Provérbios 1
Warren Wiersbe · Citado em PreceptAustin
Provérbios 1
Wiersbe - "To whom does Wisdom speak? To three classes of sinners: the simple ones, the scorners (scoffers, mockers, NIV), and the fools (Proverbs 1:22). The simple are naive people who believe anything (Proverbs 14:15) but examine nothing. They're gullible and easily led astray. Scorners think they know everything (Proverbs 21:24) and laugh at the things that are really important. While the simple one has a blank look on his face, the scorner wears a sneer. Fools are people who are ignorant of truth because they're dull and stubborn. Their problem isn't a low IQ or poor education; their problem is a lack of spiritual desire to seek and find God's wisdom. Fools enjoy their foolishness but don't know how foolish they are! The outlook of fools is purely materialistic and humanistic. They hate knowledge and have no interest in things eternal." Naive (06612)(pethi from pathah = to be spacious, wide, open) means simplicity, simple, naive, pertaining to persons that are easily deceived or persuaded, showing lack of wisdom and understanding, yet having some capacity to change this condition. Marked by unaffected simplicity. Deficient in godly wisdom often connoting credulousness and unchecked innocence. One who is gullible, easily susceptible to good or bad influence, weak-willed, irresponsible, but still correctable. Observation of the uses of naive (simple, folly) in the passages below will give you a good sense of the character and conduct of these individuals. Pethi is used in a neutral sense and the context determines whether the term is being used in a derogatory or a commendable way. "Simple ones" are characterized in the Book of Psalms by a humble dependence upon God and his resources." However, in general in Proverbs the naive individual is one without moral direction but with an inclination to evil. NET Note - Pethi means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly. The simpleton is easily enticed and misled (Pr 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Pr 14:15); lacks moral prudence (Pr 8:5; 19:25); needs discernment (Pr 21:11); but is capable of learning (Pr 9:4, 16). The related verb (pathah) means “to be wide open; open-minded; enticed, deceived”. The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simple-minded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom. Pethi "conveys the idea of "simple ones" or "young, naive ones," with the associated concepts of being inexperienced, easily seduced, but needing instruction and capable of learning. The word pethi describes someone who is ignorant or oblivious. Unlike the fool, a simple person has the ability to learn (Pr 21:11). They are inexperienced, naïve, but open to instruction. (Pr 1:4) The simple learns from observing what happens to the mocker (Pr 19:25) Pethi - 18v in NAS - Usage - folly(1), naive(12), naive ones(2), simple(3). Psalm 19:7-note The law of the LORD is perfect, restoring the soul; The testimony of the LORD is sure, making wise the simple. (Lxx = nepios = young child, minor, figuratively, of adults unspoiled by worldly learning - childlike, innocent, simple people). Psalm 116:6 The LORD preserves the simple; I was brought low, and He saved me. Psalm 119:130 The unfolding of Your words gives light; It gives understanding to the simple. Comment: These naive ones are teachable. As Leupold says they "keep their heart open to [the Word's] beneficial influences" (Leupold, Ps, 852). Proverbs 1:4 To give prudence to the naive, To the youth knowledge and discretion, Proverbs 1:22 "How long, O naive ones, will you love being simple-minded? And scoffers delight themselves in scoffing And fools hate knowledge? Proverbs 1:32 "For the waywardness of the naive will kill them, And the complacency of fools will destroy them. Proverbs 7:7 And I saw among the naive, And discerned among the youths A young man lacking sense, Proverbs 8:5 "O naive ones, understand prudence; And, O fools, understand wisdom. Proverbs 9:4 "Whoever is naive, let him turn in here!" To him who lacks understanding she says, Proverbs 9:6 "Forsake your folly and live, And proceed in the way of understanding." Proverbs 9:16 "Whoever is naive, let him turn in here," And to him who lacks understanding she says, Proverbs 14:15 The naive believes everything, But the sensible man considers his steps. Proverbs 14:18 The naive inherit foolishness, But the sensible are crowned with knowledge. Proverbs 19:25 Strike a scoffer and the naive may become shrewd, But reprove one who has understanding and he will gain knowledge. Proverbs 21:11 When the scoffer is punished, the naive becomes wise; But when the wise is instructed, he receives knowledge. Proverbs 22:3 The prudent sees the evil and hides himself, But the naive go on, and are punished for it. Proverbs 27:12 A prudent man sees evil and hides himself, The naive proceed and pay the penalty. Ezekiel 45:20 "Thus you shall do on the seventh day of the month for everyone who goes astray or is naive; so you shall make atonement for the house. Adrian Rogers - Now, who are simple? Well, the word simple here comes from a root word that means, "open." He's just a person open to everything. He is easily led. He's simple. He's what we would call today gullible. Or, he's careless. He does not stop to think things through. And, I suppose most of the people in America would just be characterized as simple. They never stop to think about the great issues of life. People yesterday—what do they call that?...These people out there, they're not all bad people, wicked people, in that sense. They're just saying, "We want to have a blast; we want to have a good time," and they never stop to think—they don't think things through. They don't. They don't say, "Well, does this honor God? Does it dishonor God?" or, "Would God bless this? Can God smile upon us?"They just don't think