Provérbios 1

John Phillips · Citado em PreceptAustin

Provérbios 1

Phillips - All countries have proverbs, the distilled wisdom of cultures and races. "Look before you leap," "A stitch in time saves nine," "A penny saved is a penny earned," "Early to bed, early to rise, makes a man healthy, wealthy, and wise" are examples of English proverbs. A Zulu proverb says, "He who walks into a thunderstorm must put up with the hailstones." Scandinavians say, "Mix gray locks and golden and spoil two heads" and "Love makes an old man blind." These are sage human sayings, but the proverbs of the Bible are far more than that. They embody the philosophy of Heaven for the benefit of people living on earth. Preacher's Outline Study Bible - Mashal has two primary meanings (1) to be like or to compare which highlights three significant characteristics of a proverb: (a) Most proverbs are composed of two parallel statements that teach one truth. The second statement presents a comparison or likeness to the first statement. (Pr.10:20). (b) Proverbs often contain truths expressed by comparisons: (Pr.25:11). (c) Some proverbs use words, images, or stories that convey an extended meaning, more fully describing a contrast or relationship. The kingdom parables of Jesus illustrate this well (Mt.13). In fact, the word parable (mashal) in the Old Testament is the same Hebrew word as proverb. In the New Testament, the Greek word for parable comes from this word as well. (2) Mashal also means to rule or govern. Proverbs are rules for living or stated truths that are to govern life. The proverbs however are not just any rules, but are God’s rules for our lives. They have several characteristics that help the reader learn from them, elements such as… short or concise sayings, catchy sayings: constructed in such a way that makes them easy to remember, candid sayings: convicting and to the point, often making the reader uncomfortable, ethical sayings: teach only honorable principles, educational sayings: useful to parents in teaching their children, familiar sayings: often repeated and quoted, handed down through generations (1Sa.10:12; 24:13), sayings that express a general truth. Phil Newton - Jesus (e.g., Mt 13:18) uses a Hebrew figure of speech known as mashal. It is paradox intended to arrest our thinking, and even change the way we think. Charles Ryrie - Proverbs are sayings taken from everyday life intended to serve as practical guidelines for successful living. Lxx uses paroimia = a pithy saying, proverb, maxim, "brief communication containing truths designed for initiates. veiled saying, figure of speech, in which esp. lofty ideas are concealed (Jn 10:6, Jn 16:25)" (BDAG) A parable is a succinct, didactic story, in prose or verse, which illustrates one or more instructive lessons or principles. It differs from a fable in that fables employ animals, plants, inanimate objects, or forces of nature as characters, whereas parables have human characters NAS Usage: byword(3), discourse(9), parable(3), parables(1), proverb(15), proverbs(6), taunt(2 = Isa 14:4, Mic 2:4-note), taunt-song(1 = Hab 2:6). Byword = person, place, or thing regarded as a perfect or proverbial example of something (= their name is a byword for good service) or an object of scorn or derision (e.g., in Ps 44:14 the shame of Israel was so well known and enduring that the pagan nations were using Israel as the butt of jokes and sayings (cf Dt 28:37, 1Ki 9:7, 2Chr 7:20)! How is your testimony among the pagans? I pray it is not fodder for a byword!) Mashal - 40 v - Nu 23:7, 18; 24:3, 15, 20f, 23; Deut. 28:37; 1Sam. 10:12; 24:13; 1Ki. 4:32; 9:7; 2 Chr. 7:20; Job 13:12; 27:1; 29:1; Ps. 44:14; 49:4; 69:11; Ps 78:2; Pr. 1:1, 6; 10:1; 25:1; 26:7, 9; Eccl. 12:9; Isa. 14:4; Jer. 24:9; Ezek. 12:22-23; 14:8; 17:2; Ezek 18:2-3; 20:49; 24:3; Joel 2:17; Mic. 2:4; Hab. 2:6 Pr 1:1 The proverbs of Solomon the son of David, king of Israel: Pr 1:6 To understand a proverb and a figure, The words of the wise and their riddles. Pr 10:1 The proverbs of Solomon. A wise son makes a father glad, But a foolish son is a grief to his mother. Pr 25:1 These also are proverbs of Solomon which the men of Hezekiah, king of Judah, transcribed. Pr 26:7 Like the legs which are useless to the lame, So is a proverb in the mouth of fools. Pr 26:9 Like a thorn which falls into the hand of a drunkard, So is a proverb in the mouth of fools. Herbert Lockyer - Mashal, meaning proverb, similitude, parable. In a wide range of use this word "covers several forms of picturesque and suggestive speech—all those forms in which ideas are presented in the robes of imagery. As its applications are thus varied, it is variously translated in our English version." The root idea of mashal is "to be like," and often refers to "the sentences constructed in parableism," so characteristic of Hebrew poetry. The word is never used in the narrow technical sense of its counterpart in the New Testament. It is used of the figurative discourse of Balaam. (Nu 23:7, 18; 24:3, 15). It is used of short, pithy, proverbial sayings. (1Sa 10:12) Salmond remarks that "in this sense it is used of the maxims of wisdom which are contained in the book that is distinctively known as Proverbs," these maxims being given in large measure in the form of comparisons, as when it is said— "Treasures of wickedness profit nothing, but righteousness delivers from death" (Pr 10:2). Mashal is the word used for Proverbs in 1:1; 10:1, and in the phrase,"So is a parable in the mouth of fools" (Pr 26:7, 9; see 1Ki 4:32). It is used of Job's sentences of ethical wisdom. (Job 27:1; 29:1). It is used of a dark saying, enigmatical utterances, riddles. (Ps 49:4, 78:2). It is used to represent a figure or allegory. (Nu 17:2; 24:3). (All the Parables of the Bible) F B

