Proverbs 1:1

Proverbs 1:1 serves as an introduction to the book of Proverbs, attributing authorship to King Solomon, known for his wisdom. This verse sets the tone for the entire book, emphasizing the purpose of Proverbs as a collection of wise sayings and teachings for instruction and guidance. By acknowledging the source of wisdom as coming from Solomon, readers are encouraged to pay attention and heed the valuable lessons that follow in the subsequent chapters. The verse underscores the importance of seeking wisdom and understanding in order to live a righteous and fruitful life according to God's principles.

Commentary

Keil-Delitzsch
John Gill
Matthew Henry
Tyndale

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation of the book, from its contents. In a similar way, the names given to the Psalter, תּהלּים and תּהלּות, are interchanged. This external title is followed by one which the Book of Proverbs, viewed as to its gradual formation, and first the older portion, gives to itself. It reaches from Pro 1:1 to Pro 1:6, and names not only the contents and the author of the book, but also commends it in regard to the service which it is capable of rendering. It contains "Proverbs of Solomon, the son of David, king of Israel." The books of the נבואה and חכמה, including the Canticles, thus give their own titles; among the historical books, that of the memoirs of Nehemiah is the only one that does so. משׁלי has the accent Dech, to separate (Note: Norzi has erroneously accented משלי with the accent Munach. The מ is besides the Masoretic majusculum, like the ב, שׁ, and א at the commencement of the Law, the Canticles, and Chronicles.) it from the following complex genitive which it governs, and מלך ישׂראל is made the second hemistich, because it belongs to שׁלמה, not to דּוד. (Note: If it had belonged to דוד, then the sentence would have been accented thus: משׁלי שלמה בן־דוד מלך ישראל.) As to the fundamental idea of the word משׁל, we refer to the derivation given in the Gesch. der jud. Poesie, p. 196, from משׁל, Aram. מתל, root תל, Sanskr. tul (whence tul, balance, similarity), Lat. tollere; the comparison of the Arab. mathal leads to the same conclusion. "משׁל signifies, not, as Schultens and others after him affirm, effigies ad similitudinem alius rei expressa, from משׁל in the primary signification premere, premente manu tractare; for the corresponding Arab. verb mathal does not at all bear that meaning, but signifies to stand, to present oneself, hence to be like, properly to put oneself forth as something, to represent it; and in the Hebr. also to rule, properly with על to stand on or over something, with בּ to hold it erect, like Arab. kam with b, rem administravit [vid. Jesaia, p. 691]. Thus e.g., Gen 24:2, it is said of Eliezer: המּשׁל בּכל־אשׁר־לו, who ruled over all that he (Abraham) had (Luther: was a prince over all his goods). Thus משׁל, figurative discourse which represents that which is real, similitude; hence then parable or shorter apothegm, proverb, in so far as they express primarily something special, but which as a general symbol is then applied to everything else of a like kind, and in so far stands figuratively. An example is found in Sa1 10:11. It is incorrect to conclude from this meaning of the word that such memorial sayings or proverbs usually contained comparisons, or were clothed in figurative language; for that is the case in by far the fewest number of instances: the oldest have by far the simplest and most special interpretations" (Fleischer). Hence Mashal, according to its fundamental idea, is that which stands with something = makes something stand forth = representing. This something that represents may be a thing or a person; as e.g., one may say Job is a Mashal, i.e., a representant, similitude, type of Israel (vide the work entitled עץ החיים, by Ahron b. Elia, c. 90, p. 143); and, like Arab. mathal (more commonly mithl = משׁל, cf. משׁל, Job 41:25), is used quite as generally as is its etymological cogn. instar (instare). But in Hebr. Mashal always denotes representing discourse with the additional marks of the figurative and concise, e.g., the section which presents (Hab 2:6) him to whom it refers as a warning example, but particularly, as there defined, the gnome, the apothegm or maxim, in so far as this represents general truths in sharply outlined little pictures. Pro 1:2 Now follows the statement of the object which these proverbs subserve; and first, in general, To become acquainted with wisdom and instruction, To understand intelligent discourses. They seek on the one side to initiate the reader in wisdom and instruction, and on the other to guide him to the understanding of