serious thoughts. To them, life is a party, one great big continual party. It means, the person who doesn't have the ability to see the future. Pr 22:3 The prudent sees the evil and hides himself, But the naive go on, and are punished for it. Scoffers (scorners, mockers) (03887)(lis/luts) means to scorn, to boast, to mock, to deride, to imitate. They talk big using words that show no respect, and make sport or fun of (mocking) something or someone (Pr 9:12). Scorn reflects open dislike and disrespect or derision often mixed with indignation. To scoff is to show contempt by derisive acts or language and stresses insolence, disrespect, or incredulity as motivating the derision. NET Note - They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1). Lits/lus - 26v - Gen. 42:23; 2Chr. 32:31; Job 16:20; 33:23; Ps. 1:1; 119:51; Pr. 1:22; 3:34; 9:7, 8, 12; 13:1; 14:6, 9; 15:12; 19:25, 28, 29; 20:1; 21:11, 24; 22:10; 24:9; Isa. 28:22; 29:20; 43:27 Pr 1:22 “How long, O naive ones, will you love being simple-minded? And scoffers delight themselves in scoffing And fools hate knowledge? Pr 3:34 Though He scoffs at the scoffers, Yet He gives grace to the afflicted. Pr 9:7 He who corrects a scoffer gets dishonor for himself, And he who reproves a wicked man gets insults for himself. Pr 9:8 Do not reprove a scoffer, or he will hate you, Reprove a wise man and he will love you. Pr 9:12 If you are wise, you are wise for yourself, And if you scoff, you alone will bear it. Pr 13:1 A wise son accepts his father’s discipline, But a scoffer does not listen to rebuke. Pr 14:6 A scoffer seeks wisdom and finds none, But knowledge is easy to one who has understanding. Pr 14:9 Fools mock at sin, But among the upright there is good will. Pr 15:12 A scoffer does not love one who reproves him, He will not go to the wise. Pr 19:25 Strike a scoffer and the naive may become shrewd, But reprove one who has understanding and he will gain knowledge. Pr 19:28 A rascally witness makes a mockery of justice, And the mouth of the wicked spreads iniquity. Pr 19:29 Judgments are prepared for scoffers, And blows for the back of fools. Pr 20:1 Wine is a mocker, strong drink a brawler, And whoever is intoxicated by it is not wise. Pr 21:11 When the scoffer is punished, the naive becomes wise; But when the wise is instructed, he receives knowledge. Pr 21:24 “Proud,” “Haughty,” “Scoffer,” are his names, Who acts with insolent pride. Pr 22:10 Drive out the scoffer, and contention will go out, Even strife and dishonor will cease. Pr 24:9 The devising of folly is sin, And the scoffer is an abomination to men. They delight themselves in scoffing - Delight (chamad) means they take pleasure in scoffing and do so even with a sense of selfish desire (it speaks of coveting as in Ge 3:6; Chamad also conveys this negative sense in Pr 6:25, 12:12 . Fools hate knowledge - Knowledge is the Hebrew word daath which describes knowledge gained in various ways by the senses = not just a bookish collection of information but is experiential knowledge of the Living God. The Septuagint translates daath with the Greek noun aisthesis (from aisthánomai = to apprehend by the senses, speaks of spiritual perception) refers to the capacity to understand and refers not so much to intellectual acuteness but to a moral sensitiveness. Aisthesis describes the capacity to perceive clearly and hence to understand the real nature of something. Aisthesis refers to a moral action of recognizing distinctions and making a decision about behavior. The fact that fools shun such knowledge helps us understand why the Bible calls them fools! Fool (03684)(kesil/kecil) is a stupid fellow, a morally insensitive dullard, whether it be in spiritual, intellectual, or moral matters. These are stupid people who are totally confident in own wisdom, thinking they have it all figured out without God's assistance. Swanson adds that kesil refers to (1) foolishness, stupidity, insolence, i.e., the state of being in complete lack of understanding, implying rebellion (Pr 10:1); (2) fool, insolent person, i.e., one completely lacking understanding, implying to be a rebel against standard or person (Pr 10:18). Vine - The kesil is “insolent” in religion and “stupid or dull” in wise living (living out a religion he professes)....They have knowledge of God but do not properly evaluate or understand what they know...(In Proverbs the fool) rejects the claims and teachings of wisdom. However, in the Bible wisdom is the practical outworking of one’s religion. Therefore, even in these contexts there is a clear connotation of insolence in religion. Kesil -69v with most uses in Proverbs - Ps. 49:10; 92:6; 94:8; Pr. 1:22, 32; 3:35; 8:5; 10:1, 18, Pr 10:23; 12:23; 13:16, 19, 20; 14:7, 8, 16, 24, 33; 15:2, 7, 14, 20; 17:10, 12, Pr 17:16, 21, 24, 25; 18:2, 6, 7; 19:1, 10, 13, 29; 21:20; 23:9; 26:1, 3, 4, 5; Pr28:26; 29:11, 20; Eccl. 2:14-16; 4:5, 13; 5:1, 3-4; 6:8; 7:4-6, 9; 9:17; 10:2, 12, 15. Read through these uses of kesil in Proverbs for a more complete Biblical understanding of a fool - e.g., they are complacent, they will be destroyed, etc (Pr 1:32). Then read Torrey's description of Fools - Fools Pr 1:22 “How long, O naive ones, will you love being simple-minded? And scoffers delight themselves in scoffing And fools hate knowledge? Pr 1:32 “For the waywardness of the naive will kill them, And the complacency of fools will destroy them. Pr 3:35 The wise will inherit honor, But fools display dishonor. Pr 8:5 “O naive ones, understand prudence; And, O fools, understand wisdom. 