I. THE FIGURATIVE REPRESENTATION. Wisdom was termed, in Proverbs 8:30, a "workmistress," in reference to the structure of the physical world. Here she whose delight is in men and human life is represented as the builder, i.e. the founder of moral and social order. The seven pillars denote grandeur, and, at the same time, sacredness. Her home is a temple. Religion is "the oldest and most sacred tradition of the race" (Herder); and it contains within it art, science, polity - all that makes human life stable, rich, and beautiful. Preparation has been made for a feast. The ox has been slain, the spiced wine has been mixed (Isaiah 5:22; Proverbs 23:30), the table set forth. Her servant has been sent forth, and her invitation has been freely made known on all the heights of the city. It is an invitation to the simple, the ignorant, the unintelligent, of every degree.

II. THE SPIRITUAL CONTENTS. These receive a richer unfolding in the gospel (Matthew 22:1-14; Luke 14:16-24). Instead of the practical personification of wisdom, we have the living presence of Christ, "the Wisdom of God." Instead of the abstract, the concrete; for an ideal conception, a real Example and a present Object of faith. Instead of the splendid palace temple, on the other hand, we have the thought of the kingdom of God, or the Church, resting on its foundations of apostolic truth. To the provisions of the table correspond the rich spiritual nourishment derivable from Christ, his Word and work - the true Bread sent down from heaven. To the invitation of Wisdom, the call to salvation by Christ.

1. The New Testament echoes the Old, and the gospel is essentially the same in every way.

2. The gospel of Christ is the unfolding, expansion, enrichment, of the ancient spiritual lore.

3. The relation of the Divine to the human remains constant; it is that of supply to want, knowledge to ignorance, love and light to sorrow and darkness.

4. The invitation to the kingdom of heaven is free and general, conditioned by nothing except the need of its blessings. - J.

True religion includes two particulars, called in Scripture ceasing to do evil, and learning to do well.

I. WHAT ARE THE TWO WAYS MENTIONED IN OUR TEXT — namely, the way of the foolish and the way of understanding?

1. And with regard to the character of the foolish — whom and whose ways we are to forsake — how different is the estimate of the Word of God from the current opinions of mankind! The world usually account that man foolish who does not make the things of this life, in one or other of its aspects, the great object of his desires. The covetous man thinks him foolish who neglects the pursuit of riches, or is not skilful in obtaining them; the man of pleasure, him who does not endeavour to secure ease and amusement; the ambitious man, him who does not attain worldly honours. But, in the estimate of Scripture, though we had the worldly wisdom of each or all these classes of persons, and had not something infinitely above it, we should be numbered among the foolish. The rich man spoken of by our Lord, whose ground brought forth plentifully, was accounted a fool And why? Because he was laying up treasures for himself upon earth, and was not rich towards God; because he disregarded the great end and object of his being; because he made no preparation for death. In short, sin of every kind — irreligion, disobedience to God, and carelessness respecting our immortal interests — is called in Scripture foolishness. And can any folly be greater than sporting, as it were, upon the brink of eternity; calling down upon us the anger of our Almighty Creator; rejecting the means which He has provided for our pardon and reconciliation, or perverting the gospel of His mercy to our own destruction?

2. Such being the way of the foolish, we may easily infer what is the way of understanding. "Behold," said Job, "the fear of the Lord, that is wisdom; and to depart from evil is understanding." "The knowledge of the Holy," says Solomon, in the chapter from which our text is taken, "is understanding"; and "a good understanding," says the psalmist, "have all they who do His commandments."

II. THE IMPORTANCE OF FORSAKING THE ONE AND GOING IN THE OTHER. "Forsake the foolish, and live; and go in the way of understanding."

1. And let us inquire why we must forsake the foolish, ungodly companions, ungodly practices, ungodly thoughts, ungodly books, everything that is ungodly. It might be sufficient to satisfy our reason to answer, that our Creator has commanded us to forsake them. But, in addition, He is pleased to appeal to our hopes and fears, by promises and threatenings. "Forsake the foolish, and live"; implying that the ways of the foolish are ways of death. Shall we not, then, forsake so dangerous a path, a path beset with thorns and snares.

2. But, in addition to the command to forsake the foolish, our text adds, "And go in the way of understanding." These two duties are indeed inseparable; for the first step out of the path of destruction is a step in the path of life; yet it is important that each should be particularly noticed, because we are too apt to content ourselves with a few feeble advances, a few superficial attainments in religion, as if the victory were complete when we are but girding on our armour for the warfare. It is not enough that we have learned that the ways of sin are ways of bitterness and folly; we must, in addition, learn what is the way of understanding: we must walk in the paths of righteousness. And infinitely important is it that we should go in this way of understanding; for by no other path can we arrive at the kingdom of heaven. The language of the text shows us that religion involves active and zealous exertion. There is one path to be forsaken, and another to be discovered and pursued. To forsake means more than careless indifference, or partial reformation, or a temporary suspension of our evil habits. It is a fixed and determined resolution.

(The Christian Observer.)