intelligent discourses, for they themselves contain such discourses in which there is a deep penetrating judgment, and they sharpen the understanding of him who engages his attention with them. (Note: לדעת is rightly pointed by Lwenstein with Dech after Cod. 1294; vide the rule by which the verse is divided, Torath Emeth, p. 51, 12.) As Schultens has already rightly determined the fundamental meaning of ידע, frequently compared with the Sanskr. vid, to know (whence by gunating, (Note: Guna = a rule in Sanskrit grammar regulating the modification of vowels.) vda, knowledge), after the Arab. wad'a, as deponere, penes se condere, so he also rightly explains חכמה by soliditas; it means properly (from חכם, Arab. hakm, R. hk, vide under Psa 10:8, to be firm, closed) compactness, and then, like πυκνότης, ability, worldly wisdom, prudence, and in the higher general sense, the knowledge of things in the essence of their being and in the reality of their existence. Along with wisdom stands the moral מוּסר, properly discipline, i.e., moral instruction, and in conformity with this, self-government, self-guidance, from יסר = וסר, cogn. אסר, properly adstrictio or constrictio; for the מ of the noun signifies both id quod or aliquid quod (ὅ, τι) and quod in the conjunctional sense (ὅτι), and thus forms both a concrete (like מוסר = מאסר, fetter, chain) and an abstract idea. The first general object of the Proverbs is דּעת, the reception into oneself of wisdom and moral edification by means of education and training; and second is to comprehend utterances of intelligence, i.e., such as proceed from intelligence and give expression to it (cf. אמרי אמת, Pro 22:21). בּין, Kal, to be distinguished (whence בּין, between, constr. of בּין, space between, interval), signifies in Hiph. to distinguish, to understand; בּינה is, according to the sense, the n. actionis of this Hiph., and signifies the understanding as the capability effective in the possession of the right criteria of distinguishing between the true and the false, the good and the bad (Kg1 3:9), the wholesome and the pernicious. Pro 1:3-5 In the following, 2a is expanded in Pro 1:3-5, then 2b in Pro 1:6. First the immediate object: 3 To attain intelligent instruction, Righteousness, and justice, and integrity; 4 To impart to the inexperienced prudence, To the young man knowledge and discretion 5 Let the wise man hear and gain learning, And the man of understanding take to himself rules of conduct. With דּעת, denoting the reception into oneself, acquiring, is interchanged (cf. Pro 2:1) קחת, its synonym, used of intellectual reception and appropriation, which, contemplated from the point of view of the relation between the teacher and the learner, is the correlative of תּת, παραδιδόναι, tradere (Pro 9:9). But מוּסר השׂכּל is that which proceeds from chokma and musar when they are blended together: discipline of wisdom, discipline training to wisdom; i.e., such morality and good conduct as rest not on external inheritance, training, imitation, and custom, but is bound up with the intelligent knowledge of the Why and the Wherefore. השׂכּל, as Pro 21:16, is inf. absol. used substantively (cf. השׁקט, keeping quiet, Isa 32:17) of שׂכל (whence שׂכל, intellectus), to entwine, involve; for the thinking through a subject is represented as an interweaving, complicating, configuring of the thoughts (the syllogism is in like manner represented as אשׁכּל, Aram. סגול, a bunch of grapes), (with which also סכל, a fool, and חסכּיל, to act foolishly, are connected, from the confusion of the thoughts, the entangling of the conceptions; cf. Arab. 'akl, to understand, and מעקּל). The series of synonyms (cf. Pro 23:23) following in 3b, which are not well fitted to be the immediate object to לקחת, present themselves as the unfolding of the contents of the מוּסר השׂכּל, as meaning that namely which is dutiful and right and honest. With the frequently occurring two conceptions צדק וּמשׁפּט (Pro 2:9), (or with the order reversed as in Psa 119:121) is interchanged משׁפּט וּצדקה (or with the order also reversed, Pro 21:3). The remark of Heidenheim, that in צדק the conception of the justum, and in צדקה that of the aequum prevails, is suggested by the circumstance that not צדק but צדקה signifies δικαιοσύνη (cf. Pro 10:2) in the sense of liberality, and then of almsgiving (ἐλεημοσύνη); but צדק also frequently signifies a way of thought and action which is regulated not by the letter of the law and by talio, but by love (cf. Isa 41:2; Isa 42:6). Tsedek and ts'dakah have almost the relation to one another of integrity and justice which practically brings the former into exercise. משׁפּט (from שׁפט, to make straight, to