1-4. The proverbs of Solomon son of David, king of Israel. The book opens with a brief account about its author. Solomon is said to be the wisest of men. He is a wise man because he is a man of prayer (1 Kings 3:12; compare Proverbs 2:1-9). His exceptional wisdom was admired throughout the world (1 Kings 3:28; 4:34). He would have been respected if he had been the son of Jeroboam, but he was held in much higher honor because he was the son of David, whose godly prayers (Psalm 72:1) and counsels (Proverbs 4:1-4; 1 Kings 2:1-4; 1 Chronicles 28:9) would have shaped him. If the sayings of a king are kept, even if they have no intrinsic value, the wise sayings of the king of Israel (Ecclesiastes 1:1; 12:910) should attract our special interest.

As valuable as Solomon's proverbs were for their own wisdom, as they excelled the wisdom of the sages of his day or any other time (1 Kings 4:29-31), they claim our attention for a much greater reason. For a greater than Solomon is here (Matthew 12:42). Often wisdom is personified (Proverbs 1:20; 8:1-36; 9:1-18), and it is always inspired (2 Timothy 3:16) by God's wisdom; so it is true that the lips of this king speak as an oracle (Proverbs 16:10).

2. For attaining wisdom and discipline; for understanding words of insight. The purpose of this priceless book is not to teach secular or political wisdom, although many examples of each are included (6:1-11; 27:23-27), but the knowledge of God (1:7) that makes us wise about salvation and enables us to live godly lives (2 Timothy 3:15-17; Titus 2:11-12). Wisdom's stunning privileges are set out (3:13-18). It is emphasized strongly that this is the principal thing; it is our very life (4:5-9, 13).

3. We are directed to acquire a disciplined and prudent life, as a complete rule of doing what is right and just and fair. These include sound principles and their practical application in our lives.

4. Here also the simple, so readily deluded (14:15; Ezekiel 14:20), learn about prudence, which is so necessary in order to discriminate between truth and error (1 Thessalonians 5:21) and to guard against false teachers (Psalm 17:4; 1 John 4:1). It is especially the young who are directed to this book, as their undisciplined ardor is wasted, and their minds are at the mercy of the opinions of the world all around them. They are in great need of some settled guiding principles for their lives. Here they find knowledge and discretion, which is a religion not of imagination, impulse, or sentiment, but the sound practical energy of scriptural truth.

5. Let the wise listen and add to their learning, and let the discerning get guidance. As well as the simple and the young, the wise gain instruction here. For a truly wise man is not a person who has attained everything, but one who knows that he has not attained and is pressing on to perfection (Philippians 3:12). David, while aware of many attainments, always sought after higher light (Psalm 119:98-100). Indeed, the most abundant stores would soon run down if they were not constantly replenished.

Listening is the way to acquire knowledge. Let the wise listen. Jethro instructed Moses (Exodus 18:17-26), our Lord his disciples (Matthew 13:11-16; John 16:12-13). Peter instructed his fellow apostles (Acts 11:2-18). Priscilla and Aquila explained to Apollos "the way of God more accurately" (Acts 18:24-26). Indeed, we must be listeners if we want to be teachers. As Bishop Hall once wrote, "He gathers who listens; he spends who teaches. If we spend before we gather, we will soon become bankrupt." The more we learn, the more we feel we need to learn, and the more willing we are to listen and add to [our] learning (compare 9:9; 18:15).

6. The wise man himself expounded his sayings and riddles of the wise to the delight and instruction of his royal pupil (1 Kings 10:1-5). So to the teachable listener the deep things of God will be revealed (1 Corinthians 2:910). Hence the value of the minister of God who is the divinely appointed means to build up our faith (Ephesians 4:11-15; 1 Thessalonians 3:10). The church might have been spared many heresies if men had not followed unsound judgments but instead had honored God's messengers and humbly sought instruction from him (Malachi 2:7).

7. But fools despise wisdom and discipline. Solomon's preface has stated the purpose of this book of wisdom. The book itself now opens with a noble sentence. "There is not," as Bishop Patrick observes, "such a wise instruction to be found in all their books [speaking of books of non-Christians] as the very first of all in Solomon's, which he lays as the ground of all wisdom."

The fear of the Lord is the beginning of knowledge. Job had said this previously (Job 28:28). So had the wise man's father (Psalm 111:10). This saying is so weighty that Solomon repeats it (9:10). All man's happiness, all his duty, is dependent on his having reverence for God (Ecclesiastes 12:13). So as Solomon starts to instruct us from God's mouth he begins at the beginning, with the principal matter. All heathen wisdom is but foolishness. Of all knowledge, knowledge of God is the basic principle. There is no genuine knowledge without godliness.

