothing to do with it. Not only are we not to walk in it, we are not to enter it. In fact we are to so diligently avoid it that we do not even come near it. “Avoid it, pass not by it, turn from it, and pass away.” The reason for this is that they (the wicked) are so bent upon doing evil to someone that they cannot even sleep unless they have caused some kind of evil, or have made someone fall. We often today hear the expression concerning someone who is constantly studying and planning some particular thing, “He eats, drinks, and sleeps it.” This is the way of the wicked concerning evil works. This causes their way to be as darkness so that they do not even know at what they stumble. But the way of the just is as a shining light that grows constantly brighter as they travel along. And it will continue growing brighter even unto the perfect day.

(Verses 20 through 22) My son, attend to my words; incline thine ear to my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh.

This should be very easy to be understood by anyone who gives it a little attention. Since these words and sayings are indeed pearls of wisdom, if we will hold fast to them, and make constant use of them, they will help us to avoid many dangers that would render damage unto us, and might even bring about our death. So in that respect they can rightly be called our life. And though he says they are “health to all their flesh,” they will not only be health to our actual flesh, but will be of even greater value to our spiritual wellbeing.

(Verses 23 through 27) Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil.

It is obvious that in this Solomon considers the heart as the center of affection. Therefore we might consider what he has said as “Be diligent to keep your affections under control; for it is from them that issues of life arise.” This will surely become more apparent as we go into the next chapter. However, in whatsoever situation we are found it is still true. He has already pointed out very forcefully that if we let our affections lay hold upon evil men and evil things, there will certainly be a sad day of reckoning for us. On the other hand, if we set them on the righteous, and works of righteousness, the future holds far more promise for us. So he says, “Put away from thee a froward mouth, and perverse lips put far from thee.” That is, make sure that what your mouth and your lips speak forth is the truth. At the same time avoid those who would speak otherwise. “Let thine eyes look right on, and thine eyelids look straight before thee.” Set your goal by sound wisdom, and follow a straight path to that goal, without always being on the lookout for a different way. Take time to carefully consider the path you will take, and let it be thoroughly established in your mind so that you will not need to turn either to the right hand or to the left. Do not even start to walk in an evil way.

(Verses 1 and 2) My son, attend unto my wisdom, and bow thine ear to my understanding: that thou mayest regard discretion, and that thy lips may keep knowledge.

He continues to call us to carefully consider the wisdom and instructions he sets before us. It is only through wisdom and understanding that we can have real regard for discretion, and that we can keep, or maintain, knowledge.

(Verses 3 through 14) For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: but her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death, and her steps take hold on hell. Lest thou shouldest ponder her path of life, her ways are moveable, that thou canst not know them. Hear me now therefore, O ye children, and depart not from the words of my mouth. Remove thy way far from her, and come not nigh the door of her house: lest thou give thine honour unto others, and thy years unto the cruel: lest strangers be filled with thy wealth; and thy labours be in the house of a stranger; and thou mourn at the last, when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! I was almost in all evil in the midst of the congregation and assembly.

As we remarked earlier, Solomon’s use of the phrase, “strange woman” does not necessarily mean a woman whom we have never before seen, but one who is estranged from the LORD, and from righteousness. As he describes this particular woman, she is evidently a prostitute. She can, no doubt, speak very sweet and alluring words, but he who is entrapped thereby will soon find that the final result is a bitter experience indeed. She is leading the way to death and the grave, or worse. There is no profit in trying to understand her ways, for they are always changeable so that none can know them. The only safety in dealing with her is to “remove thy way far from her, and come not nigh the door of her house.” Those who are caught in her web will find both their wealth and their labor benefiting strangers instead of themselves. And even their flesh and body are likely to be consumed by the terrible diseases that are often spread by such women. Then when their health and their wealth are wasted away, they will suffer great regret for their failure to heed the instruction that was given them. But, alas, it is too late to be of any help! It is unclear whether verse 14 is a continuation of what her victim will say, or is Solomon’s testimony of why he is so sure of the final outcome of one who has been entrapped by such a woman; probably the latter. For the victim he has described would not likely be in the congregation of the assembly, and he would likely declare himself to be “in all evil,” instead of  saying, “I was almost in all evil.”

