Provérbios 1
G. Campbell Morgan · Citado em PreceptAustin
Provérbios 1
Morgan - The fear of the Lord is the beginning of knowledge.—Prov. 1.9 In these words we have a declaration of the fundamental principle of Hebrew wisdom, that is philosophy. This book is one of the three Wisdom books in the Old Testament. The others are Job and Ecclesiastes. The first six verses of this chapter reveal the purpose of the book. It was written to teach wisdom, and that rather in its application to life, than in theory. It consists of—(z) A series of addresses on wisdom delivered by a father to his son; (2) Two collections of Proverbs;' and (3) Two discourses in the realm of Wisdom, one by Agar, the other by Lemuel. Throughout, the purpose is practical, rather than theoretical. Here, after the introduction or preface, and before the series of addresses, the theory is stated in one inclusive definition. It is of importance to any study of this book that this fundamental and inclusive definition should be rightly apprehended; and in order to that, we halt with the word rendered beginning. In the King James Version we find a marginal alternative suggested, viz. "the principal part," and the English and American revisers margin-ally suggest "the chief part." Why this reading was relegated to the margin remains a mystery, for there is no doubtthat this is the real meaning of the Hebrew word. The other truth emerges later (g. ro). The fundamental fact, then, is that in all knowledge, all understanding of life, all interpretation thereof, the fear of Jehovah is the principal thing, the chief part, the central light, apart from which the mind of man gropes in darkness, and misses the way. Whether in prosperity or adversity, in light or in darkness, in life or in death, in order to intelligent apprehension, and true conduct, there must be the fear of Jehovah. That is the sum total of wisdom. (Borrow Life applications from every chapter of the Bible) William Arnot - Filial Love a Blossom of Beauty - IT seems an instinct of humanity to put ornaments upon the person. It is greatly modified in its development by circumstances, but it is certainly a uniform tendency of our nature. It does not rank high among the exercises of the human faculties, yet it is quite above the reach of all inferior creatures. The propensity is fully developed in tribes that lie lowest in the scale of humanity; yet no germ of it can be traced in species that form the culminating point in the brute creation. By so many and so various marks may be known the abrupt and absolute separation between men who have fallen the lowest, and other sentient beings that occupy the summit of their scale. Ornaments on the fallen, like many other innocent things, become the occasions of sin, but they are not in their own nature evil. It is probable that the pleasure which we derive from them springs originally from some association with moral qualities. There is some connection between sensible beauty and moral goodness, although the instances of deception are so numerous as to deprive that connection of all value as a rule of life. To deck with external beauty that which is morally corrupt within, is a cheat which men practise on themselves and others; but adornment of the person, modest in measure, and adopted instinctively by an innate sense of propriety, is conducive to virtue, and consistent with Scripture. Ornaments, however, are mentioned here not for their own sakes, either to commend or forbid them, but as a form of expression to convey emphatically the truth that moral qualities, after all, are the true adornments of a human being. All the graces of the Spirit are lovely; but here the foremost of relative duties, a child’s reverential regard for a parent, is recommended as an ornament of surpassing beauty. Young men and young women, put that ornament on your heads—twine that chain of gold around your necks! These jewels from heaven, set deep within your souls, and glancing at every turn through the transparency of an unaffected life, will do more to make your persons attractive than all the diamonds that ever decked a queen. The world and its history teem with types of heaven. Beauty, and the love that fastens on it, are types, and they have their antitypes on high. The ransomed Church is the bride of the Lamb, and she is