We note also the special destination of the book--for the young. Youth, by reason of hot blood and inexperience, needs such portable medicines as are packed in these proverbs, many of them the condensation into a vivid sentence of world-wide truths. There are few better guides for a young man than this book of homely sagacity, which is wisdom about the world without being tainted by the bad sort of worldly wisdom. But unfortunately those who need it most relish it least, and we have for the most part to rediscover its truths for ourselves by our own, often bitter, experience.
We note, further, the clear statement of the way by which incipient 'wisdom' will grow, and of the certainty of its growth if it is real. It is the 'wise man' who will 'increase in learning,' the 'man of understanding' who 'attains unto sound counsels.' The treasures are thrown away on him who has no heart for them. You may lavish wisdom on the 'fool,' and it will run off him like water off a rock, fertilising nothing, and stopping outside him.
The Bible would not have met all our needs, nor gone with us into all regions of our experience, if it had not had this book of shrewd, practical common-sense. Christianity is the perfection of common sense. 'Godliness hath promise of the life which now is.' The wisdom of the serpent, which Jesus enjoins, has none of the serpent's venom in it. It is no sign of spirituality of mind to be above such mundane considerations as this book urges. If we hold our heads too high to look to our road and our feet, we are sure to fall into a pit.
II. Verses 7-9 may be regarded as a summary statement of the principle on which the whole book is based, and of the duty which it enjoins. The principle is that true wisdom is based on religion, and the duty is to listen to parental instruction. 'My son,' is the address of a teacher to his disciples, rather than of a father to his child. The characteristic Old Testament designation of religion as 'the fear of Jehovah' corresponds to the Old Testament revelation of Him as the Holy One,--that is, as Him who is infinitely separated from creatural being and limitations. Therefore is He 'to be had in reverence of all' who would be 'about Him'; that fear of reverential awe in which no slavish dread mingles, and which is perfectly consistent with aspiration, trust, and love. The Old Testament reveals Him as separate from men; the New Testament reveals Him as united to men in the divine man, Christ Jesus. Therefore its keynote is the designation of religion as 'the love of God'; but that name is no contradiction of the earlier, but the completion of it.
That fear is the beginning or basis of wisdom, because wisdom is conceived of as God's gift, and the surest way to get it is to 'ask of God' (Jas. i. 5). Religion is, further, the foundation of wisdom, inasmuch as irreligion is the supreme folly of creatures so dependent on God, and so hungering after Him in the depths of their being, as we are. In whatever directions a godless man may be wise, in the most important matter of all, his relations to God, he is unwise, and the epitaph for all such is 'Thou fool!'
Further, religion is the fountain of wisdom, in the sense of the word in which this book uses it, since it opens out into principles of action, motives, and communicated powers, which lead to right apprehension and willing discharge of the duties of life. Godless men may be scientists, philosophers, encyclopaedias of knowledge, but for want of religion, they blunder in the direction of their lives, and lack wisdom enough to keep them from wrecking the ship on the rocks.