(Verses 15 through 21) Drink waters out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of waters in the streets. Let them be only thine own, and not strangers’ with thee. Let thy fountain be blessed: and rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? For the ways of a man are before the eyes of the LORD, and He pondereth all his goings.

Verses 15 through 19 are simply a very impressive way of telling a man, and his wife that they are to keep all sexual activity between themselves, and permit no other to have any part therein. In verse 20 Solomon brings forth the question, “Why would a man even want to neglect his wife, and have sex with some other woman?” And in verse 21 he reminds us that everything we do is before the eyes of the LORD, and He gives close attention to all our ways.

(Verses 22 and 23) His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction; and in the greatness of his folly he shall go astray.

These verses are so clear that they will surely not be misunderstood. So we shall pass them without further comment.

Chapter 6

(Verses 1 through5) My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure of thy friend. Give not sleep to thine eyes, nor slumber to thine eyelids. Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.

In the days before it became necessary that every transaction be written down , signed, and sealed, to make it legal, it was customary to confirm every deal with a handshake. The deal of which Solomon speaks is one in which a man has become surety for his friend, and has shaken hands with the third party of the deal, signifying that if his friend defaults on the deal he has made with this third party, he will himself make good any failure of his friend concerning the deal.. Today, we call it co-signing with the friend. Solomon had, evidently, seen some cases where the friend had fallen down on his bargain, and left the responsibility to the co-signer, just as often happens today. So his advice is that if you have become surety for your friend, the first thing for you to do is to quickly go to your friend, and make sure that he is going to live up to his bargain. He makes this advice so strong that he leaves no doubt that the best course is to never be surety for a friend in the first place.

(Verses 6 through 11) Go to the ant, thou sluggard; consider her ways, and become wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth, and thy want as an armed man.

Now Solomon addresses the sluggard (the lazy person.) Not only is a sluggard lazy, but also he is so foolish that he thinks he can get along well in this world without working, but spending his time sleeping. He could learn much by going to an ant colony, and watching the ants as they are constantly busy in storing food for the times when it cannot be found. Then he questions how long the sluggard is going to continue sleeping, and when will he wake up, and start doing something useful. Certainly a person needs a reasonable amount of sleep. But wasting too much time in sleeping will bring nothing but poverty and want. And it will bring that very quickly.

(Verses 12 through 15) A naughty person, a wicked man, walketh with a froward mouth. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; frowardness is in his heart, he deviseth mischief continually: he soweth discord. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.

No one has to wonder how bad a man has to be to qualify as a “naughty person,” according to Solomon’s definition thereof. For, as an appositive, he says, “a wicked man.” And everyone knows that a wicked man is directly opposite from a righteous man. Such a man, he says, “walketh with a froward mouth.” That is, what he says is just as likely to be false as it is to be true, if not, indeed, more likely to be false. He winks with his eyes, as one who does not mean what he says. “He speaketh with his feet, he teacheth with his fingers,” seems a little unclear; but perhaps, the best way of considering it is that it means we can know far more about such a man by where he goes and what he does than we can by what he says. His heart is filled with wickedness, and he is constantly devising some sort of evil scheme, and starting discord among all who will give any attention to him. It is then no wonder that “his calamity shall come suddenly, (and) suddenly shall he be broken without remedy.

(Verses 16 through 19) These six things doth the LORD hate: yea, seven are an abomination unto Him: a proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren.

This is a text that we should all memorize, and never forget. It certainly can be in no need of any explanation. In fact, any attempt to explain it any further, could only cloud the issue. Every word in it is well known to all. It is a direct statement that every one of the things mentioned therein is hated by the LORD, and is an abomination unto Him. How much clearer can it be made?

(Verses 20 through 26) My son, keep thy father’s commandment, and forsake not the law of thy mother: bind then continually upon thine heart, and tie them about thy neck. When thou goest out, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: to keep thee from the evil woman, from the flattery of the tongue of  a strange woman. Lust not after her beauty in thine heart; neither let her take thee with her eyelids. For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.

