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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Proverbs 1 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/proverbs/1.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/proverbs/1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/proverbs/1-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../proverbs/">Proverbs</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/150.htm" title="Psalm 150">◄</a> Proverbs 1 <a href="../proverbs/2.htm" title="Proverbs 2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap">THE PROVERBS.<p>Proverbs.</span><p>BY<p>THE REV. J. W. NUTT, M.A..,<p><span class= "ital">Late Fellow of All Souls’ College, Oxford.</span><p><span class= "bld">INTRODUCTION<p>TO<p>THE PROVERBS.</span><p>The contents of this book cover a wider space of ground than its English title would lead anyone to expect; for the Hebrew word <span class= "ital">māshāl, </span>translated “Proverbs” in our version, while, indeed, it bears this sense, includes also several other meanings. Originally, it would seem, it signified a “figure” or “comparison,” and we find it used in Holy Scripture for (1) “a parable,” such as those in the Gospels, inculcating moral or religious truth, in which the figure and the thing signified by it are kept distinct from each other. Examples of this are to be found in the parables of the two eagles and vine, in Ezekiel 17, and of the boiling pot, in Ezekiel 24. It is also used (2) for “a short pointed saying,” in which, however, a comparison is still involved: for instance, <a href="/proverbs/25-25.htm" title="As cold waters to a thirsty soul, so is good news from a far country.">Proverbs 25:25</a>, “As cold waters to a thirsty soul, so is good news from a far country.” Hence it passed into the sense of (3) “a proverb,” in which a comparison may still be implied, though it is no longer expressed, such as <a href="/ezekiel/18-2.htm" title="What mean you, that you use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?">Ezekiel 18:2</a>, “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” Lastly, the sense of comparison or figure being lost, it became equivalent to (4) an “instructive saying,” such as <a href="/proverbs/11-4.htm" title="Riches profit not in the day of wrath: but righteousness delivers from death.">Proverbs 11:4</a>, “Riches profit not in the day of wrath, but righteousness delivereth from death.” The form of this might be lengthened till it became equivalent to (5) “a didactic poem,” such as <a href="/psalms/49-4.htm" title="I will incline my ear to a parable: I will open my dark saying on the harp.">Psalm 49:4</a>, “I will incline mine ear to a parable,” <span class= "ital">&c. </span>Of this kind were the prophecies of Balaam, in Numbers 23, 24, in which he is said to have “taken up his parable.” In certain cases this form of parable might become equivalent to “satire,” as in the prophet’s song of triumph over fallen Babylon, in Isaiah 14. Of these various forms of the <span class= "ital">māshāl, </span>it would seem that (1) and (3) do not occur in the Proverbs, (5) is largely employed in Proverbs 1-9, while (2 and (4) are frequent in the later chapters of the book.<p>As to the poetical form which the <span class= "ital">māshāl </span>of Solomon assumes, the thought of the writer is most generally completed in the <span class= "ital">distich, </span>or verse of two lines. But the relation of the two lines to each other may vary in different cases. Sometimes (1) the idea contained in the first is repeated in the second with slightly altered form, so as to be brought out more fully and distinctly, as in <a href="/proverbs/11-25.htm" title="The liberal soul shall be made fat: and he that waters shall be watered also himself.">Proverbs 11:25</a>, “The liberal soul shall be made fat, and he that watereth shall be watered also himself.” Or (2) the second line may illustrate the first by presenting the contrast to it, as in <a href="/proverbs/10-1.htm" title="The proverbs of Solomon. A wise son makes a glad father: but a foolish son is the heaviness of his mother.">Proverbs 10:1</a>, “A wise son maketh a glad father: but a foolish son is the heaviness of his mother.” Or, again, (3) a distinct truth may be presented to the reader in each line, with little apparent connection between them, as in <a href="/proverbs/10-18.htm" title="He that hides hatred with lying lips, and he that utters a slander, is a fool.">Proverbs 10:18</a>, “A cloak of hatred are lying lips, and he that spreadeth slander is a fool.” Many distichs contain entire parables in themselves, a resemblance to the lesson inculcated being drawn from every-day life, as <a href="/proverbs/10-26.htm" title="As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.">Proverbs 10:26</a>, “As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.” In all these cases it will be noticed that the distich is complete in itself, without any further explanation being required. But sometimes the subject extends to four (<a href="/context/proverbs/25-4.htm" title="Take away the dross from the silver, and there shall come forth a vessel for the finer.">Proverbs 25:4-5</a>), six (<a href="/context/proverbs/23-1.htm" title="When you sit to eat with a