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 10:18 He who conceals hatred has lying lips, And he who spreads slander is a fool. Pr 10:23 Doing wickedness is like sport to a fool, And so is wisdom to a man of understanding. Pr 12:23 A prudent man conceals knowledge, But the heart of fools proclaims folly. Pr 13:16 Every prudent man acts with knowledge, But a fool displays folly. Pr 13:19 Desire realized is sweet to the soul, But it is an abomination to fools to turn away from evil. Pr 13:20 He who walks with wise men will be wise, But the companion of fools will suffer harm. Pr 14:7 Leave the presence of a fool, Or you will not discern words of knowledge. Pr 14:8 The wisdom of the sensible is to understand his way, But the foolishness of fools is deceit. Pr 14:16 A wise man is cautious and turns away from evil, But a fool is arrogant and careless. Pr 14:24 The crown of the wise is their riches, But the folly of fools is foolishness. Pr 14:33 Wisdom rests in the heart of one who has understanding, But in the hearts of fools it is made known. Pr 15:2 The tongue of the wise makes knowledge acceptable, But the mouth of fools spouts folly. Pr 15:7 The lips of the wise spread knowledge, But the hearts of fools are not so. Pr 15:14 The mind of the intelligent seeks knowledge, But the mouth of fools feeds on folly. Pr 15:20 A wise son makes a father glad, But a foolish man despises his mother. Pr 17:10 A rebuke goes deeper into one who has understanding Than a hundred blows into a fool. Pr 17:12 Let a man meet a bear robbed of her cubs, Rather than a fool in his folly. Pr 17:16 Why is there a price in the hand of a fool to buy wisdom, When he has no sense? Pr 17:21 He who sires a fool does so to his sorrow, And the father of a fool has no joy. Pr 17:24 Wisdom is in the presence of the one who has understanding, But the eyes of a fool are on the ends of the earth. Pr 17:25 A foolish son is a grief to his father And bitterness to her who bore him. Pr 18:2 A fool does not delight in understanding, But only in revealing his own mind. Pr 18:6 A fool’s lips bring strife, And his mouth calls for blows. Pr 18:7 A fool’s mouth is his ruin, And his lips are the snare of his soul. Pr 19:1 Better is a poor man who walks in his integrity Than he who is perverse in speech and is a fool. Pr 19:10 Luxury is not fitting for a fool; Much less for a slave to rule over princes. Pr 19:13 A foolish son is destruction to his father, And the contentions of a wife are a constant dripping. Pr 19:29 Judgments are prepared for scoffers, And blows for the back of fools. Pr 21:20 There is precious treasure and oil in the dwelling of the wise, But a foolish man swallows it up. Pr 23:9 Do not speak in the hearing of a fool, For he will despise the wisdom of your words. Pr 26:1 Like snow in summer and like rain in harvest, So honor is not fitting for a fool. Pr 26:3 A whip is for the horse, a bridle for the donkey, And a rod for the back of fools. Pr 26:4 Do not answer a fool according to his folly, Or you will also be like him. Pr 26:5 Answer a fool as his folly deserves, That he not be wise in his own eyes. Pr 28:26 He who trusts in his own heart is a fool, But he who walks wisely will be delivered. Pr 29:11 A fool always loses his temper, But a wise man holds it back. Pr 29:20 Do you see a man who is hasty in his words? There is more hope for a fool than for him. See Fool in Baker's Evangelical Dictionary Hate (08130)(sane) means to detest, abhor, loathe, be hostile, have a feeling of open hostility and intense dislike (Ge 37:4), to be unwilling, the opposite of to love (ahab, 0157). To be an enemy with open hostility and strife toward another (Pr 29:24) Sane can refer to hating God or people (cp Ex 20:5), of God hating the one "who loves violence" (Ps 11:5, 5:5 cp 6 things the LORD hates - Pr 6:16) and of God hating the abominable acts people do for their so-called gods (Dt 12:31). David hated his enemies (2Sa 5:8). Cities of refuge were available to one who killed his neighbor but not with hatred (Dt 4:42), unlike Absalom who hated and killed his brother Amnon (2Sa 13:22). Saints are to hate those who hate God (Ps 139:21, cp 2Chr 19:2), but are not to "hate your fellow countryman" (Lev 19:17). Ps 119 describes some of the things believers are to hate (Ps 119:104, 113, 128, 163-note). Solomon saw the futility of this passing world and "hated life...and the fruit of my labor!" (Eccl 2:17-18) In the last OT use God says "I hate divorce." (Mal 2:17-note) Vine says "Sane represents an emotion ranging from intense “hatred” to the much weaker “set against” and is used of persons and things (including ideas, words, inanimate objects). The strong sense of the word typifies the emotion of jealousy; and therefore, sane˒ is the feeling Joseph’s brothers experienced because their father preferred him (Gen. 37:4; cf. v. 11). This “hatred” increased when Joseph reported his dreams (Gen. 37:8). Obviously, the word covers emotion ranging from “bitter disdain” to outright “hatred,” for in Gen. 37:18ff. the brothers plotted Joseph’s death and achieved his removal. Sane is translated in the Lxx by miseo which means to dislike strongly, to have a strong aversion to or to detest. Hate (Webster) - to feel extreme enmity toward, to have intense hostility and aversion usually deriving from fear, anger, or sense of injury; extreme dislike, antipathy, loathing. To dislike greatly; to have a great aversion to. In Scripture, it signifies to love less. "If any man come to me, and hate not father and mother," etc, Luke 14:26; "He that spares the rod, hates his son. Pr 13.24, cp Mal 1:3-note). See also Topical Concordance - Hate; Wikipedia- Hatred
Provérbios 1
Wiersbe - The parents’ desire is that the children obey what they have learned, so that God’s truth will become a lovely ornament to beautify their lives, like a crown on a king or a necklace on a queen. Paul told Christian servants to “adorn the doctrine of God our Savior in all things” (Titus 2:10-note), which simply means to make the Bible beautiful to others by living a godly life. Peter exhorted Christian wives to win their lost husbands by focusing on the imperishable beauty of Christian character rather than the artificial beauty of man-made glamour (1Peter 3:3-4-note). John