adorned for her husband. When the adorning is complete, she is all glorious, and the King greatly desires her beauty. When he presents unto himself a church without spot or wrinkle, or any such thing, then shall he see of the travail of his soul and be satisfied. Put on now, O son! daughter! put on these beautiful garments; love, obey, cherish, reverence your parents. These are in God’s sight of great price. They are valued not only by the spiritually minded disciples of Jesus, but even by every man of sense around you. They are thought becoming by all but fools. These ornaments will not be out of date when time has run its course. They will be worn on the golden streets of the New Jerusalem, when the fashion of this world shall have passed away. Over against this beaming beauty, of similar shape and size, a dark shadow stands. Whithersoever that comely body turns, this ghastly specter follows it. It is a daughter, emerging into womanhood, with ruddy cheek and sparkling eye—with beads on her neck and bracelets on her arms—who has so crushed a mother’s heart by constantly trampling down its desires, that the disconsolate mother never utters now the reproof which she knows would be despised. Personal beauty, aided by costly ornaments, cannot make that creature gainly. The deformity within will make itself felt through all the finery. The evil spirit that possesses the heart will glance from the eye, and tinkle on the tongue, in spite of every effort to act the angel. Every mind that retains in any measure a healthful moral tone, will, in close contact with such a character, infallibly be sensible of a discord. Felt repulsive, she will be repelled. The disobedient daughter will gravitate down to the companionship of those who, having no sense of harmony, recoil not from a spirit out of tune. She is miserable, and knows not what ails her. She has broken that commandment which holds a promise in its hand, and been thrown over on the barbs of the counterpart curse. Those who see her impaled alive there, should learn that the moral laws of God have avenging sanctions, even in the powers of nature. Godliness is profitable unto all things. The first commandment is fruitful, even in this life; and the second is like it: like it in its heavenly origin—like it in its holy character—like it in its glad results. Honor thy father and thy mother;—this is an ornament of solid gold. Unlike the gilding of superficial accomplishments, the more rudely it is rubbed, the more brightly it glows. Proverbs 1:10 My son, if sinners entice you, do not consent. Pr 7:21-23; 13:20; 20:19; Genesis 39:7-13; Judges 16:16-21; Ps 1:1; Ps 50:18; Romans 16:18; Ephesians 5:11 THE FIRST WARNING My son - The parents first words of warning. My son - 23x in Proverbs - Pr. 1:8, 10, 15; 2:1; 3:1, Pr 3:11, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1; 19:27; 23:15, 19, 26; 24:13, Pr 24:21; 27:11; 31:2 cp Solomon's admonition in Eccl. 12:12; If sinners entice you (If they attempt to persuade you) - Are not we all a bit surprised that Solomon used "if" instead of "when"? Temptation is the common lot of all of Adam's fallen race. It therefore behooves us to be forewarned and forearmed (filled with the Word, filled with the Spirit) so that we "do not consent!" To reiterate, it's not a question of "if" but "when!" Since we are all sinners, this passage begs the question of specifically to whom is Solomon referring? Ortlund explains that "The structure of this Hebrew noun suggests habitual, chronic sinners (Ed: As an aside a habitual sinner is by definition not a believer. Believers sin but it is not their customary, continual practice). In the extreme, this kind of person is a professional criminal, like the bad guys in The Godfather. Bullying is how some people make their way through the world. The key to this human profile is anyone who gets ahead by his own devices, anyone who is out for number one. They are the “sinners” of whom we must be aware. They are out there. You will encounter them." Sinners - This word occurs 44 times in the NAS - Ge. 13:13; 1Sa 15:18; Ps 1:1, 5; 25:8; 26:9; 51:13; Ps 104:35; Pr 1:10; 13:21; 23:17; Isa. 1:28; 13:9; 33:14; Amos 9:10. Take time to read through these OT uses of sinners and you will note that all except two uses (see if you agree) undoubtedly refer to unbelievers. Here