Provérbios 1

Phillips - The word translated "simple" (naive) means "artless, guileless, unsuspecting." Some people are so gullible that they believe everything they are told. They are easy prey for the con man. Solomon wanted us to be prepared to meet such deceivers. Eve in her guileless innocence was no match for the old serpent who appeared before her in disguise; he was persuasive but full of malice and malignity. His mind, created for the universe, was narrowed by sin to a diabolical cunning. However Eve had one weapon the devil feared. Eve had the Word of God, which would have rendered her invincible, had she relied on it. All she needed to say in response to each temptation was "Thus saith the Lord." Solomon wanted to put this same almighty Word into the hands of the simple. A mastery of the book of Proverbs will go far toward equipping even the most guileless for life's treacheries." John Trapp on prudence (subtilty)- Serpentine subtilty, {Ge 3:1} sacred sagacity, a sharp wit, a deep reach, a Spirit that "searches all things, yea, the deep things of God," {1Co 2:10} and transforms a man "into the same image from glory to glory." {2Co 3:18-note} Prudence (06195)(ormah) i Craftily (06195) ormah is derived from arom = be shrewd or crafty. Arum [06175] is the passive participle of 'arom [06191], a verb which means to be smooth, cunning, or crafty and arum is used in Genesis 3:1+ to describe the wiles devil which plunged the world into sin and death! Ormah can have a positive and a negative meaning. In Pr 1:4+, it speaks of good judgment or good sense. The Septuagint translates ormah with the noun panourgia which strictly speaking means capability for every work and in the NT is used primarily in a negative sense to describe cunning, craftiness, or trickery (Lk 20:23+; 1Cor 3:19+; 2Cor 4:2+; 2Co 11:3+; Eph 4:14+). Parourgia is also used in a negative sense with the nuance of craftiness or cunning of the Gibeonites in Joshua 9:4+ but is used with a positive nuance here in Pr 1:4+ and again in Pr 8:5. The Septuagint translates ormah with the adjective akakos which means innocent, guileless, simple (Ro 16:18+). As noted the root verb aram is translated "crafty" in Job 5:12; 15:5. God does not want to make us crafty, but He does want us to be equipped to deal with those who are. Ormah - 5v - translated with the negative meaning as craftily (Ex 21:14, Joshua 9:4) and with the positive meaning prudence (Pr 1:4; 8:5, 12). Pr 1:4 To give prudence to the naive, To the youth knowledge and discretion, Pr 8:5 “O naive ones, understand prudence; And, O fools, understand wisdom. Pr 8:12 “I, wisdom, dwell with prudence, And I find knowledge and discretion. Prudence (Webster) - the ability to govern and discipline oneself by the use of reason; skill and good judgment in the use of resources; caution or circumspection as to danger or risk. Prudence is "Wisdom applied to practice." (Johnson) Prudence implies caution in deliberating and consulting on the most suitable means to accomplish valuable purposes and the exercise of sagacity in discerning and selecting them. Prudence differs from wisdom in this, that prudence implies more caution and reserve than wisdom, or is exercised more in foreseeing and avoiding evil, than in devising and executing that which is good. "It is sometimes mere caution or circumspection. Prudence is principally in reference to actions to be done, and due means, order, season and method of doing or not doing." (Hale). Raymond Ortlund comments on prudence Do you like that word? I don’t. It seems so Victorian. It reminds me of the Beatles’ White Album and “Dear Prudence”: Dear Prudence, won’t you come out to play? Dear Prudence, greet the brand new day The sun is up, the sky is blue It’s beautiful and so are you Dear Prudence, won’t you come out to play? She needed to have some fun! Is there another translation of this Hebrew word? Yes, there is: “shrewdness” (NRSV). I like that word. And it is faithful to the Hebrew text. Shrewdness is a good kind of cunning. In this world we need that. Shrewdness is tactics that succeed when so much is on the line. Charles Bridges - Here also the naive, so readily deluded (Pr 14:15; Ezekiel 14:20), learn about prudence, which is so necessary in order to discriminate between truth and error (1Thessalonians 5:21) and to guard against false teachers (Psalm 17:4; 1 John 4:1). It is especially the young who are directed to this book, as their undisciplined ardor is wasted, and their minds are at the mercy of the opinions of the world all around them. They are in great need of some settled guiding principles for their lives. Here they find knowledge and discretion, which is a religion not of imagination, impulse, or sentiment, but the sound practical energy of scriptural truth. To the youth knowledge and discretion - The youth (na'ar - 05288) refers to a boy, lad, youth, servant, attendant. Generally na'ar is a youngster between weaning and especially marriageable young manhood. One who in his youthful immaturity has not yet experienced the world and needs experiential knowledge and discretion (mezimmah), the ability to form plans based on knowledge. The noun na'ar is used in 220 verses in the OT and seven times in Proverbs... Pr 1:4 To give prudence to the naive, To the youth knowledge and discretion, Pr 7:7 And I saw among the naive, And discerned among the youths A young man lacking sense, Pr 20:11 It is by his deeds that a lad distinguishes himself If his conduct is pure and right. Pr 22:6 Train up a child in the way he should go, Even when he is old he will not depart from it. Pr 22:15 Foolishness is bound up in the heart of a child; The rod of discipline will remove it far from him. Pr 23:13 Do not hold back discipline from the child, Although you strike him with the rod, he will not die. Pr 29:15 The rod and reproof give wisdom, But a child who gets his own way brings shame to his mother. Knowledge (01847) (See study of daat) Ortlund on knowledge - What does everyone need to know? The very thing our popular theories deny, namely, that there is an inescapable link between deed and consequence. We think we can create our own designer lives, even new selves, by force of raw choice. But the truth is, reality is not made-to-order. We cannot make it up as we go. We were born into a preexisting order that God created long ago. We need to know what that order is and how it works in relationships, in finances, in sex, in every area of life, so that we can stop shooting ourselves in the foot. If we know, we can adjust, and we can thrive. Discretion (04209)(mezimmah from zamam = to consider, purpose, devise) means purpose, discretion, device. Most of the OT uses refer to the negative sense = evil plans or thoughts (Pr 12:2, 14:17, 24:8) which are contrary to what God desires for men. Discretion refers to the ability to make proper decisions. Discretion is that "discernment which enables a person to judge critically of what is correct and proper, united with caution; nice discernment and judgment, directed by circumspection, and primarily regarding one’s own conduct. Liberty or power of acting without other control than one’s own judgment; as, the management of affairs was left to the, discretion of the prince; he is left to his own discretion." (Webster 1828). In several uses mezimmah refers to plan or purpose, that which a person sets before himself as an object to be reached or accomplished (Job 42:2; Jer 23:20; 30:24; 51:11). The Septuagint translates mezimmah with aisthesis, which Paul prays will be an attribute which governs