Proverbs 4:20

Pro 4:1-4 ; specifies the teachings he received, Pro 4:5-19 ; and exhorts his pupil to persevere in well-doing, and to avoid evil, Pro 4:20-27 . Verse 1 Hear, ye children - Come, my pupils, and hear how a father instructed his child. Such as I received from my father I give to you, and they were the teachings of a wise and affectionate parent to his only son, a peculiar object of his regards, and also those of a fond mother. He introduces the subject thus, to show that the teaching he received, and which he was about to give them, was the most excellent of its kind. By this he ensured their attention, and made his way to their heart. Teaching by precept is good; teaching by example is better; but teaching both by precept and example is best of all. Verse 4 He taught me also, and said - Open thy heart to receive my instructions - receive them with affection; when heard, retain and practice them; and thou shalt live - the great purpose of thy being brought into the world shall be accomplished in thee. Verse 5 Get wisdom - True religion is essential to thy happiness; never forget its teachings, nor go aside from the path it prescribes. Verse 6 Forsake her not - Wisdom personified is here represented as a guardian and companion, who, if not forsaken, will continue faithful; if loved, will continue a protector. Verse 7 Wisdom is the principal thing - ראשית חכמה reshith chochmah, "wisdom is the principle." It is the punctum saliens in all religion to know the true God, and what he requires of man, and for what he has made man; and to this must be added, under the Christian dispensation, to know Jesus Christ whom he hath sent, and for what end He was sent, the necessity of his being sent, and the nature of that salvation which he has bought by his own blood. Get wisdom - Consider this as thy chief gain; that in reference to which all thy wisdom, knowledge, and endeavors should be directed. And with all thy getting - Let this be thy chief property. While thou art passing through things temporal, do not lose those things which are eternal; and, while diligent in business, be fervent in spirit, serving the Lord. Get understanding - Do not be contented with the lessons of wisdom merely; do not be satisfied with having a sound religious creed; devils believe and tremble; but see that thou properly comprehend all that thou hast learnt; and see that thou rightly apply all that thou hast been taught. Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to the ways, times, places, and opportunities of practicing the lessons of wisdom. Wisdom points out the thing requisite; understanding sees to the accomplishment and attainment. Wisdom sees; but understanding feels. One discovers, the other possesses. Coverdale translates this whole verse in a very remarkable manner: "The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goodes to get the understandynge." This is paraphrase, not translation. In this version paraphrase abounds. The translation in my old MS. Bible is very simple: Begynnynge of wisdam, welle thou wisdom; in al thi wisdam, and in al thi possioun, purchas prudence. He is already wise who seeks wisdom; and he is wise who knows its value, seeks to possess it. The whole of this verse is wanting in the Arabic, and in the best copies of the Septuagint. Instead of קנה חכמה keneh chochmah, get wisdom, the Complutensian Polyglot has קנה בינה keneh binah, get understanding; so that in it the verse stands, "Wisdom is the principle, get understanding; and in all this getting, get understanding." This is not an error either of the scribe, or of the press, for it is supported by seven of the MSS. of Kennicott and De Rossi. The Complutensian, Antwerp, and Paris Polyglots have the seventh verse in the Greek text; but the two latter, in general, copy the former. Verse 8 She shall bring thee to honor - There is nothing, a strict life of piety and benevolence excepted, that has such a direct tendency to reflect honor upon a man, as the careful cultivation of his mind. One of Bacon's aphorisms was, Knowledge is power; and it is truly astonishing to see what influence true learning has. Nothing is so universally respected, provided the learned man be a consistent moral character, and be not proud and overbearing; which is a disgrace to genuine literature. Verse 9 A crown of glory - A tiara, diadem, or crown, shall not be more honorable to the princely wearer, than sound wisdom - true religion - coupled with deep learning, shall be to the Christian and the scholar. Verse 10 The years of thy life shall be many - Vice and intemperance impair the health and shorten the days of the wicked; while true religion, sobriety, and temperance, prolong them. The principal part of our diseases springs from "indolence, intemperance, and disorderly passions." Religion excites to industry, promotes sober habits, and