Proverbs 1

v.1-7

1. The author was important

v.1 The proverbs of Solomon son of David, king of Israel

Solomon, himself, must lived a life of wisdom and therefore, he wrote about that in this book. In Psalm 72, the people prayed for their king to be one that had the character of God. Solomon was an answer to such prayer in certain extend. However, in v.7 he told people that his wisdom came from a source, but it did not exclude the fact that he exemplified wisdom in his life. At least in the end, in Proverbs 31, we will see such an example.

Proverbs=(BDB) sentences of ethical wisdom

2. The purpose of proverbs was important to the king as well as anyone who wants to live a moral life.

1st and 2nd v.2 To learn wisdom and moral instruction, and to discern wise counsel

As a king, the ability to discern wise counsel or to distinguish between the wise/unwise or to pick the best choice among wise counsels , was crucial to his administration.

Wisdom=(NET) The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living—one lives life with moral skill so that something of lasting value is produced from one’s life.

Moral instruction (v.2,3,5,7,8)=(NET) Its parallelism with חָכְמָה (khokhmah, “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly.

to discern wise counsel=(NET) The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.

Reflection: In my middle age, how wise am I? Do I know the skill to produce lasting value from my life? In some aspects yes, but can I do more? Do I observe the fools and develop my ability to control myself from the foolish inclination? I did observed and commented, but I did not pay attention to myself afterwards. Do I discern the true from the false or understand the wisdom? What is my level of discernment?

1st expand v.3 To receive moral instruction in skillful living, in righteousness, justice, and equity

The second, "in" NET-are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.

skillful living=(NET) The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).

righteousness=(NET) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.

justice=From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right.

equity=(NET) upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path

In 2:9, righteous, justice and equity was summed up as "every good way."

Reflection: Moral instruction should not be limited to observing, but acting and develop that as a way of life. In skillful living like Abigail, in righteous, justice and equity or in a good way of life. How much attention do I pay in living like that? Do I care about God's standard (righteousness)? Do I care about justice and equity?

4th v.4 To impart shrewdness to the morally naive, a discerning plan to the young person.

naive=(BDB) open to the instruction of wisdom or folly...the simple-minded; but usually tendency to bad sense

Expand of 2nd v.5-6 supplement v.4 in that even the wise needed to hear the Proverbs

5 (Let the wise also hear and gain instruction,

and let the discerning acquire guidance!)

6 To discern the meaning of a proverb and a parable,

the sayings of the wise and their riddles.

Ignoring of the 1st v.7 Fearing the LORD is the beginning of discernment, but fools have despised wisdom and moral instruction

fools have despised wisdom and moral instruction which are the 1st purpose of Proverbs.

fools=(NET) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are they are stubborn and “thick-brained”

Reflection: From the king to the simple one, or the young people we all need to listen to Proverbs to learn how to discern wisdom and live a life that is pleasing to God. Up to the standard of His Law. However, the fools despised wisdom and moral instruction. What determines a person behavior was not our IQ, but our refusal or despising of instruction. Do I welcome these?

Fearing the LORD=(NET) in Exod 20:20 (where the LORD descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the LORD revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the LORD is expressed in reverential submission to his will—the characteristic of true worship. The fear of the LORD is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).

Discernment=(NET) “knowledge” refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).

(The fool) have despised=(NET) “despise” means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.

Summary and reflection: If the first part (a) and the second part (b) of the verse are contrast to each other, then the one who "fearing of the LORD" (A) is in contrast to the fool (B). A has a journey in front of them, but B has their mind closed and have no future. A's worship and submission to the LORD will change their live accordingly. It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).

In the beginning of the book, the author told the reader the prerequisite of getting benefit from the book: worshipping and submitting to the LORD, willing to change not just in knowledge, but in practice in hatred of evil, and avoidance of sin, and consider the wisdom with value. Do I met these prerequisites?

v.8-14

After the author warned about not to be a fool, but to fear the LORD, he began the content of this teaching:

1. The family relationship between the speaker and the audience

The father did not just want the son to listen to him, but also to his wife, the mother. Both parents are determined to instruct and teach together. This is powerful.

The son is addressed as, "my child" (BDB) as term of kindliness of endearment. A relationship is a must for instruction to be effective.

2. The appeal to listen to the parents are honor (BKC) v.9, what did the sinner used to entice the simple-minded son?

1. v.11a Be a part of the criminal party, v.11b the thirsty blood shed of innocent people (EBC) The nature of the enticement is that the young man is offered a part with professional criminals in a life of crime. (NET) “to lie in wait” it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

2. v.12 The crime would be conducted easily and smoothly that no one would notice (EBC) The criminals assure the novice of swift success: they will swallow up victims who are in the vitality of life (tāmîm meaning “full of health,” “whole”) as surely and swiftly as death opens and swallows its victims

3. v.13-14 The financial gain was certain and the simple-minded son was guaranteed to get his share equally with this professional criminal. (EBC) So the offer made to the youth is to pursue with the roustabouts a life of easy but ill-gotten gain.

Reflection: Why is this the most important teachings that the author put this in the first place? Didnt the unbelieving son know about this? Why did one need to fear the LORD to learn this? What made the sinner's enticement so powerful that most people without the LORD could not resist? To live a easy life with a sure return. Do I fall into the same trap? Isnt this what everyone wants?

v.15-32

1. 17 Surely it is futile (BDB-for no purpose, in vain) to spread a net in plain sight of any bird,

(NET) Heb “in the eyes of.” 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.