Solomon returns to an item of advice he has earlier given us. It is that we should keep both his commandment and the law of our mother. His manner of addressing us as, “My son,” would seemingly mean that in this we should consider him as our father. In like manner we might at this point consider wisdom as our mother. Thus we would be enjoined to keep his commandment and the law of wisdom. Indeed, if we will do this, we will find his promise true. If we do bind them upon our heart, and tie them around our neck, whether going, sleeping, or remaining awake. They will provide us protection that nothing else will, and at times when nothing else can. Verse 23 is one that needs no explanation. But it is one that we should always keep in mind, and never lose sight of. “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” As we continue on, we find that these are given for a very specific purpose; “To keep thee from the evil woman, from the flattery of the tongue of a strange woman.” As we have before remarked, Solomon’s usage of “a strange woman” often means, not necessarily one we have not seen before, but one that is estranged from God. She may be a woman of great beauty of face and form. But do not let that entice us to follow her. “For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.” A man might have a great fortune. But if he lets such women lead him astray, he will be brought down to a piece of bread, or less. And they are always on the prowl, searching for one they can bring down.

(Verses 27 through 35) Can a man take fire in his bosom, and his clothes not be burned? Can one go upon hot coals, and his feet not be burned? So he that goeth in to his neighbor’s wife; whosoever toucheth her shall not be innocent. Men do not despise a thief, if he steal to satisfy his soul when he is hungry; But if he be found, he shall restore sevenfold; he shall give all the substance of his house. But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyefh his own soul. A wound and dishonour shall he get; and his reproach shall not be wiped away. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. He will not regard any ransom; neither will he rest content, though thou givest many gifts.

The questions asked in verses 27 and 28 so obviously call for a negative answer that there is no room for any argument concerning them. But so it is also with a man who commits adultery with his neighbor’s wife. And in Solomon’s usage here of “neighbor,” he actually means any man. There is no way an adulterer can be considered innocent. Men will make allowance for a man who steals to satisfy his hunger. Though, if found, he may be called upon to restore seven times as much as he has taken, and may be charged a heavy fine, he still will not be despised for his act. But the man that commits adultery has no understanding. For he is endangering himself, and bringing destruction upon his own soul. He will get both a wound and dishonor. And his reproach shall not be taken away, no matter what he does. Since jealousy is the quickest way to arouse a man’s rage, he will not spare in the day when he has the opportunity to take vengeance upon the one who has committed adultery with his wife. And no matter how much ransom one might offer, or how many gifts the culprit might offer, it will not be sufficient. So any man who cares anything for himself, will avoid adultery.

(Verses 1 through 5) My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thine heart. Say unto wisdom, Thou art my sister; and call understanding thy kinswoman: that they may keep thee from the strange woman, from the stranger that flattereth with her words.

Again Solomon reminds us to keep his words and his commandments. We are to keep his law as the apple of our eye. And by doing this, and keeping his law, we shall live. That is, his instructions are designed to lead us in the way that will not only prolong our life by showing us how to avoid many dangers that constantly lurk in the darkness around us, but will also enhance our lives while we continue along the path of life. We are to bind them upon our fingers. That is, let them be our guide in all that we do, and, at the same time, let them rule our affections, by writing them “upon the table of our heart.” In addition we are to have the same love for wisdom that we do for our own sister, and have the same familiarity with understanding that we have with a very close kinswoman, even our mother who is the closest kinswoman we have. By so doing, wisdom and understanding will keep us out of the clutches of “the strange woman” who flatters us with her words.

(Verses 6 through 12) For at the window of my house I looked through my casement, and beheld among the simple ones, I discerned among the youths, a young man void of understanding,  passing through the street near her corner; and he went the way to her house, in the twilight, in the evening, in the black and dark night: and, behold, there met him  a woman with the attire of an harlot, and subtil of heart. (She is loud and stubborn; her feet abide not in her house: now she is without, now in the streets, and lieth in wait at every corner.)

No doubt Solomon had an unobstructed view of a part of the city, as he looked out through his window. At one street corner within that area was the house of a prostitute. As Solomon was watching the people go and come before him, he saw among the “simple ones” a young man whom he did not consider to be very wise. And the action of this young man proved him to be correct in his evaluation of him. As this youth approached the corner at which the harlot lived, he went to her house. Apparently he thought that since it was twilight no one would recognize him as he approached her place. Solomon describes her activities as he approached. “And behold, there met him a woman with the attire of an harlot, and subtil of heart. (She is loud and stubborn; her feet abide not in her house: now she is without, now in the streets, and lieth in wait at every corner.) Through verse 10 Solomon is describing only the actions of this one woman. But verses 11 and 12 are actually more of a description of her kind of woman than of her actions at that particular time. For his closing statement, in verse 12, is, “Now she is without, now in the streets; she lieth in wait at every corner.” This she certainly could not do all at one time. But this is her method of action. This is just the beginning of what Solomon says about her, and her kind, as we shall see as we continue.

