Chapter 1

1 The use of the proverbs. 7 An exhortation to fear God, and believe his word. 10To avoid the enticings of sinners. 20 Wisdom complaineth of her contempt. 24 She threateneth her contemners.

1. The proverbs of Solomon. On the meaning of the word “proverbs” see Introduction, p. 945. These proverbs, or aphorisms, are given in the measured parallelism characteristic of Hebrew poetry. Solomon was eminently qualified for the task of writing these sayings. He was endowed with a degree of wisdom that was the wonder of the whole world (1 Kings 3:12; 10:23–25); he was a diligent observer of the created works of God; and his dealings with men of all nations added to his store of knowledge and understanding (see 1 Kings 4:29–34; 1 Kings 10:1–3).

2. Wisdom. Heb. chokmah, a word occurring 141 times in the Bible, and almost without exception translated “wisdom.” Chokmah comprehends a number of ideas: (1) technical skill (Ex. 28:3; 35:26; 1 Kings 7:14); (2) cleverness, shrewdness (1 Kings 2:6; 3:28; Job 39:17; Isa. 10:13; 29:14); (3) practical, worldly wisdom (1 Kings 4:30; Isa. 47:10); (4) pious wisdom (Deut. 4:6; Ps. 37:30; 90:12; Prov. 10:31; Isa. 33:6; Jer. 8:9); (5) wisdom as an attribute of God (Ps. 104:24; Prov. 3:19; Jer. 10:12; 51:15); (6) personified divine wisdom (Prov. 8:1–36; 9:1–6); (7) ideal human wisdom (Ps. 111:10; Prov. 1:2; etc.).

“Wisdom” is distinguished from “knowledge” (Heb. daФath, v. 7) in that “wisdom” has to do with character and conduct, whereas “knowledge” is primarily intellectual enlightenment. Knowledge may be merely an accumulation of unrelated and unorganized facts without the ability to apply these facts to practical life. Wisdom is the faculty of being able to make a practical use of facts. An intermediate step may be conceived of in the term “understanding” (Heb. binah, v. 2). Understanding implies the ability to evaluate and organize facts, an essential framework for wisdom.

The wisdom so highly exalted in the book of Proverbs is practical sagacity such as reveals itself in the ideal moral and religious character. The various aspects of wisdom describe the characteristics of one who has met the standards of God. The wisdom described by Solomon is comprehensive in that it enters into all phases of practical life. It does not separate piety from the common duties of life. In the experience of one who has true wisdom, every thought and act has reference to the requirements of God.

Instead of the ideal “wisdom,” the NT speaks of “righteousness” (Matt. 6:33), “holiness” (2 Cor. 7:1; Heb. 12:10), “charity” (1 Cor. 13, properly “love”), but comprehends by these a similar characteristic. The emphasis in all of these concepts is on character rather than on ritualism or even dogma insofar as it relates to theoretical Christianity.

Knowledge and understanding are the basis of wisdom. The exercise of wisdom is a function of the intelligent mind. True knowledge is not a guarantee of right action, but right action is accompanied by a knowledge of what is right and is dependent upon it. The relationship between the two concepts is forcefully set forth in the following statement: “The truths of the Word of God are the utterances of the Most High. He who makes these truths a part of his life becomes in every sense a new creature. He is not given new mental powers, but the darkness that through ignorance and sin has clouded the understanding, is removed. The words, ‘A new heart also will I give you,’ mean, ‘A new mind will I give you.’ A change of heart is always attended by a clear conviction of Christian duty, an understanding of truth. He who gives the Scriptures close, prayerful attention will gain clear comprehension and sound judgment, as if in turning to God he had reached a higher plane of intelligence” (EGW RH Dec. 18, 1913).

Instruction. Heb. musar, from the root yasar, “to admonish,” “to discipline,” “to correct,” or sometimes “to chastise”. Musar may also mean the result of instruction and hence be almost equivalent to wisdom.