the abounding love of the saints at Philippi (Php 1:9-note). Aisthesis refers to the capacity to understand referring not so much to an intellectual acuteness but to a moral sensitiveness. It thus speaks of moral perception, insight, and the practical application of knowledge--the deep knowledge (in the context of the letter to the Philippians) Paul had already mentioned. Aisthesis therefore is more of an immediate knowledge than that arrived at by reasoning. It describes the capacity to perceive clearly and hence to understand the real nature of something. It is the capacity to discern and therefore understand what is not readily comprehensible. It refers to a moral action of recognizing distinctions and making a decision about behavior. The English dictionary states that discernment is the power to see what is not evident to the average mind and stresses accuracy as in reading character or motives. The idea is to detect with the senses and in the Philippians (and applicable to the Proverbs) speaks of a believer's "spiritual senses" being "fine tuned" (not judgmental but also not gullible - instead discriminating, able to see the difference between two or more things). W E Vine - “purpose; evil device; evil thoughts; discretion.” This noun occurs 19 times. The word means “purpose” in Job 42:2: “I know that thou canst do all things, and that no purpose of time can be thwarted” (RSV). Mezimmah refers to “evil device” in Jer. 11:15: “What hath my beloved to do in mine house, seeing she hath wrought lewdness with many.…” In Job 21:27 the word is used to mean “evil thoughts,” and in Pr. 1:4 the word is used for “discretion.” NAS Usage: devises evil(1), discretion(5), evil devices(1), intent(1), plans(1), plot(1), plots(1), purpose(2), purposes(1), schemer*(1), thoughts(1), vile deeds(1), wicked schemes(1), wickedly(1). Mezimmah - 19v - Job 21:27; Job 42:2; Ps. 10:2, 4; 21:11; 37:7; 139:20; Pr. 1:4; 2:11; 3:21; 5:2; 8:12; Pr 12:2; Pr 14:17; 24:8; Jer. 11:15; 23:20; 30:24; 51:11 Pr 1:4 To give prudence to the naive, To the youth knowledge and discretion, Pr 2:11 Discretion will guard you, Understanding will watch over you, Pr 3:21 My son, let them not vanish from your sight; Keep sound wisdom and discretion, Pr 5:2 That you may observe discretion And your lips may reserve knowledge. Pr 8:12 “I, wisdom, dwell with prudence, And I find knowledge and discretion. Pr 12:2 A good man will obtain favor from the LORD, But He will condemn a man who devises evil. Pr 14:17 A quick-tempered man acts foolishly, And a man of evil devices is hated. Pr 24:8 One who plans to do evil, Men will call a schemer. Waltke - Wisdom and knowledge are inseparable, for mastery of life’s experience demands knowledge of the divine moral order, the nexus between cause and consequence. Knowledge is a term co-relative with and inseparable from the sage’s words (Pr 23:12) and instruction (Pr 1:7-note; Pr 19:27), discretion (Pr 1:4; 8:12) and competence (or understanding, Pr 2:6, 10), as well as wisdom (2:6, 10-11; 14:6) and insight (Pr 9:10). Ortlund on discretion - That is the caginess that sees through the temptations coming at us every day, for example, through advertising. God wants to give us the deep character that can’t be fooled anymore. He can help us outfox our temptations. Why Prudence Isn’t a Bad Word Scripture: Proverbs 1:4 Introduction: In our microwave, drive-through, 60-second society, we want things quickly. Some churches are now even offering “express services” for busy weekenders—worship services guaranteed not to exceed 40 minutes. Well, there is one book of the Bible, believe it or not, that provides wisdom in quick, bite-sized chunks. Drive-through wisdom. Microwave wisdom, in quick, fast chunks. It is the book of Proverbs. A “proverb” has been described as a heavenly rule for earthly living. It is when the wit of one becomes the wisdom of many. The ability to distill and condense great truths in simple, quotable statements makes for unique literature, and everyone from Benjamin Franklin (“Poor Richard”) to Yogi Berra has tried his hand at it. In Proverbs 1:4, we’re told that one of the results of studying the book of Proverbs will be the acquisition of “prudence.” In recent years, “prudence” has conjured images of prim and proper old ladies, or doddery, prunish old men. The related words, “prude” and “prudish,” have even worse connotations. But the dictionary defines “prudence” as “the ability to govern and discipline oneself by the use of reason; shrewdness in the management of affairs; good judgement in the use of resources.” Since this is a quality most of us badly need, I would like to tell you that this word occurs 31 times in the Bible (NKJV), half of them (15 times) in the Book of Proverbs, where we learn: 1. Prudent people are like cats—they know that some things are best covered up. “But a prudent man covers shame” (Prov. 12:16). The NRSV says “ignore an insult.” Matthew Henry said, “It is kindness to ourselves to make light of injuries and affronts, instead of making the worst of them.” Most of us are too sensitive, too touchy, and too easily offended. It’s often better to laugh off a criticism and complaint, to have a “duck’s back” attitude about the rudeness of other people. Prudent people don’t take themselves too seriously. 2. Prudent people give cautious answers (Prov. 12:23). The NCV says “they don’t tell everything they know.” Jesus often withheld information, giving only partial or concealed answers. He wasn’t being dishonest, but prudent. We don’t have to say everything we know. Very often the wisest people give the shortest and quietest answers. 3. Prudent people think ahead (Prov. 14:8 NLV). “[The prudent] look ahead to see what is coming.” Most of us make spot decisions, without thinking through the implications. We make an impulse purchase, then suffer financial stress later when the bill comes in. We join a team or club without considering how much of our time will be demanded. One of the earmarks of prudence is to “look before we leap.” 4. Prudent people have a healthy skepticism. They don’t believe everything they hear (Prov. 14:15). Most of us have learned through sad experience not to put too much stock in the promises of politicians during the election season. We need to practice the same cautious listening when it comes to what we’re being told by the media and in the colleges and universities. Sometimes the experts and professors are still seeking for wisdom when the janitors and cooks have found it long ago. 5. Prudent people handle correction well (Prov. 15:5). When was the last time you felt defensive and offended? Perhaps your husband or wife made a suggestion about your behavior or appearance? Perhaps a co-worker or supervisor offered some unsolicited advice. Wise people listen to criticism, discarding what is invalid and heeding the rest. 6. Prudent people study (Prov. 18:15) “The heart of the prudent acquires knowledge.” Prudent people turn off the television, and open the bookcase. They take classes and courses. They become personal students of the Scriptures. 