Provérbios 4
Bob Utley · You Can Understand the Bible
Provérbios 4
NJB (MT versing) A Father's Instruction Security in Wisdom An Urgent Appeal to Acquire Wisdom The Benefits of Wisdom On Choosing Wisdom 4:1-9 (1-9) 4:1-9 (1-9) 4:1-9 (1-9) 4:1-9 4:1-9 (1-9) 4:10-19 (10-19) 4:10-13 (10-13) 4:10-27 (10-27) 4:10-17 4:10-17 (10-17) 4:14-17 (14-17) 4:18-19 (18-19) 4:18-19 4:18-19 (18-19) 4:20-27 (20-27) 4:20-27 (20-27) 4:20-27 4:20-27 (20-27) Etc. CONTEXTUAL INSIGHTS Proverbs 1:8-9:18 may be a literary unit. The major thrust of this unit is the praise of wisdom. The author used the imagery of a father teaching his son as a means of the wisdom teachers training the new generation of Jewish male leaders. This section of Proverbs emphasizes the need for parental training (cf. Deut. 4:9; 6:6,20-25; 11:19; 32:46). It is possible that we are dealing with a parent/child relationship but, more probably, a teacher to his students. Probably there was a period for parental training (v. 3) and later at a certain age, the transition to sages was made (later rabbis in synagogue school). This chapter seems to be outlined as follows: Proverbs 4:1-9 shows the advantages of wisdom. Proverbs 4:10-19 is a description of "the two ways". vv. 10-13 describe wisdom vv. 14-17 describe folly vv. 18-19 contrast the two Proverbs 4:20-27 uses an analogy of the parts of the body as a way to encourage wisdom.
Provérbios 4:1-9
4:1 "Hear, O sons, the instruction of a father" There is a similar phrase in Prov. 1:8 and 2:1. This is characteristic of this literary unit of Proverbs 1:8-9:18. The Qal IMPERATIVE "Hear" (shema, BDB 1033, KB 1570, v. 10) implies to hear so as to do (cf. Deut. 6:4-6). The term "sons" (BDB 119) is PLURAL here (and the PRONOUN "you" in v. 2 is also PLURAL) but SINGULAR in vv. 3,10,20. The PLURAL implies a group of male students linked to a wisdom teacher. ▣ "understanding" The term "understanding" (BDB 108, KB 122, so common in Proverbs) of v. 1 and the term "wisdom" of v. 5 are parallel. In the OT this term reflects successful living, not the accumulation of knowledge. There is an emphasis in this context, not only on how to live, but on implementing that understanding into daily life. SPECIAL TOPIC: KNOW 4:2 "For I give. . .Do not abandon" The emphasis of the wisdom teachers was not only to provide truth but also to encourage the young men to begin to walk in the truth and to continue to walk in the truth. Any violation of the teachings given would be due to purposeful rejection, not ignorance. ▣ "sound teaching" NKJV, NJB, Peshitta "good doctrine" "good precepts" "sound learning" "good instruction" "a good gift" The MT has the ADJECTIVE "good" (BDB 373 II, KB 370 I) and the NOUN "teaching" (BDB 544, cf. Prov. 1:5; 7:21; 9:9; 16:21,23). This refers to the wisdom of the sages. It involves instruction in the revelations of YHWH on how to live a happy, healthy, successful life. Each person in Israel had the choice to embrace this "revelation" or ignore it, to their peril. 4:3 "When I was a son to my father" Here we have an example of three generations of godly wisdom: a grandfather, a father, and a son. Because of this, many assume that this is a literal father speaking to his children. Some even assume it is Solomon speaking to his children. That is possible but not probable. It does speak to the truth that godly wisdom is passed on through generations (cf. Deut. 7:9). ▣ "mother" The fact that father and mother are mentioned together is very common in Wisdom Literature and shows the source of parental training in the home. The LXX even changes the "he" of v. 4 to "they," which shows the responsibility of both parents in training the children in a godly, righteous lifestyle. Strong homes produce strong lasting societies! 