Growth in wisdom comes as the result of instruction, but only such instruction as has its source in divine revelation. The Bible is the true basis for such teaching.

3. Wisdom. Heb. sЊekel, a word that is different from the one translated “wisdom” in v. 2. SЃekel means “prudence,” “insight,” “good sense.” The word, however, is synonymous with wisdom. Hebrew poetry characteristically multiplies synonyms. These are to be understood as parallel expressions rather than ideas distinct from one another. The effect of such multiplication of expressions is to emphasize the comprehensiveness of the subject under consideration and to give the subject full coverage in all its aspects.

4. To give. Verses 4–6 state for whom the book is intended: the simple, the young, and the wise.

Subtilty. Heb. Фormah, “craftiness,” “prudence.” The word may either be used in a bad sense, as in Ex. 21:14 (translated “guile”), or in a good sense, as here and in Prov. 8:5, 12.

5. A wise man. We might expect the wise man to avoid this book as unnecessary for him, but such a one well knows that he has but touched the fringe of the rich treasures of the universe and will gladly avail himself of help such as God alone can give.

6. Interpretation. Heb. melisah, “a satire,” or “mocking poem” (Hab. 2:6). Here probably a “figure,” or “enigma.”

Dark sayings. Or, “riddles,” enigmatical allusions that require explanation.

7. Fear of the Lord. That is, reverence for the Lord. The fear of the Lord is that reverent attitude compounded of love, awe, and gratitude that distinguishes men who have realized their own unworthiness and have found salvation in God’s gracious plan. There is no form of mental training that can compare with the earnest study of the Scriptures.

Beginning. Heb. reХshith. This word can also mean “principal part.” The fear of the Lord not only is the first step in the acquirement of all true knowledge but is also the central emphasis of knowledge. If knowledge does not lead to a surrender of life to Jesus Christ, it has missed its aim. “Call no man brilliant who has not the wisdom to choose the Lord Jesus Christ—the light and life of the world. The excellence of a man is determined by his possession of the virtues of Christ” (EGW letter 106, July 15, 1902).

Fools despise. In the OT two different words are commonly used for fool, (1) Хewil and (2) kesil. Both designate stupid persons. Both occur frequently in Proverbs and Ecclesiastes and seldom in any other book of the OT. Because the fool is contrasted with the wise man who has the fear of God, he stands portrayed as an impenitent sinner. Solomon presents the contrast between those who are continually learning more and more of God and His ways, and those who turn from righteousness and tread the path to everlasting death. The fools—those who do not fear the Lord, whether through a careless love of pleasure or willful defiance—reject all genuine wisdom. However much knowledge they may accumulate, the lack of the true center leaves them unbalanced, slaves to vain philosophies.

8. My son. A common form of address from a teacher to his pupils, and may be so used here; but the mention of mother suggests a more personal relation, as if Solomon were passing on to his son the fruits of his own experience. Accompanying the fear of the Lord is respectful obedience to parents. “Instruction” includes the thought of discipline, suggesting that the father should be the ultimate authority in the home. Nevertheless the mother usually has most to do with the training of the children, and it is often the memory of mother’s gentle guidance that holds a youth to the path of right or brings him back when he has strayed.

9. Ornament of grace. How few children wear the graceful ornament of willing obedience! Not chains of restraint, but chains of honor, await those who heed their parents as did Joseph and Daniel (Gen. 41:42; Dan. 5:29).

10. Consent thou not. A reminder that the will is sovereign. Neither man nor devil can make us sin except by persuading us to will to do it (see Rom. 6:13). The soul must purpose the sinful act before passion can dominate over reason (see 5T 177). Sometimes men who have long resisted, submit to iniquity, feeling that they have done all that can be expected of them. But temptation, no matter how strong, is never an excuse for sin. Even though the pressure mounts with continued resistance, the will can and must learn to say No—to the very end.