7. Prudent people take precautions. (Prov. 22:3 and 27:12). They don’t live in fear, but they fasten their seatbelt, establish an emergency fund, monitor their investments, do maintenance on their homes and cars, and guard against “the evil day.” Conclusions: According to Proverbs 1:1–4, we develop prudence by studying the Proverbs. Since there are 31 chapters, it almost seems that God intended for us to read one chapter a day. Since today is the first day of the month, why not ask the Lord to develop within you a more prudent mind and heart. Begin today with Proverbs 1, and read a chapter from this book each day, reading carefully, perhaps comparing one translation with another, and underlining the verses that most impress you. Memorize and meditate on the Proverbs of Solomon. And by the time October rolls around, you’ll be a wiser and more prudent person. (Borrow Nelson's annual preacher's sourcebook 2002) William Wilberforce - ‘I love your considering and treating me as a friend’ ‘A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels.’ Proverbs 1:5 Let me assure you that you give me great pleasure by telling me unreservedly any doubts you may entertain of the propriety of my principles or conduct. I love your considering and treating me as a friend, and I trust you will never have reason to regret your having so done, either in relation to your benefit or your comfort. In stating my suspicions that I had not sufficiently endeavoured to impress on my children, and that you were scarcely enough aware of the force of the dictum that Christians were to be a peculiar people, I scarcely need assure you that I think the commands, ‘Provide things honest in the sight of all men, whatever things are lovely, whatsoever of good report,’ etc., clearly prove that so far from being needlessly singular, we never ought to be so, but for some special and good reason. Again, I am aware of what you suggest that, in our days, in which the number of those who profess a stricter kind of religion than the world of soi-disant8 Christians in general, there is danger lest a party spirit should creep in with its usual effects and evils. Against this, therefore, we should be on the watch. And yet, though not enlisting ourselves in a party, we ought, as I think you will admit, to assign considerable weight to any opinions or practices which have been sanctioned by the authority of good men in general. FOR MEDITATION: It was Philip Doddridge who wrote: ‘If a criminal, condemned by human laws, has but the least shadow of hope that he may escape, he is all attention to it. If there be a friend who he thinks can help him, with what strong importunity does he entreat the interposition of that friend?’ This casts into sharp relief the idea that we are to cherish a friend who cares deeply about our welfare. In the Christian life, God raises up companions for us who can dispense the cordials of friendship. (365 Days with William Wilberforce) Proverbs 1:5 A wise man will hear and increase in learning, and a man of understanding will acquire wise counsel, wise - Pr 9:9; 12:1; Job 34:10,16,34; Ps 119:98-100; 1Corinthians 10:15 a man of understanding - 1Samuel 25:32,33; 2Chronicles 25:16) Living Bible = I want those already wise to become wiser and become leaders by exploring the depths of meaning in these nuggets of truth.” NET = Let the wise also hear and gain instruction, and let the discerning acquire guidance! (Note that translating with "Let him hear" conveys more accurately the sense of advice or counsel than does the translation "He will hear.") ESV = Let the wise hear and increase in learning, and the one who understands obtain guidance, WISE SAYINGS FOR THE WISE! A wise man will hear and increase in learning (ESV renders it more like an "invitation" = "Let the wise hear") - Wisdom is not an arrival but a journey in this present life, until we come face to face with our Lord Jesus Christ, Wisdom personified (1Cor 1:30) While Pr 1:4 was addressed to the naive and youthful, this passage is for the wise. Solomon's point is that even the wise can become wiser, indicating that spiritual wisdom is for all, whether they be babes in the Lord or mature believers. Note the requirement here -- whether one is wise or not, he must hear these words. One wonders if reading the proverbs out loud might not even be beneficial? Clearly if we would be wise, we must listen to God. We must give His Word an attentive ear, with a heart ready to obey what is heard. A casual, "speed reading" of Proverbs, flying through a chapter a day for 31 days is not likely to result in any significant increase in learning. Why is this so important for all of us, young or old in the Lord? As Ortlund says "God wants to give every one of us deep character. That is the first of his two purposes in this book. His second purpose is straight thinking." James Draper adds that "The wise man listens with his heart as well as his ears. Jesus continually spoke of people who had ears to hear but did not hear (Ed: See Mt 13:13, 16, Mk 8:17, 18). If we want wisdom, if we want to live skillfully, with fulfillment, purpose, direction, and satisfaction, we must listen to God....Wisdom never comes to the lazy, careless, or casual person. It is a pursuit that calls for diligent energy to be expended. It calls for persistence of effort. If we are going to be wise, something will be required of us. We must make a genuine commitment to God if we want to experience his wisdom in our lives. (Proverbs Commentary) Charles Bridges - For a truly wise man is not a person who has attained everything, but one who knows that he has not attained and is pressing on to perfection (Philippians 3:12). David, while aware of many attainments, always sought after higher light (Psalm 119:98-100). Indeed, the most abundant stores would soon run down if they were not constantly replenished. Listening is the way to acquire knowledge. Let the wise listen. Jethro instructed Moses (Ex 18:17-26), our Lord his disciples (Mt 13:11-16; Jn 16:12-13). Peter instructed his fellow apostles (Acts 11:2-18). Priscilla and Aquila explained to Apollos “the way of God more accurately” (Acts 18:24-26). Indeed, we must be listeners if we want to be teachers. As Bishop Hall once wrote, “He gathers who listens; he spends who teaches. If we spend before we gather, we will soon become bankrupt.” The more we learn, the more we feel we need to learn, and the more willing we are to listen and add to [our] learning (compare Pr 9:9; 18:15). John Phillips - Apollos is the classic New Testament example of such a man (Acts 18:24-28). Although he was well-versed in Scripture and a gifted orator, he was still teachable. When he first came to Corinth he only knew about John's baptism and was ignorant of the believer's baptism based on the Lord's ordinance, so he was quite willing to allow Priscilla and Aquila to explain truth to him in an area where he was deficient. Apollos allowed this godly couple to teach him the way of God more perfectly. Often successful preachers are not very teachable. When challenged on a point, they sometimes dig in their heels and defend their beliefs, right or wrong. A wise man will never be too sophisticated to learn, even from someone who has not had all his educational, social, or natural advantages. Hear (08985)(shama) is used 1072 times in the OT with 30 uses in the Proverbs. The most famous use of this word is to introduce the Shema, “Hear, O, Israel,” followed by the content of what the Israelites are to understand about the Lord their God and how they are to respond to Him (Dt. 6:4) Inherent in the call to hear is the idea of paying attention to what is spoken (cp "Heed" Pr 8:33) and also obeying what is heard, so that what is heard is not as they say "In one ear and out the other." (A modern "proverb"; cp James 1:22-note = "prove yourselves doers of the word, and not merely hearers who delude themselves."). Waltke says that to hear in the book of Proverbs "signifies to give one’s ear to the speaker’s words externally and to obey them inwardly." John

