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We may regard the opening words as a general index of the contents, as a designation of the object, and a statement of the value and profit of the teaching, of the book.

I. ITS DESIGN IS TO IMPART PRACTICAL SENSE.

1. And first, this in general includes the information of the understanding and of the memory by wisdom. This Hebrew word (chokmah) denotes, strictly, all that is fixed for human knowledge. We may render it "insight." In other places in the Bible, the judge (1 Kings 3:28), the artist (Exodus 28:3), or the man of skill and renown in general, are thus said to be men of insight, craft, or cunning, in the original and good sense of those words. Applied to religion and conduct, it means insight into the principles of right conduct, the knowledge of how to walk before God, choosier the right and avoiding the wrong path - the knowledge of the way to peace and blessedness.

2. The training of the will. The word rendered "instruction" denotes moral education or training. Here, then, is the practical side of the matter. Not only sound intelligence is aimed at, but pure feeling, right affections, the will guided by the polar star of duty. All this is general.

3. But next, particulars, falling within this great scope, are pointed out, viz. "the attainment of justice and right and fair dealing." The first is all that pertains to God, the supreme Judge - his eternal order and will. The second refers to established custom and usage among men - to law, in the human sense. The third, an expressive word, signifying literally what is straight, points to straightforward, honourable, and noble conduct.

4. But the book has a special object in view, and a special class: "To hold out prudence to simple ones, and knowledge and reflectiveness to boys. Each of these words has its peculiar force. The Hebrew expression for the first class is literally the open ones," i.e. those who in ignorance and inexperience are open to every impression, good or bad; simple-minded ones (not fools, which is another idea), who are readily governed by the opinions and examples of stronger minds. They need that prudence, or caution, which the hints of proverbial sense may supply, to enable them to glide out of danger and avoid snares (for the word rendered "subtilty" denotes smoothness, like that of the slippery snake). Boys, or youths also, stand in peculiar need of "thoughtfulness" - a habit of reflecting with attention and forethought upon life and different modes of conduct. The Book of Proverbs, all must see, is specially adapted for these classes. But not for them alone.

5. The book is a book for all. The wise man may listen and gain instruction; for men "grow old, learning something fresh each day." And the intelligent man may obtain guidance. For although by middle life the general principles and maxims of wisdom may have been stored up, still the applications of them, the exceptions to them, form a vast field forever growing acquisition. Knowledge is practically infinite; we can think of no bounds to it. New perplexities continually arise, new cases of conscience present themselves, old temptations revive in fresh combinations; and the records of others' experience continually flash new light from angles of observation distinct from our own.

II. THE CHARACTER AND VALUE OF THE BOOK. (Ver. 6.)

1. It is a collection of proverbs. Condensed wisdom. Landmarks in the field of experience. Beacons of warning from dangerous shores. Objects of interest in life's travel. Finger posts The "wit of many, the wisdom of one." A portable property of the intellect. A currency honoured in every land. "Jewels five words long, that on the outstretch'd forefinger of all time sparkle forever." They may be compared to darts, to stings, to goads. They arouse the memory, awake the conscience; they fix the floating impressions of truth in forms not easily forgotten. These Bible proverbs are in poetical form; and of them it may well be said, with George Herbert, "A verse finds him who a sermon flies."

2. The mode of speech is often figurative. The word rendered "dark saying" means a profound saying, enigma, "thing hidden" (Matthew 13:35; Psalm 78:2), "obscure allegory" (Augustine). An example of this parabolic way of speaking is found in Agur's discourse (ch. 30.). The power of it, like the power of pictures and of all sensuous symbols and poetical images, lies in the fact that the form "half reveals and half conceals the soul within," and thus excites the curiosity, fixes the attention, stimulates exertion of thought in the listener. The best preachers leave much for the hearers to fill up for themselves. Suggestive teaching is the richest; it makes the pupil teach himself, Such is the method of our Lord in his parables; but not the only method; to be combined, as with him and here, with the direct mode of statement. The application is: "Take heed how ye hear." "To him that hath it shall be given." All wisdom is of God; the teacher and the disciple are both listeners at the living oracle of eternal truth. Knowledge is essential to religion, and growth belongs to both (Luke 17:5; Ephesians 4:15, 16; Colossians 1:11; Colossians 2:19; 2 Thessalonians 1:3; 2 Peter 3:18). - J.

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KJV: The proverbs of Solomon the son of David, king of Israel;

WEB: The proverbs of Solomon, the son of David, king of Israel: