EXPOSITION
OF THE
BOOK OF PROVERBS.
BY THE LATE
REV. GEORGE LAWSON, D. D.
PROFESSOR OF DIVINITY TO THE ASSOCIATE SYNOD,
SELKIRK.
IN TWO VOLUMES.
VOL. I.
EDINBURGH:
PRINTED for
DAVID BROWN, NO. 6. ST ANDREW'S STREET,
1 W. OLIPHIANT, AND F. PILLANS, EDINBURGH; M. OGLE,
GLASGOW; OGLE, DUNCAN & CO. AND
J. NISBET, LONDON.
1821.
ADVERTISEMENT.
DURING his life-time, the Author of the
following Lectures had been frequently so-
licited by some of his earliest and most es-
teemed friends in the ministry to publish
them. For some time before his death, he
had entertained serious thoughts of comply-
ing with their solicitations. It has been
judged, by the surviving members of his
family, not improper to carry into effect what
they knew to have been his intention.
A desire, which it is presumed will appear
natural and proper, to follow out his design,
and thus to gratify the friends in conse-
quence of whose request this design was ori-
ginally formed, led to the selection of DR
LAWSON'S Lectures on the Proverbs from
the Discourses on many books of Scripture
which are found among his writings.
While it is probable that these Discourses
will be judged not altogether free from the
(vi )
defects incident to posthumous publications,
it is at the same time hoped that they will
be found to exhibit the same characteristic
qualities which have secured for his other
Expository Writings the approbation of the
Public.
At the suggestion of some valued friends,
the present mode of publication was adopted;
and much gratitude is due to the ministers
and others, whose exertions have promoted
its success.
It would have been the earnest prayer of
the Author had he been still alive, and it is
the prayer of his surviving relatives, who
have sent the Work to the Press, that the
Work may be rendered instrumental in ad-
vancing the best interests of mankind.
EXPOSITION
OF THE
BOOK OF PROVERBS.
Of Augustus Caesar it is said, that when he read the
works of men of learning and genius, he used to ex-
tract such precepts as might prove useful to him in his
government. This part of his conduct manifested wis-
dom; the precepts thus collected, served to assist him
and his ministers in managing the affairs of the em-
pire. But the necessity of our imitating this part of
his conduct, has been in a great measure superseded
by that Spirit of truth, under whose guidance Solomon
wrote his Proverbs, and transmitted them to future
ages for their instruction in righteousness. In this
little book there appears more wisdom than in the
combined monuments of Greek and Roman learning.
The wisest of men wrote it, and his object is to make
us wise:—But a greater than Solomon is here, for
Wisdom speaks in her own person.
The first nine chapters are a preface to the book.
In it Solomon recommends to our study, that wisdom
which he designs to teach, and insists on some of her
most useful precepts.
VOL. I. A
2 EXPOSITION OF THE [CHAP. I.
CHAPTER I
In this chapter, Solomon gives us an account of the
writer, and the design, of this book; recommends the
fear of the Lord, a dutiful regard to the instructions
of parents, and diligence in guarding against the temp-
tations of bad company, as principal parts of wisdom.
It is concluded with an earnest call to the unwise to
learn wisdom.
Let us hear, first, what Solomon has to say, for re-
commending this much neglected book to our at-
tention.
Verse 1. The Proverbs of Solomon, the son of David,
King of Israel.
This book consists of proverbs, which are wise, and
short sayings of great use to direct us in the conduct
of life. Proverbs were much valued in ancient times.
But no proverbs deserve so much esteem and attention
as these, for they are the proverbs of Solomon, another
name almost for wisdom. In his days he was honoured
like an angel of God, for his understanding. All kings
that heard of him, admired him, and thought them-
selves happy if they could hear some of his wise in-
structions. The Queen of Sheba came from the utter-
most parts of the earth to hear his wisdom; although
she had not heard the one half of what she found to be
true concerning him, yet even these imperfect accounts
were such as to exceed her belief. Did she come so
far, upon uncertain reports, to hear his wisdom? and
shall not we receive with gladness his instructions,
since he is come to us, to be our teacher? We have
no need to cross dangerous seas, and travel into distant
CHAP I.] BOOK OF PROVERBS. 3
countries, to hear the lectures of this divine teacher,—
he cries to us in our streets, he talks with us in our
closets. He died some thousands of years ago, but he
yet speaks.
