*Minor differences ignored. Grouped by changes, with first version listed as example.
Forsake the foolish - For the companion of fools must be a fool.
And live - Answer the end for which thou wert born.
Forsake the foolish,.... Foolish men and their company; not men of weak abilities in things natural and civil, or who are reckoned foolish by the world; for so the saints are, whose company is not to be neglected and forsaken; but such who are wickedly foolish, who are ignorant of divine things, and make a mock at sin and at religion; such company is very unsuitable for Wisdom's guests; such as turn in to her house ought to forsake these; it is quite out of character for Wisdom's followers to be the companions of fools; it is very unprofitable to keep company with such vain men, yea, very pernicious and hurtful, and of very bad consequence; it corrupts good manners, and causes grief, and breaks peace, sooner or later; it is quite unbecoming them to converse with them; they are called out from among them by Christ, and should obey: and, besides, they have better company to attend unto: and they should also forsake "foolish" (m) things; the Septuagint version renders it, "foolishness"; and the Arabic version, "imprudence"; the Targum and Syriac version, "want of understanding", or "judgment"; foolish lusts, which are hurtful, and war against the soul, and which should be denied and abstained from; and all foolish ways, their own or others', which are dangerous and lead to ruin; and all foolish doctrines, such as are contrary to the Scriptures, to the doctrine of Christ and his apostles; that tend to degrade any of the Persons of the Trinity, to obscure or lessen the grace of God in man's salvation, or to exalt the creature; all such are to be forsaken, shunned, and avoided, and by no means countenanced and encouraged;
and live; which may be considered either as an exhortation, as the foregoing; live on the provisions of Wisdom's house, on her bread and her wine; live on Christ himself by faith; live not as the foolish do, but as the wise; live not to yourselves, nor to the lusts of men, but to the will and glory of God; live not in sin, but unto righteousness; live not to the flesh, nor after it, but to and after the spirit: or as a promise by way of encouragement, and as enforcing the preceding exhortation, "and ye shall live" (n); honourably, and not scandalously, as they do that keep company with the foolish; comfortably and delightfully, as they do that turn into Wisdom's house, and are her guests; such live in communion with Christ, and with his people; they live a spiritual life now, and shall live an eternal one hereafter;
and go in the way of understanding; as such do that quit the conversation of foolish men, and become the guests of Wisdom; such are in, and go in the way of understanding, who frequently attend the throne of grace, and ask wisdom of the Father of lights; the Spirit of wisdom and revelation in the knowledge of divine things, which they that ask have; Solomon got all his wisdom and understanding this way: such are in the way of it, and go in the way of it, who constantly and carefully read the Scriptures, which are able to make a man wise unto salvation; who go up to the house of the Lord as often as they have opportunity, that they may be taught by trim; who sit under the ministry of Gospel preachers, that feed men with knowledge and understanding; who submit to Gospel ordinances, and keep the commandments of Christ; for such are said to have a good understanding; they show that they have, and by these means get and increase it; see Psalm 111:10; and who also converse with knowing and experienced Christians; for "he that walketh with wise men shall be wise", Proverbs 13:20.
(m) "imperitiam", Tigurine version; "stultitias", Vatablus; "fatuitates", Piscator, Schultens; "stoliditates", Gejerus, Gussetius, p. 703. (n) "et vivetis", Pagninus, Vatablus, Piscator, Mercerus, Michaelis.
That פתאים is a plur. with abstract signification (according to which the four Greek and the two Aramaean translations render it; the Graec. Venet., however, renders τοὺς νηπίους) is improbable; the author forms the abstr. Proverbs 9:13 otherwise, and the expression here would be doubtful. For פתאים is here to be rendered as the object-accus.: leave the simple, i.e., forsake this class of men (Ahron b. Joseph; Umbreit, Zckler); or also, which we prefer (since it is always a singular thought that the "simple" should leave the "simple"), as the vocative, and so that עזבוּ means not absolutely "leave off" (Hitzig), but so that the object to be thought of is to be taken from פתאים: give up, leave off, viz., the simple (Immanuel and others; on the contrary, Rashi, Meri, and others, as Ewald, Bertheau, decide in favour of פתאים as n. abstr.). Regarding וחיוּ, for et vivetis, vid., Proverbs 4:4. The lxx, paraphrasing: ἵνα εἰς τὸν αἰῶνα βασιλεύσητε. אשׁר is related to אשׁוּר (אשׁוּר) is דּרך to דּרך; the Piel, not in its intrans. (vid., Proverbs 4:14) but in its trans. sense (Isaiah 1:17; Isaiah 3:12, etc.), shows that the idea of going straight out and forwards connects itself therewith. The peculiarity of the פתי is just the absence of character.
*More commentary available at chapter level.