(Verses 13 through 23) So she caught him, and kissed him; and with an impudent face said unto him, I have peace offerings with me; this day have I paid my vows. Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt . I have perfumed my bed with myrrh, aloes, and cinnamon. Come, let us take our fill of love until the morning: let us solace ourselves with loves. For the Goodman is not at home, he has gone on a long journey: he hath taken a bag of money with him, and will come home at the day appointed. With her much fair speech she caused him to yield, with the flattering of her lips she forced him. He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.

No doubt Solomon could see the woman as she greeted the foolish young man. But his report of the conversation she had with him is his surmise of what such a woman would say under such conditions. She seemed to be as many are today. She thought that if she followed some ritual of worship that would square her away for anything else she might do. So she starts of with a declaration that she had her peace offerings with her, and had that day paid her vows. Therefore she went out on the hunt for a man. She told the young man that she had been searching for him. However, any other that she could seduce would have suited her just as well. Whether or not she was married we do not know, but she gave the young man the impression that she was, and that her husband was out of town. She declared that he would not come home before the appointed time so they could have all the time they wanted to carry on their evil acts. What Solomon does not tell us is that such women sometimes have a male fellow-worker that would come in on them in the night, pretending to be her husband, and putting the young man in such a position that he would gladly pay any price he could to be let go. However, his statement in verses 22 and 23 would seem to indicate that very possibility. “He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.”

(Verses 24 through 27) Hearken unto me now therefore, O ye children, and attend to the words of my mouth. Let not thine heart decline unto her ways, go not astray in her paths. For she hath cast down many wounded: yea, many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death

The only part of this text that is not perfectly clear is the first statement of verse 27; “Her house is the way to hell.” Some contend that in this case “hell” means perdition itself, while others just as strongly maintain that it only means the grave. We certainly know that verse 27, when viewed in its entirety, gives us the picture that those who follow her are bringing about their own death and destruction. So, surely, no person of understanding would want to keep company with her.

Chapter 8

(Verses 1 through 9) Doth not wisdom cry? And understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entrance of the city, at the coming in at the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. Hear, for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips. All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge.

Again Solomon personifies Wisdom as a woman. She is crying, or speaking loudly everywhere that people gather, whether in the top of high places, by the way in the places of the paths, at the gates, at the entry of the city, or at the coming in at the doors. Her message is the same to one and all, for she addresses it thus, “Unto you, O men, I call; and my voice is to the sons of man.” She even extends that call to the simple, and fools. But, alas, the fools will not hear, because such a message is not pleasing to them. It is, “Be ye of an understanding heart. Hear; for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips. All the words of my mouth are righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge.” Solomon has already told us that fools hate knowledge. So this messages is not pleasing to them, and they will not listen to it.

(Verses 10 through 13) Receive my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that can be desired are not to be compared to it. I, Wisdom, dwell with Prudence, and find out knowledge of witty inventions. The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth do I hate.

Although this message is to all men and all the descendants of man, yet fools will not receive it. Nevertheless, those who do receive it find it to be the truth, with no evil or falsehood mixed in it. It is only through wisdom and prudence that the knowledge of wise inventions can be found out. Since the fear of the LORD is to hate evil, and Wisdom hates pride, arrogancy, the evil way, and the froward mouth, she is certainly a desirable companion with whom to be associated.

(Verses 14 through 18) Counsel is mine, and sound wisdom: I am understanding; I have strength. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me; and those that seek me early shall find me. Riches and honour are with me; yea, durable riches and righteousness.