But what is the fear of the Lord? It is that affectionate reverence by which the child of God bends himself humbly and carefully to his Father's law. God's wrath is so bitter and his love so sweet that we have this earnest desire to please him and to fear him, so that we will not sin against him (Hebrews 12:28-29).

Why do so many despise wisdom and instruction? Because the beginning of wisdom, the fear of the Lord, is not set before them (Psalm 36:1). They are unaware of its value. They scorn its directions. They are only wise in their own eyes. They are rightly called fools who despise such blessings. Good Lord, may childlike fear of you be my wisdom, my security, my happiness!

8. Listen, my son, to your father's instruction and do not forsake your mother's teaching. The young must note that the fear of the Lord is linked with respecting parents. God speaks here through the mouth of a parent or teacher, blending paternal tenderness with his divine authority — my son. The command supposes the godly character of parents and recognizes the responsibility of both parents. Children are rational creatures. Instruction, not blind submission, must be inculcated. Listen ... do not forsake. Timothy was brought up to respect his mother's teaching (2 Timothy 1:5; 3:14-15).

The same reciprocal obligation binds the spiritual father to his children. Such was the apostolic ministry to the churches of Philippi and Thessalonica. Humility, tenderness, fellowship, and willing submission formed the basis of Christian love and happiness (Philippians 4:9-19; 1 Thessalonians 2:7-13).

10. Almost as soon as Satan became an apostate, he became a tempter. And he is very successful in training his servants in this work (16:29; Genesis 11:4; Numbers 31:16; Isaiah 56:12). If sinners entice you. This is no uncertain contingency. Do not give in to them. Giving in constitutes the sin. Eve consented before she picked the fruit. David gave in before he sinned (2 Samuel 11:2-4). But Joseph resisted and was saved. When you are tempted, do not blame God, or even the devil. The worst the devil can do is to tempt us; he cannot force us to sin. When he has presented his most subtle arguments, we choose to give in or to resist.

11. The invitation seemed harmless enough: "Come along with us."

14. But the demand to engage in action soon follows: "Throw in your lot with us." The sensitive conscience becomes more compliant every time it gives in. Who can stop himself once he starts on this downhill path? One sin makes way for another. David committed murder to hide his adultery (2 Samuel 11:4, 17, 25). The only safe course of action is to flee temptation. There is not one sin that the best of God's saints will not commit if they trust in themselves (Romans 11:20).

18-19. The sight of danger leads to the avoidance of danger. Instinct directs the bird, reason the man. Yet man is so infatuated with sin that in his pride he will not do what the bird does by instinct. She flies away from the net that she has seen being spread out, but man rushes into it. These men sought to kill others but ended up waylay[ing] only themselves.

20-21. A father's instruction has warned us against the enticement of Satan. Wisdom, the Son of God himself, now appeals to us in all the fullness of his divine authority and grace. Full of deep love for sinners, he calls aloud. Not in the temple, but in the street, she raises her voice in the public squares; at the head of the noisy streets she cries out, in the gateways of the city she makes her speech.

22. A simple person is another name for a foolish person. It describes those who do not fear God. They do not weigh what they say or do. They live as if there is no God and no eternity. Their minds are blinded by their love for sin. In other instances man delights not in his ignorance, but in its removal. But these simple ones, ignorant of the value and danger of their souls, love [their] simple ways. They think of all attempts to enlighten them as an intrusion on their indulgent rest. While they live wild, profligate, and lazy lives, they forget that God remembers their wickedness and that they will be judged (Hosea 7:2; Ecclesiastes 11:9).

They are encouraged by some who are even worse than themselves, mockers. Such people are shameless and take an active delight in mockery. They aim their poisoned arrows at godliness (Psalm 64:3-4). They regard any serious interest in religion as a weakness that is not worthy of any sensible person. They hate the words of Scripture. A saint in Scripture means one who is sanctified by God's Spirit. But to them it means a foolish person and a hypocrite. They are too proud to stoop to the thoughts of the Gospel of Christ. In this way the simple ones and those who mock show that they hate knowledge. In their attempt to protect themselves from anything that might alarm them, these people shut out everything that would make them wise and happy. In their lost condition they hate knowledge and so exclude anything that would teach them about salvation. Their minds are so preoccupied with other things that they hate the light and will not come to the light (John 3:19-20).

23. We are often told that all the illumination that is to be expected in our day is the written Word, interpreted, like any other book, by our own reason, and that the teaching of the Spirit is an enthusiastic delusion. This may be true of the simple ones and those who mock, as they are ignorant of the blindness of their own hearts and the power of natural prejudice, which divine grace alone can conquer. But the person who is aware of his own darkness and knows that nothing other than God's power can teach him must turn his ear to wisdom (2:3). This is not because the Word is dark, since it is light itself, but because he is dark and thus totally unable to receive instructions (1 Corinthians 2:9-14). Such people do not respond to God's rebuke and so fail to benefit from all he offers them. They refuse to listen, and that is why God says, I would have poured out my heart to you and made my thoughts known to you.

