Proverbs 4:6
Forsake her not, and she shall preserve you: love her, and she shall keep you.
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4:1-13 We must look upon our teachers as our fathers: though instruction carry in it reproof and correction, bid it welcome. Solomon's parents loved him, therefore taught him. Wise and godly men, in every age of the world, and rank in society, agree that true wisdom consists in obedience, and is united to happiness. Get wisdom, take pains for it. Get the rule over thy corruptions; take more pains to get this than the wealth of this world. An interest in Christ's salvation is necessary. This wisdom is the one thing needful. A soul without true wisdom and grace is a dead soul. How poor, contemptible, and wretched are those, who, with all their wealth and power, die without getting understanding, without Christ, without hope, and without God! Let us give heed to the sayings of Him who has the words of eternal life. Thus our path will be plain before us: by taking, and keeping fast hold of instruction, we shall avoid being straitened or stumbling.The counsel which has come to him, in substance, from his father. Compare it with 2 Samuel 23:2 etc.; 1 Chronicles 28:9; 1 Chronicles 29:17; Psalm 15:1-5; Psalm 24:1-10; Psalm 37.6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee. Love her; he intimates that it is not enough to do what is good, which may sometimes proceed from worldly or sinful motives, but that we must have a sincere and fervent more and more unto the perfect day; just men do daily love to it. Forsake her not, and she shall preserve thee,.... That is, Wisdom, or Christ. Men may be said to forsake Christ when they forsake the assembly of his church and people, which are his other self; when they forsake his ministers, his ambassadors, and representatives; when they forsake his word and ordinances; when they drop the doctrines of the Gospel, or depart from them; when they quit the profession they have formerly made. Nominal believers and formal professors may forsake him finally and totally; true believers only partially and for a time, through the weakness of the flesh, the temptations of Satan, the snares of the world, and the prevalence of corruption; and therefore such an exhortation is necessary, and ought to be regarded. To forsake Christ is a very great evil; it is against a man's own interest, and is of dangerous consequence, and therefore to be guarded against; to abide by him, his truths and ordinances, is very commendable; such shall be "preserved" by him safe to his kingdom and glory;

love her, and she shall keep thee; Christ is to be loved for the excellencies and perfections of his nature; for the loveliness of his person; for the love he has showed to his people; for what he in love has done and suffered for them, and is now doing; for the fulness of his grace and salvation, and the suitableness of them to them; for the communion he indulges them in with himself; for the relations of an head, husband, father, brother, and friend, he stands in to them: and also under the character of Wisdom, he being the only wise God and their Saviour, the Wisdom of God and Wisdom to them; and whose Gospel is the Wisdom of God in a mystery. He is to be loved, all of him and that belong unto him, and above all creatures and things, ardently, sincerely, and constantly; and such lovers of him shall be "kept" by him from the evil of the world; from the power and dominion of sin, and condemnation by it; from being destroyed by Satan, and his temptations; and from a final and total falling away, so as not to perish everlastingly; they are kept in his own hands, in his Father's love and his own, in the everlasting covenant; and in a state of grace, of sanctification, justification, and adoption. Not that loving Christ, and cleaving to him, are the causes of this preservation; but his love, grace, and power; yet these are descriptive of the persons kept and preserved: and the preservation and keeping of them is used as an argument to love him, and cleave unto him.

Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
This group of the proverbs of wisdom now suitably closes with the fundamental contrast between the wise and fools:

The wise shall inherit honour,

But fools carry away shame.

If we take וּכסילים as the object, then we can scarcely interpret the clause: shame sweeps fools away (Umbreit, Zckler, Bertheau), for הרים [Hiph. of רוּם] signifies (Isaiah 57:14; Ezekiel 21:31) "to raise up anything high and far," not "to sweep away." Preferable is the rendering: τοὺς δ ̓ ἄφρονας ὑψοῖ ἀτιμία (Graec. Venet., and similarly Jerome), i.e., only to it do they owe their celebrity as warning examples (Ewald), to which Oetinger compares "whose glory is in their shame," Philippians 3:19;

(Note: Jona Gerundi renders it otherwise: "But shame raises the fools high;" i.e., only the infamous, he who has no sense of honour, makes much advancement out of fools.)

but קלון is the contrary of כּבוד (glory, Habakkuk 2:16), and therefore is as much an object conception as is the latter, 35a. If it is the object, then if we take מרים from מר after the form of לן, Nehemiah 13:21 equals ממירים (Hosea 4:7), it might be rendered: Yet fools exchange shame (Lwenstein). But מוּר, like the Arab. mrr, transire, means properly to pass over or to wander over; it is intransitive, and only in Hiph. signifies actively to exchange. מרים thus will be the participle of הרים; the plur. taken distributively (fools equals whoever is only always a fool) is connected with the singular of the predicate. This change in the number is here, however, more difficult than at Proverbs 3:18, and in other places, where the plur. of the part. permits the resolution into a relative clause with quicunque, and more difficult than at Proverbs 28:1, where the sing. of the predicate is introduced by attraction; wherefore מרים may be an error in transcribing for מרימים or מרימי (Bttcher). J. H. Michaelis (after the Targ. and Syr.) has properly rendered the clause: "stulti tollunt ignominiam tanquam portionem suam," adding "quae derivato nomine תרומה dicitur." הרים signifies, in the language of the sacrificial worship and of worship generally, to lift off from anything the best portion, the legitimate portion due to God and the priesthood (vid., at Proverbs 3:9); for which reason Rashi glosses מרים by מפרישׁ לו, and Ralbag by מגביה לו. See Proverbs 14:29. Honour is that which the wise inherit, it falls to them unsought as a possession, but fools receive shame as the offal (viz., of their foolish conduct). The fut. and part. are significantly interchanged. The life of the wise ends in glory, but fools inherit shame; the fruit of their conduct is shame and evermore shame.

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