The main divisions of the book of Proverbs are clearly marked out by titles or division headings in the text.

1. The walk with wisdom is the general subject of chaps. 1:-9:It may be helpful to point out the subdivisions and sections of this most instructive division.

Subdivision i (1:-3:) gives the governmental consequence of harkening to wisdom, or of despising her voice.

Section i (1:) sets forth first principles. We see why these "proverbs," figures or similes, as the word means, are given (1:1-6). The reader may well ponder the rich fruits of studying the book which are here held out. Is it not worth while ? Next we have the brief but fundamental principle that "the fear of the Lord" is the beginning of knowledge, and that those who despise it are fools (1:7). To sons, who find in God's Word the instruction of a Father and the law of a mother, (for are they not born both of God and of the Word) wisdom is an ornament of grace (1:8, 9). Separation from sinners is the path for such (1:10-19). But those who harken not to Wisdom will find no mercy in the day of judgment (1:20-33).

Section 2 declares that to receive the word of wisdom is to find the knowledge of God and understanding of His ways, being delivered from the way of evil, and from the "strange woman" (a world away from God), and brought into the way of the righteous (2:).

Section 3 gives a cluster of the ripe fruits of the walk with Wisdom (3:1-10).

Section 4 bids us take heart, even though we find the Lord's chastening and reproof in the path of wisdom. Such dealings only prove that we are special objects of the Lord's love and the Father's delight; and they are but a small price to pay for priceless Wisdom, who comes to us with every blessing in her hand, even as she herself is that by which God Himself has wrought His wonders (3:11-20).

Section 5 summarizes the gain of Wisdom, and declares that Wisdom's righteous ways are to be practiced by us in all our dealings with our fellow-men (3:21-35).

Subdivision 2 emphasizes the necessity of consistency and whole-heartedness, cleaving unto Divine Wisdom and separating from worldly evil (4:-6:19). If we cleave to Wisdom and exalt her, she will exalt and beautify us (4:1-9). We may think of the true Solomon here as the one who sets Himself forth as the example of a Son taught of the Father. The two paths, of the wicked and of the righteous, are contrasted (4:10-19). Wisdom should be embraced by our innermost heart, out of which are the issues of life, the ways of mouth, eyes and feet being consistent (4:20-27). The peril of fornication with the " strange woman " is contrasted with faithfulness to the wife of one's youth (5:). This is a parable for " sons." The strange woman is a seducing world, away from God. Our "own cistern," out of which we are to drink, and the wife of "our youth," whose breasts should always satisfy us, is the divine word of wisdom. Another summary follows as a fifth section, the becoming surety for one's neighbor, probably figuring entangling alliances, while we are specifically warned concerning the sluggard, the man of iniquity, and the seven things which are an abomination to the Lord.

Subdivision 3 calls for full sanctification, complete separation from the strange woman, the worth and identity of Wisdom being here fully unveiled (6:20-9:). The warning against adultery (6:20-35) is, for the wise, a warning also against spiritual adultery-friendship with the world (compare James 4:4). The seductions of the strange woman are pictured at length, prefaced and concluded by the appeal and warning of Wisdom (7:). The stranger seducer is the world, whose house is the way to Sheol. But, blessed be God, Wisdom also stands forth, seeking to allure men, though her lips speak only truth and righteousness (8:i-ii). Wisdom, moreover, has much to offer (8:12-21). And at last the mystery of Wisdom's yearning over men is revealed:she is a figure of the eternal Son of God, whose delights were, anticipatively, with the sons of men ere man himself had being (8:22-36). The sixth section contrasts the seven-pillared house of Wisdom with the house of the "foolish woman," whose guests are in the depths of Sheol (9:).

2. Precepts for the way comprise the next division (10:-22:16), which is marked off from the preceding one by the heading, "The proverbs of Solomon" (10:i). These proverbs are linked in couplets, somewhat disconnected as to theme, although we believe that a numerical grouping can be recognized. In general it may be said that seven couplets make a section, and seven sections make a subdivision, of which there are eight. But the second sections of the first and second subdivisions contain only six couplets (10:8-13 and 11:24-29). This is also true of the seventh section of the fourth subdivision (16:4-9). The eighth subdivision is likewise exceptional in that it contains five sections (of seven couplets each) instead of seven sections.

3. Wisdom for the heart seems to be the theme of the next division (22:l7-24:34). The introduction of the division is worthy of the most careful consideration (22:17-21). Heart-application is urged, and the keeping of what is learning "within thee," that right things may be established on the lips. Trust in the Lord will be the fruit of this, with possession of " the certainty of the words of truth," and ability to "carry back words of truth." Careful study will show the application of this to the precepts which follow, many of them directions for practical conduct, and others addressed to the state of our heart, but all calculated to afford a light for self-judgment, and all urging the practice of self-restraint.

4. Wisdom for the walk through the world may describe the special character of the fourth division (25:- 29:), which is made up of " Proverbs of Solomon which the men of Hezekiah, king of Judah, copied out" (25:i). We must leave it to the reader to investigate these more closely. He has a rich and profitable field for study.

5. A summary of the case, though in a form somewhat enigmatical, may be found in "The sayings of Agur" (30:). The substance of Agur's wisdom is that man, as fallen, is nothing; yet having the tried Word, which is Wisdom, he can take hold of God, like the little things upon the earth which are exceeding wise.

6. Triumph over self and the world is still more, briefly summed up in " The words of king Lemuel-the prophecy that his mother taught him" (31:1-9).It is a brief epitome of wisdom in practical conduct.

7. The virtuous woman surely pictures the full fruit of Wisdom, as that which, fully laid hold of, has been wrought into the very character of the creature. The virtuous woman is that which Wisdom makes of the Bride of Christ, as also of each individual soul who has been espoused to Him. Blessed consummation ! F. A.