Verse 1: “The proverbs of Solomon son of David, king of Israel.”
The first verse introduces the entire Book of Proverbs. In these opening words, the basic authorship, the character of the material, and the kind of literature are established. Similar verses identify individual collections within the book, as well as designate the book’s structure (Prov. 10:1; 22:17; 24:23; 25:1; 30:1; 31:1).
“Proverb” is “mashal”: a comparison (i.e., between the wise man and the fool). It is derived from a root word meaning “to rule” (i.e., over one’s life).
What is a proverb? (1) A short saying in common and recognized use; a concise sentence, often metaphorical, which expresses some truth learned by experience or observation; (2) a common word or phrase of contempt or reproach, a byword; and (3) an enigmatic saying that requires interpretation; an allegory, a parable.
The Bible uses the word “proverb” in all three ways. And this book contains proverbs of both the first and third kinds.
Proverbs can be difficult to understand. They often use words figuratively, not literally. And they are often enigmatic — meaning they were composed intentionally with obscure metaphors to challenge the reader to discover their hidden wisdom. Proverbs can be obscure and perplexing by design, which gives them their unique appeal and force.
Solomon in his introduction defines proverbs as needing “interpretation” and being the “dark sayings” of wise men (Prov. 1:6). We may almost see him admitting definitions one and three above, for metaphors need interpretation and enigmas are truly dark sayings!
It is not prudent to rush into the book of Proverbs naively, by simply applying primary definitions or literal meanings to words. These sayings need interpretation, which means arriving at the sense intended by the Holy Spirit working in and through Solomon.
Solomon composed 3,000 proverbs and 1,005 songs (1 Kings 4:32; cp. Eccl. 12:9). He was a man of wisdom, because he was a man of prayer (1 Kings 3:12; 2:1-9).
God inspired Solomon to write many proverbs, by which he taught the people knowledge. Of a total of three thousand proverbs (1 Kings 4:32), we have hardly more than five hundred here. But what a collection it is!
Let the reader rejoice at the opportunity of finding great treasure in the Word of God. Let our intent be learning and obedience only, without even a trace of mere academic interest or knowledge for the sake of pride.
A devoted follower of Socrates asked him the best way to acquire knowledge. Socrates responded by leading him to a river and plunging him beneath the surface. The man struggled to free himself, but Socrates kept his head submerged. Finally, after much effort, the man was able to break loose and emerge from the water. Socrates then asked, “When you thought you were drowning, what one thing did you want most of all?” Still gasping for breath, the man exclaimed, “I wanted air!” The philosopher wisely commented, “When you want knowledge as much as you wanted air, then you will get it!”
Verse 2: “For attaining wisdom and discipline; for understanding words of insight.”
“Wisdom” (“chokmah”) refers to “skill” that produces something of value. It is used in reference to the skills of seamen (Psa. 107:27) or craftsmen (Exod. 31:6), the abilities of weavers (Exod. 35:26), and the capabilities of administrators (1 Kings 3:28). In the realm of moral living, it refers to living one’s life with moral skill so that something of lasting value is produced from it.
The common and general understanding of the difference between “knowledge” and “wisdom” — at least in their English usages — is described by Warren Wiersbe: “The pages of history are filled with the names of brilliant and gifted people who were smart enough to become rich and famous but not wise enough to make a successful and satisfying life. Before his death, one of the world’s richest men said he would have given all his wealth to make one of his six marriages succeed. It’s one thing to make a living, but quite something else to make a life” (Be Skillful — Proverbs).
The ultimate source of wisdom and understanding is that taught by the Holy Spirit-inspired Scriptures, through the life and the power of the Lord Jesus Christ (Col. 1:9-12). All the treasures of wisdom and knowledge are found in Christ Jesus (Col. 2:3); in him we may joyfully know we have found the One greater than Solomon (Matt. 12:42).
“Discipline”: “The noun ‘muwcar’ has a three-fold range of meanings: (1) physical or parental: ‘discipline; chastisement’, (2) verbal: ‘warning; exhortation’ and (3) moral: ‘training; instruction’… Its parallelism with ‘chokmah’ suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for ‘child-training’ ” (NET notes).
“For understanding words of insight”: That is, for properly evaluating the words of the wise (cp. Heb. 5:14; Phil. 1:10). “Literally, this means to ‘discern the words of discernment’, since the verb and the noun have the same root: ‘to go between, to divide, to distinguish’. One commentator aptly expresses it thus: ‘Penetration is an integral part of wisdom’ (Perowne). It is Paul’s ‘proving all things’, telling right from wrong. When the Lord appeared to Solomon and asked him what He should give him, he said, ‘Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad’ (1 Kings 3:9). So the apostle writes: ‘Strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil’ (Heb. 5:14)” (Roy Waddoup, “Proverbs: An Introduction”, The Christadelphian, Vol. 119, p. 131).