ruler, consider diligently what is before you:">Proverbs 23:1-3</a>), and eight (<a href="/context/proverbs/23-22.htm" title="Listen to your father that begat you, and despise not your mother when she is old.">Proverbs 23:22-25</a>) lines, or, it may be, to three (<a href="/proverbs/22-29.htm" title="See you a man diligent in his business? he shall stand before kings; he shall not stand before mean men.">Proverbs 22:29</a>), five (<a href="/context/proverbs/23-4.htm" title="Labor not to be rich: cease from your own wisdom.">Proverbs 23:4-5</a>), or seven (<a href="/context/proverbs/23-6.htm" title="Eat you not the bread of him that has an evil eye, neither desire you his dainty meats:">Proverbs 23:6-8</a>). It may even be prolonged beyond these limits to an indefinite number of verses, as in the acrostic (<a href="/proverbs/31-10.htm" title="Who can find a virtuous woman? for her price is far above rubies.">Proverbs 31:10</a>, <span class= "ital">sqq.</span>) in praise of a virtuous wife.<p>As to the general contents of the Book of Proverbs, it will be noticed on examination that they do not form one harmonious whole, but that they naturally fall into several clearly marked divisions, each of them distinguished by peculiarities of style. They are as follows:<p>-1<a href="/context/proverbs/1-1.htm" title="The proverbs of Solomon the son of David, king of Israel;">Proverbs 1:1-6</a>, an introduction, describing the purpose of the book.<p>-2<a href="/proverbs/1-7.htm" title="The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.">Proverbs 1:7</a> to <a href="/proverbs/9-18.htm" title="But he knows not that the dead are there; and that her guests are in the depths of hell.">Proverbs 9:18</a>, comprising fifteen didactic poems—not single unconnected verses, like most of the book—exhorting to the fear of God and the avoidance of sin. Many of these are addressed to “my son”; in others Wisdom is introduced as pleading to be heard, and setting forth the blessings she brings with her.<p>-3<a href="/proverbs/10-1.htm" title="The proverbs of Solomon. A wise son makes a glad father: but a foolish son is the heaviness of his mother.">Proverbs 10:1</a> to <a href="/proverbs/22-16.htm" title="He that oppresses the poor to increase his riches, and he that gives to the rich, shall surely come to want.">Proverbs 22:16</a>, the second great division of the book; these are headed by a new title, “The proverbs of Solomon.” They consist of 375 separate distichs, quite unconnected with each other, the sense being completed in each verse of the English Version; in the first six chapters of this collection the antithetic form of proverb chiefly prevails, but the other forms mentioned above as employed in this book are also represented.<p>(4) To this course of distichs follows an introduction (<a href="/context/proverbs/22-17.htm" title="Bow down your ear, and hear the words of the wise, and apply your heart to my knowledge.">Proverbs 22:17-21</a>), containing an exhortation to “hear the words of the wise”; the style of this is not unlike section (2). This serves as a heading to the (5) appendix of <a href="/proverbs/22-22.htm" title="Rob not the poor, because he is poor: neither oppress the afflicted in the gate:">Proverbs 22:22</a> to <a href="/proverbs/24-22.htm" title="For their calamity shall rise suddenly; and who knows the ruin of them both?">Proverbs 24:22</a>, in which every form of the <span class= "ital">māshāl </span>may be found, from the distich up to the lengthened didactic poem, such as was frequent earlier in the book.<p>(6) Next comes a second appendix (<a href="/context/proverbs/24-23.htm" title="These things also belong to the wise. It is not good to have respect of persons in judgment.">Proverbs 24:23-34</a>), beginning, “These also belong to the wise” (<span class= "ital">i.e., </span>as their authors), containing proverbs of various lengths which resemble <a href="/proverbs/1-7.htm" title="The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.">Proverbs 1:7</a> to <a href="/proverbs/9-18.htm" title="But he knows not that the dead are there; and that her guests are in the depths of hell.">Proverbs 9:18</a>, and the Book of Ecclesiastes.<p>(7) This is followed by the third great division of the book (Proverbs 25-29), with the title, “These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.” It differs from the previous collection (<a href="/proverbs/10-1.htm" title="The proverbs of Solomon. A wise son makes a glad father: but a foolish son is the heaviness of his mother.">Proverbs 10:1</a> to <a href="/proverbs/22-16.htm" title="He that oppresses the poor to increase his riches, and he that gives to the rich, shall surely come to want.">Proverbs 22:16</a>) in this respect: that the verses are chiefly parabolic, not antithetic, in their character, and the sense, instead of being completed in a distich, extends to five lines, or even further.<p>(8) At this point the proverbs of Solomon are ended, for the rest of the book does not profess to have been composed by him. It consists of three appendices: (a) Proverbs 30 “The words of Agur the son of Jakeh,” an unknown author, supposed by Rabbinical writers against all probability, to be Solomon himself; (<span class= "ital">b</span>) “The words of King Lemuel,” also unknown (<a href="/context/proverbs/31-1.htm" title="The words of king Lemuel, the prophecy that his mother taught him.">Proverbs 31:1-9</a>); and (c) the acrostic in praise of a good wife (<a href="/proverbs/31-10.htm" title="Who can find a virtuous woman? for her price is far above rubies.">Proverbs 31:10</a>, <span class= "ital">sqq.