11. Lay wait for blood. This bald appeal to cruelty and greed may seem to have few parallels in these civilized times. But the passions of unregenerate man have not changed. Cold-blooded murders, carried out for such trifling reasons as a desire for publicity or the satisfaction of curiosity, mark our age. Callous robberies, bringing great suffering to the innocent and needy, are a daily occurrence. These verses are a much-needed warning to young men today.

13. Fill our houses. Here is portrayed the motivating factor of the thief. Flattered by the offer of becoming one of a notorious group and of sharing in the profit from evil achievements, the greedy and the indolent are easily persuaded to join. The next section (vs. 15–19) shows how vain is the hope of permanent and satisfying gain from despoiling others.

15. Walk not thou. The author sets forth the reasons why a life of crime—or even an attempt to make excessive profits within the law—does not pay. There is danger in even a casual acquaintance with evildoers, for they seem to be impelled to their evil deeds by a power beyond themselves, and association with them will so warp a man’s views of right and wrong that he may find himself joining in their way of life.

16. Their feet run to evil. The rapidity of the degeneration of one who has cast in his lot with evil men is frightening. Before long the conscience is so hardened that the thought of murder becomes tenable even to a youth who has been brought up in the fear of the Lord.

17. The net is spread. The unsatisfying results of a life of crime are so commonly and obviously displayed that one who has but the intelligence of a bird should be wise enough to avoid the snare set for him.

18. For their own blood. Criminal activities inevitably lead to the ruin of those who practice them. Few make permanent financial profit, and even these have lost the quiet happiness that honesty alone can ensure. Forced by fear of betrayal to remain on good terms with unpleasant associates, they cannot break out of the net into which they boastfully entered. Repentance, which involves a willingness to pay the penalty for former misdeeds, is the only way out.

19. Taketh away the life. The covetous man is heedless of the sufferings of the poor whom he oppresses and whose lives he may shorten by deprivation, whether by violence or by recognized commercial practices. The solemn warnings here enumerated indicate that such sin will bring its own evil consequences in this life as well as in the day of judgment (see Rom. 6:23; James 1:14, 15).

20. Wisdom crieth without. Throughout the early part of the book, wisdom is personified as a pure and noble woman. The Hebrew uses a plural noun, chokmoth, for wisdom (here and in chs. 9:1; 24:7) with a singular verb. Chokmoth is probably the plural of intensity, standing for all kinds of wisdom. Some hold that chokmoth should be chokmuth, an abstract singular form.

22. How long? Verses 22–33 give the words that wisdom is pictured as speaking. Notice the progression in degrees of culpability: the simple who do not realize the need for instruction in righteousness, those who openly mock at good, and the confirmed transgressors who are called fools. The simple and the scorners are too occupied with trivialities and self-pride to heed the warnings, and the fools actively hate and oppose righteousness.

23. Pour out my spirit. If the simple, the scorners, or even fools will turn and listen, wisdom will instruct them and imbue them with the spirit of essential knowledge. At the same time the Spirit of God will make clear to them the words of conviction and will bring them to repentance. The measure of the Spirit is determined by the capacity of the one who accepts, not by the God who gives (see GC 477).

24. Ye refused. Still speaking, both to the indifferent and to the active opposers, wisdom describes the fearful and inevitable results of a neglect to heed the call to gain a knowledge of God. These foolish ones go their own way, deaf to the warning words and blind to the beckoning arms.

25. Set at nought. Heb. paraФ, “to let alone,” “to neglect.” The rejectors of God’s mercy are not pictured as ignorant of good or as claiming that salvation is worthless; they are shown as simply too busy with lesser things or too hardened in sin to heed the call (Luke 14:18; Acts 24:25). They are not the heathen, but the careless or backslidden believers. It is dangerous to put off the day of responding to the pleadings of wisdom.