Though Solomon had been the son of an Ahas, or
of some poor herdsman, his wisdom would have en-
titled him to our respect. But this wisest of men was
the son of the best of men. He that was raised on
high,—the anointed of the God of Jacob,—the man
after God's own heart,—was his father. This wise son
enjoyed all the advantages to be expected from the in-
structions and the example, the prayers and the bless-
ings, of so good a father. Solomon was a prophet,
and the son of a prophet,—he was the son of the best
of kings; and of the many Sons whom God had given
to David, he was chosen to fill his father's throne.
Great men are not always wise, and except from
their own subjects, the words of kings are seldom en-
titled to more regard than those of other men. But it
was in Israel, where God was well known, that Solo-
mon was king; and he was advanced to that dignity,
because he was the worthiest of it in the kingdom.
These words are the instructions of that king, who
excelled in wisdom and grandeur all the kings of the
earth. This great prince is our teacher; but not he
alone,—the only wise God here condescends to become
our instructor;—he, then, who disregards this book,
despises a greater than Solomon.
This book is the work of a noble writer, and truly it
was written with a noble design-
Ver. 2. To know wisdom and instruction, to perceive
the words of understanding—
To give us the knowledge of wisdom, and that in-
struction by which knowledge is conveyed into our
minds; for man is born without wisdom, and without
instruction must continue foolish all his days.
4 EXPOSITION OF THE [CHAP. I.
The words of understanding are the instruction of
wisdom, and this book will lead the simple and inex-
perienced to perceive these words. But what sort of
wisdom is it that Solomon means to teach in this book?
The best kind of wisdom-
Ver. 3. To receive the instruction of wisdom; justice,
and judgment, and equity.
The careful reader of this book will receive the in-
structions of that wisdom which directs men to prac-
tise justice, regulated by discretion, and tempered by
moderation and mercy. It teaches us our duty to God
and man, and leads us in every good path. Solomon
could have given us lectures on Astronomy and Poe-
try, on the nature of birds and beasts, and every
thing that attracts the curiosity of men; but as the
wisdom of the prudent is to understand his way, he is
directed by the Spirit of God to give us in this book
the instructions of divine and moral wisdom, to remain
for the use of men till the latest posterity.
They thought themselves happy that were admitted
to hear the discourses of this great philosopher, while
he lived among men. But the best of his instructions
are left on record for our benefit. The best knowledge
is the knowledge of God, and of Christ, who is his re-
presenting image to men, and holiness, which is the
image of God in men. The most necessary truths are
first to be learned, and these are clearly represented in
this little book.
But who are the persons that may receive benefit
from it? This you may learn from the next verse-
Ver. 4. To give subtilty to the simple, to the young
man knowledge and discretion.
Plato wrote on the door of his Academy, "Let no
man unskilled in Geometry come hither." Solomon
writes the very reverse on the door of his school:
"Let the simple man who is easily deceived come
CHAP. I.] BOOK OF PROVERBS. 5
hither, and he shall learn that subtilty which is neces-
sary to preserve him from the snares of the destroyer,
and is yet fully consistent with integrity. Let the
young and inexperienced come and learn knowledge
and discretion."
Which of us does not, need subtilty to preserve us
from the wiles of the great deceiver and his agents?
This book not only teaches, but gives subtilty to the
simple. When its truth enters into the soul, and
takes possession of the heart through the grace of the
Spirit who dictates the Scriptures, and makes use of
them as his instrument of illumination, then the simple
are made wise, and the hearts of the rash understand
knowledge.
It were our happiness if we understood our own
simplicity, that we might thankfully receive the in-
structions of wisdom, and fervently pray for the Spirit
of God to open our ears and seal our instructions. If
any man would be wise in this world, let him become
a fool, that he may be wise.
