Proverbs 1

Its great message for our time, as for the times in which it was written, is that religion is the highest wisdom. “The fear of the Lord is the beginning of knowledge” (i. 7), “the beginning of wisdom” (ix. 10).

While it is evident from xxv. 1 that others besides Solomon had a share in the making of the Book as we have it, there is much to show that a great portion of it was his work, and that there are in it selections from the three thousand proverbs with which he is credited in 1 Kings iv. 32.

There are several quotations from Proverbs or allusions to it in the New Testament (cp., for instance, Luke xiv. 10 with Prov. xxv. 7; John iii. 13 with Prov. xxx. 4; Rom. xii. 20 with Prov. xxv. 21; Heb. xii. 5, 6 with Prov. iii. 11, 12; Heb. xii. 13 with Prov. iv. 26).

A most interesting connexion of Proverbs with Christian teaching, especially in St. John’s Gospel, is noted by Dean Plumptre in his Introduction to Proverbs (Speaker’s Commentary). He shows how Philo, in his desire to bring the teaching of the Law into harmony with the language of Plato, chose the word Logos (the Greek for “word”) rather than Sophia (the Greek for “wisdom”), as the name of the creative Energy. This prepared the way for the teaching of St. John (cp. John i. 1, etc.), and thus “we may trace, in the highest aspects of Christian theology, the influence of the personified Sophia of the Proverbs.” He also notices the emphasis which St. Paul lays on the fact that Christ Jesus was made our Wisdom (Sophia), and that He is “the Wisdom (Sophia) of God (1 Cor. i. 24, 30).

2. To know.** That we may know, etc.

understanding. More precisely, “discrimination,” the power of discerning between truth and falsehood, intellectually; right and wrong, morally.

3. To receive the instruction of wisdom.** Here the Hebrew word means prudence or circumspectness, “wise dealing,” R.V.

justice. Rather, “righteousness,” as R.V.

4. To give subtility to the simple.** Or, “To give wariness to the inexperienced”;—to the young man who is liable to be led astray.

5. A wise man will hear.** It is the part of wisdom to be willing to learn. It is the conceited who refuse to profit by the counsels of the more experienced.

wise counsels. From a word signifying to steer: maxims of conduct are like the helm of life. The word is used later on in a bad sense (xii. 5).

6. To understand a proverb, etc.** Or, “To understand proverb and figure (R.V.), the words of wise men and their riddles” (lit., knotty sayings).

7. The fear of the Lord.** This fear is not terror, but that affectionate reverence with which the children of God regard His law: hence the appropriateness of the language in ver. 8. And this spirit of reverence is the primary essential of true wisdom.

9 an ornament. “A chaplet,” as R.V., or “garland.”

11. Come with us.** The picture is that of a robber-band, inviting the young and adventurous.

12. And whole.** Lit., “and perfect”; probably meaning, while in full strength.

17. Surely.** Rather, “For” (R.V.), as in the preceding verse. Another argument against association with the wicked. You would be more foolish than a bird, who never would fly into a net which he could plainly see!

18. And they lay wait.** The “net” (17) ensnares those who lay it. See ver. 11, “Let us lay wait for blood.” Yes; but the blood is their own!

19. So are the ways, etc.** That which is most strikingly illustrated in the case of violent robbery, is true in reference to all unjust gain. It ruins the life of those who seek it.

20. Wisdom crieth without, etc.** This personification of wisdom (feminine) is here in plural form, as if to suggest its all-comprehending character and variety of application. In contrast with the secret enticement of the wicked, Wisdom is represented as publicly appealing to men. In the lack of books, oral teaching was largely employed in places of popular resort. The deeper application of these words to the Great Teacher has been noted by many expositors. He speaks of Himself as “the Wisdom of God” (Luke xi. 49, cp. with Matt. xxiii. 34).

22 simple ones . . . scorners . . . fools. If by these different terms different classes are intended, the first may denote the thoughtless, the second those who mock at religion, and the third the hardened enemies of truth and goodness: cp. Psa. i. 1.

23. I will pour out my spirit unto you.** Or, “I will freely utter my mind to you.”

24 stretched out my hand. Or, “beekoned.” This is a gesture of entreaty: see Acts xii. 17; xxi. 40. The gracious call in vers. 22, 23 being disregarded by many, Wisdom appeals again, but in a sterner tone: cp. Psa. xviii. 25, 26.

26. I also will laugh, etc. Scorn for scorn. It is as if, in the self-inflicted ruin of the “fools,” the appeals of Wisdom come back to the memory and conscience in tones of bitter mockery.

27 desolation. Or, “a storm” (R.V.); as in Ezek. xxxviii. 9.

28. They shall seek me early. That is, “earnestly,” or “diligently,” as R.V. “Early” in this connexion is literally “early in the morning”: a symbol of activity and industry: cp. Psa. lxiii. 1.

32 the turning away. Or, “backsliding,” as R.V.

the prosperity. Or, “careless ease,” as R.V. marg.; “security.”