are the other 2 uses in Proverbs... Pr 13:21 Adversity pursues sinners, But the righteous will be rewarded with prosperity. Pr 23:17 Do not let your heart envy sinners, But live in the fear of the LORD always. One of the best Biblical examples of Pr 1:10 is Potiphar's wife's attempts to lure Joseph into adultery - Read Ge 39:1-23. What did Joseph do? Read Ge 39:12. Why did Joseph do it? Read Ge 39:9. What does this passage in essence describe? Joseph held a healthy, holy fear of God and this firm belief held him in his hour of temptation. Do you hold fast to a healthy, holy fear of God, so that when the winds of affliction, adversity or temptation blow, you might be held fast as was Joseph? Charles Bridges - Almost as soon as Satan became an apostate, he became a tempter. And he is very successful in training his servants in this work (16:29; Genesis 11:4; Numbers 31:16; Isaiah 56:12). If sinners entice you. This is no uncertain contingency. Do not give in to them. Giving in constitutes the sin. Eve consented before she picked the fruit. David gave in before he sinned (2Sa 11:2-4). But Joseph resisted and was saved. When you are tempted, do not blame God, or even the devil. The worst the devil can do is to tempt us; he cannot force us to sin. When he has presented his most subtle arguments, we choose to give in or to resist. Ryrie describes the contrast - The way of sinners is attractive (Pr 1:10-14), but it leads to destruction (Pr 1:15-19). You may gain the world but lose your soul (Mark 8:36). Sinners (02400)(chatta) is derived from chata which means "to miss." Sinners is an archery term which meant “to fall short, miss the mark.” (Jdg 20:16 ).The mark is the will and plan of God as revealed in Scripture. Sin is the transgression of the Law. It is whatever misses the will of God for man doctrinally or morally. Chatta is translated in Pr 1:10 in the Septuagint with the adjective asebes which means ungodly, godless, violating the norm for a proper relation to God. The NET Note adds that in view of the fact that "the related verb is used once of sling-shot throwers who miss the mark (Jdg 20:16-note), the idea of sin is often explained as “missing the moral mark”. But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers." Matthew
Provérbios 1
Morgan - Borrow From this verse : 365 inspiring stories about the power of God's word Turn at my rebuke; surely I will pour out my spirit on you; I will make my words known to you. Proverbs 1:23 From the time he was a child, Harry Ironside read the Bible through at least once a year. By age 14, he had read it 14 times. In 1888, he attended D. L. Moody’s campaign in Los Angeles. Hazzard’s Pavilion was packed, so Harry clambered up the girders and sat in the rafters. “Lord,” he prayed, moved by the thousands below, “help me some day to preach to crowds like this, and lead souls to Christ.” But Harry had never given his own heart to Christ, and his ardor quickly cooled. Soon he was dabbling in “the devil’s blandishments” and indulging in “the follies of the world.” On a Thursday night in February, 1890, he attended a loud party. As he moved toward the drinks, he felt uncomfortable with himself. Suddenly a Scripture passage flashed to his mind—Proverbs 1:23: “Turn at my rebuke; surely I will pour out my spirit on you; I will make my words known to you.” It was a sword through his soul, and he instantly saw himself as a guilty, self-willed rebel. The friends surrounding him seemed suddenly different, like people laughing at the edge of a precipice, their eyes closed, just a step from eternal death in the chasm below. Harry hurried home. It was past midnight, and he removed his shoes, thinking he could slip in quietly; but his worried mother was not asleep. He whispered an apology, then rushed to his room and fell on his knees crying, “Lord, save me!” He turned in his Bible to Romans 3, then to John 3, poring over each verse. “God,” he prayed at last, “I take Thee at Thy Word. I believe that Thou dost now save my soul because I trust in the Lord Jesus Christ.” In later years, Harry became a well-known Bible teacher and the pastor of the church established by the man he had watched from the rafters—the Moody Memorial Church of Chicago. Today’s Suggested Reading Proverbs 1:23–28 C Ridley Pearson - Whitsun Day “I will pour out My Spirit unto you.”