adjust, cf. שׁבט, Arab. sabita, to be smooth) is the right and the righteousness in which it realizes itself, here subjectively considered, the right mind. (Note: According to Malbim, משׁפט is the fixed objective right, צדק the righteousness which does not at once decide according to the letter of the law, but always according to the matter and the person.) משׁרים (defect. for מישׁרים, from ישׁר, to be straight, even) is plur. tantum; for its sing. מישׁר (after the form מיטב) the form מישׁור (in the same ethical sense, e.g., Mal 2:6) is used: it means thus a way of thought and of conduct that is straight, i.e., according to what is right, true, i.e., without concealment, honest, i.e., true to duty and faithful to one's word. Pro 1:4 This verse presents another aspect of the object to be served by this book: it seeks to impart prudence to the simple. The form פּתאים (Note: Like עפאים, Psa 104:12, וכצבאים, Ch1 12:8, cf. Michlol, 196a. In Pro 1:22, Pro 1:32, the mute א is wanting.) (in which, as in גּוים, the י plur. remains unwritten) is, in this mongrel form in which it is written (cf. Pro 7:7; Pro 8:5; Pro 9:6; Pro 14:18; Pro 27:12), made up of פּתים (Pro 1:22, Pro 1:32, once written plene, פּתיים, Pro 22:3) and פּתאים (Pro 7:7). These two forms with י and the transition of י into א are interchanged in the plur. of such nouns as פּתי, segolate form, "from פּתה (cogn. פּתח), to be open, properly the open-hearted, i.e., one whose heart stands open to every influence from another, the harmless, good-natured - a vox media among the Hebrews commonly (though not always, cf. e.g., Psa 116:6) in malam partem: the foolish, silly, one who allows himself to be easily persuaded or led astray, like similar words in other languages - Lat. simplex, Gr. εὐήθης, Fr. nav; Arab. fatyn, always, however, in a good sense: a high and noble-minded man, not made as yet mistrustful and depressed by sad experiences, therefore juvenis ingenuus, vir animi generosi" (Fl.). The פּתאים, not of firm and constant mind, have need of ערמה; therefore the saying Pro 14:15, cf. Pro 8:5; Pro 19:25. The noun ערמה (a fem. segolate form like חכמה) means here calliditas in a good sense, while the corresponding Arab. 'aram (to be distinguished from the verb 'aram, ערם, to peel, to make bare, nudare) is used only in a bad sense, of malevolent, deceptive conduct. In the parallel member the word נער is used, generally (collectively) understood, of the immaturity which must first obtain intellectual and moral clearness and firmness; such an one is in need of peritia et sollertia, as Fleischer well renders it; for דּעת is experimental knowledge, and מזמּה (from זמם, according to its primary signification, to press together, comprimere; then, referred to mental concentration: to think) signifies in the sing., sensu bono, the capability of comprehending the right purposes, of seizing the right measures, of projecting the right plans. Pro 1:5 In this verse the infinitives of the object pass into independent sentences for the sake of variety. That ישׁמע cannot mean audiet, but audiat, is shown by Pro 9:9; but ויסף is jussive (with the tone thrown back before לקח; cf. Pro 10:8, and Pro 16:21, Pro 16:23, where the tone is not thrown back, as also Sa2 24:3) with the consecutive Vav ( ו ) (= Arab. f): let him hear, thus will he... or, in order that he. Whoever is wise is invited to hear these proverbs in order to add learning (doctrinam) to that which he already possesses, according to the principle derived from experience, Pro 9:9; Mat 13:12. The segolate לקח, which in pausa retains its segol (as also בּטח, ישׁע, צמח, מלך, צדק, קדם, and others), means reception, and concretely what one takes into himself with his ear and mind; therefore learning (διδαχὴ with the object of the ἀποδοχή), as Deu 32:2 (parallel אמרה, as Deu 4:2 תּורה), and then learning that has passed into the possession of the receiver, knowledge, science (Isa 29:24, parall. בּינה). Schultens compares the Arab. laḳah, used of the fructification of the female palm by the flower-dust of the male. The part. נבון (the inf. of which is found only once, Isa 10:13) is the passive or the reflexive of the Hiph. הבין, to explain, to make to understand: one who is caused to understand or who lets himself be informed, and thus an intelligent person - that is one who may gain תּחבּות by means of these proverbs. This word, found only in the plur. (probably connected with חבל, shipmaster, properly one who has to do with the חבלים, ship's ropes, particularly handles the sails, lxx κυβέρνησιν), signifies guidance, management, skill to direct anything (Job 32:7, of God's skill which directs the clouds), and in the plur. conception, the taking