destroys evil passions, and harmonizes the soul; and thus, by preventing many diseases, necessarily prolongs life. Verse 12 Thy steps shall not be straitened - True wisdom will teach thee to keep out of embarrassments. A man under the influence of true religion ponders his paths, and carefully poises occurring circumstances; and as the fear of God will ever lead him to act an upright and honest part, so his way in business and life is both clear and large. He has no by-ends to serve; he speculates not; he uses neither trick nor cunning to effect any purpose. Such a man can never be embarrassed. His steps are not straitened; he sees his way always plain; and when a favorable tide of Providence shows him the necessity of increased exertion, he runs, and is in no danger of stumbling. Verse 13 Take fast hold - החזק hachazek, seize it strongly, and keep the hold; and do this as for life. Learn all thou canst, retain what thou hast learnt, and keep the reason continually in view - it is for thy life. Verse 14 Enter not into the path of the wicked - Never associate with those whose life is irregular and sinful; never accompany them in any of their acts of transgression. Verse 15 Avoid it - Let it be the serious purpose of thy soul to shun every appearance of evil. Pass not by it - Never, for the sake of worldly gain, or through complaisance to others, approach the way that thou wouldst not wish to be found in when God calls thee into the eternal world. Turn from it - If, through unwatchfulness or unfaithfulness, thou at any time get near or into the way of sin, turn from it with the utmost speed, and humble thyself before thy Maker. And pass away - Speed from it, run for thy life, and get to the utmost distance; eternally diverging so as never to come near it whilst thou hast a being. Verse 16 Except they have done mischief - The night is their time for spoil and depredation. And they must gain some booty, before they go to rest. This I believe to be the meaning of the passage. I grant, also, that there may be some of so malevolent a disposition that they cannot be easy unless they can injure others, and are put to excessive pain when they perceive any man in prosperity, or receiving a kindness. The address in Virgil, to an illnatured shepherd is well known: - Et cum vidisti puero donata, dolebas: Et si non aliqua nocuisses, mortuus esses. Eclog. 3: 14. "When thou sawest the gifts given to the lad, thou wast distressed; and hadst thou not found some means of doing him a mischief, thou hadst died." Verse 17 For they eat the bread of wickedness - By privately stealing. And drink the wine of violence - By highway robbery. Verse 18 But the path of the just - The path of the wicked is gloomy, dark, and dangerous; that of the righteous is open, luminous, and instructive. This verse contains a fine metaphor; it refers to the sun rising above the horizon, and the increasing twilight, till his beams shine full upon the earth. The original, הולך ואור עד נכון היום holech vaor ad nechon haiyom, may be translated, "going and illuminating unto the prepared day." This seems plainly to refer to the progress of the rising sun while below the horizon; and the gradual increase of the light occasioned by the reflection of his rays by means of the atmosphere, till at last he is completely elevated above the horizon, and then the prepared day has fully taken place, the sun having risen at the determined time. So, the truly wise man is but in his twilight here below; but he is in a state of glorious preparation for the realms of everlasting light; till at last, emerging from darkness and the shadows of death, he is ushered into the full blaze of endless felicity. Yet previously to his enjoyment of this glory, which is prepared for him, he is going - walking in the commandments of his God blameless; and illuminating - reflecting the light of the salvation which he has received on all those who form the circle of his acquaintance. Verse 21 Keep them in the midst of thine heart - Let them be wrapped up in the very center of thy affections; that they may give spring and energy to every desire, word, and wish. Verse 23 Keep thy heart with all diligence - "Above all keeping," guard thy heart. He who knows any thing of himself, knows how apt his affections are to go astray. For out of it are the issues of life - תוצאות חיים totseoth chaiyim, "the goings out of lives." Is not this a plain allusion to the arteries which carry the blood from the heart through the whole body, and to the utmost extremities? As long as the heart is capable of receiving and propelling the blood, so long life is continued. Now as the heart is the fountain whence all the streams of life proceed, care must be taken that the fountain be not stopped up nor injured. A double watch for its safety must be kept up. So in spiritual things: the heart is the seat of the