4:4 "Keep my commandments and live" This begins two major emphases. knowledge received must be acted on to bring beneficial results in the life of the believer; this is further reinforced by the "if" of verse 8 God's word kept will result in an abundant, joyful life The IMPERATIVE "live" (BDB 310, KB 309) denotes intensity. This same truth can be found in vv. 10,13,22 and Prov. 3:2. This shows the practical emphasis of chapter 4. However, this does not mean that this understanding of wisdom is void of theological content (cf. Prov. 1:7). ▣ "commandments" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION, V. 4:5,7 "Acquire" This term (BDB 888, KB 1111, Qal IMPERATIVE) is repeated four times and speaks of the priority of purchasing wisdom, which is imagery for priority lifestyle choices (cf. Prov. 1:5; 15:32; 17:16; 18:15; 19:8; 23:23). This is similar to the NT emphasis on the "pearl of great price" (cf. Matt. 13:4b). Although wisdom is costly, it is available to anyone who is willing to pay the price (shema ‒ to hear so as to do). 4:5 "Do not forget, nor turn away from the words of my mouth" Notice the twofold emphasis of mental, as well as moral, rectitude! Knowledge must be implemented! 4:6-9 In this section wisdom is personified (also note Proverbs 8). She becomes the giver of great gifts: protection, exaltation, honor, rewards, and a beautiful life. Again, it is important that the condition of seeking after her with complete priority is emphasized. 4:6 "guard. . .watch over you" This is a synonymous parallelism. These two VERBS guard ‒ BDB 1036, KB 1581, Qal IMPERFECT used as a JUSSIVE watch over ‒ BDB 665, KB 718, Qal IMPERFECT used as a JUSSIVE often appear together in Proverbs (cf. Prov. 2:8,11; 4:6; 13:3; 16:17; 27:18). Personified Wisdom (or Lady Wisdom) is a divinely sent guardian. We must remember Proverbs gives us general statements of truth. They do not explain the tragedies or unfairness of life! 4:7 This verse does not appear in the LXX. It repeats v. 5 and seems to interrupt vv. 6-8. It may be a scribal addition (see UBS Handbook on Proverbs, p. 101). ▣ NASB, NRSV, JPSOA "The beginning of wisdom" NKJV, Peshitta "Wisdom is the principal thing" "Getting wisdom is the most important thing" "The first principle of wisdom" REB, LXX ---omitted— This phrase (BDB 912 CONSTRUCT BDB 315) can mean the beginning ‒ creation ‒ Gen. 1:4 first fruits ‒ Exod. 29:19; 34:26; Deut. 26:2,10 knowledge ‒ Prov. 1:7 wisdom ‒ Prov. 8:22 the first or principle part of something Number 2 fits this context best. 4:8 NASB, NRSV "prize her" "exalt her" TEV, Peshitta "love wisdom" "hold her close" "cherish her" "hug her" "secure her" The MT has the Pilpel IMPERATIVE (BDB 699, KB 757), which means "lift up" or "highly esteem." Remember "wisdom" is personified as a lady in this context. This (vv. 8-9) may be marriage imagery, especially v. 9 (see IVP Bible Background Commentary, p. 562). 4:9 This imagery has two possible connotations. a wedding a military conquest In this context option #1 fits best. Remember, words have meaning only in sentences and sentences have meaning only in paragraphs/strophes. Context, context, context!