24. When I called. The Savior calls by his Word, his providence, his ministers, and through the conscience. But they rejected God. God does not issue his warnings until his calls have been rejected. As such rich and free grace is rejected, who can calculate the guilt? In addition to this, all creatures are God's servants (Psalm 119:91). Man alone resists God's yoke. God stretched his hand (Isaiah 55:2) to offer his help, to confer his blessing, and even to draw our attention to his call. But we rejected him.

25. God's wisest advice was ignored. But, sinner, the day will come when the one who yearned and prayed and wept and died will have no pity on you (Ezekiel 5:11; 8:18).

26. On that day it will be as if he laughed at your disaster. He says, I will mock when calamity overtakes you. God will then delight in exercising his sovereign justice over you.

27. Then calamity overtakes you like a storm. You will be in utter despair when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you.

28. This is God's solemn declaration. As if he could tolerate these people who mock no longer, he says that when he called they ignored him, and now "they will call to me but I will not answer." That is, "They would not listen to my voice; now I will not listen to their cries." As Bishop Reynolds has put it, "The last judgment before the very last of all is come — the very outward court or portal of hell." This is the misery of deserted souls. It is dreadful to be deserted by God at any time (Hosea 9:12), but how much more in the day of trouble (1 Samuel 28:15). To have his face not only turned from us but turned against us, to have his eternal frown instead of his smile — this will be hell instead of heaven.

29. Does this measureless wrath seem to be inconsistent with a God of love? But God is a consuming fire (Deuteronomy 4:24). Think about God's knowledge. Instead of it being a delight, they hated it and did not choose to fear the Lord.

30. None of God's advice was accepted. All his rebukes were spurned.

31. Is it not just that sinners following their own choices should eat the fruit of their ways and be filled with the fruit of their schemes? The moral elements of sin constitute a hell in themselves, apart from the material fire. As Chambers has remarked, "The fruit of sin in time, when arrived at full and finished maturity, is justly the fruit of sin through eternity. It is merely the sinner reaping what he has sown. It makes no violent or desultory step from the other, as does the fruit from the flower. It is simply that the sinners 'will eat the fruit of their ways and be filled with the fruit of their schemes.'" This picture may seem to speak of despair. But we have experienced miracles of divine grace, so that we do not need to despair. We must not, however, water down God's own words. Have we never seen this demonstrated as a sinner dies? He neglected and scoffed at the Gospel, and as he dies, he does not offer up one cry for God to have mercy on his soul. Does this not give us a solemn warning that limits are placed on the day of God's grace? There is a knock that will be the last knock. It is possible for a sinner to be lost on this side of hell. He may be pleaded with and wept over but lost! See Hebrews 10:26-27, 29, 31.

32. The reason for the sinner's ruin is placed again at his own door. He is wayward since he turns away from wisdom's beckoning voice. He despises the only cure. He dies like someone who has committed suicide. He will ignore anything that anyone says to him. Remember that every time we deliberately neglect God, we take a step closer to apostasy. God's Word gradually becomes a burden, and then we scorn it. Fools may seem to be spared judgment, but his complacency___will destroy them.

33. We close with the sunshine of God's promise: "But whoever listens to me will live in safety and be at ease, without fear of harm." Are you, reader, like God's own child, listening to him? Then you are protected by him, and no evil can reach you. You live in safety. You are assured that you will be kept safe. You will not even have the fear of harm attacking you. You will be like Noah in his ark, who was clearly being kept safe while the whole world around him was perishing. In the same way David was fearless in the moment of imminent danger because he knew that God was his refuge. The day of darkness will be to you the same as sunshine as you enter into everlasting joy (Malachi 4:1-2; Luke 21:28; 2 Peter 3:10-13).

Wisdom, having solemnly warned rebellious scoffers, now instructs her obedient children. The deep question previously asked, "Where can wisdom be found?" is now answered. It is set before us here as the fear of the Lord (verse 5). It is seen as the principle of practical godliness (verses 7-9), as preserving us from besetting temptations (verses 10-19), and as a guide into the right and safe path (verse 20). So its pupils are safe (verse 21), but the ungodly who despise it will definitely be ruined (verse 22).

The way to find wisdom is easy. If this way is carefully pondered and faithfully cultivated, it will give the key to understanding the whole of the Word of God.

1. Accept my words. They should be received by a good and honest heart (Luke 8:15), a heart that is prepared by God. Read God's Book like the person who sat at Jesus' feet and listened to him speaking (Luke 10:39). Be like the Bereans who were so keen to examine the Scriptures (Acts 17:11).