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I. The Appeal of Wisdom. Chaps. 1–9

The Title. Chap. Proverbs 1:11. proverbs] Properly resemblances. Here used of (1) short, pithy sentences, either couched in the form of a similitude, or comparison, or gathering up under their common principle or issue classes of events or actions, which resemble one another in the identity of that principle or issue; such proverbs forming the bulk of the Book from the 10th chapter to the end: (2) longer and more elaborate didactic addresses, such as are contained in the first nine chapters of the Book, and occasionally interspersed in its later portions. See Introd. ch. ii. p. 18.

of Solomon] This does not mean that Solomon was the author of the whole Book, for parts of it are distinctly ascribed to other authors (Proverbs 24:23, Proverbs 30:1, Proverbs 31:1), but that in the main it proceeds from him, and that he is the acknowledged father of this kind of Hebrew literature. See Introd. ch. iii. p. 25.

2. To know] The construction in this and the following clauses is elliptical: The proverbs … to know, to discern, to receive, to give; i.e. the proverbs of which the purpose is that men may know, discern, and receive (as it is expressed in Proverbs 1:5), and that they (the proverbs) may give, &c.

wisdom] In this one word the whole subject of the Book is gathered up. But in these opening verses the scope and functions of this Wisdom, which the Book is designed to teach, are set forth by a variety of words employed to expand and describe it. It is instruction, or, rather, discipline (Proverbs 1:2), not only instructive but corrective. It is discriminating, intelligent, penetrating, it discerns the words of understanding (ib. R.V.). It is practical, for it educates or disciplines in wise dealing (Proverbs 1:3; Proverbs 1:1 st clause, R.V.). It is upright and just, and has regard to the severer virtues, for it trains in righteousness and judgement and equity (ib. R.V.). It sharpens the intellect, for it imparts subtilty, or prudence (R.V. marg. Proverbs 1:4). It adds learning (lit. acquirement) and the art of steering one’s course aright (wise counsels) by its growth and fuller application (Proverbs 1:5). It gives play to the imagination and scope to the intellectual powers in proverb and figure, in riddles and dark sayings (Proverbs 1:6, R.V.).

instruction] So both A.V. and R.V. But the word carries with it the sense of correction, or discipline. LXX. παιδεία (on which word in its Scriptural sense see Trench, N. T. Synonyms), Vulg. disciplina. The Heb. word is the same as is rendered chastening, A.V. and R.V. text in Proverbs 3:11, and παιδεία in the quotation of that passage in Hebrews 12:5. As Trench points out there can be no true instruction of man as he now is, without correction and discipline.

understanding] Lit. discernment, the Heb. root being the same as discern at the beginning of the verse. The root-meaning is to go between, divide, distinguish. Comp. “that ye may prove the things that differ” (R.V. marg.), Php 1:10. Penetration is an integral part of wisdom.

The Introduction. Chap. Proverbs 1:2-7The Introduction consists of a statement of the object of the Book (Proverbs 1:2-6), which is primarily to instruct the young in Wisdom (Proverbs 1:4), but at the same time to increase the store of those who are already wise (Proverbs 1:5); and also of a kind of motto, or enunciation of the basis and ruling principle of all the teaching which is to follow (Proverbs 1:7).

3. the instruction of wisdom] Rather, instruction (or discipline) in wise dealing, R.V. The word is not the same as that rendered wisdom in Proverbs 1:2; Proverbs 1:7.

justice] Rather, righteousness, R.V. as a wider word. The three words, righteousness, judgement, equity, may be simply cumulative and comprehensive; or possibly righteousness may denote the abstract and inclusive principle, as it affects the character; judgement, the same principle in action generally; equity (lit. equities, marg.), the varied application of that principle in different cases.