This is a continuation of Understanding’s message to all men. As we all know, any good counsel must come from wisdom and understanding. They give strength to all who make use of them. All kings who rule well must have wisdom and understanding. And, if they don’t, they will not rule long. Even all judges must have wisdom if they are to make the right disposition of the cases that come before them. Otherwise they will soon be brought to ruin. Those who love wisdom will certainly be benefited by wisdom. And those who begin early to seek after wisdom shall surely find it. Then they find that the riches and honor that wisdom gives are lasting, because they are based upon righteousness.

(Verses 19 through 26) My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment: that I may cause those that love me to inherit substance; and I will fill their treasures. The LORD possessed me in the beginning of His way, before His works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet He had not made the earth, nor the fields, nor the highest part of the dust of the world.

Wisdom continues to tell us that what she provides for us is better than even the finest gold and silver, for she leads in the way of righteousness. All that she leads us to do is righteousness and judgment, which will cause us to “inherit substance,” that is, increase our supply of the riches she provides. Although wisdom can, and does help us to procure more material substance, the greatest of the treasures she provides is righteousness. The LORD had wisdom even before He created the heavens and the earth, and even when there was nothing else made, not even the fountains of water. Wisdom was brought forth before even the highest part of the dust of the world was made. Wisdom is an attribute of the LORD, even from everlasting, that is. Wisdom is eternal. So surely it is of incalculable value.

(Verses 27 through 31) When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the fountains of the deep: when He gave the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth: then was I by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him; rejoicing in the habitable part of the earth; and my delights were with the sons of men.

Wisdom continues her statement, declaring that she was with the LORD when He prepared the heavens, and when He set a compass upon the face of the depth (the abyss, or outer space.) When He established the clouds, and when He strengthened the fountains of the deep, she was there. She was even present when He set the boundaries of the sea and appointed the foundation s of the earth. At that time she was as one brought up with Him. That is, she was His closest companion, and always rejoicing before Him. So far as literally having been brought up with Him, that could hardly be possible, since He is eternal, and did not grow up as people do. But wisdom is one of His eternal attributes, and has always been his delight. As soon as the earth was formed and populated, wisdom’s delights have been with the sons of men.

(Verses 32 through 36) Now therefore, hearken unto me, O ye children: for blessed are they that keep my ways. Hear instruction, and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of the LORD. But he that sinneth against me wrongeth his own soul: all they that hate me love death.

This is the conclusion to which wisdom brings us as we consider all she has said concerning herself. And unlike what most people say of themselves what she has said is all true. None of it is bragging, but all is just simply stating facts. Therefore we should pay close attention to what she has said, and hold fast to her instructions, as she has given them. Whosoever does so is blessed of God, and shall find favor with Him. Those who find wisdom do indeed find life. But those who refuse to listen to wisdom are wronging their own souls, and apparently must love death; for they are willfully walking in the way of death.

Chapter 9

(Verses 1 through 6) Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens: she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding.

Verse 1 declares that Wisdom is not in the process of building her house, but has it already finished. Since the number seven is usually considered in scripture as “a complete number,” that is, it is often used to mean all of anything instead of being restricted to only seven, she has already hewn out all the pillars necessary to support the house she has built. Therefore it is not only finished, but is also a very substantial building, having all the support necessary. Nothing else is needed. Not only so, but she has prepared a great banquet. Everything is fully prepared for it. She has killed her beasts, mingled her wine, and furnished her table. The feast is fully prepared, and now she has sent forth her maid servants to call, and even she herself is calling from the highest places in the city, for the guests to come to the feast. Since the wise do not have to be called, she calls the simple and those without understanding. Her message to them is, “Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding.” What more can she say? If this message will not bring them, there is not one that will.

(Verses 7 through 12) He that reproveth a scorner getteth to himself shame: and he that reproveth a wicked man getteth himself a blot. Reprove not a scorner lest he hate thee: rebuke a wise man, and he will love thee. Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. The fear of the LORD is the beginning of wisdom: and the knowledge of the Holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased. If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.