Provérbios 1
Wiersbe - When you disobey God by harming others, you only harm yourself (Pr 1:18-19). You’re free to take what you want from life, but eventually you’ll have to pay for it, and the price you pay is higher than the value you gain. You end up sacrificing the permanent for the immediate, and that’s a bad investment....when you disobey God by harming others, you only harm yourself. Their own blood (cp Ps 55:23, Pr 28:17) - Here we see the wages for shedding blood, which the sinners had so arrogantly (and wantonly) spoken of with enticing descriptions in Pr 1:11, 16. NET Note - They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish. Bridges - These men thirsted for their neighbor’s blood. But in the end they laid wait for their own. They lurked privily (in secret) for the innocent without cause. But it proved to be lurking privily (in secret) for their own lives. (Pr 1:11 with Pr 1:18. Comp. Job 18:8, Hab 2:10) They ambush their own life (literally "souls") (cp Pr 9:17-18, Ps 9:16-note, Ps 7:14-16-note) - Solomon later amplifies the truth that what one reaps sorrow when he sows sin, writing "His own iniquities will capture the wicked, And he will be held with the cords of his sin. He will die for lack of instruction, And in the greatness of his folly he will go astray." (Pr 5:22-23-note) Haman is a perfect OT example of this principle (Esther 7:10). Judas is the NT example of a man who ambushed his own life (read Mt 27:4,5). Proverbs 1:19 So are the ways of everyone who gains by violence; It takes away the life of its possessors. everyone - Pr 15:27; 23:3,4; 2 Samuel 18:11-13; 2 Kings 5:20-27; Jeremiah 22:17-19; Micah 2:1-3; Micah 3:10-12; Habakkuk 2:9; Acts 8:19,20; 1Ti 3:3; 1Ti 6:9,10; James 5:1-4; 2Peter 2:3,14-16 takes away - Job 31:39; Eccl 5:13) Young's Literal - So are the paths of every gainer of dishonest gain ( all who are greedy for greed), The life of its owners it taketh. Ill-gotten gains do not profit, but righteousness delivers from death. (Pr 10:2) So (Heb = ken) means thus and is most often translated therefore - always be alert term of conclusion, asking at least what is being concluded (why?, why now?, etc)? Hubbard explains that "Pr 1:19 is a general conclusion to the subject of bad company as verse 10 is a general introduction." The nation of Israel failed to read, hear and heed Solomon's wise words - read the descriptions of the massive breakdown of social order in Hos 4:2, Micah 2:1-2-note, Isa 1:23-note. Beloved, we need to pray desperately for revival in America for Solomon's words are becoming a reality in our nation even as they did in ancient Israel. Flesh is still flesh whether it be in the Old Testament times or the Church Age! We need to hear and heed these wise sayings, before God's hand of judgment falls on our nation, even as it finally fell upon Israel! Ways (0734)(orach) means a path, a way (Jdg 5:6, Isa 33:8), figuratively it means a manner or conduct, the path of an individual or course of life (Job 6:18); the characteristics of a lifestyle, good or evil (Ps. 16:11); righteousness or judgment (Pr. 2:13). Uses of Orach in Proverbs - Pr 1:19; 2:8, 13, 15, 19-20; 3:6; 4:14, 18; 5:6; 8:20; 9:15; 10:17; 12:28; Pr 15:10, 19, 24; 17:23; 22:25; Radmacher- These words conclude the story and introduce a theme that the following passages develop further: the study of wisdom is a matter of life and death. Everyone - This is all inclusive. No exception clauses. The violent may seem powerful, successful, rich, etc, in this life, but certainly not in the life to come (Reminds me of Asaph's human perception in Ps 73:2-3 versus God's reality in Ps 73:17-20-note)! The "proverb" is true - "Crime does not pay!" (That is the wages which crime pays are ultimately and eternally not wages one would desire!) It takes away the life of its possessors - Solomon presumably an old, experienced man later wrote "There is a grievous evil which I have seen under the sun: riches being hoarded by their owner to his hurt." (Eccl 5:13) NET Note - Greed takes away the life of those who live by greed (e.g., Pr 15:27; 26:27). Wiersbe - They rejected the eternal treasures of wisdom (Pr 3:14-16; 16:16) for the cheap trinkets of this world, and they lost their souls in the bargain. Bridges reminds us that "Ahab and his guilty partner, in plotting the destruction of their innocent victim, worked out their own ruin (1Kings 21:4-24).—Little did Haman, when bent upon the murder of Mordecai; (Esther 7:9.) or Judas when “seeking opportunity to betray his Master,” (Mt. 26:14-16; 27:3-5) see that they were digging a pit for themselves. (Ps. 7:15, 16; 9:15, 16) Yet the sinner, would he but use his own eyes, might see hell at the end of his path (Mt 7:13). But sin is self-delusive—self-destructive. So are the ways—such the end—of greedy, often murderous gain. (Comp. Job 31:39, 40, Jer. 22:17-19, Mic 3:10-12. ‘How great a cheat is wickedness! It ensnares the ensnarers, and murders the murderers; holds a dark lantern in one hand, while with the other it discharges silently a pistol into our bosoms.’—Jermin. (Dr. M.) My son—once more hear thy Father’s instruction—“Flee these things.” (Pr 1:8, with 1Ti 6:9-11) IT TAKES AWAY THE LIFE - In an article for Newsweek, David Gates wrote: “It’s the nature of addiction to sneak up on you in apparently harmless increments: during the initial stages, life would be about right if you could just add on that two-car garage. Toward the middle, it seems a little hard if you can’t have a Lexus and Boxster in it. Near the end you’ve got a Learjet and life is still intolerable.