Lord of life and glory; and the streams of spiritual life proceed from him to all the powers and faculties of the soul. Watch with all diligence, that this fountain be not sealed up, nor these streams of life be cut off. Therefore "put away from thee a froward mouth and perverse lips - and let thy eyes look straight on." Or, in other words, look inwardlook onward - look upward. I know that the twenty-third verse is understood as principally referring to the evils which proceed from the heart, and which must be guarded against; and the good purposes that must be formed in it, from which life takes its colouring. The former should be opposed; the latter should be encouraged and strengthened. If the heart be pure and holy, all its purposes will be just and good. If it be impure and defiled, nothing will proceed from it but abomination. But though all this be true, I have preferred following what I believe to be the metaphor in the text. Verse 24 A froward mouth - Beware of hastiness, anger, and rash speeches. And perverse lips - Do not delight in nor acquire the habit of contradicting and gainsaying; and beware of calumniating and backbiting your neighbor. Verse 26 Ponder the path of thy feet - Weigh well the part thou shouldst act in life. See that thou contract no bad habits. Verse 27 Turn not to the right hand nor to the left - Avoid all crooked ways. Be an upright, downright, and straight-forward man. Avoid tricks, wiles, and deceptions of this kind. To this the Septuagint and Vulgate add the following verse: Αυτος δε ορθας ποιησει τας τροχιας σου, τας δε πορειας σου εν ειρηνη προαξει. Ipse autem rectos faciet cursus tuos; itinera autem tua in pace producet. "For himself will make thy paths straight and thy journeyings will he conduct in prosperity." The Arabic has also a clause to the same effect. But nothing like this is found in the Hebrew, Chaldee, or Syriac; nor in the Vulgate, as printed in the Complutensian Polyglot; nor in that of Antwerp or of Paris; but it is in the Greek text of those editions, in the editio princeps of the Vulgate, in five of my own MSS., and in the old MS. Bible. De Lyra rejects the clause as a gloss that stands on no authority. If an addition, it is certainly very ancient; and the promise it contains is true whether the clause be authentic or not. Introduction Farther exhortations to acquire wisdom, Pro 5:1 , P

tructions. 20 My son, attend to my words; incline thine ear unto my sayings. 21 Let them not depart from thine eyes; keep them in the midst of thine heart. 22 For they are life unto those that find them, and health to all their flesh. 23 Keep thy heart with all diligence; for out of it are the issues of life. 24 Put away from thee a froward mouth, and perverse lips put far from thee. 25 Let thine eyes look right on, and let thine eyelids look straight before thee. 26 Ponder the path of thy feet, and let all thy ways be established. 27 Turn not to the right hand nor to the left: remove thy foot from evil. Solomon, having warned us not to do evil, here teaches us how to do well. It is not enough for us to shun the occasions of sin, but we must study the methods of duty. I. We must have a continual regard to the word of God and endeavour that it may be always ready to us. 1. The sayings of wisdom must be our principles by which we must govern ourselves, our monitors to warn us of duty and danger; and therefore, (1.) We must receive them readily: " Incline thy ear to them ( v. 20 ); humbly bow to them; diligently listen to them." The attentive hearing of the word of God is a good sign of a work of grace begun in the heart and a good means of carrying it on. It is to be hoped that those are resolved to do their duty who are inclined to know it. (2.) We must retain them carefully ( v. 21 ); we must lay them before us as our rule: " Let them not depart from thy eyes; view them, review them, and in every thing aim to conform to them." We must lodge them within us, as a commanding principle, the influences of which are diffused throughout the whole man: " Keep them in the midst of thy heart, as things dear to thee, and which thou art afraid of losing." Let the word of God be written in the heart, and that which is written there will remain. 2. The reason why we must thus make much of the words of wisdom is because they will be both food and physic to us, like the tree of life, Rev. xxii. 2 ; Ezek. xlvii. 