1:20-33
Ob and In:
1. Who should read Proverbs? One of them is the naive
v.4 the morally naive
(NET) tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.
Summary and reflection: This is one of the purpose of the Proverbs. People need instruction or else we are in danger. Many things are enticing us and will mislead us today.
2. The problem of the Naive
v.22 How long will you simpletons love naiveté?
How long have mockers delighted in mockery?
And how long will fools hate knowledge?
(NET) Wisdom addresses three types of people: simpletons (פְּתָיִם, pétayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, késilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason.
naivete=(NET) It is related to the term פְּתָיִם (pétayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
Summary and reflection: Why the naive will be naive? Because the naive love naive. We love to state in this state and will not like to change. It is dangerous to love the way we are if we are the naive, the mockers and the fools.
3. What should the naive do, but failure to do so
23 You should respond to my rebuke...
24 However, because I called but you refused to listen,
because I stretched out my hand but no one was paying attention,
25 and you neglected all my advice,
and did not comply with my rebuke,
4. The result of the naive and the reason
26 so I myself will laugh when disaster strikes you,
I will mock when what you dread comes
28 Then they will call to me, but I will not answer;
32 For the waywardness of the
simpletons will kill them,
and the careless ease of fools will destroy them.
(NET) The noun מְשׁוּבַת (“turning away”) [waywardness] 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.
(NET) “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).
Summary and reflection: We do not live in a world that has no God. God's judgment will come and the naive, the inherent love of naivete, and the refusal to turn away will be judged. No matter what careless security we have created for ourselves, one day we will see face the truth-being destroyed. Am I a naive?
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