"This chapter is comprised of three discourses on the value of wisdom, each including the motifs of instruction, exhortation, command, and motivation."57
The first section of verses in this chapter shows how parents can pass along the love of wisdom, mainly by personal influence. Note how positive Solomon's instruction is. Rather than saying, "Don't do this and that!"which he does elsewhere (cf. 3:27-31), he wanted his sons to realize that by cooperating with his counsel they could find the best life possible. This father structured formal times of instruction for his sons. His is not a bad example for other fathers to follow.
The Hebrew word translated "instruction"(v. 2) can also mean "law"(cf. 3:1). Normally those who keep God's commandments live (v. 4), but there are exceptions.58Nonetheless this is good motivation. One writer paraphrased verse 7a as follows: "What it takes is not brains or opportunity, but decision. Do you want it? Come and get it."59The second half of this verse probably means, "Be willing to part with anything else you may have to get understanding."
In verses 10-19 two paths again lie before the youth, the way of wisdom (vv. 10-13) and the way of the wicked (vv. 14-17).60
"Upright"paths (v. 11) are straightforward ways of behaving morally and practically. God's way is the best route to take through life. It offers the fewest potholes, detours, and dangers. God's commands are similar to the lines on modern highways. They help travellers stay on the proper part of the road so they do not have accidents and hurt themselves and other people.
One writer restated verses 14-15 as follows.
"Don't take the first step, for you may not be master of your destiny thereafter."61
A person can become as zealous for evil as for good. However this is upside down morality (v. 16; cf. Rom. 14:21). Another writer commented on verses 16-17 in these words.
"How sick to find peace only at the price of another man's misfortune!"62
This section closes with another summary comparison (vv. 18-19; cf. 1:32-33; 2:21-22; 3:35).
"With the goodness of God to desire our highest welfare, the wisdom of God to plan it, and the power of God to achieve it, what do we lack? Surely we are the most favored of all creatures."63
The main elements in the contrast in verses 10-19 are between safety and danger, and between certainty and uncertainty.
The last pericope of this chapter emphasizes the importance of persisting in the good practices that will lead to life. Success usually comes to those who keep concentrating on and perfecting the basics in their work. Our temptation is to leave these when we become adequately proficient. These verses give the reader a checkup on his or her condition.
Advocates of the "prosperity gospel"who teach that it is never God's will for anyone to be sick appeal to verses 20-22 as support for their position (along with Exod. 15:26; 23:25; Ps. 103:3; Isa. 33:24; Jer. 30:17; Matt. 4:23; 10:1; Mark 16:16-18; Luke 6:17-19; Acts 5:16 and 10:38).64
"By using ears, eyes, and heart, the teacher is exhorting the whole person to receive the traditions."65
"Heart"(v. 23) usually means "mind"(3:3; 6:32a; 7:7b; et al.), but it has a much broader meaning that includes the emotions (15:15, 30), the will (11:20; 14:14), and even the whole inner person (3:5).66Here the affections are particularly in view. With verses 20-22, verse 23 helps us see that the life in view is not some prize that one gains all at once. It is rather a growing spiritual vitality that enervates the wise person and enables him or her to reach out and help others effectively (cf. Mark 7:15-23; Luke 6:45; John 4:14 and especially 7:38).
One's words (v. 24) reflect his or her heart's affections. We must be singleminded in our pursuit of wisdom (v. 25; cf. Ps. 101:3; 119:37). We must also give attention to practical planning so we end up taking the steps we need to take to arrive at our destination (vv. 26-27; cf. Heb. 12:13).