Wisdom continues her message, and it is excellent advice. Just as surely as we attempt to reprove a scorner (one who thinks that he knows everything, and no one else knows anything) it will do nothing but cause us shame. For he will not listen to any reproof, but will, in spite, do something that will be of harm to us. And to rebuke a wicked man will only set us up as a target for some evil that he will do, trying to get even with us. The difference between a scorner and a wise man is seen, not only in the fact that the scorner actually knows nothing as he ought, while the wise man has sound knowledge of many things, but also in the reaction each will have to any effort at correction. The scorner will hate the one who tries to correct him, while the wise man will love the one who rebukes him, not that the wise man loves rebuke, but that he loves to be shown the truth. A wise man never gets too wise to learn. More instruction will only make him wiser. The same is also true of a just, or righteous man. Verse 10 gives the best definition of both wisdom and understanding that can be found anywhere. The fear of the LORD is not all that there is to wisdom, but it is the beginning of wisdom. So anyone who has not the fear of the LORD cannot be considered wise, for he does not even have the beginning of wisdom. And only those who have been brought to the knowledge of the LORD (the Holy) can be considered as having understanding. Wisdom will indeed multiply our days, and increase years of our lives, because it will show us how to avoid many dangers that are along the way. She tells us that if we are wise, we will be the ones who make the greatest gain from it. And, on the other hand, if we follow the way of the scorner, the suffering it will bring on will also be ours alone.

(Verses 13 through 18) A foolish woman is clamorous: she is simple, and knoweth nothing. For she sitteth at the door of her house, on a seat in the high places of the city, to call passengers who go right on their ways: Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, Stolen waters are sweet, and bread eaten in secret is pleasant. But he knoweth not that the dead are there; and that her guests are in the depths of hell.

Wisdom warns us about the foolish woman. First of all, she is just that, foolish (devoid of intelligence or wisdom.) Then, although she starts her message just as did Wisdom, she goes immediately off track, and to him that has not understanding, she says, “Stolen waters are sweet, and bread eaten in secret is pleasant,” all of which are lies.  and far too often he yields to her call, not knowing “that the dead are there, and her guests are in the depths of hell.” Some may argue that in this statement “hell” only means the grave. But usually when that is the meaning, the word “hell” is used alone, and not “the depths of hell.”

This chapter begins a collection of the wise sayings of Solomon that runs all the way through Chapter 30. They cover a variety of subjects. Sometimes they contrast the righteous man with the wicked man. Sometimes they also contrast moral virtues with the vices that are directly opposed to them. In most instances they are reasonably easy to understand. Sometimes his use of metaphors may call for a little explanation.

(Verses 1 through 7) The proverbs of Solomon, A wise son maketh a glad father: but a foolish son is the heaviness of his mother. Treasures of wickedness profit nothing: but righteousness delivereth from death. The LORD will not suffer the soul of the righteous to famish: but He casteth away the substance of the wicked. He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich. He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame. Blessings are upon the head of the just: but violence covereth the mouth of the wicked. The memory of the just is blessed: but the name of the wicked shall rot.

His first saying here is a simple declaration that any true father is made glad when he sees his son following after the way of wisdom, for he knows that wisdom is far better than riches. If a man has wisdom he can obtain wealth; but all the wealth in the world without wisdom will come to nothing. So a foolish son will always bring sorrow to his mother, because he will continually be getting into situations that will cause her to worry about him. Our Lord Jesus has given us two outstanding examples of the lack of profit in treasures of wickedness. Although Nothing is said about how he got his wealth, one of the rich men about whom the Lord spoke showed his wickedness in his effort to keep it all for himself. And the LORD’S  sentence upon him was, “Thou fool, this night shall thy soul be required of thee. Then whose shall these things be?” The other “died, and was buried. And in hell he lifted up his eyes and seeth Lazarus afar off, in Abraham’s bosom.” You know the rest of the story. If not, read Luke 16:19-31. Righteousness may not always deliver from physical death, but remember what Jesus said about Lazarus. “And it came to pass, that the beggar died , and was carried by angels to Abraham’s bosom.” This should give us a good illustration of the truth of Solomon’s statement. The same illustrations serve for his statement, “The LORD will not suffer the soul of the righteous to famish: but He casteth away the substance of the wicked.” Certainly, we can understand that any man who deals with a slack hand, that is, without paying attention to, and keeping account of what he is doing, cannot prosper in any kind of business. But the exercise of diligent care will bring prosperity. Solomon’s statement in verse 5 is set with an agricultural background, and therefore he uses applicable terms, such as summer, and harvest. But the same principle applies wherever one may be. The one who works while opportunity is present is the one who will prosper, while the one who passes up opportunity as if he were asleep will never have anything but shame to show for his lack of effort. Not only will blessings be upon the head of the just while he lives, but even his memory is blessed also. Even the speech of the wicked is of violence, and when he is dead everyone tries to forget him as soon as possible. There is no effort to preserve his memory.