</span>)<span class= "ital">.</span><p>There is another noticeable feature in the Book of Proverbs: that it contains many repetitions, the same thought being often expressed for a second time in similar or identical terms. Thus the Hezekiah collection (7) contains many repetitions of proverbs which have already appeared in part (3); and in some cases it even repeats itself, as does part (5) also; and this is very frequently the case in part (3) as well.<p>These various features which distinguish the book—viz., the difference in the style of the several parts, the separate headings which occur, and the frequent repetitions—would seem to render it certain that the whole book cannot have originally made its appearance in its present shape at any one time. It rather bears the mark of having been, like the Psalms, collected at various times, and by various persons. Thus, each editor of the five books which compose the Psalter appears to have brought together as many psalms of David or the sons of Korah or Asaph, or other writers, as he could find. Many which had escaped the notice of an earlier editor were afterwards incorporated by a successor into a later book. Thus the first book (Pss. 1-41) consists almost entirely of psalms of David, yet others also ascribed to him are found in the second (Psalms 42-72), fourth (Psalms 90-106), and fifth (Psalms 107-150) books; the second similarly contains many by the sons of Korah, but there is a further collection of theirs to be found in the third; one psalm by Asaph appears in the second book, and several more in the third, and so on. It seems probable that in the same way each of the three great collections of proverbs which are attributed to Solomon may be due to the care of different collectors, each of whom incorporated into his own book such materials as he met with. In so doing, he was not always careful to omit what had been set down before, and even occasionally admitted a proverb twice into his own collection. But we find parallels to this in the Psalter. Psalms 70, for instance, is a repetition of the latter end of Psalms 40, Psalms 53 of Psalms 14, Psalms 108 of Psalms 57, 60.<p>As to the authorship of the book, there seems on the whole to be no good reason for casting doubt on the tradition which ascribes Proverbs 1-29 to King Solomon. How eminently unsatisfactory the attempts are which have been made to settle the date and circumstances under which each portion of the book was composed, may be seen by the very opposite conclusions arrived at by critics who have attempted to solve the problem. When we find authors of eminence differing by, it may be, two centuries in their estimate of the age of a passage, and unable to agree as to which part of the book was written first, it is clear that little importance can be attached to the internal evidence upon which such theories are based.<p>It should also be noticed that, in spite of the reasons alleged above, which might have led us to ascribe the various sections of the book to different authors, yet there is still so strong a likeness between Proverbs 1-29, Ecclesiastes, and Canticles, as to render it highly probable that all three had only one author, and if so, that he was Solomon. For it would be difficult to find anyone else to whom they might with any show of probability be ascribed.<p>Although some objections have been at times taken to the book, on the score of the supposed contradictions contained in it, yet it has always held its place in the Hebrew Canon of Scripture. How great its influence upon the Jewish mind has been, may be seen from the imitations of it which are still extant, the Books of Wisdom and Ecclesiasticus. Among Christians it has always been held in the highest esteem. It is frequently quoted in the New Testament. By the Fathers it was named the “All-excellent Wisdom.” The description of wisdom which it contains was universally interpreted by them as declaratory of the work of Christ, as Creator of the world and Redeemer of mankind: an interpretation borne out by our Lord’s own words and the teaching of St. Paul.<span class= "note">[21]<p>[21] See Note on chap. 1:20.</span><p>Lists of the principal commentaries which have been written upon Proverbs may be found in Keil’s Introduction to the Old Testament (translated in Clark’s <span class= "ital">For. Theol. Library, </span>1871), and in the article on Proverbs in Smith’s <span class= "ital">Dictionary of the Bible. </span>Of all those which have come in my way, I must chiefly express my obligations to the works of Rosenmüller and Delitzsch. The commentary of Bishop Wordsworth is noticeable as containing many references to the works of the Fathers bearing upon the interpretation of the book.<p> <div class="versenum"><a href="/proverbs/1-1.htm">Proverbs 1:1</a></div><div class="verse">The proverbs of Solomon the son of David, king of Israel;</div><span class= "bld">1.