—1:23. Interpretation.—Who is the speaker? Christ, “the Wisdom of God.” A Person it must be. For how could an attribute be represented as acting an independent part? “If these words (it has been well said) express not a Person, and that a Divine Person, Holy Scripture gives us no due apprehension of anything whatever.” Who is it that pours out the Holy Spirit but He who said, “If any man thirst, let him come unto Me, and drink” (John 7:37, 39)? As here He says, “Turn you at My reproof,” etc., so there, tacitly reproving them for seeking to quench their soul-thirst at earthly pools, He exhorts them to turn to Him, and they shall have abundant supplies of “living water.” The addresses of Wisdom in the Book of Proverbs touch closely upon the discourses of Christ in the Gospel of St. John. Illustrations.—At the reproof uttered by St. Peter on the day of Pentecost many turned to the Lord, and He poured out His Spirit unto them, according to the prophecy of Joel (Joel 2:28). From the world before the Flood (Gen. 6:3), and from the Jews resisting God’s reproof (Isa. 63:10), the Holy Spirit was withdrawn, as it will be from Christians on whom it is bestowed in larger measure (2 Cor. 3:8) and as a covenant blessing (1 Cor. 12:13), if they utterly reject or grieve Him beyond forgiveness (Eph. 4:30; 1 Thess. 5:19). Application.—The promise is connected with a command: “Turn you at My reproof.” But I may say, “How can I turn?” So might the man with the withered hand have asked, “How can I stretch it forth?” He made the effort, and found the power given. My first step, then, must be, would I obtain the proffered grace, to exert my own will in breaking loose from evil habits. The reproof which these call down from God’s Word, and ministers, and conscience, has entered into my ear. Let it also operate upon my life. Let me do what I can, and I shall be enabled to do more. The command is given, not to make the promise unnecessary, but to send us to it for help. The promise is given, not to supersede the command, but to encourage us in the effort to obey. When we turn at His reproof, He will pour out His Spirit. When He pours it out we shall turn. Experience proves this truth, which to human reason seems like reasoning in a circle. It was attested on the day of Pentecost, and I, even I, may make proof of it if I will. There has been ever since within the Christian Church a pouring forth of the Spirit through various conduits, the ordained means of grace. Let me avail myself of these, at the same time turning away from sin and turning to Jesus, and doubtless I shall be daily renewed in my heart, and the saving truths of the Gospel will be made known unto me. Proverbs 1:24 "Because I called and you refused, I stretched out my hand and no one paid attention; I called - Isaiah 50:2; 65:12; 66:4; Jeremiah 7:13; Ezekiel 8:18; Zechariah 7:11,12; Matthew 22:5,6; Matthew 23:37,38; Hebrews 12:25,26 stretched - Ps 31:20; Acts 4:30; Romans 10:21 ATTITUDES HAVE CONSEQUENCES Because - This word introduces the principle that rejection of God's offer (Pr 1:23 - refused, paid no attention, neglected, did not want - Pr 1:24-25) will reap consequences (Pr 1:26-27) Beloved, we can't blame God for our calamity if we reject His Word. We have no excuse. I called and you refused - Clearly this implies they heard. They simply did not like what they heard. Unrighteous men do not like to hear God's righteous Word. The Lxx explains what they refused to do by translating refused (Heb = maen, 03985) with the verb hupakouo (preceded by an absolute, not relative, negation! They absolutely refused to listen!) which literally means to listen under with attentiveness and to respond positively to what is heard. The sense is that one understands and responds accordingly. Hupakouo implies an inward attitude of respect and honor, as well as external acts of obedience. Hupakouo means to obey on the basis of having paid attention to. This they adamantly refused to do. Brenton's English translation of the Greek (Septuagint) reads "Since I called, and ye did not hearken; and I spoke at length, and ye gave no heed." I stretched out my hand - Figuratively speaking, this gesture conveys an the appeal for the recipient of the gesture to approach. Jamieson states this depicts "Earnestness, especially in beseeching, is denoted by the figure (compare Job 11:13; Ps 68:31; 88:9)." THE GREAT TRAGEDY! No one paid attention (07181) (qashab) refers to the activity of hearing with emphasis either on paying close attention to what is said or to obeying (heeding what is heard - not "in one ear and out the other.") 