2. Repeated theme: v.8-19 and v.20-33 Listen and do not neglect, if not there will be retribution.

a. Listen and do not neglect

v.8-9 The parents called the attention of their child based on the familiar ties and encouraged with the reward (like... x2). Then a case is present to them, given them the reasons, and finally, warned them not to go with them v.15-16.

v.20-23 Wisdom calls out/shouts loudly/ calls at the noisy streets/utters her words, but because of their love of their present situations the audience do not respond or refused to listen. Then the consequence of retribution was given.

Summary and reflection: In both cases, the speaker tries their best effort for the listener to listen. Whatever they could think of they used. They raised their voices, went out to where the audiences were, and pointed out their problems. The balance of love (familiar ties, reward) and warning (the retribution) or the balance of emotion and reasoning were considered, but they did not listen.

b. the retribution to sinners

v.18 but these men lie in wait for their own blood,

they ambush their own lives!

19 Such are the ways of all who gain profit unjustly;

it takes away the life of those who obtain it!

v.26 so I myself will laugh when disaster strikes you,

I will mock when what you dread comes,

27 when what you dread comes like a whirlwind,

and disaster strikes you like a devastating storm,

when distressing trouble comes on you.

28 Then they will call to me, but I will not answer;

they will diligently seek me, but they will not find me.

v.29 Because they hated moral knowledge,

and did not choose to fear the LORD,

30 they did not comply with my advice;

they spurned all my rebuke.

31 Therefore they will eat from the fruit of their way,

and they will be stuffed full of their own counsel

The retribution to the bloodthirst gangsters v.18-19. (EBC) it is futile to spread out a net for birds that are watching, but these men are so blinded by evil that they fail to recognize the trap (v. 18). The blind folly of greed leads to their doom—retribution is the law that will take away their lives

The retribution to the simpletons/mockers/fools who refused to listen to wisdom v.26-31. (EBC) There is grave danger, however, in disregarding the invitation. If the call has been extended for some time—”How long?” (v. 22; see also Isa 65:2)—then this warning is given for a prolonged refusal. Because wisdom has been continually rejected, wisdom will laugh at the calamity of those who have rejected it. v. 28 explains the meaning of the mocking—wisdom will not be there to help when the fools cry out from their distress. The figure of laughing reveals the absurdity of choosing a foolish way of life and being totally unprepared for disaster

If the son in v.8-19 continued his path and join the bloodthirst gangsters he would get the retribution v.18-19 as well as the retribution in v.26-31 because he failed to listen to his parents.

Reflection: Bloodthirst gangers would get retribution, as well as refusal to listen to wisdom. If we love our present naivete, mockery and foolishness, there is a grave consequence. There will be a limit to this invitation. Before this is too late, turn around.

3. The process of "listening and changing" involves the change of our love v .22-23

22 “How long will you simpletons love naiveté?

How long have mockers delighted in mockery?

And how long will fools hate knowledge?

23 You should respond to my rebuke.

Then I would pour out my thoughts (BDB-as endowing men with various gifts...poured out by divine wisdom) to you;

I would make my words known to you.

a. The reason the simpletons/mockers/fools did not change was because of their love. They did not see value or they do not admire what the speakers present.

b. In order to change, they needed to responded or turned from that attitude v.22. Then the Speaker could pour out divine wisdom v.23b. Finally, the Speaker would make Her words known to the simpletons/mockers/fools.

Reflection: For people who do not like to listen, I have to see what they love or value. If they did not turn that attitude there is no need to continue. If yes, then ask God for His wisdom for them to understand God's words. Finally, God Himself will make His words known to that person.

c. 29 Because they hated moral knowledge,

and did not choose to fear the LORD,

30 they did not comply with my advice;

they spurned all my rebuke.

The tragedy of mankind is not our intellectual problem, but what we love and hate. We do not respond to the call of wisdom because we hate wisdom from the bottom of our heart. At the end, we could only eat from our own fruit v.31-32. Only those who chose to listen will live and live in security and will be at ease from harm v.33.

Reflection: Do I love the right thing? Am I willing to turn?

The incentive to listen to wisdom is to avoid retribution which should be a human nature. However, because of our love we are blind from this. What can help us? Faith? Or new life?

Girls' meeting

Prepare a pencil to write on your Bible:

Proverbs=(BDB) sentences of ethical wisdom

write on your Bible:

Wisdom=skill in living—one lives life with moral skill so that something of lasting value is produced from one’s life

What is repeatted in v.2,3? Instruction

to discern wise counsel=(NET) The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.

In v.3, more details are given about this "instruction." Other than a head knowledge, how will this instruction affect you? In behaviour, focuses on acting prudently.

Have you heard of a woman's name Abigail? She is a prudent woman in 1 Sam 25.

https://www.freebibleimages.org/illustrations/rg-david-abigail/

Underline these words on your Bible

v.4 simple

v.7 To impart shrewdness to the morally naive, a discerning plan to the young person.

naive=(BDB) open to the instruction of wisdom or folly...the simple-minded; but usually tendency to bad sense

v.7 fools and the whole verse of v.7

v.7 Fearing the LORD is the beginning of discernment, but fools have despised wisdom and moral instruction

fools=(NET) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious [argument] (20:3). They might have mental intelligence but they are morally foolish. In sum, they are they are stubborn and “thick-brained”

What are the diff between a simple-minded person and a fool as far as their attitude to wisdom or what God thinks are moral?

The fools despised wisdom and moral instruction while the simple are ignorance and open to be taught. What determines a person behavior was not our IQ, but our refusal or despising of instruction. Do I welcome these?

Devotion Together

Search This Blog

Proverbs 1

Comments