Provérbios 1

Phillips - In Solomon's day the oriental people loved riddles. There was for instance the famous riddle of the sphinx. When anyone passed by, the sphinx asked him, "What has one voice, and yet becomes four-footed and two-footed and three-footed?" According to mythology the sphinx ate any traveler who could not give the correct answer. In a Greek legend Oedipus passed that way and gave the correct answer: "Man crawls on all fours as a baby, walks upright in the prime of life, and uses a staff in old age." The sphinx was so enraged by his answer that she threw herself to her death from the rock on which she lived outside the city of Thebes. Hopefully the riddles propounded to Solomon were of a more serious nature. Riddles (02420)(chidah) means an enigmatic, perplexing saying or question. The meaning is obscure or hidden. Dark sayings (KJV) used of Samson’s riddle (Jdg. 14:12ff), of the Queen of Sheba’s tests (1Ki 10:1) and indeed of anything enigmatic, which needs interpreting. NET Note - The sayings of the wise often take the form of riddles that must be discerned. John

Provérbios 1

Phillips has an interesting note - The reference in Proverbs 1:9 to the neck is interesting. The submissive neck, the neck that bows to authority, is set in contrast to the stiff neck, the symbol of pride and rebellion. Solomon's own son Rehoboam did not learn to be submissive. He had scarcely seated himself on the throne when the northern tribes sent a delegation asking for an end to the tyrannies started during Solomon's reign. In return they promised loyalty to the throne of David. Believing his authority was being called into question, Rehoboam ignored the advice of elder statesmen who had served his father and who unanimously told him to accede to the demands of the people. Instead he listened to his young companions who urged upon him "the divine right of kings." So this foolish young man tried to browbeat the delegation and threatened their tribes with vengeance. As a result he lost half his kingdom (1Ki 12:1-19)....The stiff-necked Rehoboam sported a royal diadem, but he won no garlands for his brow. The chain of high office was his, but he did not wear chains of honor around his neck. Grace (02580) (chen from chanan = to show favor) means Favor, grace, charm, graciousness, kindness, beauty, pleasantness, attractiveness, loveliness, acceptance, affectionate regard. Chen denotes the quality of something that makes it pleasing and attractive to others and so wins their favor. Chen is a quality which makes a person pleasant and agreeable, e.g., a gracious and charming person. The first use of chen describes God bestowing (unmerited) favor on Noah (Ge 6:8) and 43x occurs as "matsa chen" = "find favor in the eyes of" conveying a sense of acceptance or preference in a more general manner. Chen - 67v - Gen. 6:8; 18:3; Ge 19:19; 30:27; 32:5; 33:8, 10, 15; 34:11; 39:4, 21; 47:25, 29; 50:4; Exod. 3:21; 11:3; 12:36; 33:12-13, 16-17; 34:9; Num. 11:11, 15; 32:5; Deut. 24:1; Jdg. 6:17; Ruth 2:2, 10, 13; 1 Sam. 1:18; 16:22; 20:3, 29; 25:8; 27:5; 2Sa 14:22; 15:25; 16:4; 1 Ki. 11:19; Est. 2:15, 17; 5:2, 8; 7:3; 8:5; Ps. 45:2; 84:11; Pr. 1:9; 3:4, 22, 34; 4:9; 5:19; 11:16; 13:15; 17:8; 22:1, Pr 22:11; 28:23; 31:30; Eccl. 9:11; 10:12; Jer. 31:2; Nah. 3:4; Zech. 4:7; 12:10 Pr 1:9 Indeed, they are a graceful wreath to your head And ornaments about your neck. Pr 3:4 So you will find favor and good repute In the sight of God and man. Pr 3:22 So they will be life to your soul And adornment to your neck. Pr 3:34 Though He scoffs at the scoffers, Yet He gives grace to the afflicted. Pr 4:9 “She will place on your head a garland of grace; She will present you with a crown of beauty.”' Pr 5:19 As a loving hind and a graceful doe, Let her breasts satisfy you at all times; Be exhilarated always with her love. Pr 11:16 A gracious woman attains honor, And ruthless men attain riches. Pr 13:15 Good understanding produces favor, But the way of the treacherous is hard. Pr 17:8 A bribe is a charm in the sight of its owner; Wherever he turns, he prospers. Pr 22:1 A good name is to be more desired than great wealth, Favor is better than silver and gold. Pr 22:11 He who loves purity of heart And whose speech is gracious, the king is his friend. Pr 28:23 He who rebukes a man will afterward find more favor Than he who flatters with the tongue. Pr 31:30 Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised. Ortlund - He is saying, “If you’ll listen to me, my wisdom will make you attractive.” Why are most people not in church on a Sunday morning? Because they do not see churches as attractive. But here is what God wants us to see. He did not make us for mediocrity. He made us for glory. And he gets us there through wisdom. God’s wisdom is beautiful, impressive. Ornaments around your neck - This was a mark of prestige. In the practical section of Romans (12-16), Paul calls for saints to "put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts." (Ro 13:14-note) (Red = command). Hubbard - What the fools despise (Pr 1:7-note) is a source of elegance, delight, and beauty. No yoke pictured here. No back-to-the-wall, nose-to-the-grindstone kind of clenched-jaw obedience. The teacher knows better than that, as did the psalmist (Ps. 1:2-note). To fear God and to act on that fear as it was compressed into the fiber of parental instruction is to be graced with eye-catching beauty like the chains or necklace that adorned the beloved in the Song (Song 4:9-note). Ortlund - We take off the rags of pettiness, and we put on the humility of Jesus, which is winsome. Anyone can sniff out the difference between someone who is proud and self-important and someone who is kind and sincere—and which one is esteemed? Our Father is offering to put his glory upon us. A big part of the spreading power of the gospel is the wisdom God puts on believers and on their church. Jon Courson - In his Song, Solomon will refer to chains of gold on the neck of his beloved (Song of Solomon 1:10-note). Thus, the wisdom that a child gleans from his parents can beautify his own life. IVP Background Commentary - The words of the father and mother, which embody the wisdom of the society, can become a decorative wreath for the son’s head and a chain or necklace of office. Just as a champion is adorned with a garland of victory and a newly appointed official is given the chain and vestments of his office, so too is the attentive son assured of prosperity and a stable life (see Pr 4:1-6). G Campbell

Provérbios 1

Phillips - Two "ways" run through history. The way of Cain runs via the judgment of the flood, past the tower of Babel and the confusion of tongues, by way of the murder of Christ, to the lake of fire. It is the way of the world, the flesh, and the devil. It has its roll call of colorful characters, consummate villains, and giant intellects. Its sidewalks are lined with establishments offering power, pleasure, prosperity, promotion, and even piety. Its grand capital is Babylon; its most popular resort is Vanity Fair; its final destination is Hell. The other way is the way of Abel, Seth, Melchizedek, Abraham, Moses, David, and Christ. It runs by Gethsemane, Gabbatha, and Golgotha to glory. Those fleeing the City of Destruction look for the Celestial City and go home by the way of the cross. This way has a roll call of giants (Hebrews 11). Its steep slopes are not wanting in attractions: at the place of prayer, the table of the Lord, and the daily quiet time, the Lord of that way draws especially near to His own. Its grand capital is the new Jerusalem; its most popular resorts are the local church and the house of the "Interpreter"; its end is an eternity of bliss. Way (01870)(derek from darak = to walk or tread ~ speaks of the path traveled) means a path, journey, way, which can be literal (Nu 22:23) but is more often used figuratively as a metaphor referring to the pathways of one's life (course or conduct of life as well as the consequences of that conduct). Figuratively derek is used of the pattern of life (Pr 3:6); the obedient life (Dt. 8:6); the righteous life (2Sa 22:22; Jer. 5:4); the wicked life (1Ki 22:52). Waltke - Derek (“way” or “highway”) occurs about 710 times in the Old Testament, 75 times in Proverbs, and 30 times in Proverbs 1-9 Keep your feet from their path - The feet follow the heart. So guard your heart well (Pr 4:23-note), that you might be able to direct your feet well! "Do not turn to the right nor to the left; Turn your foot from evil." (Pr 4:27). "Keep from" (Heb - mana = withhold, hold back, with nuances of to deny, to refuse, to deprive, to cause one's self not to possess some object or state) is translated in the Lxx with ekklino, which is in the form of an urgent command (aorist imperative), to keep away from, steer clear, avoid, turn away from their path by turning away from their wicked words (Pr 1:11-14)! John MacArthur makes an excellent point that "Sin must be rejected at the first temptation (cf. Ps 119:114, 115; Jas 1:15) by refusing even the association that can lead to sin (cf. Ps 1:1-6). Avoid the beginnings of sin (see Pr 4:14)." Path (05410) (nethibah) refers to a pathway, a road, a navigable pass.. Figuratively it refers to manner or conduct, specifically the way of life of a person as in the use in Pr 1:15. (cp Job 34:11; Ps 16:11; 17:4; 25:4; 119:9). Proverbs 1:16 For their feet run to evil and they hasten to shed blood. Pr 4:16; 6:18; Isaiah 59:7 HCSB - because their feet run toward trouble and they hurry to commit murder. As an aside, this passage is good description of our modern morally decaying society! Their feet - A way of describing their whole being pursuing evil. "The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers." (NET Note). Run...hasten - Describe their eagerness to sin! H A