measures, designs in a good sense, or also (as in Pro 12:5) in a bad sense; here it means guiding thoughts, regulating principles, judicious rules and maxims, as Deu 11:14, prudent rules of government, Deu 20:18; Deu 24:6 of stratagems. Fl. compares the Arab. tedbı̂r (guidance, from דּבר, to lead cattle), with its plur. tedâbı̂r, and the Syr. dubôro, direction, management, etc. Pro 1:6 The mediate object of these proverbs, as stated in Pro 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Pro 22:17.): To understand proverb and symbol, The words of wise men and their enigmas. In the Gesch. der jd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. "מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain" (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Psa 78:2. "The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum" (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν. Pro 1:7 The title of the book is followed by its motto, symbol, device: The fear of Jahve is the beginning of knowledge; Wisdom and discipline is despised by fools. The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Pro 9:10 (cf. Pro 15:33), Job 28:28, and in Psa 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή, the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Mic 1:13 with Job 19:28). (Note: In Sirach 1:14, 16, the Syr. has both times רישׁ חכמתא; but in the second instance, where the Greek translation has πλησμονὴ σοφίας, שׂבע חכמה (after Psa 16:11) may have existed in the original text.) Wisdom comes from God, and whoever fears Him receives it (cf. Jam 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Pro 8:13 (post-biblical יראת חטא). The inverted placing of the words 7b imports that the wisdom and discipline which one obtains in the way of the fear of God is only despised by the אוילים, i.e., the hard, thick, stupid; see regarding the root-word אול, coalescere, cohaerere, incrassari, der Prophet Jesaia, p. 424, and at Psa 73:4. Schultens rightly compares παχεῖς, crassi pro stupidis. (Note: Malbim's explanation is singular: the sceptics, from אוּלי, perhaps! This also is Heidenheim's view.) בּזוּ has the tone on the penult., and thus comes from בּוּז; the 3rd pr. of בּזה would be בּזוּ or בּזיוּ. The perf. (cf. Pro 1:29) is to be interpreted after the Lat. oderunt (Ges. 126).

John Gill Bible Commentary

The proverbs of Solomon,.... Who is said to make three thousand proverbs, Kg1 4:32; but whether any of them are contained in this book cannot be said: however, it is certain that they are not all in it, since, if you except the first "nine" chapters, which are the introduction to the Proverbs, there are but six hundred and fifty-nine verses in it; and if they are taken in, they make but nine hundred and fifteen, which are not a third part of the proverbs said to be made by him: however, here are as many and such as God thought fit should be preserved for instruction in all future ages. It was usual with the ancients in all countries, when any truth was found, and established by experience, to wrap it up in a few apt words, with or without a figure; that it might be the better understood and more easily retained, and which were always venerable and greatly attended to: and of this kind are these proverbs; only with this difference, that these are of divine inspiration, and the others not. The word used for them comes from one which signifies "similitude" and "dominion" (g); because many of them are similes or comparisons, and are delivered out in figurative expressions, in metaphors and allegories, and the like; and have all of them a commanding power, authority, and influence upon the mind, obliging to an attention to them. The name of Solomon is put to them, the more to recommend them; who had a wise and understanding heart, as large as the sand of the sea, and was wiser than all men, Kg1 4:29; and was an eminent type of Christ, who spake in proverbs also, Joh 16:25. He is further described by his pedigree and office, the son of David, king of Israel; a wise son of a wise father, and king over a wise and understanding people. These titles are added for the further commendation of the book; and it may be observed that they are such as belong to the Messiah, Solomon's antitype, one that is greater than he, Mat 1:1. (g) A rad. "dominatus est----lvmn comparatus, similis, consimilis factus est", Buxtorf. "Mirum est quod radix significans antoritatem cum imperio, significat etiam parabolas vel sermones figuratos----verba quae vocantur, habent autoritatem, nobis ideam immittunt, dicentis ut nos supereminentis, saltem sapientia, ingenio, doctrina; nos persuadent et pondere suo, quasi imperio noe ducunt". Gusset. Ebr. Comment. p. 845.