—Newsweek, July 29, 2002, p. 37 Proverbs 1:20 Wisdom shouts in the street, She lifts her voice in the square; Wisdom (Heb. Wisdoms, that is, excellent wisdom) - Matthew 13:54; Luke 11:49; 1Corinthians 1:24,30; Colossians 2:3 Shouts - Pr 8:1-5; 9:3; John 7:37 WISDOM'S PURSUIT AND APPEAL Duane Garrett - This section, the first direct appeal by personified Wisdom, has a chiastic structure. A Introduction: an appeal for listeners (Pr 1:20-21) B Address to the untutored, scoffers, and fools (Pr 1:22) C Declaration of disclosure (Pr 1:23) D Reason for the announcement (Pr 1:24-25) E Announcement of derisive judgment (Pr 1:26-28) D´ Reason for the announcement (Pr 1:29-30) C´ Declaration of retribution (Pr 1:31) B´ Fate of the untutored and fools (Pr 1:32) A´ Conclusion: an appeal for a hearer (Pr 1:33) Wisdom (See chokmah from verb chakam = to be wise) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Wisdom is the ability to see something from God’s viewpoint. Wisdom is “God’s character in the many practical affairs of life.” Wisdom shouts...she lifts her voice - Wisdom is personified as a woman (as in Pr 3:15-18, Pr 8:1-3, 9:1-12) who gives a "ringing cry" which would be audible to all who have ears to hear. Her cry is in two parts - In Pr 1:22-27 (cp Pr 8:4-31) she tells what she has done (cp Pr 8:4-31). In the second part, she tells what the future holds for those who do not heed her words (Pr 1:28-33, cp Pr 8:34-36) Contrast this woman with the strange woman in Pr 2:16. NET Note - The noun חָכְמָה (chokmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs). As in Pr 8:1-9:11, Wisdom is personified as a righteous woman in Pr 1:20-33. Note that an "it" (wisdom) becomes a "she" and as Hayford says wisdom "is not only personified, but characterized as a communicating person, not a cold abstraction." Wisdom herself warns those who reject her (Pr 1:22, 24f, 29f) by describing the consequences of their decision. Faced with disaster, they may realize wisdom’s value, but it will be too late, for they will not be able to find her (Pr 1:26ff) and will suffer the consequences of their naive and foolish behavior (Pr 1:31), and die (Pr 1:32). Unlike the first poem, therefore, these verses address those who are confirmed in their rebellion. Wisdom speaks as a prophet, warning scoffers of the consequences of their attitude. As the prophets repeatedly warned the nations that their sin would lead them into destruction, so Wisdom warns fools that their sin would lead to their death. Wisdom thus stands, not as a teacher, but as a prophet, a teacher spurned. (Complete Biblical Library Commentary) In Pr 1:20-21 we see Wisdom personified as a prophet (one who speaks forth) speaking in the locales people would be gathered to hear her. Her prophetic message (Pr 1:22ff) was ignored, even rejected, in a manner similar to how the OT prophets to Israel were treated. Carson adds that "The image of the prophet helps to convey the urgency of wisdom’s challenge to people who are in a critical situation. She speaks as if it is too late, as prophets often do in order to jolt people into a response before it really is too late. The beginning (Pr 1:22) and the end (Pr 1:32-33) summarize her lament, her warning and her promise. Love and hate (Pr 1:22) are here shown to be commitments of the will as well as emotions, as is regularly the case in Proverbs and elsewhere in Scripture." ESV Study Bible - The call of wisdom prefigures the call of the gospel, which contains the wisdom of God (1Cor. 1:18-25; 2:6-10). Shouts ((07442)(ranan) means to give a ringing cry and is also used of Wisdom crying out in Pr 8:3 (cp shout for joy, sing joyfully in Pr 29:6). The Lxx uses humneo which means to sing aloud, picturing Wisdom as continually (present tense) singing a beautiful song. Lifts her voice - literally "she gives her voice” which means she shouts loudly. No hearing aids needed. Only a hearing, heeding heart! In the street...in the square - The square refers to open areas usually inside the city gate, areas that were open to the public. Wisdom is not some secret knowledge. Wisdom does not restrict her shouts to a select few, but makes these life changing truths available to all, that no one would be left "untouched, untold, unwarned, unled." So not only was Wisdom giving a pressing invitation (shouts...lifts her voice) but also a public invitation. Wisdom is like the prophets who would preach in public places (cf. 1Ki. 13:1ff; Jer 26:2), delivering her discourse in the streets, squares and gates of the city. As Adrian Rogers says "wisdom is not lackadaisical about this thing; it's not a take-it-or-leave-it type of attitude. Wisdom is speaking with a tear in her voice. There's a sense of urgency; there's a sense of emergency. Wisdom is pressing her invitation. She's lifting up her voice, she's crying." NET Note on square - The word רְחֹבוֹת (rékhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by. Charles Bridges - Pr 1:20-23 A Father’s instruction has warned us against enticement. Wisdom’s voice now invites us to her school. And if there be danger in listening to the counsel of Satan; not less is there in slighting the invitations of God. For it is God the Saviour here before us—the Personal Wisdom of God, in all the plentitude of his Divine power, authority, and grace. And a glowing picture it is. Witness this great “Apostle”—this heavenly preacher—full of yearning love to sinners—not only in the synagogue and in the temple—but crying without in the streets—in the chief place of concourse—in the opening of the gates. The simple and the scorner—each loving his own way—the fools—ignorant only because they hate knowledge—these are the objects of his compassionate remonstrance—How long? A stimulating example for his servants to be “instant in season, out of season,” with their Master’s energy and earnestness in “plucking the brands out of the fire!” And who shall censure this standard of Divine devotedness? To Gain A Heart Of Wisdom: Ask God for it (James 1:5). Read regularly from the Proverbs. Seek out godly counsel (Pr 11:14; 15:22; 19:20). Addendum on Voltaire's lack of "common sense" - Voltaire, the noted French infidel and one of the most fertile and talented