Provérbios 1

Phillips - The days of Noah and Lot have returned. The earth is again filled with violence. Pornography is a multibillion-dollar business. Perversion is mildly regarded as an alternate lifestyle. Proverbs warns us to beware of the companionship of those who are involved in this violence, pornography, and perversion. God desires His people to raise their voices in protest against the sins of this age, which is ripening fast for judgment. For (because) - Always be alert to this term of explanation, asking what is the writer explaining? In this context, the father is explaining to his son why he must stay away from these wicked men. Ultimately justice will prevail. What a picture - running and hastening to evil and bloodshed (see Pr 4:16, 6:18, Ro 3:15-16-note), not realizing that it will cost them their life (Pr 1:18, cp Pr 7:23-note). They are masters of self deceit and deep depravity and must be avoided at all costs! Evil (07451) (ra) means bad, distress, misery, injury, calamity. Ra has a range of meanings in the OT, and refers to that which is not morally pure or good according to a proper standard. It refers to that which is undesirable or that which can bring harm or injury. Ra can denote evil men (Job 35:12; cf. Ps. 10:15), evil words (Pr. 15:26), evil thoughts (Ge 6:5), evil actions (Dt. 17:5, Neh. 13:17). The Septuagint translates ra with the noun kakia which describes a quality of wickedness and thus in a moral sense means depravity, vice or baseness. NET Note - The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Pr 3:30), (2) “calamity, disaster” (Pr 13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (Pr 8:13). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.” Ra in Proverbs - Pr. 1:16; 2:12, Pr 2:14; 3:7; 4:27; 5:14; 6:14, 24; 8:13; 11:15; 12:20, 21; 13:17, 19; 14:16, Pr 14:22; 15:26; 16:6, 17; 17:11; 19:23; 20:8, 22, 30; 21:10, 12; 28:5, 10; Pr 29:6; 31:12; Eccl. 8:9; 9:3 Proverbs 1:17 Indeed, it is useless to spread the baited net In the sight of any bird; Useless - Pr 7:23; Job 35:11 NET Note - This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way. MacArthur favors the #1 interpretation - It would be ineffective to set up a net for catching a bird in full view of the bird. Taken with Pr 1:18, this analogy means that the sinner sets up his trap for the innocent in secret, but in the end the trap is sprung on him (Pr 1:19). Miller favors #2 interpretation - Although rather unclear, “the most plausible interpretation of Pr 1:17” (Whybray, 1994) is that they are being likened to greedy birds blind to a net laid out in plain sight for trapping them. Useless (02600) (hinnam) means without cause (for no reason - wounds of a drunk in Pr 23:29; Ps 35:7, 119:161), for nothing (freely, for free - giving up something without compensation - Job 1:9 = without an ulterior motive; Job 2:3 without justification; Ge 29:15; Ex 21:2, Nu 11:5, Isa 52:3. Cf. Latin gratis, English gratuitously), in vain (to no avail - Ezek 6:10). The Lxx translates hinnam with the adjective kenos meaning empty, without any basis, without any effect, in vain, foolish (Jas 2:20). NAS Usage: free(1), nothing(4), useless(1), uselessly(1), vain(2), which cost(1), which cost me nothing(1), which costs(1), which costs me nothing(1), without a cause(2), without cause(17), without pay(1), without payment(1). Chinnam - 31v with 6 uses in Proverbs = Pr. 1:11, 17; 3:30; 23:29; 24:28; 26:2 Ge. 29:15; Ex. 21:2, 11; Num. 11:5; 1 Sam. 19:5; 25:31; 2 Sam. 24:24; 1Ki. 2:31; 1Chr. 21:24; Job 1:9; 2:3; 9:17; 22:6; Ps. 35:7, 19; 69:4; 109:3; 119:161; ; Isa. 52:3, 5; Jer. 22:13; Lam. 3:52; Ezek. 6:10; 14:23; Mal. 1:10 This is a proverb in itself and speaks of the absurd practice of trying to set a trap for a bird while he is watching you set the trap! Indeed, birds are wiser than wicked men created in the image of God! What a tragic travesty! Read similar comparisons of seemingly intelligent men and dumb beasts in Isaiah 1:3 and Jeremiah 8:7! Does God's Word not rightly humble us with such apt comparisons! O, how foolish we are when we traverse the path of willful, presumptive sins! Charles Bridges - The sight of danger leads to the avoidance of danger. Instinct directs the bird, reason the man. Yet man is so infatuated with sin that in his pride he will not do what the bird does by instinct. She flies away from the net that she has seen being spread out, but man rushes into it. These men sought to kill others but ended up waylay[ing] only themselves. Sid Buzzell - These gangsters, more stupid than birds, not only see the trap; they even set it for themselves! They lie in wait to shed others’ blood, but they themselves are caught in their own trap (cf. Pr 1:32; 26:27; 28:10). Waltke - The wise son with his father’s help is now able to deconstruct the trap of words set by the sinners. Like every flying creature, the wise son will take flight, for they spread their net in his full view. By their own admission they want to ambush an innocent man; they are without excuse, for they flaunt their injustice. Proverbs 1:18 But they lie in wait for their own blood; They ambush their own lives. Pr 5:22,23; 9:17,18; 28:17; Esther 7:10; Ps 7:14-16; 9:16; 55:23; Mt 27:4,5 YOU WILL REAP WHAT YOU SOW! (Sin is Self Destructive) The way of the wicked is like darkness; They do not know over what they stumble. (Pr 4:19) But - Always be alert for this strategic word of contrast (See discussion of why and how to observe terms of contrast), which usually makes a striking change in the direction of the text, in this case contrasting the ones ("the sinner's stupidity" - Waltke) who lie in wait for gain with the real truth that they are lying in wait for loss! O, how sin loves to lie and paint a picture of pleasure and gain, both of which are lost in an instant and for eternity to the one who never repents and places their faith in the Messiah!