Matthew Henry Bible Commentary

We have here an introduction to this book, which some think was prefixed by the collector and publisher, as Ezra; but it is rather supposed to have been penned by Solomon himself, who, in the beginning of his book, proposes his end in writing it, that he might keep to his business, and closely pursue that end. We are here told, I. Who wrote these wise sayings, Pro 1:1. They are the proverbs of Solomon. 1. His name signifies peaceable, and the character both of his spirit and of his reign answered to it; both were peaceable. David, whose life was full of troubles, wrote a book of devotion; for is any afflicted? let him pray. Solomon, who lived quietly, wrote a book of instruction; for when the churches had rest they were edified. In times of peace we should learn ourselves, and teach others, that which in troublous times both they and we must practise. 2. He was the son of David; it was his honour to stand related to that good man, and he reckoned it so with good reason, for he fared the better for it, Kg1 11:12. He had been blessed with a good education, and many a good prayer had been put up for him (Psa 72:1), the effect of both which appeared in his wisdom and usefulness. The generation of the upright are sometimes thus blessed, that they are made blessings, eminent blessings, in their day. Christ is often called the Son of David, and Solomon was a type of him in this, as in other things, that he opened his mouth in parables or proverbs. 3. He was king of Israel - a king, and yet it was no disparagement to him to be an instructor of the ignorant, and a teacher of babes - king of Israel, that people among whom God was known and his name was great; among them he learned wisdom, and to them he communicated it. All the earth sought to Solomon to hear his wisdom, which excelled all men's (Kg1 4:30; Kg1 10:24); it was an honour to Israel that their king was such a dictator, such an oracle. Solomon was famous for apophthegms; every word he said had weight in it, and something that was surprising and edifying. His servants who attended him, and heard his wisdom, had, among them, collected 3000 proverbs of his which they wrote in their day-books; but these were of his own writing, and do not amount to nearly a thousand. In these he was divinely inspired. Some think that out of those other proverbs of his, which were not so inspired, the apocryphal books of Ecclesiasticus and the Wisdom of Solomon were compiled, in which are many excellent sayings, and of great use; but, take altogether, they are far short of this book. The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with. II. For what end they were written (Pro 1:2-4), not to gain a reputation to the author, or strengthen his interest among his subjects, but for the use and benefit of all that in every age and place will govern themselves by these dictates and study them closely. This book will help us, 1. To form right notions of things, and to possess our minds with clear and distinct ideas of them, that we may know wisdom and instruction, that wisdom which is got by instruction, by divine revelation, may know both how to speak and act wisely ourselves and to give instruction to others. 2. To distinguish between truth and falsehood, good and evil - to perceive the words of understanding, to apprehend them, to judge of them, to guard against mistakes, and to accommodate what we are taught to ourselves and our own use, that we may discern things that differ and not be imposed upon, and may approve things that are excellent and not lose the benefit of them, as the apostle prays, Phi 1:10. 3. To order our conversation aright in every things, Pro 1:3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (Pro 1:3), which will dispose us to render to all their due, to God the things that are God's, in all the exercises of religion, and to all men what is due to them, according to the obligations which by relation, office, contract, or upon any other account, we lie under to them. Note, Those are truly wise, and none but those, who are universally conscientious; and the design of the scripture is to teach us that wisdom, justice in the duties of the first table, judgment in those of the second table, and equity (that is sincerity) in both; so some distinguish them. III. For whose use they were written, Pro 1:4. They are of use to all, but are designed especially, 1. For the simple, to give subtlety to them. The instructions here given are plain and easy, and level to the meanest capacity, the wayfaring men, though fools, shall not err therein; and those are likely to receive benefit by them who are sensible of their