“The holy Scriptures… are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Tim. 3:15-17). And in the objective of acquiring wisdom, it ought to be noted that “inspiration” — or the “Holy Spirit” — has never sufficed, nor will ever suffice, as a replacement for… simple wisdom. The most that “inspiration” or the “Holy Spirit” can do is direct the hearer to the words of wisdom found in God’s revealed words. And it is the simple word itself, not some mysterious and unknowable “inspiration”, that guides one to life!
Verse 3: “For acquiring a disciplined and prudent life, doing what is right and just and fair.”
“Prudent”: “The term ‘sakal’… describing the results of a self-disciplined life… to be prudent, circumspect… to give attention to, consider, ponder; have insight, understanding (BDB). It is a synonym of ‘chokmah’/wisdom (cp. v. 2, note), but while ‘chokmah’ focuses on living skillfully, ‘sakal’ focuses on acting prudently… Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam. 25)” (NET notes).
“Doing what is right”: The Hebrew “zedek” describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut. 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.
“And just”: “Mishpat” signifies “justice, judgment”, and refers to the ability to decide what is just (e.g., Deut. 16:18; 1 Kings 3:28). A man of “justice” is not moved to compromise by emotions, friendships, or compensation. He will not distort truth or slant matters in any direction. He is meticulously fair in distributing both rewards and punishments; he is “without partiality” (1 Tim. 5:21).
“And fair”: “Yashar” has the basic idea of being “upright, straight, right.” It refers to activity that is morally upright and straight. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam. 6:12). Wisdom literature often uses the straight path to describe a morally “straight” life.
Jesus of Nazareth had these four traits in abundance (Isa. 11:4; Luke 2:52; Col. 2:3)! He was, and is, the epitome of that which is prudent, right, just, and fair. His own enemies marveled, “No one ever spoke the way this man does” (John 7:46). And when he was on trial for his life before religious and political enemies, they could not produce a single fault in his very public life (Mark 14:55-59). Today he reigns at the pinnacle of power of the universe (Psa. 45:6,7), and as the “Faithful and True” One he does so in perfect righteousness (Rev. 19:11).
Verse 4: “For giving prudence to the simple, knowledge and discretion to the young.”
“Prudence”, or “subtilty” (KJV), is intelligence — not naiveté but shrewd discernment or discrimination (1 Thes. 5:21). This word refers to a shrewd plan of action, viewed positively or negatively. The related adjective described the serpent as “shrewd, crafty, cunning” (Gen. 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Psa. 83:4). On the other hand, the same term is used positively of a morally prudent lifestyle (Prov. 8:5,12; 15:5; 19:25). There is no virtue in simpletons being clueless about this world; much better to be “wise as serpents” (Matt. 10:16; cp. Luke 16:8). Proverbs provide a morally shrewd plan for life.
“Simple” is “pethiy”. To be simple or open-minded is to be open and easily influenced or misled by either wisdom or folly. The simpleton is easily enticed and misled (Prov. 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov. 14:15); lacks moral prudence (Prov. 8:5; 19:25); needs discernment (Prov. 21:11); but is nevertheless capable of learning (Prov. 9:4,16).
“Discretion” is, in modern terms, “discernment”. “A father that had three sons was desirous to try their discretion [discernment], which he did by giving to each of them an apple that had some part of it rotten. The first eats up his apple, rotten and all; the second throws all his away, because some part of it was rotten; but the third picks out the rotten, and eats that which was good, so that he appeared the wisest: thus, some in these days, for want of [discernment], swallow down all that is presented, rotten and sound altogether; others throw away all truth, because everything delivered unto them is not truth. But they are the wisest and most discreet who know how to… choose the good and refuse the evil” (Biblical Illustrator).
Verse 5 is a parenthesis, amplifying vv. 3,4.
“Let the wise listen and add to their learning”: Solomon wrote for the young and simple; but he also wrote for the old and wise and discerning — who should be always learning more of God’s wisdom! “This book will not only make the foolish and bad wise and good, but the wise and good wiser and better” (Matthew Henry). And so the wise man knows that, in this life, he never truly “attains” perfect wisdom, but is ever striving toward that goal (cp. Phil. 3:12).
Wisdom is acquired by the ears, not the mouth! You have two ears, but one mouth. You should be swift to hear and slow to speak (James 1:19). However, foolish man would rather speak, for he wants to show others his wisdom. But a wise man will close his mouth and open his ears, so that he might hear the instruction of his teachers and obtain knowledge.
“And let the discerning get guidance”: “Guidance” is “seamanship”. This is related to the Hebrew words for “sailor” and “rope, or cord” — used in adjusting the masts of a ship. It refers to the ability to steer a right course through life.
Verse 6: “For understanding proverbs and parables, the sayings and riddles of the wise.”
“Riddles”, or “dark sayings” (KJV), are mysteries that require searching out (cp. Prov. 25:2). Literally the word means “knots”, and may refer to enigmatic sayings whose meaning is obscure or hidden, such as Samson’s riddle (Jdg. 14:12,19; cp. also Num. 12:8) — or to an allegory (Ezek. 17:2), a perplexing moral problem (Psa. 49:4; 78:2), or a perplexing question (1 Kings 10:1 = 2 Chron. 9:1).
