In this chapter Solomon advises to seek after wisdom, to avoid bad company, and to continue in the right paths of goodness and truth: he excites attention to what he had to say, from the relation he stood in to the persons addressed; from the nature of his instructions, which were good and profitable; and from his own example, in attending to those his parents gave him, Pro 4:1; He exhorts above all things to get wisdom, from the superior excellency of it, and from the preservation, promotion, and honour, to be had by it, Pro 4:5; and he further enforces big exhortations, from their being the means of a comfortable life, and of the prolongation of it, and of leading in a right way without straitness or stumbling, Pro 4:10. And then proceeds to caution against bad company, and going into a bad way of life; which is enforced from the mischief done by those that walk in it, and from the darkness of it, to which the path of the just is opposed, Pro 4:14. And the exhortation to attend to and observe his instructions, and keep them, is repeated, from the consideration of their being life and health to them, Pro 4:20; and that they might be preserved, and not departed from, direction's are given about ordering the heart, mouth, lips, eyes, and feet, Pro 4:23.
and attend to know understanding; what would serve to enlighten, enlarge, improve, and inform their understandings; what would lead them into the knowledge and understanding of things divine and spiritual, and which would be worth knowing; and of having their understandings stored and enriched with.
forsake you not my law; or "doctrine" (o); not the law given on Mount Sinai, as Gersom interprets it; but the doctrine of Christ, which goes out from Mount Zion: this the children of Wisdom should not neglect, relinquish, drop, or depart from; but should keep it, and abide by it.
(o) "doctrinam meam", Junius & Tremellius, Piscator, Amama; "instructionem meam", Schultens.
tender and only beloved in the sight of my mother; his mother Bathsheba, who had a most affectionate regard to him; and therefore in his tender age, as soon as he was susceptible of instructions, gave them to him, which being received, made deep and lasting impressions on him; see Pro 31:1. The marginal reading is, "to the sons of my mother"; for Bathsheba had more sons, Ch1 3:5; both readings may be retained, "beloved in the sight of my mother's sons". Gersom interprets this of the people of Israel, who were sons to God their Father; and were the only nation that received the law, and which they received at the time of their coming out of Egypt, in the days of their youth.
(p) "filius fui patri meo", Pagninus, Montanus, Mercerus, Gejerus, Michaelis; so Cocceius, Schultens.
"they taught me,''
his father and his mother; and so the Septuagint version,
"who said and taught me;''
and the Arabic version,
"they both taught me, and said unto me;''
but in the Hebrew it is singular, and is restrained to the father. He taught him when he was very young, and also gave him instructions when he was older, and a little before his own death; see Ch1 28:8; he taught him by the several psalms he wrote; some of which are called "maschil", instructive or causing to understand; two of them particularly were written for him, the seventy-second and the hundred twenty-seventh psalms; he taught him in the following words. How far the words of David his father reach is not agreed on, on all hands; some think they end with Pro 4:5; others with Pro 4:6, others with the Pro 4:9, and the words of Solomon begin at Pro 4:10, some will have it that they take in the whole chapter, which is not probable; nay, others say that the whole of the book following is his, which can by no means be agreed to: it seems most likely to me that they end at Pro 4:6, and at most are not to be carried beyond Pro 4:9;
let thine heart retain my words: says David to his son: the instructions he gave him by word of mouth, concerning his moral behaviour, relating to political things, the government of the people; and especially such as concerned the everlasting welfare of his soul, or were about Wisdom or Christ, and the knowledge of divine and spiritual things; these he would have him lay up in his heart, and keep them there, as a rich treasure, to have recourse unto upon all occasions;
keep my commandments, and live: which commandments may respect him both in his private and public capacity, and in a religious and political one; how he should behave as a man, a king, and one that feared God: as well as they may respect his orders for the building of the temple, and settling and establishing the worship of God in it; by observing which he would live comfortably and honourably, and to a good old age.
forget it not; when gotten, keep it in remembrance; be continually meditating on Wisdom, or Christ, his glories and excellencies; the fulness of grace and truth in him; the blessings of goodness which come by him; the great use and profit of having and enjoying him;
neither decline from the words of my mouth; the above instructions, and all others he gave unto him.