4. subtilty to the simple] Both words are here used in a good sense, or perhaps we might say, in their proper or neutral sense. The Hebrew word for simple is literally open (Heb.), sc. to influence, whether good or bad. The primary meaning of the English word simple, whether it be without fold (Trench) or one-fold (Skeat) is entirely different; but the idea conveyed by it adequately represents the meaning of the Hebrew. For, as Trench points out, to be without fold (or to be one-fold) is to be “just what we may imagine Nathanael to have been, and what our Lord attributes as the highest honour to him, the ‘Israelite without guile.’ ” But then since, as he truly adds, “in a world like ours such a man will make himself a prey, will prove no match for the fraud and falsehood he will everywhere encounter,” he needs the safeguard of subtilty, or prudence (R.V. marg.) to preserve him (see Proverbs 1:22, below). Such subtilty may be the craft of the serpent (Genesis 3:1, where the Heb. word is the same); but it may be the wisdom of the serpent without its guile (see Matthew 10:16, and comp. Proverbs 8:5; Proverbs 15:5; Proverbs 19:25).

The simple, though specially to be found among the young of the parallel clause of the verse, embrace others also.

5. A wise man will hear] Or, That the wise man may hear, R.V., making the clause a continuation of the direct statement of the design of the Book.

learning] Lit. taking, and so that which is taken, or learned. He will increase his store. σοφὸς σοφώτερος ἔσται, LXX. sapiens sapientior erit, Vulg.

wise counsels] Or, sound counsels, R.V. The figure of steering a ship, involved in the Heb. word for counsels, is preserved in the rendering both of the LXX. (κυβέρνησιν κτήσεται. Comp. κυβερνήσεις, 1 Corinthians 12:28), and of the Vulg. gubernacula. “Skill and facility in the management of life. Comp. Proverbs 11:14; Proverbs 12:5; Job 37:12.” Lange, Comm. ad loc.

6. This verse intimates that the aim of the Book is to confer an initiation which will make its possessor free of all the mysteries of the Wise. By understanding these proverbs he will acquire the power of understanding all proverbs. (See Mark 4:13, and Speaker’s Comm. on this verse.)

interpretation] So R.V. marg., and Vulg. interpretationem. So too Gesenius, “properly, interpretation, and so what needs an interpretation, an enigma.” But it is better to render, a figure, R.V. text. σκοτεινὸν λόγον, LXX. aculeate dicta, Maur. Comp. Habakkuk 2:6, the only other place where the Heb. word occurs.

the wise] Lit. wise men. There is no article. But perhaps the reference is to a recognised class of what we should call philosophers. See Introd. ch. i. p. 9. Comp. Proverbs 22:17, Proverbs 24:23.

dark sayings] Or, riddles, R.V. marg. The word is rendered riddle both by A.V. and R.V. in Ezekiel 17:2. The LXX. has αἰνίγματα in Proverbs and διήγημα in Ezekiel. The Vulg. has œnigma in both places.

7. This verse stands out as the motto, or key-note, both of the whole Book, and of the whole subject of which the Book treats. I am offering, the writer would seem to say, to give you the right of entering into the House of Knowledge, to conduct you through some of its goodly chambers, to display to you a portion of the rich and varied treasures with which it is stored. But as you approach the portal, note well the inscription which is traced above it: The fear of the Lord is the beginning of knowledge. The House is not a Palace only, but a Temple. They only who reverence the Deity who inhabits it are admitted within the shrine. It is the Temple of God; yet not that only but of Jehovah, the God of Israel, the God of revelation and of covenant. To recognise this is the beginning, the necessary condition, the essential pre-requisite of knowledge. Those who seek knowledge in any other spirit or by any other path, really “despise wisdom and discipline,” and in so doing shew themselves to be not wise men but “fools.” See further, Introd. ch. i. p. 10.

The fear] not slavish dread, the “fear that hath torment” (1 John 4:18), but childlike reverence. See Malachi 3:16-17; Luke 12:5; Luke 12:7. In the LXX. this verse has been amplified by the addition of ἀρχὴ σοφίας φόβος κυρίου, σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν, from Psalm 111:10.

the beginning] “the beginning and foundation of all knowledge,” Maur. This is better than the chief part, R.V. marg. Comp. Proverbs 9:10, where however the Heb. is different.

instruction] Rather, discipline. See note Proverbs 1:2.