writers of his time, used his pen to retard and demolish Christianity. Of Christ, Voltaire said, "Curse the wretch!" He once boasted, "In 20 years Christ will be no more. My single hand shall destroy the edifice it took twelve apostles to rear." Shortly after his death the very house in which he printed his foul literature became the depot of the Geneva Bible Society. The nurse who attended Voltaire said, "For all the wealth in Europe I would not see another infidel die." The physician, Trochim, waiting up with Voltaire at his death said that he cried out most desperately: "I am abandoned by God and man! I will give you half of what I am worth (Ed: "Only half?") if you will give me six months' life. Then I shall go to hell, and you will go with me. O Christ! O Jesus Christ!" [Borrow Last words of saints and sinners by Herbert Lockyer] James Smith - Handfuls of Purpose - WISDOM’S CRY PROVERBS 1:20–26 In this cry we hear the voice of Him who is the “Wisdom of God.” It is— 1. An Open Cry. “She crieth in the chief places of concourse.” 2. A Pitiful Cry. “How long, ye simple ones?” 3. A Reproving Cry. “How long will fools hate wisdom?” 4. An Inviting Cry. “Turn ye.” 5. A Merciful Cry. “Behold I will pour out my Spirit upon you,” etc. 6. A Rejected Cry. “I have called, and ye have refused.” 7. A Mocking Cry. “I will mock when your fear cometh.” James Smith - Handfuls of Purpose - WISDOM’S CALL Proverbs 1:20–29 The book of Proverbs is said to “Represent the very science of practical philosophy.” It is divided into two sections; Chapters 1–9, WISDOM’S WAYS, and chapters 10–31, WISDOM’S WORDS. These words “The fear of the Lord, which is the beginning of knowledge” (v. 7) may be taken as the keynote of the book. They occur thirteen times. These Proverbs are literally “Comparisons” in practical “parables.” The WISDOM personified here (8:12) stands for the highest intellectual sagacity, and the purest moral character, and finds its perfect fulfilment in the Person and Character of the Lord Jesus Christ, who is “The Wisdom of God,” and who is “made of God unto us, Wisdom, Righteousness, Sanctification and Redemption.” In this cry of Wisdom, let us hear the cry of Christ. We can hear in it the voice of— I.—COMPASSION. “Wisdom crieth without … in the streets, in the openings of the gates” (v. 20). The message is for the “man in the street,” as well as the ruler at the gates. It is the compassionate cry of infinite mercy and fulness (John 7:37). This voice seeks to ring in every street, city, and county. It is the cry of God’s Evangel to a perishing world. Three classes are addressed—the “Simple,” the “Scorner,” and the “Fool.” The weak, the wayward, and the worthless: He came, not to call the righteous, but sinners. II.—REPROOF. “He crieth … how long, ye simple ones … Turn you at my reproof” (vv. 22–23). These three classes are typical. (1). The SIMPLE are rebuked for being easily led; yielding themselves thoughtlessly to the influence of others, and not taking time to “Stand still, and ask for the good old paths.” They are the willing dupes, in mind and heart, to unprincipled or ungodly men. (2). The SCORNER is reproved for his delight in scorning! Taking pleasure in ungodliness is about the climax of human guilt. Such glory in their shame, for the sake of a fetid applause, they receive from a corrupt humanity. (3). The FOOL is charged with “hating knowledge!” At enmity with Wisdom. He loves the darkness rather than the light, which is abundant proof of his madness. He hates Wisdom, because it is opposed to his supreme folly. Such are the attitudes of many toward Christ. III.—ENTREATY. “Turn ye at my reproof” (v. 23). Wisdom, like Christ, calls, and entreats, but will not compel. “Turn ye.” The responsibility is with the hearer. He appeals to the will: to the reason. “Come now, and let us reason together saith the Lord.” Regeneration is the work of the Spirit, but conversion—turning about—is the work of man. “Repent, and be converted,” is His command. “Turn ye! turn ye, for Why will ye die?” Ye will not come to Me that ye might have life. Your face is away from Him who is the Way, the Truth, and the Life; turn you at My reproof. IV.—PROMISE. “Behold, I will pour out my Spirit unto you, and I will make known my words unto you” (v. 23). He will meet the real need of the Simple, the Scorner, and the Fool, by imparting to them His own regenerating Spirit, and making them to receive and understand His precious, soul-satisfying words. He promises, not to change their circumstances, but to transform their character. God’s law is perfect, and so is His remedy for the silly, sneering, sinful souls of men. Salvation is of the Lord. V.—LAMENTATION. “I have called, and ye refused … and would none of my reproof” (vv. 24–25). This is the language of wounded love, like that in Matt. 23:37. His “call” was refused, His “stretched out hand” was disregarded, His “counsel” was set at naught. His “reproof” they would have none of. His “Call,” His “Counsel,” His “Entreaty,” and His “Reproof” had been alike fruitless, because of the stupidity and hardness of their heart. He willeth not the death of any, but how sad that many should prefer death to life. VI.—JUDGMENT. “Because … ye refused … I also will laugh at your calamity.” “I will mock when your fear cometh,” etc. (vv. 26–29). There is nothing more certain than this, that fear cometh upon all the ungodly sooner or later. Those who have wilfully rejected His call of Mercy, will find their Call of Fear rejected. Christ had His Calamity on the Cross, the Christ-despiser will have his when He sees Him on His Throne. The depths of the horrors of perdition may partly explain the depths of the horrors of the Crucifixion. Here deep calleth unto deep. Man’s crowning crime is: that he hates the knowledge of God, and chooses not His fear (v. 29). Behold now is the day of Salvation; now is the seed-time of eternal life. In vain shall we call upon Him in the winter of Judgment, if we neglect the summer of His Grace and Mercy. John