26. I also will laugh. As the simple ones laughingly passed by the offer of salvation, so wisdom ignores their plight, and as the fools and scorners mocked at the way of life, so will their cries for mercy be met with the solemn execution of judgment.

27. Distress. “Distress” and “anguish” are synonyms, signifying literally “squeezing and narrowness,” in contrast with the freedom of a large sphere. Wisdom is not represented as bringing the disasters. These come as a result of neglecting the instruction of wisdom and refusing the divine protection that wisdom offers.

28. Shall they call. When God, through wisdom, called and beckoned, they would not heed. Now they call in vain for a saving knowledge of the Lord (see Amos 8:11, 12).

In storm and earthquake, in war and want, careless, sinful men frequently call upon God for salvation and promise reformation of life if He will save them from peril. Too often, however, when peace and quiet return, they laugh off the promises made during their fears. While it is true that imminence of death at times brings genuine conversions, a last-minute salvation is seldom secured by those who have long turned a deaf ear to the call of the Spirit.

The fullest and most terrible fulfillment of this prophecy will occur at the close of the world’s history. When the Spirit of God has been finally rejected and the protection of grace removed, the impenitent will find themselves at the mercy of a cruel master whom they have chosen to serve in place of God (see GC 614).

Why is there no answer? Why does God mock at these poor souls for whom He gave His Son? To say that God mocks is, of course, using figurative language. Actually God is deeply grieved when men turn against Him (see Eze. 33:11; Hosea 11:8). However, men are free moral agents, and God does not prevent the results of a course of their own choosing. At the same time He does all He can to prevent men from making a contrary choice. He appeals to all to come to Him even though they have been long-time enemies of good (Eze. 18:21; Matt. 11:28; Rom. 5:8; Rev. 22:17).

29. Hated knowledge. When they had hearts soft enough to be impressionable, they refused to permit the Spirit of God to work upon them. Now their hearts have become hardened and their characters fixed. Now it is too late. Any simulated repentance is only a desire to escape the dreadful results of their sins. Even if these men were granted another opportunity, it would produce no change.

Real forgiveness is not a mere excusing of sin, but a cleansing of the sinner (1 John 1:9). Without a genuine surrender to the instruction and control of the Holy Spirit and an earnest desire to be changed, no sinner can be saved.

Did not choose. The fear of the Lord would have been to them the beginning of saving knowledge (v. 7). These people did not want such knowledge, because it would have interfered with their enjoyment of wickedness. Now they would like to evade the inevitable consequences.

31. Of their own way. It is not an act of arbitrary power on the part of God that removes the wicked from His presence (Hosea 13:9; 14:1). It is the impenitent themselves who have placed their wills at cross-purposes with the Source of life, so that His loving presence will be to them a consuming fire (see DA 764, 107; GC 36). The careless and the obdurate suffer a similar fate, for neither is fit to live in a perfect world. To them, eternal life in sinless surroundings would be eternal torment; death is a merciful release from the pangs of vain regret (see SC 20).

32. The turning away. It is backsliding into a rejection of God because of pre-occupation with the riches of this world that will bring destruction to many who confidently count on eternal life (see Jer. 8:5).

33. Whoso hearkeneth. Those who give heed to the wise counsel of God and obey the precepts of wisdom remain peaceful in a world of woe. While their hearts are touched with pity for those who suffer, they have no fear for themselves. They look forward with confidence to the salvation that has been promised (see Ps. 16:9).

Ellen G. White comments

5    4T 361

7     7T 71

8–104T 208

10   AH 459, 466; CG 218; ML 215; MYP 334; 3T 47

15   ML 215

20–334T 208

23   MYP 334

24, 25  GC 642

24–262T 41

24–31PP 558; 5T 72

24–331T 263

25, 26  1T 81

26   1T 269

27   GC 644

27, 28  1T 82

28   MYP 334

29   GC 286

30–32PP 739

31   GC 286

33        GC 285; MYP 334; PP 558