To know wisdom and instruction; to perceive the words of understanding.
Wisdom and instruction
Wisdom is here taken for the theoretical part, to know the truth of things, as appears by the opposition of manners in the next verse. It may be meant of wisdom in general, knowledge of the truth; for many philosophical truths are contained in this book. But it hath a special eye to the knowledge of God and Divine truths. And it signifies an exact knowledge of things by their causes, or other properties, whereby we may be able to distinguish between real and apparent truths. The word “instruction” properly signifies the manner of teaching by which wisdom is attained. It is set after wisdom, because that is the end and perfection of instruction, and therefore more worthy than the means. “The end is first in intention, last in execution.” Men think of dwelling before they think of building. It signifies such instruction as is communicated to boys, joined with correction, for the word imports both. “Understanding” means words of weight worthy to be understood, and well understood by those that delivered them; coming from men of great understanding, and making them such that learn them. Acute sentences, full of good matter, fit to pass for authentical like current money. Doctrines taught by this verse are--
1. Wisdom is to be gotten out of Scripture.
2. Divine truths are far more excellent than other truths.
3. There is need of wisdom to guide both the understanding and the will.
4. Divine truths must be inquired into as well as Divine precepts.
5. Pains must be taken to distinguish real truths from apparent. Because they are hard to distinguish, they areworth distinguishing.
6. Instruction is the means to get wisdom out of Scripture.
7. Hearing Divine truth without understanding doth men no good.
8. Knowledge of trivial things is of little worth.
9. Knowledge of Divine truth will do us much good. It will bring us acquainted with God more fully than the creatures can. (Francis Taylor.)
Religion and virtue considered under the notion of wisdom
The principal scope of the Proverbs is to teach men wisdom. Wisdom is introduced in the dramatic way, as a divine person appearing in a very lovely form, displaying her native worth and beauty, and, by the most powerful persuasions, and the most affectionate manner of address, soliciting the degenerate sons of men to hearken to her counsels for their good. In general, what the author meaneth by wisdom is true religion and virtue. “The fear of the Lord is the beginning of wisdom.” The fear of the Lord signifieth universal religion because it is an eminent part of it; and because it is a principle which, when the mind is duly possessed with, and brought thoroughly under its power, cannot fail of producing obedience to all the commandments of God. True religion is nothing else but the practice of virtue from a regard to the Deity. The wisdom recommended is called “the knowledge of the holy” (Pro_9:10). Acquaintance with Divine objects, and with the duty we owe to God, is the truest understanding. It is not mere speculative knowledge even of religion he meaneth; the instructions of wisdom do all tend to practice; and the conformity of our lives to its rules is that only which will dominate us “wise men.” The character of wisdom is applied to particular virtues. “To receive the instructions of wisdom, justice, and judgment, and equity.”
1. Justice is a very important branch of our duty.
2. Another virtue is chastity. All kinds of voluptuousness and excess are directly contrary to wisdom. Slothfulness and neglect in government of the tongue are also signs of unwisdom.
Observations:
1. That virtue and integrity, to be preserved from the ways of sin and wickedness, must be the result of deliberation and choice. Wisdom is the quality of a free-self determining agent. Discretion consisteth in weighing maturely the motives of action, in comparing them together, and being determined freely by that which, upon the whole, appeareth to be the justest and the best. From this it is a plain consequence, that the more calm and sedate, the more deliberate and free our minds are in acting, our conduct is the wiser and the better.
2. That a good man useth foresight, and looketh to the last issue of things, that so he may direct his behaviour. Religion could not justly be called wisdom if it had not a view to the future consequences of our present conduct. If men believe there is a God, wise, just, and good, they must conclude that righteousness is pleasing to Him; and if the soul is immortal, and shall subsist in another state, they who have done good in this life have the best hope of being distinguished by the favour of the Deity in the next. (J. Abernethy, M.A.)
A great teacher and a true learner
I. A great teacher.
1. His history. He was--
(1) The son of a great man. “Solomon the son of David,” saint, hero, poet, king.
(2) The king of a great people. King of Israel: the chosen of God, whose are the fathers.
2. His lessons.
(1) Their form. He spoke in “proverbs.”
3. His design. The true culture of the “simple.”
(1) Mental culture. Making them “to know wisdom,” etc.
(2) Moral culture. Teaching them “justice, and judgment, and equity.”
II. A true learner.
1. He is a wise man. He is wise who does the best thing.
2. He pays attention. “A wise man will hear.”
3. He improves. He increases in “learning.” He attains “unto wise counsels.” He receives docilely into him the words of his master, and he rises in intelligence, and worth, and power. (David Thomas, D.D.)