—INTRODUCTION DESCRIBING THE PURPOSE OF THE BOOK</span> (<a href="/context/proverbs/1-1.htm" title="The proverbs of Solomon the son of David, king of Israel;">Proverbs 1:1-6</a>).<p>(1) <span class= "bld">Proverbs.</span>—For the various senses of the Hebrew <span class= "ital">māshāl </span>thus translated, see Introduction.<p><span class= "bld">Solomon.—</span>The absolute quiet and prosperity of the reign of Solomon (the man of peace), as described in <a href="/1_kings/4-20.htm" title="Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry.">1Kings 4:20</a>, <span class= "ital">sqq., </span>would naturally be conducive to the growth of a sententious philosophy; whereas the constant wars and dangerous life of David had called forth the impassioned eloquence of the Psalms.<p> <div class="versenum"><a href="/proverbs/1-2.htm">Proverbs 1:2</a></div><div class="verse">To know wisdom and instruction; to perceive the words of understanding;</div>(2) <span class= "bld">To know.—</span>That is, they are written that one may know. The writer in this and the following verses heaps up synonyms with which to bring out the wide purpose of the instruction he offers.<p><span class= "bld">Wisdom </span>(<span class= "ital">chokhmah</span>)<span class= "ital">.—</span>The original meaning of this word is “firmness,” “solidity,” having an opinion based upon sound reasons; the opposite state of mind to being “carried about with every wind of doctrine” (<a href="/ephesians/4-14.htm" title="That we from now on be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;">Ephesians 4:14</a>).<p><span class= "bld">Instruction </span>(<span class= "ital">mûsār</span>)<span class= "ital">.—</span>Or rather, <span class= "ital">discipline, </span>the knowledge how to keep oneself under control. (Comp. <a href="/2_peter/1-6.htm" title="And to knowledge temperance; and to temperance patience; and to patience godliness;">2Peter 1:6</a> : “Add to your knowledge temperance,” or self-control.)<p><span class= "bld">To perceive the words of understanding.—</span>Comp. <a href="/hebrews/5-14.htm" title="But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.">Hebrews 5:14</a> : “To have the senses exercised to discern both good and evil.” (Comp. also <a href="/philippians/1-10.htm" title="That you may approve things that are excellent; that you may be sincere and without offense till the day of Christ.">Philippians 1:10</a>.) The opposite condition to this is having the heart made “fat” (<a href="/isaiah/6-10.htm" title="Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.">Isaiah 6:10</a>) by continuance in evil, so that it can no longer understand.<p> <div class="versenum"><a href="/proverbs/1-3.htm">Proverbs 1:3</a></div><div class="verse">To receive the instruction of wisdom, justice, and judgment, and equity;</div>(3) <span class= "bld">To receive the instruction of wisdom.—</span>To take in, or appropriate, the “discipline” which results in “prudence” (<span class= "ital">haskēl</span>) or practical wisdom; so David “behaved himself wisely” (<a href="/1_samuel/18-5.htm" title="And David went out wherever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants.">1Samuel 18:5</a>).<p><span class= "bld">Equity.</span>—Literally, <span class= "ital">what is straight, </span>so true, honest.<p> <div class="versenum"><a href="/proverbs/1-4.htm">Proverbs 1:4</a></div><div class="verse">To give subtilty to the simple, to the young man knowledge and discretion.</div>(4) <span class= "bld">Subtilty </span>(‘<span class= "ital">Ormah</span>)<span class= "ital">.</span>—Used in a bad sense (<a href="/exodus/21-14.htm" title="But if a man come presumptuously on his neighbor, to slay him with guile; you shall take him from my altar, that he may die.">Exodus 21:14</a>) for “guile.” For the meaning here, comp. <a href="/matthew/10-16.htm" title="Behold, I send you forth as sheep in the middle of wolves: be you therefore wise as serpents, and harmless as doves.">Matthew 10:16</a> : “Be ye wise as serpents;” comp. also the reproof of <a href="/luke/16-8.htm" title="And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.">Luke 16:8</a>, that “the children of this world are in their generation wiser than the children of light;” and St. Paul’s advice to “redeem the time “(<a href="/ephesians/5-16.htm" title="Redeeming the time, because the days are evil.">Ephesians 5:16</a>), <span class= "ital">i.e., </span>seize opportunities for good.<p><span class= "bld">Simple.</span>—Literally, <span class= "ital">those who are open </span>to good impressions and influences, but who also can be easily led astray. (Comp. <a href="/proverbs/8-5.htm" title="O you simple, understand wisdom: and, you fools, be you of an understanding heart.">Proverbs 8:5</a>; <a href="/proverbs/14-15.htm" title="The simple believes every word: but the prudent man looks well to his going.">Proverbs 14:15</a>.)<p><span class= "bld">Young man.—</span>The Hebrew term is used of any age from birth to about the twentieth year.<p><span class= "bld">Discretion.</span>—Or rather, <span class= "ital">thoughtfulness; </span>a word also used in a bad sense in <a href="/proverbs/12-2.htm" title="A good man obtains favor of the LORD: but a man of wicked devices will he condemn.">Proverbs 12:2</a>, and there translated “wicked devices.”