Provérbios 4:10-19
4:10-19 This is a very common emphasis in the OT. It speaks of "the two ways" of life: pursuing God or pursuing evil. One leads to death; one leads to joy and happiness. However, each human being must choose (cf. Deut. 30:15,19; Psalm 1; Proverbs 1). 4:11 "upright paths" This is very similar to the "straight paths" of chapter 6. It is the OT metaphor of God's will being depicted as "well-worn wagon tracks" (NIDOTTE, vol. 1, pp. 511-512). God has made it clear what He wants for us through the Scriptures. The aspect of "uprightness" comes from the word "measuring reed," which became the metaphor for God's standard of judgment. SPECIAL TOPIC: RIGHTEOUSNESS 4:12 "walk. . .run" In the OT this becomes common imagery for one's lifestyle. ▣ "will not stumble" The OT word for "faith" originally came from a root which meant "to stand on one's feet in stability." The opposite meant "to slip" or "to stumble" (cf. Prov. 3:23; Ps. 18:36; 66:9). SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS (OT) 4:13-15 Verse 13 emphasizes three things faithful followers should do, while verses 14-15 show what they should not do. What one should do. take hold of instruction do not let it go guard wisdom What one should not do. do not enter the path of the wicked do not proceed in the way of evil men (cf. Prov. 1:14-15) avoid the path/way of the wicked do not pass on their ways turn from their path do not tarry with them, move on 4:14 This is the common truth in the OT that bad company corrupts! 4:16-17 This shows the lifestyle of the wicked, which is not ignorance but premeditated, personal evil (cf. Ps. 36:4; Micah 2:1). Verse 17 even goes so far as to describe their wickedness as becoming as common and as the need for food or drink. 4:18-19 These two verses are a contrast between the ways of YHWH and the ways of evil people. They use the imagery of light and dark to describe a growth toward righteousness or wickedness. 4:18 "the full day" This refers to "high noon," which is the time of the brightest light. 4:19 "darkness" This is the "thick darkness" or "deep darkness" (BDB 66, KB 79, cf. Deut. 28:29) which characterized one of the plagues in Exod. 10:22. See NIDOTTE, vol. 1, pp. 479-480.
Provérbios 4:20-27
4:20-27 This is the use of anatomical imagery to describe the life of faith (i.e., ear, eyes, heart, mouth, lips, feet, and the whole body). Faith affects the whole body, as each item of imagery represents the whole life! 4:21 This is very similar to Deut. 6:6-9, which emphasizes the need to keep the Word of God before us continually and to concentrate on it. 4:22 "health to all their whole body" This is the dual aspect of the moral life used in the sense of spiritual health (cf. Ps. 41:6; 103:3; Isa. 1:6; 6:10; 53:5), and physical health (cf. James 5:14-20). Knowing God will bring a healthful vigor to our spiritual and physical lives words that bring healing and health to others 4:23 "the heart" In the OT this refers to the seat of the personality (cf. Prov. 3:3,5). SPECIAL TOPIC: HEART ▣ NASB, NRSV, Peshitta "from it flow the springs of life" NKJV, LXX "Out of it, spring the issues of life" REB, JPSOA "It is the source of all life" "Your life is shaped by your thoughts" "Here are the well springs of life" This is a very important verse which states that out of our thought life issues our lifestyle. A good parallel is Prov. 23:7, "as a man thinketh in his heart, so is he." This same truth can be seen in Jesus' teaching (cf. Mark 7:15-23; Matt. 12:34; 15:18-19), where a person's words reveal who and what they truly are (v. 24). The rabbis would say that the mind is the seed bed of all actions. 4:24 Human speech reveals the true person (cf. Matt. 15:18; Mark 7:20,23). SPECIAL TOPIC: HUMAN SPEECH 4:26 "path. . .ways" Again, the imagery of God's revelation as a clear, smooth, straight, unobstructed road. 4:27 "Do not turn to the right or to the left" This is imagery used often in the Bible to describe the focused moral life. Turning to the right or left would be to deviate from the clearly revealed path of revelation and commit sin (cf. Deut. 5:32,33; 17:11,20; 28:14; Josh. 1:7; 23:6; 2 Kgs. 22:2; 2 Chr. 34:2; Prov. 3:6). The LXX adds a phrase not found in the MT. Remember the Hebrew words for "right," righteousness," "just," "justification" all come from one root—"to be straight." YHWH is the standard and all fall short in comparison to Him (i.e. Romans 3:23). SPECIAL TOPIC: RIGHTEOUSNESS ▣ There are two different VERBS in v. 27 that denote a turning from or deviation from. v. 27 ‒ BDB 639, KB 692, Qal JUSSIVE v. 27b ‒ BDB 693, KB 747, Hiphil IMPERATIVE