1Sa 15:22 gives us a good sense of this verb where God says "to obey is better than sacrifice and to heed (qashab) than the fat of rams." Qashab was used to mean "prick up", as one would their ears, sharpening them like an alert animal! Dogs heed their masters, but these men pay no attention to the wise words which speak of eternal life! Have you ever seen a small petulant child push away a loving parent's offer of food? That's in effect what these fools are doing! These self-centered, irresponsible individuals refuse to fear God and thus to be enlightened and blessed by wisdom. They are like Israel of whom God says... Isa 65:2 “I have spread out My hands all day long to a rebellious people, Who walk in the way which is not good, following their own thoughts, (Quoted by Paul in Ro 10:21-note). This section reminds one of Jehovah's question to His petulant people in Micah 6:3-note. Their failure of sinners to give attention to divine wisdom recalls Jesus' woeful words to Jerusalem just before His crucifixion... O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often WOULD I have gathered thy children together, even as a hen gathereth her chickens under her wings, and YE WOULD NOT! (Mt 24:37) REJECTION Proverbs 1:24–33 - James Bolick INTRODUCTION. Men by the score are ignoring God’s mercy, and His call, but they are without excuse. Someday they will reap what they have sown. I. MAN HAS NO EXCUSE TO REJECT GOD. A. Because God loves, and the Bible declares His love. Read Rom. 5:6, 8; John 3:16. B. Because God calls men through His Word and by His Spirit. Prov. 1:24; Matt. 11:28–30; Rom. 10:17. II. MAN’S REJECTION OF GOD. A. Man refuses God’s love and mercy. Prov. 1:24. B. Man disregards God’s hand. Prov. 1:25. C. Man sets at nought the counsel of God. Prov. 1:25. III.GOD’S REJECTION OF MAN. Prov. 1:26–28. A. God says, “I will laugh at your calamity.” B. God says, “I will mock when your fear cometh.” C. God says, “I will not answer when you call.” D. How can God do this? Read Prov. 1:29–31. Proverbs 1:25 And you neglected all my counsel and did not want my reproof; You - Pr 1:30; 2Chr 36:16; Ps 107:11; Luke 7:30 Want - Pr 1:30; 5:12; 12:1; Ps 81:11) Carson - They were unwilling to listen to rebuke and advice—the negative and the positive complement each other. Neglected (06544)(para) means to let go; to let alone. "It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Ex 32:25; Pr 28:19). Here it means “to avoid, neglect” the offer of wisdom." (NN) All - Not just a portion but all of God's counsel was rejected as of no value! This statement speaks volumes about the depravity of an unregenerate heart and its inveterate hostility toward God and His Word! (cp Col 1:21-note, Ro 5:10-note) My counsel (06098)(etsah) refers to advice or counsel. Counsel (Webster) - Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation. Advice (Webster) - an opinion recommended, or offered, as worthy to be followed; recommendation regarding a decision or course of conduct NAS Usage: advice(11), consultation(2), counsel(52), counselor*(1), counselors*(1), counsels(1), designs(1), plan(8), plans(2), purpose(6), scheme(1), schemes(1), strategy(1). Etsah - 85v - Deut. 32:28; Jdg. 20:7; 2 Sam. 15:31, 34; 16:20, 23; 17:7, 14, 23; 1Ki. 1:12; 12:8, 1K 12:13-14; 2Ki. 18:20; 1Chr. 12:19; 2Chr. 10:8, 13-14; 22:5; 25:16; Ezra 4:5; Ezra 10:3, 8; Neh. 4:15; Job 5:13; 10:3; 12:13; 18:7; 21:16; 22:18; 29:21; Job 38:2; 42:3; Ps. 1:1; 13:2; 14:6; 20:4; 33:10-11; 73:24; 106:13, 43; 107:11; Ps 119:24; Pr. 1:25, 30; 8:14; 12:15; 19:20-21; 20:5, 18; 21:30; 27:9; Isa 5:19; 8:10; 11:2; 14:26; 16:3; 19:3, 11, 17; 25:1; 28:29; 29:15; 30:1; Isa 36:5; 40:13; 44:26; 46:10-11; 47:13; Jer. 18:18, 23; 19:7; 32:19; 49:7, 20, 30; 50:45; Ezek. 7:26; 11:2; Hos. 10:6; Mic. 4:12; Zech. 6:13 Pr 1:25 And you neglected all my counsel And did not want my reproof; Pr 1:30 “They would not accept my counsel, They spurned all my reproof. Pr 8:14 “Counsel is mine and sound wisdom; I am understanding, power is mine. Pr 12:15 The way