love her, and she shall keep thee; Christ is to be loved for the excellencies and perfections of his nature; for the loveliness of his person; for the love he has showed to his people; for what he in love has done and suffered for them, and is now doing; for the fulness of his grace and salvation, and the suitableness of them to them; for the communion he indulges them in with himself; for the relations of an head, husband, father, brother, and friend, he stands in to them: and also under the character of Wisdom, he being the only wise God and their Saviour, the Wisdom of God and Wisdom to them; and whose Gospel is the Wisdom of God in a mystery. He is to be loved, all of him and that belong unto him, and above all creatures and things, ardently, sincerely, and constantly; and such lovers of him shall be "kept" by him from the evil of the world; from the power and dominion of sin, and condemnation by it; from being destroyed by Satan, and his temptations; and from a final and total falling away, so as not to perish everlastingly; they are kept in his own hands, in his Father's love and his own, in the everlasting covenant; and in a state of grace, of sanctification, justification, and adoption. Not that loving Christ, and cleaving to him, are the causes of this preservation; but his love, grace, and power; yet these are descriptive of the persons kept and preserved: and the preservation and keeping of them is used as an argument to love him, and cleave unto him.
therefore get wisdom; not an interest in Christ, but a knowledge of it; and make use of all means to obtain a greater knowledge of him, and of interest in him, which is what the apostle calls "winning" Christ; by which he means, not getting an interest in him, that he had already, but gaining a greater degree of knowledge of him, as the context shows, Phi 3:8; or, "buy wisdom" (s); that is, without money and without price; so Christ advises to buy gold and white raiment of him, his grace and righteousness, Rev 3:18;
and with all thy getting get understanding; another name for Christ; see Pro 8:14; Or, "along with all thy getting" (t), or "above all"; let not Christ be wanting; he is the one thing needful, the good and better part and portion, which, if missing, all other substance signifies little: or part with all for this pearl of great price, Wisdom, and prefer it to all worldly substance; look upon all but dross in comparison of Christ and the knowledge of him: all other gettings or substance are only for the body, this for the soul, and the eternal welfare of it; they are only for a time, this for eternity; they are not satisfying, but, having this, a soul has enough, has all things; Christ being his, all things are his; he possesses all things, and all other things are not blessings without him.
(q) "principium sapientiae", Montanus, Mercerus, Gejerus. (r) "Principium sapientiae est hoc, comparas sapientiam", Michaelis; "quae est caput sapientiae eam acquire", &c. Junius & Tremellius. (s) "eme sapientiam", Pagninus, Cocceius. (t) "in omne possessione tua", V. L. "in omne acquisitione tua", Montanus; "prae universis quae possides", Tigurine version, Vatablus.
she shall bring thee to honour, when thou dost embrace her: by faith: for this is an act of faith, and a very considerable one, and is expressive of great nearness to Christ, of much intimacy and familiarity with him, of strong love and affection to him, of a good degree of boldness used with him, and of joy and exaltation in him; for such an action is used by persons near akin, and are very familiar with, and have a very great affection for one another, and use much freedom with each other, and rejoice at meeting together. Now such who embrace Christ, in the arms of their faith, as their alone Saviour, such he promotes and "brings to honour"; not to honour among men, for to embrace Christ and exalt him is the way to disgrace, though the disgrace is an honour, and will be before long rolled off; but to honour hereafter. Such will be set at his right hand, and be owned by him before his Father and his angels; and they will be placed on the same throne with him, and will reign with him for ever and ever; see Sa1 2:30.
(u) T. Bab. Roshhashanah, fol. 26. 2.
a crown of glory shall she deliver to thee; by which is meant eternal glory and happiness, called a "crown", an ensign of royal dignity, which, belongs to such as are made kings and priests unto God; and is given to conquerors, even who are more than conquerors through Christ, and as a reward of diligence and faithfulness, Rev 2:10. It is sometimes called a crown of life, a crown of righteousness, an incorruptible and never-fading one, and, as here, "a crown of glory"; the saints in heaven will have a glory put upon them, both in soul and body; they will appear with Christ in glory, and be crowned with glory and honour, as he is; they will be clothed and surrounded with it: and so some render it,
"she will compass thee about with a crown of glory as with a shield'' (w);
see Psa 5:12. This Christ is said to "deliver"; it is in his hands, laid up in him, and is safe with him; he has power to dispose of it, and it may be expected from him; see Ti2 4:8.
(w) , Sept. "proteget te", V. L. "muniet te", Montanus, Tigerine version; "cinget te", Gejerus.
and the years of thy life shall be many; see Pro 3:1; long life here, and length of days for ever and ever, or eternal life hereafter; which must be a very forcible argument to engage attention to his sayings.