<p> <div class="versenum"><a href="/proverbs/1-5.htm">Proverbs 1:5</a></div><div class="verse">A wise <i>man</i> will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:</div>(5) <span class= "bld">A wise man will hear.—</span>That is, if he listen to these proverbs. (Comp. <a href="/proverbs/9-9.htm" title="Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.">Proverbs 9:9</a>.) It is not the young only who will derive profit from them.<p><span class= "bld">A man of understanding.—</span>Or rather, <span class= "ital">of discernment.</span><p><span class= "bld">Wise counsels.</span>—Literally, <span class= "ital">arts of seamanship: i.e., </span>guiding himself and others aright through the “waves of this troublesome world.”<p> <div class="versenum"><a href="/proverbs/1-6.htm">Proverbs 1:6</a></div><div class="verse">To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.</div>(6) <span class= "bld">Interpretation.—</span>Or an obscure thing which needs interpretation, so corresponding to “dark sayings.”<p><span class= "bld">Dark sayings.—</span>Literally <span class= "ital">knots, </span>intricate sayings, like Samson’s riddle (<a href="/judges/14-12.htm" title="And Samson said to them, I will now put forth a riddle to you: if you can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments:">Judges 14:12</a>).<p> <div class="versenum"><a href="/proverbs/1-7.htm">Proverbs 1:7</a></div><div class="verse">The fear of the LORD <i>is</i> the beginning of knowledge: <i>but</i> fools despise wisdom and instruction.</div><span class= "bld">2.—FIFTEEN DIDACTIC POEMS, OR DISCOURSES ON VARIOUS SUBJECTS</span> (<a href="/proverbs/1-7.htm" title="The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.">Proverbs 1:7</a> to <a href="/proverbs/9-18.htm" title="But he knows not that the dead are there; and that her guests are in the depths of hell.">Proverbs 9:18</a>).<p>(<span class= "ital">a</span>)<span class= "ital"> First Discourse:</span>—<span class= "ital">Against Companionship in Robbery </span>(<a href="/context/proverbs/1-7.htm" title="The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.">Proverbs 1:7-19</a>).<p>(7) <span class= "bld">The fear of the Lord is the beginning of knowledge.</span>—The first discourse is prefaced by a distich, which serves as a key-note to all the teaching of the book. This expression, “the fear of the Lord,” occurs thirteen times in the Proverbs, and plays a prominent part throughout the Old Testament.<p>“When God of old came down from heaven,<p>In power and wrath He came.”<p>That law which was given amid “blackness, and darkness, and tempest” was enforced by the threat, “Cursed is every one that continueth not in all things which are written in the book of the law to do them” (<a href="/galatians/3-10.htm" title="For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the book of the law to do them.">Galatians 3:10</a>). Men had to be taught how hateful sin was to God, and the lesson was for the most part instilled into them by the fear of immediate punishment. (Comp. Deuteronomy 28) But when the lesson had been learnt, and when mankind had found by experience that they were unable to keep the law of God by their own strength, then the new covenant of mercy was revealed from Calvary, even free justification “by God’s grace, through the redemption that is in Christ Jesus” (<a href="/romans/3-24.htm" title="Being justified freely by his grace through the redemption that is in Christ Jesus:">Romans 3:24</a>). And with this new message a new motive to obedience was preached. The “fear of the Lord” was now superseded by the higher duty of the “love of God,” and of man, for His sake. “The love of Christ constraineth us,” says St. Paul. “We love Him because He first loved us,” writes St. John. Now, it was seen that, although the “fear of the Lord” may be the “beginning of wisdom,” yet something better still may be aimed at: that “he that feareth is not made perfect in love;” and so the teaching of St. John, the last New Testament writer, is summed up in the words, “If God so loved us, we ought also to love one another” (<a href="/1_john/4-11.htm" title="Beloved, if God so loved us, we ought also to love one another.">1John 4:11</a>).<p><span class= "bld">Fools </span>(<span class= "ital">’evîlîm</span>)<span class= "ital">.</span>—Self-willed, headstrong persons, who will listen to no advice.<p> <div class="versenum"><a href="/proverbs/1-8.htm">Proverbs 1:8</a></div><div class="verse">My son, hear the instruction of thy father, and forsake not the law of thy mother:</div>(8) <span class= "bld">My</span> <span class= "bld">son.—</span>The address as of a master to his pupil. This phrase only occurs twice again in Proverbs, excepting in sections (2) and (4).<p><span class= "bld">Law.</span>—Rather, <span class= "ital">teaching. </span>(Comp. <a href="/proverbs/3-1.htm" title="My son, forget not my law; but let your heart keep my commandments:">Proverbs 3:1</a>.)<p> <div class="versenum"><a href="/proverbs/1-9.htm">Proverbs 1:9</a></div><div class="verse">For they <i>shall be</i> an ornament of grace unto thy head, and chains about thy neck.</div>(9) <span class= "bld">Ornament of grace.