of a fool is right in his own eyes, But a wise man is he who listens to counsel. Pr 19:20 Listen to counsel and accept discipline, That you may be wise the rest of your days. Pr 19:21 Many plans are in a man’s heart, But the counsel of the LORD will stand. Pr 20:5 A plan in the heart of a man is like deep water, But a man of understanding draws it out. Pr 20:18 Prepare plans by consultation, And make war by wise guidance. Pr 21:30 There is no wisdom and no understanding And no counsel against the LORD. Pr 27:9 Oil and perfume make the heart glad, So a man’s counsel is sweet to his friend. Want (accept in Pr 1:30) (014)(abah) - same verb used by gang trying to get the son to consent to evil deeds (Pr 1:10). They were not willing to listen to God's Word of reproof. Do you know individuals like that? You have gently reproved with godly wisdom and they steadfastly refuse to accept it? I have a younger son who sadly fits this description to a "T." Reproof (08433)(tokeha/tokachath) is translated in the Lxx with elegchos (derived from elegcho = bring to the light, expose, convict) refers to the inner conviction of the heart whereby one knows that God, heaven, hell, sin, and forgiveness are just as real as rocks and trees. . Elegchos is the word "reproof" in 2Ti 3:16-note. God's Word brings reproof and is a good (and necessary) thing for sinners (all of us!) who are so prone to wander (See Pr 6:23-note)
Provérbios 1:7
Morgan - Think of the book of Proverbs as God’s Twitter feed to the human race. With Twitter, you have 140 characters for your message or to sum up what’s going on in your life. These little messages are short bursts of communication. When you read a tweet—a Twitter message—you’re reading a burst of truth about a person’s life, activities, observations, or philosophy, summed up in 140 characters or less. That’s just what we have in the book of Proverbs: God’s giving advice to us in short bursts of communication, usually 140 characters or less per verse. Proverbs is God’s divinely designed self-improvement course, His textbook for learning how to wise up and live. The 915 verses in Proverbs represent God’s wisdom for the hundreds of situations we step into each day. Think of Proverbs as portable wisdom—heavenly rules for earthly living. God’s wisdom has little to do with grades on a report card but everything with getting high marks in life. It isn’t just data accumulation or brainpower. It is putting our knowledge to work in everyday life. Thumb through the thirty-one chapters of Proverbs, and you’ll find them packed with advice about working hard, eating wisely, watching how much we drink, guarding how much we speak, avoiding unhealthy friendships and immoral sexuality, treating people kindly, handling money well, and making good decisions in matters great and small....Each of the Proverbs either tells us: (1) how we will respond to life if we have a healthy fear of the Lord, or (2) how we will mess up if we don’t. The fear of the Lord is not unhealthy, dysfunctional, or debilitating fear. It means an appropriate respect, reverence, awe, and wonder. A. W. Tozer - The fear of God is... astonished reverence. I believe that the reverential fear of God mixed with love and fascination and astonishment and admiration and devotion is the most enjoyable state and the most satisfying emotion the human soul can know. Job was clearly a man had a healthy fear of God... And the LORD said to Satan, "Have you considered My servant Job (cp Abraham = Ge 26:24; Moses = Ex. 14:31 - O, to be known in heaven's courts as the servant of Jehovah! Notice the crucial role of holy fear! From the context, what does or should holy fear cause us to do? Are you turning from or running toward evil?)? For (See Terms of explanation) there is no one like him on the earth, a blameless and upright man, fearing God and turning away from evil." Fear of the LORD - Jehovah is the object of our fear. And what is this fear but the saint's reverential awe and admiration, which motivates glad obedience to God. Fear of God goes hand in hand with love of God. Love is the positive side, fear the negative. Love prompts one to do what pleases God (Jn 15:14). Fear prompts one to refrain from what displeases God. Right fear of God is an awe and admiration which manifest itself in unflinching obedience. H A