12 . Those that seek and find them, find and keep them, shall find in them, (1.) Food: For they are life unto those that find them, v. 22 . As the spiritual life was begun by the word as the instrument of it, so by the same word it is still nourished and maintained. We could not live without it; we may by faith live upon it. (2.) Physic. They are health to all their flesh, to the whole man, both body and soul; they help to keep both in good plight. They are health to all flesh, so the LXX. There is enough to cure all the diseases of this distempered world. They are a medicine to all their flesh (so the word is), to all their corruptions, for they are called flesh, to all their grievances, which are as thorns in the flesh. There is in the word of God a proper remedy for all our spiritual maladies. II. We must keep a watchful eye and a strict hand upon all the motions of our inward man, v. 23 . Here is, 1. A great duty required by the laws of wisdom, and in order to our getting and preserving wisdom: Keep thy heart with all diligence. God, who gave us these souls, gave us a strict charge with them: Man, woman, keep thy heart; take heed to thy spirit, Deut. iv. 9 . We must maintain a holy jealousy of ourselves, and set a strict guard, accordingly, upon all the avenues of the soul; keep our hearts from doing hurt and getting hurt, from being defiled by sin and disturbed by trouble; keep them as our jewel, as our vineyard; keep a conscience void of offence; keep out bad thoughts; keep up good thoughts; keep the affections upon right objects and in due bounds. Keep them with all keepings (so the word is); there are many ways of keeping things—by care, by strength, by calling in help, and we must use them all in keeping our hearts; and all little enough, so deceitful are they, Jer. xvii. 9 . Or above all keepings; we must keep our hearts with more care and diligence than we keep any thing else. We must keep our eyes ( Job xxxi. 1 ), keep our tongues ( Ps. xxxiv. 13 ), keep our feet ( Eccl. v. 1 ), but, above all, keep our hearts. 2. A good reason given for this care, because out of it are the issues of life. Out of a heart well kept will flow living issues, good products, to the glory of God and the edification of others. Or, in general, all the actions of the life flow from the heart, and therefore keeping that is making the tree good and healing the springs. Our lives will be regular or irregular, comfortable or uncomfortable, according as our hearts are kept or neglected. III. We must set a watch before the door of our lips, that we offend not with out tongue ( v. 24 ): Put away from thee a froward mouth and perverse lips. Our hearts being naturally corrupt, out of them a great deal of corrupt communication is apt to come, and therefore we must conceive a great dread and detestation of all manner of evil words, cursing, swearing, lying, slandering, brawling, filthiness, and foolish talking, all which come from a froward mouth and perverse lips, that will not be governed either by reason or religion, but contradict both, and which are as unsightly and ill-favoured before God as a crooked distorted mouth drawn awry is before men. All manner of tongue sins, we must, by constant watchfulness and stedfast resolution, put from us, put far from us, abstaining from all words that have an appearance of evil and fearing to learn any such words. IV. We must make a covenant with our eyes: "Let them look right on and straight before thee, v. 24 . Let the eye be fixed and not wandering; let it not rove after every thing that presents itself, for then it will be diverted form good and ensnared in evil. Turn it from beholding vanity; let thy eye be single and not divided; let thy intentions be sincere and uniform, and look not asquint at any by-end." We must keep our eye upon our Master, and be careful to approve ourselves to him; keep our eye upon our rule, and conform to that; keep our eye upon our mark, the prize of the high calling, and direct all towards that. Oculum in metam — The eye upon the goal. V. We must act considerately in all we do ( v. 26 ): Ponder the path of thy feet, weigh it (so the word is); "put the word of God in one scale, and what thou hast done, or art about to do, in the other, and see how they agree; be nice and critical in examining whether thy way be good before the Lord and whether it will end well." We must consider our past ways and examine what we have done, and our present ways, what we are doing, whither we are going, and see that we walk circumspectly. It concerns us to consider what are the duties and what the difficulties, what are the advantages and what the dangers, of our way, that we may act accordingly. "Do nothing rashly." VI. We must act with steadiness, caution, and consistency: " Let all thy ways be established ( v. 26 ) and be not unstable in them, as the double-minded man is; halt not between two, but go on in an even uniform course of obedience; turn not to the right hand not to the left, for there are errors on both hands, and Satan gains his point if he prevails to draw us aside either way. Be very careful to remove thy foot from evil; take heed of extremes, for in them there is evil, and let thy eyes look right on, that thou mayest keep the golden mean." Those that would approve themselves wise must always be watchful.