—</span>Given by Wisdom. (Comp. <a href="/proverbs/4-9.htm" title="She shall give to your head an ornament of grace: a crown of glory shall she deliver to you.">Proverbs 4:9</a>.)<p><span class= "bld">Chains about thy neck.—</span>The reward of Joseph (<a href="/genesis/41-42.htm" title="And Pharaoh took off his ring from his hand, and put it on Joseph's hand, and arrayed him in clothing of fine linen, and put a gold chain about his neck;">Genesis 41:42</a>) and of Daniel (<a href="/daniel/5-29.htm" title="Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.">Daniel 5:29</a>).<p> <div class="versenum"><a href="/proverbs/1-10.htm">Proverbs 1:10</a></div><div class="verse">My son, if sinners entice thee, consent thou not.</div>(10) <span class= "bld">If sinners entice thee.—</span>A warning against taking part in brigandage, a crime to which Palestine was at all times peculiarly exposed, from the wild character of its formation, and from its neighbourhood to predatory tribes, who would invade the country whenever the weakness of the government gave them an opening. The insecurity to life and property thus occasioned would provide a tempting opportunity for the wilder spirits of the community to seek a livelihood by plunder.<p> <div class="versenum"><a href="/proverbs/1-11.htm">Proverbs 1:11</a></div><div class="verse">If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:</div>(11) <span class= "bld">Without cause.—</span>To be taken with “lurk.” Though he has done us no harm.<p> <div class="versenum"><a href="/proverbs/1-12.htm">Proverbs 1:12</a></div><div class="verse">Let us swallow them up alive as the grave; and whole, as those that go down into the pit:</div>(12) <span class= "bld">Alive.</span>—Comp. the death of Dathan and Abiram (<a href="/numbers/16-30.htm" title="But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain to them, and they go down quick into the pit; then you shall understand that these men have provoked the LORD.">Numbers 16:30</a>).<p> <div class="versenum"><a href="/proverbs/1-16.htm">Proverbs 1:16</a></div><div class="verse">For their feet run to evil, and make haste to shed blood.</div>(16) <span class= "bld">For their feet </span>. . .—The first reason against taking part with them: the horrible nature of the crime they are committing.<p> <div class="versenum"><a href="/proverbs/1-17.htm">Proverbs 1:17</a></div><div class="verse">Surely in vain the net is spread in the sight of any bird.</div>(17) <span class= "bld">Surely in vain </span>. . .—The second reason: their folly in so doing, for God will bring punishment upon them; in the “same net which they hid privily will their foot be taken “(<a href="/psalms/9-15.htm" title="The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.">Psalm 9:15</a>). Even birds are wiser than they. It is useless to spread a net in the sight of any bird.<p> <div class="versenum"><a href="/proverbs/1-18.htm">Proverbs 1:18</a></div><div class="verse">And they lay wait for their <i>own</i> blood; they lurk privily for their <i>own</i> lives.</div>(18) <span class= "bld">And they lay wait.—</span>Yet they cannot see that in truth they are laying wait, not for the innocent, but for themselves, as God will deliver him, and bring the mischief they designed for him upon their own head.<p> <div class="versenum"><a href="/proverbs/1-19.htm">Proverbs 1:19</a></div><div class="verse">So <i>are</i> the ways of every one that is greedy of gain; <i>which</i> taketh away the life of the owners thereof.</div>(19) <span class= "bld">So are the ways </span>. . .—The conclusion of the discourse. The same phrase occurs in <a href="/job/8-13.htm" title="So are the paths of all that forget God; and the hypocrite's hope shall perish:">Job 8:13</a>.<p><span class= "bld">Which taketh away </span>. . .—That is, covetousness takes away the life of him who has this vice in his heart, who is, according to the Hebrew idiom, the “owner” of it. (Comp. similar expressions in <a href="/proverbs/22-24.htm" title="Make no friendship with an angry man; and with a furious man you shall not go:">Proverbs 22:24</a>; <a href="/proverbs/23-2.htm" title="And put a knife to your throat, if you be a man given to appetite.">Proverbs 23:2</a>, where an “angry” man and a man “given to appetite” are literally an <span class= "ital">owner </span>of anger and appetite.)<p> <div class="versenum"><a href="/proverbs/1-20.htm">Proverbs 1:20</a></div><div class="verse">Wisdom crieth without; she uttereth her voice in the streets:</div>(b)<span class= "ital"> Second Discourse:</span>—<span class= "ital">Wisdom Addresses her Despisers </span>(<a href="/context/proverbs/1-20.htm" title="Wisdom cries without; she utters her voice in the streets:">Proverbs 1:20-33</a>).<p>(20) <span class= "bld">Wisdom.