The first great danger which besets the simple and the young is that of evil companionship. The only safety is to be found in the power of saying "No," to all such invitations.

If sinners entice thee, consent thou not - אל תבא al tobe, Will-not. They can do thee no harm unless thy will join in with them. God's eternal purpose with respect to man is that his will shall be free; or, rather, that the will, which is essentially Free, shall never be forced nor be forceable by any power. Not even the devil himself can lead a man into sin till he consents. Were it not so, how could God judge the world?

My son, (i) if sinners entice thee, consent thou not.
(i) That is, the wicked who do not have the fear of God.

My son, if sinners entice thee,.... Endeavour to seduce thee from thy parents, and draw thee aside from them, from listening to their instructions, advice, and commands; and make use of all plausible arguments to persuade thee to join with them in the sins they are addicted unto, and are continually employed in: for this is not to be understood of such who are sinners by nature, and through infirmity of the flesh, as all men are; but of notorious sinners, who are guilty of the grossest enormities, who live in sin, and give up themselves to work all manner of wickedness; sin is their trade and business, and the constant course of their lives; they are hardened, impudent, and daring, and not content to sin themselves, but do all they can to draw in others; and to preserve youth from filling into such bad company is this exhortation given in this tender, affectionate, and moving manner; next to the fear of God, and regard to parents, is this caution given to shun the company of wicked men, which young men are liable to be drawn into, and is of fatal consequence;
consent thou not; yield not to their persuasions, listen not to their solicitations, show no liking and approbation of them, assent neither by words nor deeds; do not say "thou wilt"; say "I will not", and abide by it; be deaf to all their entreaties, and proof against all their persuasions.

Wicked people are zealous in seducing others into the paths of the destroyer: sinners love company in sin. But they have so much the more to answer for. How cautious young people should be! "Consent thou not." Do not say as they say, nor do as they do, or would have thee to do; have no fellowship with them. Who could think that it should be a pleasure to one man to destroy another! See their idea of worldly wealth; but it is neither substance, nor precious. It is the ruinous mistake of thousands, that they overvalue the wealth of this world. Men promise themselves in vain that sin will turn to their advantage. The way of sin is down-hill; men cannot stop themselves. Would young people shun temporal and eternal ruin, let them refuse to take one step in these destructive paths. Men's greediness of gain hurries them upon practices which will not suffer them or others to live out half their days. What is a man profited, though he gain the world, if he lose his life? much less if he lose his soul?

A solemn warning against temptation.
entice--literally, "open the way."
consent . . . not--Sin is in consenting or yielding to temptation, not in being tempted.

The general counsel of Proverbs 1:9 is here followed by a more special warning:
My son, if sinners entice thee
Consent thou not.
The בּני
(Note: The accent Pazer over the בּני has the force of Athnach.)
(my son) is emphatically repeated. The intensive from חטּאים (signifies men to whom sin has become a habit, thus vicious, wicked. פּתּה (Pi. of פּתה, to open) is not denom., to make or wish to make a פּתי; the meaning, to entice (harmonizing with πείθειν), פּתּה obtains from the root-meaning of the Kal, for it is related to it as pandere (januam) to patere: to open, to make accessible, susceptible, namely to persuasion. The warning 10b is as brief as possible a call of alarm back from the abyss. In the form תּבא (from אבה, to agree to, to be willing, see Wetstein in Job, p. 349) the preformative א is wanting, as in תּמרוּ, 2-Samuel 19:14, cf. Psalm 139:20, Ges. 68, 2, and instead of תּבה (= תּאבה, 1-Kings 20:8) is vocalized not תּבא (cf. Proverbs 11:25), but after the Aram. תּבא (cf. יגלי); see Genesis 26:29, and Comment. on Isaiah, p. 648; Gesen. 75, 17.