I have led thee in right paths; in paths of righteousness, holiness, and truth; in such as are agreeable to the will and word of God, and which lead right on to the city of habitation; and therefore such teachings and leadings should be followed, and such ways walked in.
and when thou runnest, thou shall not stumble; such that make haste to keep the commandments of God, that run with alacrity and cheerfulness in their Christian race, and in the way of their duty, shall not stumble, through the deceitfulness of sin, the snares of the world, and the temptations of Satan, so as to fall and perish.
let her not go; the instruction of wisdom, or the Gospel of Christ; do not drop it, nor depart from it, nor waver about it; nor be languid in a profession of it, nor indifferent to it: "be not remiss" (x), as the word signifies; or let not thine hand be remiss, or let not thine hand go; having, as it were with both hands, took fast hold of the Gospel, hold it fast, neither drop it through negligence and carelessness, nor suffer it to be taken from thee by fraud or force;
keep her, for she is thy life; which may be understood either of the Gospel, Wisdom's instruction, which should be kept as a rich treasure, and not parted with at any rate; since it is the means of quickening dead sinners; of showing sensible ones the way of life by Christ; of producing faith in them, by which they live upon him; and of maintaining and supporting the spiritual life in them, and of reviving and comforting them under the most drooping and afflictive circumstances; a man would as soon part with his life surely as part with this! Or else, seeing the feminine gender is here used, which does not agree with the word translated "instruction", but with "wisdom", mentioned Pro 4:11; so Aben Ezra; therefore Christ may be here meant, who is to be kept as the pearl of great price, being more precious than rubies and all desirable things, and especially since he is the "life" of his people: he is the author and maintainer of their spiritual life; he is their life itself, it is hid with him; and because he lives, they live also: all the comforts and supplies of life are from him, and he is their eternal life; it is given through him and by him, and ties greatly in the enjoyment of him.
(x) "ne remittas", Tigurine version, Mercerus, Gejerus, Michaelis.
and go not in the way of evil men; if tempted and prevailed upon to take a step and make a trial, do not proceed; withdraw at once, do not go on. Some render it, seeing the word used has sometimes the signification of blessedness in it, "do not esteem the way of evil men blessed" (y); nor reckon thyself or them happy that walk in such ways; they are far from it: hence the Targum, Septuagint, and Syriac versions are, "do not envy the ways of wicked men"; their seeming pleasure will end in bitterness: the Arabic version is, "do not imitate" them; do not follow their example, and do as they do.
(y) "in via malorum ne te beatum existimes", Tiguriue version; "ne beatam praedices viam malorum", Michaelis.
pass not by it; do not come near it; keep at a distance from it, that you may not be drawn into it; abstain from all appearance of evil, and everything that may lead to it;
turn from it, and pass away; the Targum adds, "from them", from wicked men. This heap of words is used to show the danger of bad company; to dissuade from the least approach to it; and to express the vehement desire of the wise man to preserve his son, and all well inclined persons, from it.
and their sleep is taken away, unless they cause some to fall; into the snares and traps they lay for them, or into sin and calamity by it; the former of which they endeavour by all means to draw men into, and the latter is the unavoidable consequence of it. They imitate their father the devil, both delight in sin, and in the ruin of their fellow creatures; it is a sport to thereto do mischief, and they have no pleasure without it; see Pro 11:23. What company are such!
and drink the wine of violence: either that which is obtained by rapine and violence; or they as greedily commit such acts of oppression and injury as a man drinks a glass of wine; they do not drink up iniquity like water only, but even like wine, the most generous and delicious. Wherefore all society with such men should be avoided.
