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...