“Dark sayings mean properly enigmas or riddles. These were used of old as one of the methods of conveying instruction. It was conceived that by giving exercise to the understanding in finding out the solution of the enigma, it was calculated to deepen on the mind the impression of the lesson which was wrapped up in it. This was not done for mere amusement, but for imparting serious instruction” (Biblical Illustrator).
Verse 7: “The fear of the LORD is the beginning of knowledge.”
Here, after the extended introduction, the book proper actually begins! This verse, which is repeated again at the end of this introductory section (Prov. 9:10), gives the heart of all the teaching — the great dividing line, the threshold of Wisdom’s “house”: “the fear of the LORD”!
“Thus in Proverbs the underlying basis of life is one’s relationship to God. Out of that relationship grow moral understanding and the ability to judge what is right (Prov. 2:6–22), a proper attitude toward material possessions (Prov. 3:9,10), industrious labor (Prov. 6:6–11), the necessary equilibrium and sense of security for living in the world (Prov. 3:21–26), and the right relationship toward one’s neighbor (Prov. 3:27–29) to mention only a few of the more practical benefits of that relationship” (Bullock, Introduction to Old Testament Poetic Books, p. 148).
“Fear”, or “yara”, is the common word for fear in the Old Testament. It has a basic two-fold meanings: (1) “dread, or terror” (Deut. 1:29; Jon. 1:10), and (2) “awe” (1 Kings 3:28), and “reverence” (Lev. 19:3). With the LORD as the object, “yara” captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exodus 20:20 (where the LORD descended upon Sinai with earthquake and fire): Moses told the Israelites not to be afraid of God striking them dead (“Do not fear!”), but also to learn the “fear”, or reverence of God. For Moses, “the fear of the LORD” was to be expressed in reverential submission to His will — this is an important characteristic of true worship.
“The beginning of wisdom”: “Beginning” (“reshith”) has a two-fold range of meaning: (1) “beginning” being the first step in a course of action (e.g., Psa. 111:10; Prov. 17:14; Mic. 1:13) or (2) the “chief thing” — the principal aspect of something (e.g., Prov. 4:7). So fearing the LORD is either (1) the first step in acquiring knowledge or (2) the most important step in acquiring knowledge. The first option seems preferable because vv. 2–6 focus on the acquisition of wisdom. However, Thomas Constable favoring the second definition — says, “The fear of the Lord is the controlling principle, the foundation, on which one must build a life of wisdom. ‘Knowledge’ is a relationship that depends on revelation and is inseparable from character. Even though many unbelievers have acquired much information without the fear of God, true knowledge rests on a relationship to God that revelation supports. We can learn the really important lessons in life only this way” (Expository Notes on the Bible).
“But fools despise wisdom and discipline”: The word “eviyl” refers to a person characterized by moral folly. Fools lack understanding (Prov. 10:21), do not store up knowledge (Prov. 10:14), fail to attain wisdom (Prov. 24:7), and refuse correction (Prov. 15:5; 27:22). They are arrogant (Prov. 26:5), talk loosely (Prov. 14:3) and are contentious (Prov. 20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-headed”.
Verse 8: “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching.”
“This presupposes that the paternal instruction is wise, and that the mother’s law is according to the truth. It is unfortunately the case, in the present evil age, that fathers and mothers do not always afford to their offspring a guidance that is wholesome to follow… What is to be done? The remedy is obvious. Solomon, in these spirit-dictated maxims, stands in the place of a wise father and mother, and therefore supplies any natural lack there may be. Let children young and old adhere to the instruction afforded by the law laid down in these proverbs, and they will, at the last, experience the sweetness of wisdom and the profitableness incalculable ofwalking in her ways” (Robert Roberts).
Verse 9: “They will be a garland to grace your head and a chain to adorn your neck.”
The “neck” symbolizes the will, either stiff and stubborn, or bent to God’s law (Exod. 32:9: Isa. 3:16). The gold chain around the neck was a mark of distinction, and was conferred on Joseph by Pharaoh when investing him with authority and dignity (Gen. 41:42), and on Daniel by Belshazzar in the same way (Dan. 5:29; cp. Jdg. 8:26; Song 4:9).
“When does human nature appear at its best, but when wisdom reigns in the human heart, shaping its utterances and guiding its ways? It is one of the numberless proofs of the divinity of the Bible that a man, entirely subject to its precepts, would be the loveliest specimen of manhood upon earth: a fearer of God, a lover of man, a speaker oftruth, a doer of justice, a performer of kindness, a hater of evil, yet free of resentments, a forgiver of injury, a sufferer of evil, a rewarder of good, a sympathiser with sorrow, a man of patience, wise in counsel, magnanimous in view, prompt in action, industrious in life, hearty in action, true in friendship, consistent in life, persevering in goodness, noble in everything” (RR).
The Origin of the Organic World – Part One