Proverbs 1
1:1 A proverb is a pithy allusion or parable that is rich in truth and meaning. King of Israel here refers to Solomon, who was the last king of united Israel (1Kg 1-11).
1:2 Wisdom is having mastery of a subject of knowledge; it encompasses discipline, knowledge, prudence, and other virtues. It is the ability to apply knowledge to overcome any problem in life. Biblical “wisdom,” which is a gift from God (2:6), includes morality and the knowledge of God. Discipline has to do with warnings about the consequences of errant behavior, or loving correction to those who have failed to heed such warnings. It can involve physical punishment. The Hebrew word is often translated “instruction” (v. 3) because the goal is always edification and education, not just punishment. Understanding means internalizing knowledge so that it directs action. Insightful sayings are those that reveal truth.
1:3 Prudent instruction is literally “the discipline (see note at v. 2) of prudence.” Prudence is skill or cleverness; a talent for insight, observation, or scrutiny; practical wisdom that leads to success. The word is translated “wise/wiser” (16:23; 21:11), “prudent/prudence” (10:5; 14:35; 15:24; 17:2; 19:14; 21:16), “understands” (16:20), “succeeds” (17:8), and “considers” (21:12). This cleverness is morally guided by righteousness (agreement with God’s directives), justice (restoration of what is right), and integrity (what is straight, right, and fair).
1:4 The inexperienced are naive people, usually young (7:7), who are still uncommitted. They generally lack shrewdness (8:5) or common sense (9:4,16; 22:3; 27:12). They have neither chosen wisdom nor become entrenched in folly like the mocker (1:22), but they are willing to believe anything (14:15,18). Those who try to remain uncommitted are condemned because they have not set out on the way of righteousness (1:32; 9:6). They should take warning from those who have chosen the wrong way (19:25; 21:11). The Hebrew word for shrewdness always has a positive connotation in the book of Proverbs (the adjective is translated “shrewd” in 12:23 and “sensible” in 12:16; 13:16; 14:8,15,18; 15:5; 22:3; 27:12). Such a person foresees and deals with difficulties (22:3). However, in other books it usually means “cunning” or “craftiness” that is in direct defiance of God’s will (Gn 3:1; Jb 5:12). Knowledge is collected, memorized information (Hb da‘at, see word study at 8:9-10, 12). Knowledge is the tool; wisdom is the workman. Without wisdom to apply it, knowledge is ineffective. Discretion is the ability to ponder and plan, to think independently. The negative side is scheming (12:2; 14:17; 24:8). In Proverbs a young man is one who is on the verge of maturity; he is making decisions about the course of his life (22:6).
1:5 A discerning person has the capacity to understand what he hears and sees and to internalize knowledge so that it directs his actions.
1:6 The words proverb and parable are synonyms (v. 1). The words of the wise may refer to sayings that are more than two lines long; two sections are introduced as such (22:17; 24:23; cp. 30:1; 31:1; Ec 9:17; 12:11). A riddle is a proverb that is tricky or difficult to understand (Jdg 14:12; 1Kg 10:1).
1:7 The fear of the Lord involves awe, reverence, love, and trust in God. It accompanies knowledge, humility, obedience, and blessing (8:13; 10:27; 14:26-27; 16:6; 19:23; 22:4). The beginning is what must come first, the prerequisite; it is also the chief or supreme principle (4:7). All three kinds of “fool” are obstinately immoral (1:22; 17:7). This fool (Hb ’ewiyl, see word study at 10:8, 10, 14, 21) is self-sufficient and detests wisdom or any advice or correction.
1:8 On instruction, see “discipline” in note at v. 2. Teaching implies a person of authority passing on moral guidelines; in other contexts the same word means “law” (28:4,7,9; cp. Dt 4:44). The reader should not make too much of the pairing of instruction with the father and teaching with the mother. Splitting them is merely an aspect of Hebrew poetry (Pr 4:3; 6:20; 19:26; 23:22; 30:11,17). Both parents participated in this homeschooling.
1:9 The garland and pendants were symbols of honor, guidance, and protection.
1:10 The Hebrew word for entice is related to the word for “inexperienced” (see note at v. 4).
1:11 Just for fun is literally “for nothing” (“useless” in v. 17; “without cause” in 3:30; 24:28; “for no reason” in 23:29; “undeserved” in 26:2). Attack is literally “hide away,” a synonym for “ambush.”