Provérbios 1:7

Phillips - The word translated "instruction" in Proverbs 1:2 means "admonition" or "discipline" and is sometimes translated "chastisement." There can be little recognition of truth without discipline. Only a disciplined mind can see the pros and cons of an issue and be willing to learn by correction. Charles Ryrie gives a pithy description of instruction - Training by word (Pr 24:32) or rod (Pr 23:13). Israel was guilty of not accepting discipline (instruction), correction or chastening (Am I?) (Jer 2:30, 7:28, 17:23; 32:33; 35:13) Accepting Musar brings blessing = "Behold, how happy (blessed) is the man whom God reproves, so do not despise the discipline (musar) of the Almighty." (Job 5:17) In a parallel passage we read "My son, do not despise the LORD's discipline or be weary of his reproof." (Pr 3:11, cp Heb 12:5-11-note) In a well known passage Isaiah says "But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement (musar) that brought us peace, and with his wounds we are healed." (Isa 53:5) NAS Usage: chastening (3), chastise (1), correction (3), discipline (18), disciplines (1), instruction (20), punishment (2), reproof (1), warning (1). Musar - 50v -Pr. 1:2, 3, 7, 8; 3:11; 4:1, 13; 5:12, 23; 6:23; 7:22; 8:10, 33; 10:17; 12:1; 13:1, 18, 24; 15:5, 10, 32, 33; 16:22; 19:20, 27; 22:15; 23:12, 13, 23; 24:32; Deut. 11:2; Job 5:17; 20:3; 33:16; 36:10; Ps. 50:17; Isa. 26:16; 53:5; Jer. 2:30; 5:3; 7:28; 10:8; 17:23; 30:14; 32:33; 35:13; Ezek 5:15; Hos 5:2; Zeph 3:2, 7 Musar 4x in Proverbs 1, 30x in Proverbs... Pr 1:2 To know wisdom and instruction, To discern the sayings of understanding, Pr 1:3 To receive instruction in wise behavior, Righteousness, justice and equity; Pr 1:7 The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction. Pr 1:8 Hear, my son, your father’s instruction And do not forsake your mother’s teaching; Pr 3:11 My son, do not reject the discipline of the LORD Or loathe His reproof, Pr 4:1 Hear, O sons, the instruction of a father, And give attention that you may gain understanding, Pr 4:13 Take hold of instruction; do not let go. Guard her, for she is your life. Pr 5:12 And you say, “How I have hated instruction! And my heart spurned reproof! Pr 5:23 He will die for lack of instruction, And in the greatness of his folly he will go astray. Pr 6:23 For the commandment is a lamp and the teaching is light; And reproofs for discipline are the way of life Pr 7:22 Suddenly he follows her As an ox goes to the slaughter, Or as one in fetters to the discipline of a fool, Pr 8:10 “Take my instruction and not silver, And knowledge rather than choicest gold. Pr 8:33 “Heed instruction and be wise, And do not neglect it. Pr 10:17 He is on the path of life who heeds instruction, But he who ignores reproof goes astray. Pr 12:1 Whoever loves discipline loves knowledge, But he who hates reproof is stupid. Pr 13:1 A wise son accepts his father’s discipline, But a scoffer does not listen to rebuke. Pr 13:18 Poverty and shame will come to him who neglects discipline, But he who regards reproof will be honored. Pr 13:24 He who withholds his rod hates his son, But he who loves him disciplines him diligently. Pr 15:5 A fool rejects his father’s discipline, But he who regards reproof is sensible. Pr 15:10 Grievous punishment is for him who forsakes the way; He who hates reproof will die. Pr 15:32 He who neglects discipline despises himself, But he who listens to reproof acquires understanding. Pr 15:33 The fear of the LORD is the instruction for wisdom, And before honor comes humility. Pr 16:22 Understanding is a fountain of life to one who has it, But the discipline of fools is folly. Pr 19:20 Listen to counsel and accept discipline, That you may be wise the rest of your days. Pr 19:27 Cease listening, my son, to discipline, And you will stray from the words of knowledge. Pr 22:15 Foolishness is bound up in the heart of a child; The rod of discipline will remove it far from him. Pr 23:12 Apply your heart to discipline And your ears to words of knowledge. Pr 23:13 Do not hold back discipline from the child, Although you strike him with the rod, he will not die. Pr 23:23 Buy truth, and do not sell it, Get wisdom and instruction and understanding. Pr 24:32 When I saw, I reflected upon it; I looked, and received instruction. ><>><>><> Today in the Word - The well-known “Prayer for His Son” by General Douglas MacArthur includes these words: “Build me a son, O Lord, who will be strong enough to know when he is weak, brave enough to face himself when he is afraid . . . Lead him, I pray, not in the path of ease and comfort, but under the stress and spur of difficulties and challenges. Let him learn to stand in the storm; let him learn compassion for those who fall.” The opening chapters of the book of Proverbs are framed as a parent’s advice: “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching” (Pr 1:8). While the purpose of the book is “for attaining wisdom and discipline” (Pr 1:2–4), and while this journey begins with “the fear of the Lord” (Pr 1:7), it is equally important to understand that the context in which wisdom is learned is relational, starting with the parent-child relationship. Wisdom literature has been defined as “truth applied to everyday life in practical ways.” As we study Proverbs this month, we’ll do so in ways appropriate to the genre. For the most part this book is a collection of individual proverbs. Proverbs are brief sayings or aphorisms that can observe, compare, contrast, advise, instruct, invite, warn, evaluate, persuade, and poke fun. They often make use of figures of speech such as metaphors and similes, as well as of literary devices including imagery, personification, parallelism, sarcasm, and irony. In ancient Near Eastern literature, the term proverb includes our meaning but is broader and can also indicate parable-like imagery and brief narratives. An example of this is found in verses 20 through 33 of today’s reading, in which personified Wisdom issues an invitation to embrace her along with a warning to shun foolishness. Apply the Word - Solomon, the main author of Proverbs, was renowned for his God-given wisdom (1Ki 4:29–34). It is important to remember that the proverbs he originated, while inspired Scripture, are proverbs and generally not commands or promises. The practical wisdom in Proverbs is even more valuable and trustworthy when founded in a fear of the Lord. (Ref) CIPHERS THAT COUNT - You may set down six ciphers (zeros) - 000,000 - and they count for nothing; but if you put a five or any figure before them they all count - 5,000,000. Human knowledge alone only adds up a row of ciphers. A young man goes through his medical or law school and is graduated with honors, a learned man, but not yet a Christian. His acquirements make only a long row of ciphers. (Ed: This was me until I came to Christ at age 39 - My Testimony to God's Grace) These will be elements of power if he only gets in before them something that counts. Then he gives himself to Christ, consecrates all his attainments to Him, and every one of his acquirements assumes a high value. He has written a figure before the row of ciphers, and 000,000,000 has become 6,000,000,000. The more a man knows, the more of a man he is, if he loves, reverences, and obeys God. But this is the first thing in all true wisdom. Not to have it, is to make failure out of life; and the greater the other acquirements the greater the failure. - J R Miller THE WISDOM OF HOLY FEAR - On January 12, 2010, a 7.0 magnitude earthquake caused catastrophic damage in the western hemisphere’s poorest country, Haiti. The world rallied to give aid to the devastated country. Nine months later, an earthquake