Persons to whom books are dedicated, may be ex-
pected to give them a careful perusal. Solomon dedi-
cates this book to the young, as well as to the simple.
He knew that young people stand in great need of ad-
vice and direction, and earnestly desired to do them
good; and could they be persuaded to accept of Solo-
mon as their teacher, he will speak to them with the
kindness of a father, and communicate to them know-
ledge and discretion.
But is this book of no use but to the unwise and the
untaught?—It is of great use to the wise also; and if
men are truly wise, they will value it above much fine
gold, and by the diligent use of it, will greatly im-
prove in wisdom.
Ver. 5. A wise man will hear, and will increase learn-
6 EXPOSITION OF THE [CHAP. I.
ing; and a man of understanding shall attain unto wise
counsels.
This book contains wise counsels for directing a man
under every perplexing difficulty in the way of peace
and safety, and enabling him to give the most season-
able and prudent counsels to others.
How precious are wise counsels! and what a treasure
is a wise counsellor to his friends and neighbours! —
This book will also enable a wise man,
Ver. 6. To understand a proverb, and the interpre-
tation thereof; the words if the wise, and their dark
sayings.
The dark sayings of fools and triflers are not worth a
thought; but the dark sayings of the wise are worthy
to be studied till we obtain a complete knowledge of
their meaning; for they are dark at first hearing only,
on account of the sublimity of their views, and the force
of their manner of expression, which contains much
useful instruction in small compass.
Are we old or young, wise or unwise? Here is milk
for babes, and strong meat for those that are of full
age. Here are plain instructions for the ignorant, and
depths of wisdom proper to exercise and enrich the
minds of the most intelligent.
Let us attend, and learn, and practise. It is Solo-
mon the son of David, and king of Israel, that speaks.
He speaks to the simple and inexperienced, and to the
wise. He speaks of the most important points of truth,
and a greater than Solomon is here. Christ spoke by
his Spirit in the prophets, and he still speaks from
heaven to us, He speaks by his word and by his
Spirit. He opens the understandings of men, that they
may understand the Scriptures. Christ is the Word
and the Wisdom of God, and he is made to us wisdom.
Let us depend upon him as our wisdom, that his Spirit
CHAP. I.] BOOK OF PROVERBS. 7
may write in our hearts the things written in this book:
so shall we be the epistle of Christ, written not with
pen and ink, but with the Spirit of the living God,
and our conversations will be living commentaries on
the proverbs of Solomon.
Some of the most necessary parts of wisdom are ex-
plained and enforced from the 7th to the 17th verse.
The first of these is, that-
Ver. 7. The fear of the Lord is the beginning of know-
ledge.
The fear of the Lord, so often recommended in this
book, is not that fear which hath torment in it, and is
excluded by love; but that fear which is joined with
faith, and keeps it from degenerating into presumption,
whilst faith keeps fear from sinking into despondency.
It is a lively impression of the excellency of God upon
the soul, whereby a man is disposed to walk before him
unto all pleasing, and to put far away every thing pro-
voking and offensive to the eyes of his glory. It is
therefore justly made to signify the whole of religion
in the heart and life of man.
Great commendations are bestowed on this grace in
Scripture. It makes a chief part in the noble charac-
ters of Abraham and Job, and here Solomon tells us
that it is the beginning, the ground-work, and the com-
prehensive sum of all true knowledge.
He that wants the fear of the Lord does not know
him; and he that knows not God, knows nothing as
he ought to know it. He knows neither his business
in life, nor his happiness. A rational creature without
the fear and knowledge of God, is like a soldier that
never saw a sword, or a lawyer that never read an act
of parliament. But he that knows the Lord so as to
fear him, knows Christ, through whom we see those
glorious perfections that are the object of our reverence.
He knows his duty and happiness, and he is on the
8 EXPOSITION OF THE [CHAP. I.
plain road to the knowledge of every thing necessary to
make the man of God perfect.
Let no man say that this kind of knowledge deserves
not our study, because it is generally despised; it is in-
deed despised, but by whom? The wise man tells us,
—But fools despise wisdom and instruction.