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Wiersbe - Wisdom can see judgment coming and she wants sinners to escape it. What a wonderful offer she makes to those who will hear: the gift of the Spirit of God and the Word of God (Pr 1:23). The commentaries below favor spirit as referring to the Holy Spirit... Henry
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Wiersbe - When we belong to Jesus Christ and walk in His wisdom, all of creation works for us; if we rebel against His wisdom and will, things start to work against us, as Jonah discovered when he tried to run away from the Lord. NET Notes - Notes for 1:31 The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.” The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1). Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32). Proverbs 1:32 "For the waywardness of the naive will kill them, and the complacency of fools will destroy them. BGT Proverbs 1:32 ἀνθ᾽ ὧν γὰρ ἠδίκουν νηπίους φονευθήσονται καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ LXE Proverbs 1:32 For because they wronged the simple, they shall be slain; and an inquisition shall ruin the ungodly. KJV Proverbs 1:32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. NET Proverbs 1:32 For the waywardness of the simpletons will kill them, and the careless ease of fools will destroy them. CSB Proverbs 1:32 For the turning away of the inexperienced will kill them, and the complacency of fools will destroy them. ESV Proverbs 1:32 For the simple are killed by their turning away, and the complacency of fools destroys them; NIV Proverbs 1:32 For the waywardness of the simple will kill them, and the complacency of fools will destroy them; NLT Proverbs 1:32 For simpletons turn away from me-- to death. Fools are destroyed by their own complacency. NRS Proverbs 1:32 For waywardness kills the simple, and the complacency of fools destroys them; Waywardness - Pr 8:36; John 3:36; Hebrews 10:38,39; 12:25 Prosperity - Deuteronomy 32:15-44; Ps 69:22; 92:6,7; Luke 12:16-21; 16:19-25; Hebrews 12:8; James 5:5 Jeremiah 48:11,12 DESTRUCTION FOR THE UNRESPONSIVE For - Always be alert to this term of explanation, asking what is the writer explaining? Just as a seed contains the future plant, so our refusal to listen contained the seeds of our ultimate ruin. May God grant us ears to hear and a Spirit enabled heart to heed these Proverbs, for the sake of His Name. Amen. Moffatt - For heedless folk fall by their own self-will, the senseless are destroyed by their indifference Waywardness (KJV = "turning away") - Instead of turning to God's reproof! (Pr 1:23) Waywardness (04878) (meshubah) means turning back, a backsliding (Hos 14:4) or apostasy. It reflects a state of rebellion against an authority. "It indicates figuratively a way of life that is fluctuating, vacillating, insecure (Pr. 1:32)." (Baker) Gilbrant - Unattested elsewhere in Semitic, meshuvāh, which means "apostasy," is derived from shûv (HED #8178), "to turn." A primary concept of the noun, just as its verb, is that of change of status. Meshuvāh is usually used in the context of Israel's abandoning its covenant responsibility and turning from Yahweh. Indeed, it was the duty of certain prophets to bring forth Yahweh's legal case (rîv; HED #7662) against the people. Jeremiah 2 is a classic example of a legal argument of Yahweh being presented. Yahweh's legal claim had the implication that the Covenant could be revoked at any juncture, and the curses of the Covenant could fall upon the offending party. Indeed, Yahweh enforced the sanctions of the legal document. Apostasy occurs in several contexts. The primary context is that of forsaking the worship of Yahweh for the worship of other gods, e.g., "Their apostasies are great.... How can I pardon you? Your children have forsaken me, and have sworn by those who are no gods" (Jer. 5:6f). Further, the abuse of the economically weak by the powerful constitutes apostasy, e.g., "... in apostasy... but my people do not know the ordinances of Yahweh... because from the least to the greatest everyone is greedy for unjust gain..." (Jer. 8:5, 7, 10). Another context is trusting in political alliances for protection rather than trusting in Yahweh, evidenced in Hos. 11. Repentance of these acts makes it possible for the Covenant to remain in place (Ezek. 36f). It is an incredible testimony to the love of Yahweh that He allows this abuse, yet is willing to forgive grotesque sins in exchange for a proper relationship of lordship which we should have with Him. (Complete Biblical Library) TWOT - meshûbâ. Backsliding, disloyalty, faithlessness. This noun appears twelve times, nine of which are in Jeremiah (Jeremiah 3:6, 8, 11, etc.). Twice it appears in Hosea: Hosea 11:7 (where "backsliding" has become a way of life) and Hosea 14:4 [H 5] which indicates that Israel may still be cured from such a lamentable condition. Only in Proverbs 1:32 is meshûbâ applied to an individual, "The 'turning away/error' of the simple shall slay them." Theological Wordbook of the Old Testament. Meshubah - 12v - NAS Usage: apostasies(3), apostasy(2), faithless(4), faithlessness(1), turning(1), waywardness(1). Used especially in Jeremiah to describe faithless Judah (their waywardness did result in death for many and Babylonian captivity for most the ones who remained alive - Judah is an excellent "national" illustration of the danger of rejecting Wisdom)- Prov. 1:32; Jer. 2:19; Jer. 3:6; Jer. 3:8; Jer. 3:11; Jer. 3:12; Jer. 3:22; Jer. 5:6; Jer. 8:5; Jer. 14:7; Hos. 11:7; Hos. 14:4 Will kill them - Although this is a proverb, and therefore generally true, this statement would seem to be completely true (assuming they never repent, Pr 1:23). J