own ignorance and their need to be taught, and are therefore desirous to receive instruction; and those who receive these instructions in their light and power, though they be simple, will hereby be made subtle, graciously crafty to know the sin they should avoid and the duty they should do, and to escape the tempter's wiles. He that is harmless as the dove by observing Solomon's rules may become wise as the serpent; and he that has been sinfully foolish when he begins to govern himself by the word of God becomes graciously wise. 2. For young people, to give them knowledge and discretion. Youth is the learning age, catches at instructions, receives impressions, and retains what is then received; it is therefore of great consequence that the mind be then seasoned well, nor can it receive a better tincture than from Solomon's proverbs. Youth is rash, and heady, and inconsiderate; man is born like the wild ass's colt, and therefore needs to be broken by the restraints and managed by the rules we find here. And, if young people will but take heed to their ways according to Solomon's proverbs, they will soon gain the knowledge and discretion of the ancients. Solomon had an eye to posterity in writing this book, hoping by it to season the minds of the rising generation with the generous principles of wisdom and virtue. IV. What good use may be made of them, Pro 1:5, Pro 1:6. Those who are young and simple may by them be made wise, and are not excluded from Solomon's school, as they were from Plato's. But is it only for such? No; here is not only milk for babes, but strong meat for strong men. This book will not only make the foolish and bad wise and good, but the wise and good wiser and better; and though the simple and the young man may perhaps slight those instructions, and not be the better for them, yet the wise man will hear. Wisdom will be justified by her own children, though not by the children sitting in the market-place. Note, Even wise men must hear, and not think themselves too wise to learn. A wise man is sensible of his own defects (Plurima ignoro, sed ignorantiam meam non ignoro - I am ignorant of many things, but not of my own ignorance), and therefore is still pressing forward, that he may increase in learning, may know more and know it better, more clearly and distinctly, and may know better how to make use of it. As long as we live we should strive to increase in all useful learning. It was a saying of one of the greatest of the rabbim, Qui non auget scientiam, amittit de ea - If our stock of knowledge by not increasing, it is wasting; and those that would increase in learning must study the scriptures; these perfect the man of God. A wise man, by increasing in learning, is not only profitable to himself, but to others also, 1. As a counsellor. A man of understanding in these precepts of wisdom, by comparing them with one another and with his own observations, shall by degrees attain unto wise counsels; he stands fair for preferment, and will be consulted as an oracle, and entrusted with the management of public affairs; he shall come to sit at the helm, so the word signifies. Note, Industry is the way to honour; and those whom God has blessed with wisdom must study to do good with it, according as their sphere is. It is more dignity indeed to be counsellor to the prince, but it is more charity to be counsellor to the poor, as Job was with his wisdom. Job 29:15, I was eyes to the blind. 2. As an interpreter (Pro 1:6) - to understand a proverb. Solomon was himself famous for expounding riddles and resolving hard questions, which was of old the celebrated entertainment of the eastern princes, witness the solutions he gave to the enquiries with which the queen of Sheba thought to puzzle him. Now here he undertakes to furnish his readers with that talent, as far as would be serviceable to the best purposes. "They shall understand a proverb, even the interpretation, without which the proverb is a nut uncracked; when they hear a wise saying, though it be figurative, they shall take the sense of it, and know how to make use of it." The words of the wise are sometimes dark sayings. In St. Paul's epistles there is that which is hard to be understood; but to those who, being well-versed in the scriptures, know how to compare spiritual things with spiritual, they will be easy and safe; so that, if you ask them, Have you understood all these things? they may answer, Yea, Lord. Note, It is a credit to religion when men of honesty are men of sense; all good people therefore should aim to be intelligent, and run to and fro, take pains in the use of means, that their knowledge may be increased.