(Verses 8 through 14) The wise in heart will receive commandments: but a prating fool shall fall. He that walketh uprightly walketh surely: but he that perverteth his ways shall be known. He that winketh with his eye causeth sorrow: but a prating fool shall fall. The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked. Hatred stirreth up strifes: but love covereth all sins. In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. Wise men lay up knowledge: but the mouth of the foolish is near to destruction.

A person who is wise in heart will listen to instructions, or commandments, because he knows that is the way to become even wiser. But the fool only wants to run his own mouth instead of listening to instruction. Therefore he will surely fall. The one who is doing righteousness is on safe ground, for his works shall stand whatever test is applied to them. On the other hand, those who turn their steps from the way of righteousness to wickedness will also be made known by their works. It has long been an almost universal habit that one who is pulling some trick on his neighbor will wink with his eye while he is doing so. Therefore he may, if successful in his endeavor, cause someone some sorrow. But, again, the fool will continue running his tongue until it trips him up so that he will surely fall. “The mouth of a righteous man is a well of life,” because his word is true, and can be depended upon, even when the situation becomes severe. Yet the mouth of the wicked speaks primarily of violent things, which will usually bring damage to either himself or others. Hatred will cause one to be constantly looking for opportunities of causing strife, while love will cause one to overlook the mistakes of another, and thereby cover up all sins, lest they cause strife. What those of understanding speak are words of wisdom; but those without understanding can only be controlled or corrected by laying punishment upon them. Wise men are always trying to learn more. Therefore they are laying up knowledge. But the fool will continue with his mouth until it brings his own destruction, and, perhaps, that of others.

(Verses  15 through 24) The rich man’s wealth is his strong city: the destruction of the poor is their poverty. The labour of the righteous tendeth to life: the fruit of the wicked to sin. He is in the way of life that keepeth instruction: but he that refuseth reproof erreth. He that hideth hatred with lying lips, and he that uttereth slander, is a fool. In the multitude of words there wanteth not sin: but he that refraineth his lips is wise. The tongue of the just is as choice silver: the heart of the wicked is little worth. The lips of the wise feed many: but fools die for want of wisdom. The blessing of the LORD, it maketh rich, and he addeth no sorrow with it. It is as sport to a fool to do mischief: but a man of understanding hath wisdom. The fear of the wicked. It shall come upon him: but the desire of the righteous shall be granted.

The rich man thinks that he can, by his wealth, overcome any situation that may arise. So he trusts in it as a king trusts in his most fortified city. The poor man blames all his troubles, even his destruction, on his poverty. He thinks that if he only had wealth he could do anything he might please. Inasmuch as the righteous man spends his effort doing that which is right, and therefore pleasing to the LORD, his labor does indeed tend, or lead to life. On the other hand, the fruit that comes forth from the wicked is evil, because it comes from an evil heart, and it is sin. If we would stay in the way of life, we must be ready to both receive and keep instructions. But it is a great error to refuse reproof. There are two characters that are fools, the one who tries to hide his hatred by lying about it, and he that is a slanderer. We have, no doubt, heard all our lives the saying, “The least said is the easiest mended.” That is just another way of saying what Solomon says here, “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.” In Solomon’s contrast of the just and the wicked, we might make a slight difference in the choice of words, and still come up with the same meaning. “The word of the just is as choice silver: but even the love of the wicked is of little value.” Although the lips of the wise feed many, fools die for want of wisdom, because they will not listen to the instructions given by the wise Notice that Solomon gives only one side of the matter of being made rich. That is the side which is brought about by the blessing of the LORD. It is with no sorrow added. On the other hand, the LORD has many times told us that getting rich by wickedness will indeed add sorrow. A fool thinks it fun, or sport, to do evil. But a man of understanding has sufficient wisdom to know that there are always undesirable consequences to such. It seems that verse 24 is so clear that no further comment on it would be necessary.

(Verses 25 through 29) As the whirlwind passeth, so is the wicked no more: but the righteous is a