—</span>The form of the Hebrew term (<span class= "ital">chokhmôth</span>) has been taken for an abstract singular noun, but probably it is the plural of <span class= "ital">chokhmah </span>(<a href="/proverbs/1-2.htm" title="To know wisdom and instruction; to perceive the words of understanding;">Proverbs 1:2</a>), signifying the multiform excellences of wisdom. It is possible that Solomon may have originally meant in this passage only to describe, in highly poetic language, the influence and work in their generation of those in whom “the fear of the Lord” dwells. So, too, many of the Psalms (Psalms 45, for example), in the first instance it would seem, are intended to describe the excellence of some earthly saint or king, yet they are completely fulfilled only in the Son of man, the ideal of all that is noblest and best in man. And thus the description of Wisdom in her manifold activity, as represented in Proverbs 1, 8, 9, so closely corresponds to the work of our Lord, as depicted in the New Testament, that from the earliest times of Christianity these passages have been held to be a prophecy of Him; and there is good reason for such a view. For a comparison of <a href="/luke/11-49.htm" title="Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:">Luke 11:49</a> (“Therefore also said the wisdom of God, Behold, I send,” &c.) with <a href="/matthew/23-34.htm" title="Why, behold, I send to you prophets, and wise men, and scribes: and some of them you shall kill and crucify; and some of them shall you whip in your synagogues, and persecute them from city to city:">Matthew 23:34</a> (where He says, “Behold, I send”) would seem to show that He applied the title to Himself. St. Paul in like manner speaks of Him as the “Wisdom of God” (<a href="/1_corinthians/1-24.htm" title="But to them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.">1Corinthians 1:24</a>); says He has been “made unto us wisdom” (<a href="/1_corinthians/1-30.htm" title="But of him are you in Christ Jesus, who of God is made to us wisdom, and righteousness, and sanctification, and redemption:">1Corinthians 1:30</a>); and that in Him “are hid all the treasures of wisdom” (<a href="/colossians/2-3.htm" title=" In whom are hid all the treasures of wisdom and knowledge.">Colossians 2:3</a>). For passages from the Fathers embodying this view, see references in Bishop Wordsworth on this chapter.<p> <div class="versenum"><a href="/proverbs/1-21.htm">Proverbs 1:21</a></div><div class="verse">She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, <i>saying</i>,</div>(21) <span class= "bld">Crieth.</span>—She cannot bear to see sinners rushing madly on their doom. (Comp. Christ’s weeping over Jerusalem, <a href="/luke/19-41.htm" title="And when he was come near, he beheld the city, and wept over it,">Luke 19:41</a>; and <a href="/romans/9-2.htm" title="That I have great heaviness and continual sorrow in my heart.">Romans 9:2</a>, <span class= "ital">sqq</span>; <a href="/philippians/3-18.htm" title="(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:">Philippians 3:18</a>, <span class= "ital">sqq.</span>)<p> <div class="versenum"><a href="/proverbs/1-22.htm">Proverbs 1:22</a></div><div class="verse">How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?</div>(22) <span class= "bld">How long </span>. . .—Three classes of persons are here addressed: (1) <span class= "ital">simple </span>ones, open to good influences, but also to evil (<a href="/proverbs/1-4.htm" title="To give subtlety to the simple, to the young man knowledge and discretion.">Proverbs 1:4</a>); (2) <span class= "ital">scorners </span>(<span class= "ital">lētsîm</span>)<span class= "ital">, </span>men who despised what was holy, priding themselves on their cleverness in so doing (<a href="/proverbs/14-6.htm" title="A scorner seeks wisdom, and finds it not: but knowledge is easy to him that understands.">Proverbs 14:6</a>), who avoided the wise, and held themselves above their advice (<a href="/proverbs/15-12.htm" title="A scorner loves not one that reproves him: neither will he go to the wise.">Proverbs 15:12</a>), proud, arrogant men (<a href="/proverbs/21-24.htm" title="Proud and haughty scorner is his name, who deals in proud wrath.">Proverbs 21:24</a>). The name first appears at the time of Solomon, when the prosperity of the nation was favourable to the growth of religious indifference and scepticism. Isaiah had to deal with them in his day, too (<a href="/isaiah/28-14.htm" title="Why hear the word of the LORD, you scornful men, that rule this people which is in Jerusalem.">Isaiah 28:14</a>). (3) <span class= "ital">Fools </span>(<span class= "ital">khesîlîm</span>)<span class= "ital">, </span>dull, stupid persons, stolidly confident in their own wisdom.<p> <div class="versenum"><a href="/proverbs/1-23.htm">Proverbs 1:23</a></div><div class="verse">Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.</div>(23) <span class= "bld">I will pour out my spirit unto you.—</span>Comp. the prophecy of <a href="/joel/2-28.htm" title="And it shall come to pass afterward, that I will pour out my spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:">Joel 2:28</a>, promised by our Lord (<a href="/context/john/7-38.htm" title="He that believes on me, as the scripture has said, out of his belly shall flow rivers of living water.">John 7:38-39</a>), and fulfilled at Pentecost (<a href="/acts/2-17.htm" title="And it shall come to pass in the last days, said God, I will pour out of my Spirit on all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:">Acts 2:17</a>).<p><span class= "bld">I will make known my words unto you.