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Wiersbe - Why did they refuse God’s gracious offer? Pr 1:32 indicates that the “ease” (turning away) of the simple and the prosperity of the fools gave them a false assurance; they thought they would never see judgment. Charles Bridges - Once again is the sinner’s ruin laid at his own door. He turns away from Wisdom’s voice—the voice of the pleading Saviour. He despises the only remedy. He dies a suicide. It matters nothing to what we turn. If we turn away from God, we turn from truth—from our true—our eternal—interests. And, oh! be it remembered, that every inattention—every wilful neglect—is a step towards this fearful apostasy. The word gradually becomes a burden, then a scorn. It may seem to be a prosperous way. But it is the prosperity of fools—the love of ease—indifference—ripening for destruction. The lust of it is the embrace of our deadly enemy. Who that knows his own heart will not feel it a matter—not of congratulation—but of deep and anxious prayer? “In all time of our wealth—Good Lord, deliver us!” Harry Ironside's life was eternally impacted by Proverbs 1:32-33 - The words of Proverbs 1:32-33 will always possess a tender and precious interest for me. It was through having learned them as a lad in the Sunday school that I was, when fourteen years of age, truly awakened by the Spirit of God to see the awful result of rejecting the call of the gospel. Unable to shake off the vivid impression of God’s righteous wrath if I continued to refuse His grace, I fell down before Him confessing myself a lost, undone sinner. I found in John 3:16 the solace my conscience needed: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” It was a night to be remembered forever! NET Notes - Notes for 1:32 Heb “turning away” (so KJV). The term מְשׁוּבַת (méshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it. The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin. Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29). KJV - the prosperity of fools shall destroy them. Prosperity is like salt water: the more you drink of it the thirstier you are. TALMAGE Proverbs 1:33 "But he who listens to me shall live securely and will be at ease from the dread of evil." He who listens - Pr 8:32-35; 9:11; Ps 25:12,13; 81:13; Isaiah 48:18; 55:3; Mt 17:5; Jn 10:27-29; 1Pe 1:5 Shall - Pr 3:21-26; 14:26; Ps 112:7; Isaiah 26:3; Luke 21:9,19; Ro 8:35-39 PEACE AND SECURITY FOR THE RESPONSIVE But - This contrast word often signals a "change of direction," and begs the question "What is the change?" (See discussion of terms of contrast) In the midst of wrath God remembers mercy! (Hab 3:2) Praise God for this "change of direction" which at least offers a ray of hope to those willing to repent and hear and heed.
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Wiersbe - “The fear of the LORD” means reverence for God and respect for His Word, a willingness to listen and a promptness to obey Ray Ortlund - Knowledge starts within God, and then it moves toward us. He must reveal it by grace, and we must receive it in humility. Verse 7 is saying that what your ABC’s are to reading Shakespeare, what playing the scales are to performing Bach, what 2 + 2 = 4 is to doing calculus, the fear of the Lord is to wisdom. We start there, and we never leave it behind. Our search for reality can go wrong not only because of miscalculations along the way but also because of one grand blunder at the start—leaving God out, and making ourselves the judges of everything. Knowledge (01847)(daat derived from yada = to know, speaking in many contexts of an intimate knowledge) expresses knowledge gained in various ways by the senses (and is the opposite of folly). It describes “experiential active knowing." In other words this knowledge is not just a bookish collection of information but is experiential knowledge of the Living God. Knowledge of His written Word cannot be separated from personal knowledge of God. To know God is to live in harmony with His will, and to live in harmony with His will we must know His word. In Ex 31:3 (cp Ex 31:3; 1Ki 7:14) daat emphasizes skillful, the application of knowledge to a craft. Daat can refer to "moral" knowledge (Ge 2:9 - Lxx = gnostos - something clearly recognizable or made known; In Ge 2:17 the Lxx = "Tree of ginosko"). God possesses daat (Job 10:7; Ps 139:6; Pr 3:20), nothing can be hidden from Him (Ps 139:1–18) and He gives knowledge to man (Ps 94:10, 119:66; Pr 2:6), with the corollary being that man could never know unless He taught us! Prayer: Teach us O Great Jehovah, Thy "daat". Amen. NET Note - Daat refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application....The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Pr 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will Septuagint translates daat several times with the noun episteme which BDAG says describes " the possession or gaining of knowledge with focus on understanding aspects of the knowledge acquired." In Ps 19:2, 94:10, 119:66, 139:6 daat is translated with gnosis.. Swanson - knowledge, i.e., information of a person, with a strong implication of relationship to that person (Pr 2:5; 9:10; Hos 4:1), Knowledge - Reverence and awe for the covenant-making and covenant-keeping God is the chief part of knowledge. Knowledge here is more than a recognition of God. It is recognition of Him as the self-revealing One, the Lord of grace and history. Fools live without taking God into account and become morally corrupt. Those who fear God see Him as the most important part of all knowledge. The saved are the wise ones so committed to God as the Source of all wisdom that they could never become fools and act as if God did not exist. ESV Study Bible - Knowledge tends to focus on correct understanding of the world and oneself as creatures of the magnificent and loving God, while wisdom is the acquired skill of applying that knowledge rightly, or “skill in the art of godly living”