1:12-13 Sheol is the grave, and the Pit pictures the opening to a grave; both are symbols of death. Sheol is the destiny of the wicked (15:11), but the righteous will be rescued from it. The victim was alive and whole, not expecting death.
1:14 One’s lot can mean one’s destiny (Is 17:14). There may be a pun here: “Choose our way as your ‘destiny’ and join us in casting ‘lots’ to divide up the plunder.”
1:15 The book of Proverbs frequently warns the reader to avoid the road . . . path, or way of wickedness and instead choose the way of righteousness (4:13-15). The lifestyle a person chooses leads to a certain destiny. A person should not try the wicked lifestyle even for a moment.
1:16 Evil comes from a common Hebrew word (ra‘a‘, see word study at 24:8,18-19). “Evil” is the concept (2:12), the intention is “harm” (3:29), the consequence is “misery” or “trouble” (12:21; 13:17), and the ultimate result is “ruin” or disaster (5:14; 21:12)—the same Hebrew word. In 20:14 the buyer uses the word to claim that something is “worthless” or contemptible.
1:17-18 An animal that sees a net has the sense to avoid it, but the wicked who know their lifestyle is self-destructive lack the sense to turn away.
1:19 The gang described in vv. 10-19 is summarized as those who make profit dishonestly (15:27; 28:16; Jr 6:13; 8:10; Ezk 22:27; Hab 2:9). The practice is self-destructive (Pr 1:18,31-32; 2:19; 8:36; 29:6,24).
1:20-33 Wisdom is personified as a woman who calls out a warning in public. Those who reject her guidance will suffer disaster. What she offers is success in practical matters in this life but eternal life as well (3:22).
1:20-21 The public square was the marketplace, and the city gate was where civic debate and official business were carried out (see note at 24:7).
1:22 On inexperienced, see note at v. 4. Mockers are obnoxiously obstinate in their folly and unwilling to change. A mocker treats righteousness with ridicule and contempt (17:5). He is proud (21:24), a source of conflict (22:10), and unpopular (24:9). Because he is not open to correction (9:7-8; 13:1; 15:12), he is unable to learn (14:6) and is thus condemned (3:34; 9:12; 19:29). He is suitable only as a negative example for the inexperienced (19:25; 21:11). This kind of fool (Hb kesiyl, see word study at 17:10,12,16,21,24-25) is a close synonym to ’ewiyl (1:7; cp. 17:7). Along with being obstinately immoral, he perhaps adds a smug overconfidence that increases his pigheadedness. Because he delights in evil conduct, he is dangerous to be around.
1:23 Warning is coupled with a promised blessing if the warning is heeded.
1:24-25 Extending the hand could be a threatening (Ex 7:5) or a friendly (Is 65:2) gesture; whether invitation or warning, no one responded.
1:26-27 A calamity is the sudden onset of severe destruction (Dt 32:35; Jr 48:16). Terror is intense fear that causes uncontrollable trembling. Wisdom rejoices that through calamity the world is set right—the wicked are punished and the righteous are rewarded. The storm and whirlwind leave only devastation (10:25; Hs 8:7). The basic idea behind the Hebrew words for trouble and stress is confinement or being squeezed (24:10).
1:28-29 Since the inexperienced hated knowledge and ignored wisdom’s warnings when redemption was offered (v. 24; cp. v. 22), wisdom will ignore their cries during the judgment (vv. 26-27; cp. Zch 7:13). This Hebrew word for search implies eager seeking under stress (Ps 63:1; 78:34; Hs 5:15). God patiently permits himself to be found (Pr 8:17; cp. Dt 4:29; 2Ch 7:14; Jr 29:13), but he does not respond to insincere seekers (Is 1:15; 59:2-3), and eventually it becomes too late (Jr 11:11; 14:12; Ezk 8:17-19; Hs 5:6; 2Pt 3:9-10).
1:30 They rejected . . . correction because they considered it of little value (5:12).
1:31 On glutted, see “satisfied” in note at 18:20; cp. 28:19.
1:32 The Hebrew word for apostasy from God (Hs 11:7) can also be translated “unfaithfulness” or “rebellion.” Complacency is a false sense of security in which some people trust (Ps 30:6; Jr 22:21; Ezk 16:49).
1:33 This Hebrew word translated securely generally involves false security if the object of trust is not God (11:28; 28:26). Lady wisdom promises true security because there is a close connection between wisdom and God (2:6).