—</span>For a similar promise that God’s will shall be revealed to those who fear and follow Him, comp. <a href="/psalms/25-14.htm" title="The secret of the LORD is with them that fear him; and he will show them his covenant.">Psalm 25:14</a> : “The secret of the Lord is with them that fear him;” and Christ’s promise: “If any man will do God’s will, he shall know of the doctrine,” &c. (<a href="/john/7-17.htm" title="If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.">John 7:17</a>).<p> <div class="versenum"><a href="/proverbs/1-24.htm">Proverbs 1:24</a></div><div class="verse">Because I have called, and ye refused; I have stretched out my hand, and no man regarded;</div>(24) <span class= "bld">Because I have called.—</span>Wisdom’s call having been rejected, she now changes her tone from “mercy” to “judgment” (<a href="/psalms/101-1.htm" title="I will sing of mercy and judgment: to you, O LORD, will I sing.">Psalm 101:1</a>). (Comp. <a href="/romans/10-21.htm" title="But to Israel he said, All day long I have stretched forth my hands to a disobedient and gainsaying people.">Romans 10:21</a> : “All day long I have stretched forth my hands,” &c.)<p> <div class="versenum"><a href="/proverbs/1-26.htm">Proverbs 1:26</a></div><div class="verse">I also will laugh at your calamity; I will mock when your fear cometh;</div>(26) <span class= "bld">I also will laugh . . . I will mock.—</span>For expressions like this, comp. <a href="/psalms/2-4.htm" title="He that sits in the heavens shall laugh: the LORD shall have them in derision.">Psalm 2:4</a>; <a href="/psalms/37-13.htm" title="The LORD shall laugh at him: for he sees that his day is coming.">Psalm 37:13</a>; <a href="/psalms/59-8.htm" title="But you, O LORD, shall laugh at them; you shall have all the heathen in derision.">Psalm 59:8</a>, where the same actions are attributed to God. They are not to be taken literally, of course, for the sight of human folly can give no pleasure to Him. They signify that He will act as if He mocked when He refuses to hear their cry. Similar expressions, imputing human actions to the Almighty, are <a href="/genesis/11-5.htm" title="And the LORD came down to see the city and the tower, which the children of men built.">Genesis 11:5</a>; <a href="/genesis/11-7.htm" title="Go to, let us go down, and there confound their language, that they may not understand one another's speech.">Genesis 11:7</a>; <a href="/2_chronicles/16-9.htm" title="For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. Herein you have done foolishly: therefore from now on you shall have wars.">2Chronicles 16:9</a>; <a href="/psalms/18-9.htm" title="He bowed the heavens also, and came down: and darkness was under his feet.">Psalm 18:9</a>; human feelings, <a href="/genesis/6-6.htm" title="And it repented the LORD that he had made man on the earth, and it grieved him at his heart.">Genesis 6:6</a>.<p> <div class="versenum"><a href="/proverbs/1-28.htm">Proverbs 1:28</a></div><div class="verse">Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:</div>(28) <span class= "bld">Then shall they call upon me.—</span>They did not call upon Him in an “acceptable time,” in “a day of salvation” (<a href="/isaiah/49-8.htm" title="Thus said the LORD, In an acceptable time have I heard you, and in a day of salvation have I helped you: and I will preserve you, and give you for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;">Isaiah 49:8</a>), while He was “near” (<a href="/isaiah/55-6.htm" title="Seek you the LORD while he may be found, call you on him while he is near:">Isaiah 55:6</a>); so at last the master of the house has “risen up, and shut-to the door” (<a href="/luke/13-25.htm" title="When once the master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; and he shall answer and say to you, I know you not from where you are:">Luke 13:25</a>), and will not listen to their cries.<p><span class= "bld">They shall seek me early.—</span>As God had done, “daily rising up early,” and sending the prophets unto them (<a href="/jeremiah/7-25.htm" title="Since the day that your fathers came forth out of the land of Egypt to this day I have even sent to you all my servants the prophets, daily rising up early and sending them:">Jeremiah 7:25</a>).<p> <div class="versenum"><a href="/proverbs/1-32.htm">Proverbs 1:32</a></div><div class="verse">For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.</div>(32) <span class= "bld">The turning away of the simple </span>. . .—<span class= "ital">i.e., </span>from God. (Comp. <a href="/jeremiah/2-19.htm" title="Your own wickedness shall correct you, and your backslidings shall reprove you: know therefore and see that it is an evil thing and bitter, that you have forsaken the LORD your God, and that my fear is not in you, said the Lord GOD of hosts.">Jeremiah 2:19</a>.)<p><span class= "bld">Prosperity of fools</span>—<span class= "ital">i.e., </span>the security, apathy of dull, stupid people (<span class= "ital">khesîlîm</span>)<span class= "ital">, </span>who cannot believe that God will fulfil His threatenings. (Comp. Psalms 73 throughout.)<p> <div class="versenum"><a href="/proverbs/1-33.htm">Proverbs 1:33</a></div><div class="verse">But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.</div>(33) <span class= "bld">Shall dwell safely </span>. . .—Comp. Psalms 37 throughout for similar promises.<p><span class= "bld">Shall be quiet from fear of evil—</span>Comp. 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