of equal magnitude struck New Zealand’s second largest city. There, not a single life was lost. How could two comparable earthquakes have such dissimilar effects? Most say that Haiti’s inferior infrastructure and shoddy building codes were to blame. When disaster strikes, the buildings left standing have secure foundations designed to allow them to survive calamity. So it is spiritually. Today, looking at the first chapter of the book of Proverbs, we see that the fear of the Lord is the only sure foundation for one’s life. As we’ve already seen through this month’s study on fear, we don’t have guarantees from God that our lives will be trouble-free. We can’t control life’s outcomes, and this uncertainty makes us deeply afraid. The good news is that when we walk in the fear of the Lord, we are preserving ourselves from any number of harmful people and circumstances. In the prologue to this book of wisdom, Proverbs makes the case that sin is itself a source of trouble and difficulty. Keeping company with sinners means inviting pain into your life. The plans they concoct lead to their own ruin. The fear of the Lord is more than a refusal to participate in evil. Fearing the Lord means that we are actively seeking out and heeding God’s wisdom. Primarily, we look to the Word of God as our source of wisdom, but beyond that, we listen to the instruction of our parents, we give priority to the public teaching of God’s Word, and we obey those in authority over us. Thankfully, everyone is invited to learn wisdom. None are excluded from the course: the young, the simple-minded, the new-to-faith, and the already wise. God’s invitation for each of us is to listen, to learn, and to grow in the fear of the Lord. Then we experience His blessing. (Today in the Word) Fear Him, ye saints, and you will then Have nothing else to fear; Make you His service your delight; Your wants shall be His care. —Tate & Brady Those who fear God need not fear the world A house of worship is a place For praise and reverent prayer; Let holy thoughts your spirit fill Each time you enter there. --Bosch The fear of God is the beginning of true worship THE COST OF REBELLION - The 1960s are known for the rebellion of thousands of young people. But ever since the fall of Adam in the Garden of Eden, people of all ages everywhere have rebelled against authority—parental, governmental, and divine. The fool, who is referred to in Psalm 53:1, denied God’s rule over his life. People in our day do so in their hearts and in their actions. It is obvious that rebellion pays bad dividends. It inevitably results in a sense of emptiness that often leads to alcoholism, drug addiction, bizarre religious practices, flagrant immorality, broken homes, incurable diseases, and despair. Sadly, many experience the high cost of putting what they call “my way” above “God’s way.” The psalmist portrayed God as seeing the defiance of the wicked, observing their antagonism toward His people, and striking them with bewildered panic (Psalm 53:5). One way or another, people who “despise wisdom and instruction” (Proverbs 1:7) always pay a high price. To live as if there is no God is foolish, for it leads to pain, despair, and eternal death. But to live in the “fear of God” is wise, for it leads to satisfaction, rejoicing, and everlasting life. You must decide, so choose wisely! The fool denies that God exists, Eternal truth defies; But when the foolish one believes, God's teaching makes him wise. —Fitzhugh He is truly wise who submits to God's wisdom. Charles Bridges - The preface has stated the object of this Book of Wisdom. The book itself now opens with a noble sentence of instruction. ‘There is not’—as Bishop Patrick observes—‘such a wise instruction to be found in all their books, (speaking of heathen ethics,) as the very first of all in Solomon’s, which he lays as the ground of all wisdom.’ The fear of the Lord is the beginning of knowledge. So Job had pronounced before (Job 28:28). So had the wise man’s father. (Ps 111:10-note) Such is the weight of this saying, that Solomon again repeats it. (Pr 9:10) Nay—after having gone around the whole circuit—after having weighed exactly all the sources of knowledge—his conclusion of the whole matter is this, that the fear of God in its practical exercise “is the whole of man” (Eccl. 12:13. Cp. Job 28:12–14 with Job 28:28.)—all his duty—all his happiness—his first lesson and his last. Thus when about to instruct us as from the mouth of God, he begins at the beginning—the principal part. All heathen wisdom is but folly. Of all knowledge—the knowledge of God is the principal. There is no true knowledge without godliness. (Cp Dt 4:6,7, Titus 1:1-note) But what is this fear of the Lord? It is that affectionate reverence, by which the child of God bends himself humbly and carefully to his Father’s law. His wrath is so bitter, and his love so sweet; that hence springs an earnest desire to please him, and—because of the danger of coming short from his own weakness and temptations—a holy fear—anxious care and watchfulness, “that he might not sin against him.” This enters into every exercise of the mind—every object of life. (Pr 23:17) The oldest proficient in the Divine school seeks a more complete molding into its spirit. The godly parent trains up his family under its influence. (Ge 18:19; Eph. 6:4-note) The Christian scholar honors it as the beginning—the head—of all his knowledge; at once sanctifying its end, and preserving him from its most subtle temptations. This is why the mass around us despise wisdom and instruction. Because the beginning of wisdom—“the fear of God—is not before their eyes.” (Ps 36:1, Ro 3:18) They know not its value. They scorn its obligation. Wise they may be in their own sight. But surely God here gives them their right name. For fools they must be to despise such a blessing (Jer. 8:9)—to rush into willful ruin (Pr 1:22, 24–32. Cp. 1Sa 14:25. Jer. 36:22–32)—to treasure up work for despairing repentance. ‘From hardness of heart, and contempt of thy word and commandment, Good Lord deliver us.’(Litany) May thy reverential, affectionate, child-like fear be my wisdom—my security—my happiness! OTHER RESOURCES RELATED TO PROVERBS 1:7 COMMENTARY Keil & Delitzsch Commentary - The title of the book is followed by its motto, symbol, device: The fear of Jahve is the beginning of knowledge; Wisdom and discipline is despised by fools. The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Proverbs 9:10 (cf. Proverbs 15:33), Job 28:28, and in Psalm 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή , the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Micah 1:13 with Job 19:28). (Note: In Sirach 1:14, 16, the Syr. has both times רישׁ חכמתא; but in the second instance, where the Greek translation has πλησμονὴ σοφίας , שׂבע חכמה (after Psalm 16:11) may have existed in the original text.) Wisdom comes from God, and whoever fears Him receives it (cf. James 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Proverbs 8:13 (post-biblical יראת חטא). The inverted placing of the words 7b imports that the wisdom and discipline which one obtains in the way of the fear of God is only despised by the אוילים, i.e., the hard, thick, stupid; see regarding the root-word אול, coalescere, cohaerere, incrassari, der Prophet Jesaia, p. 424, and at Psalm 73:4. Schultens rightly compares παχεῖς , crassi pro stupidis. (Note: Malbim's explanation is singular: the sceptics, from אוּלי, perhaps! This also is Heidenheim's view.) בּזוּ has the tone on the penult., and thus comes from בּוּז; the 3rd pr. of בּזה would be בּזוּ or בּזיוּ. The perf. (cf. Proverbs 1:29) is to be interpreted after the Lat. oderunt (Ges. §126). Matthew