that shineth more and more unto the perfect day; or "going and shining" (z), or "enlightening": it shines clearer and clearer, so does true grace; it grows and increases more and more, every grace does, faith, hope, love, patience, humility, &c. the light of the knowledge of Christ the way, though it is imperfect, yet capable of being increased, and is increased by means of the ministry of the word and ordinances; which increase God has promised, saints pursue after, and attain unto. Light into the Gospel, and the doctrines of it, increases yet more and more; whereby a soul walks pleasantly, comfortably, and safely, in right path, "until the perfect day" of glory comes, a day without clouds; when there will be nothing to interpose between God and them; when there will be no more clouds of darkness, unbelief, doubts, and fears; when the sun will always be seen, no more withdrawn, eclipsed, or set; even Christ, the sun of righteousness, whose glory will always be beheld by the righteous to all eternity: when there will be no more night of affliction, desertion, and death; when the light of knowledge will be clear and perfect, and saints shall see face to face, and know as they are known; and when not only the light of the righteous shall be so clear, distinct, and perfect, but they themselves shall shine as the sun in the kingdom of God. The words may be rendered, "the prepared day" (a); appointed in the decrees of God, and firmly established by them: the invisible glories of the heavenly state, which make this everlasting day, are things which God has prepared for his people; the kingdom and glory itself, the inheritance of the saints in light, is prepared for them from the foundation of the world. And, since such is the path of the just, who would walk in the ways of the wicked? which are the reverse of this, as the following words show.
(z) "vadens et illuminans", Montanus; "ambulans et lucens", Gejerus; "pergens et lucens", Michaelis; "procedens et lucens", Schultens. (a) "usque ad paratum diem", Pagninus, Montanus.
they know not at what they stumble; they stumble at the word, which they are ignorant of, and at Christ, whom they have no knowledge of; and through the temptations of Satan and snares of the world, which they are not aware of, nor upon their guard against.
incline thine ear unto my sayings; stoop and bow the ear; listen attentively to what is said, as being of the greatest moment and importance.
keep them in the midst of thine heart; lay them up there, and ponder them; often meditate upon them, and do not forget them; show the most affectionate regard unto them, and look upon them as a most inestimable treasure, for which no place is so fit a repository as the heart.
and health to all their flesh; the whole man, soul and body, as they are the means of preserving the body from many diseases, which intemperance, lust, and luxury, lead unto, and are curbed by these; so of healing the various diseases of the soul; and, however, of directing to a panacea for them, to the blood of Christ, which is the true balm of Gilead, and he the physician of souls. Moreover, the doctrines of the Gospel are the wholesome words of our Lord Jesus; they are sound, salutary, and healthful, and serve to keep the soul in good plight, and the body too. The Septuagint render it, "to all flesh": that is, to all men; but this is not true in fact; for to some the Gospel of Christ, through contempt and rejection of it, is the savour of death unto death.
for out of it are the issues of life; of natural life: it is the seat of it, from whence all actions of life are derived; it is, as philosophers say, the first that lives, and the last that dies; and it is the seat of spiritual life the principle of it is formed in it; from whence all spiritual and vital actions flow, and which lead unto and issue in eternal life: as is a man's heart, such is his state now, and will be hereafter; if the heart is quickened and sanctified by the grace of God, the man will live a life of faith and holiness here, and enjoy everlasting life hereafter: and if the heart is right, so will the actions of men be; they are regulated and denominated by it; they will then spring from right principles, and be directed to right ends, and performed with right views; great care therefore should be taken of the heart, since so much depends upon it, and it is so well known to God the searcher of it.
(b) "prae omni custodia", Vatablus, Baynus, Mercerus, Gejerus, Michaelis, Schultens; so Aben Ezra and Ben Melech.
and perverse lips put far from thee; do not make use of them thyself, nor keep company with men of such a character. Much the same thing is meant as before.
and thine eyelids look straight before thee; to the precepts of the word, to observe them; to the promises of it for encouragement; to the examples of the saints gone before, as motives to excite diligence, and to exercise patience, faith, and hope; to the mercy of our Lord Jesus Christ for eternal life, and to the blessed hope laid up in heaven.
and let all thy walls be established; so as to walk on steadily, constantly, uniformly, and not be easily moved out of the ways of religion and truth. Or, "let all thy ways be prepared", or "directed", or "disposed" (c); according to the rule of the divine word. Some render it as a promise, "and all thy ways shall be established" (d); when care is taken to look well into them; see Ch2 20:20.
(c) "dirigantur", Tigurine version, Mercerus; "recte apparentur aut disponantur", Vatablus. (d) "Stabilientur", V. L. Pagninus, Montanus; "constabilientur", Schultens.
remove, by foot from evil; from walking in evil ways and along with evil men, and from doing evil things; abstain from all appearance of evil, keep at a distance from it; the evil of sin brings on the evil of punishment. There are two verses added in the Septuagint, Arabic, and Vulgate Latin versions, which are not in the Hebrew text;
"for the ways which are on the right hand God knoweth; but those that are on the left are perverse. He will make thy paths right, and promote thy goings in peace.''