Who would despise a pearl because an idiot would not
give his rattle for it? It is no dishonour to the divine
wisdom to be despised by any man; but it is the utmost
dishonour to any man to despise the wisdom of God.
tie is an unreasonable and foolish man that has not the
faith of Christ and the fear of the Lord*.
The next part of doctrine taught by the wise man,
respects the reverence due to the instructions of parents.
Ver. 8. My son, hear the instruction if thy father,
and forsake not the law of thy mother.
This exhortation speaks to us as unto children;
Solomon is entitled to the authority, and addresses us
with the tenderness of a father. If such, then, be the
affection with which he addresses us, surely we owe
him the reverence of children. God is our heavenly
Father. All his precepts are the expressions of divine
goodness, and we are unnatural to our Maker if we
forget them.
It is here supposed that parents will instruct their
children. They are monsters rather than parents, who
do not love the fruit of their own bodies. Love will
dispose persons to do all the good they can to the objects
of it; and the best thing that can be done for children,
is to teach them the fear of the Lord. To be careful
about providing the supports of life, or raising portions
for children, without taking care of their souls, is like
taking care of the clothes, and being indifferent
about the body that wears them. "O ye people,”
* 2 Thess. iii. 2.
CHAP. I] BOOK OF PROVERBS. 9
cried an ancient philosopher, "why do ye toil in rais-
ing estates for your children, and neglect to prepare
them by needful instructions for enjoying them?"
Mothers are to instruct their children, as well as
fathers. Solomon gratefully remembered the instruc-
tions he received in his younger years from Bathsheba;
and the last chapter of this book contains the noble
instructions which a wise king had learned from his
mother.
Perhaps the reason why the names of the mothers of
the kings of Judah are recorded along with their cha-
racters is, because the lessons and example of their
mothers had a considerable influence in forming their
behaviour.
Children are required to hear, and reverence, and
obey the instructions of their fathers. Next to the
duties we owe immediately to God, the commandments
require us to obey our parents in the Lord*. He that
despiseth his earthly father, is no doubt a despiser of
the Father of spirits. A proper regard to the wise
and godly instructions of parents, gives a happy pre-
sage of good behaviour in after life. Vice and ruin, on
the other hand, are the ordinary consequences of irre-
verence to these natural guardians of our tender years.
The sages of heathen antiquity, though themselves
born of women, usually held them in such small re-
spect, that they almost confined to the father precepts
that regarded filial duty. The more enlarged wisdom
of Solomon, however, pleads the cause of the mother
in forcible words. The instructions of a mother are to
be considered by us as a law that we are never to for-
sake. When old, she is still entitled to our respect;
and we are never to leave those good paths into which
her affectionate care has directed our steps.
*Exod. xx.
10 EXPOSITION OF THE [CHAP. I.
But what advantage is proposed to us by attending
to the voice of parental admonition?
Ver. 9. For they shall be an ornament of grace unto,
thy head, and chains about thy neck.
Young people are generally fond of fine clothes, and
of ornaments to their bodies; but with regard to this,
Solomon here sets their notions right. Reverence to
parents, a dutiful regard to their instructions, and the
wisdom which is learnt from them, is by far the most
beautiful ornament. It will make the face to shine;
it will be a chain to the neck; it will be a graceful or-
namenl, more beautiful than a crown of gold, to the
head. With such ornaments was our Lord himself ar-
rayed, while he dwelt among us. He was subject to
his parents, though himself their Maker and Saviour*.
Young people are generally disposed to hearken to
advice; but because human nature is in a corrupt state,
they are generally more prone to follow bad advice than
good. Having therefore exhorted them to reverence
and to obey God and their parents, he now proceeds
to warn them against hearkening to the enticing words
of seducers to sin, ver. 10.-19.
Ver. 10. My son, if sinners entice thee, consent thou
not.
Sinners have generally so much of the venom of the
old serpent in them, that they do not wish to go unat-
tended to hell, but desire to make others as much the
children of the devil as themselves. Sinners, after com-
plying with the suggestions of their tempter, generally
proceed from evil to worse, till they become devils
themselves, and aid their master in ruining others.