* * *
The proverbs of Solomon son of David, king of Israel:
2 for attaining wisdom and discipline; for understanding words of insight;
3 or acquiring a disciplined and prudent life, doing what is right and just and fair;
4 for giving prudence to the simple, knowledge and discretion to the young-
5 let the wise listen and add to their learning, and let the discerning get guidance-
6 for understanding proverbs and parables, the sayings and riddles of the wise.
7 The fear of the Lord is the beginning of knowledge, but fools despise wisdom and discipline.
These seven verses form a distinct unit of introduction.
An introduction, contrary to much of
our common experience in listening to popular
speakers, is not a warm-up or a time for pleasantries.
Biblical writers waste no time with anything less than matters of
highest priority. They go to the heart of the matter, especially when dealing
with first things: "In the beginning God created the heavens and the earth"
(Gen. 1:1); "in the beginning was the Word" (John 1:1). At the beginning of
Proverbs we have an introduction that declares without apology that "the fear
of the Lord is the beginning of knowledge" (1:7).
We should always pay attention to beginnings and endings of literary
works because writers tend to put their most important thoughts and images
there. We should pay especially close attention to a literary introduction
when it includes a phrase that is also found in the work's conclusion. In this
case, "fear of the Lord" not only concludes this prologue and the first part
of the book of Proverbs (i.e., chs. 1-9; cf. 9:10), it also appears at the end of
the entire book (31:30). The writer's use of this framing device of
inclusiotells us to watch for "the fear of the Lord" as it recurs throughout the Proverbs
and guides our reading of it. For now we observe that as Yahweh is the source
of every beginning, so our fear of him (worship and faithfulness) is the beginning
of the study of wisdom as well as its primary goal.
The introduction, most of it one long Hebrew sentence, not only honors
the book of Proverbs with the names of its most revered kings, Solomon
and David, it states the book's purpose. In a series of Hebrew infinitive verbs
(six in all after verse 2; infinitives begin every verse but verses 5 and 7), we
readers are told not only what the book is (a collection of
) and who
receives the credit for the collection (Solomon), but what the book is
a word, this book was written to pass on wisdom. Such a statement of introduction
was not unusual in the ancient world. Egyptian instructions in wisdom
often named the speaker and recipient as part of their statement of
purpose: to pass on wisdom for successful living from one generation to the
next. So Ptahhotep taught his son, "There is no one born wise."
We should also notice that this introduction includes a list of literary
forms ("proverbs and parables, the sayings and riddles of the wise"), reasons
for studying them ("for attaining wisdom . for giving prudence"), and qualities
of character that readers should cultivate ("a disciplined and prudent
life, doing what is right and just and fair"). Finally, the prologue describes different
sorts of people who will read and respond to the teaching of this book
("the simple . the young . the wise . [and] fools").
The different terms for wisdom, knowledge, and understanding have puzzled
commentators, who have tried to determine what distinguishes one
from another. Some have looked for patterns and progressions. Others have
been content to say that the many terms are brought together to show that
no one word can describe the reality and splendor of wisdom. Kidner put it
well, comparing the prologue to a prism that breaks "the plain daylight of wisdom
) into its rainbow of constituent colors."
The first of the purpose clauses says that the proverbs are "for attaining
wisdom and discipline" (1:2). "Wisdom" in its most general meaning is the
acquired learning that helps one know what to do in a given situation. It
includes knowledge and skill, whether that skill is applied to craft work (Isa.
40:20) or to the business of right living, as it is here. In this prologue, the
hkmis used twice of wisdom (Prov. 1:2, 7) and twice for the wise
persons who both acquire and teach it (1:5, 6). Therefore, one learns wisdom
from those who are farther along in the process (cf. 12:15; 13:20). Yet such
wisdom does not come apart from a right relationship to the Lord, here
expressed as "fear." Therefore, before going on, this prologue wants us to
know that wisdom, taught by elders and received in the fear of God, is the
primary goal for human life.
"Wisdom" is in first position as an indication of its primary importance
(1:2), yet wisdom does not stand alone. It is paired with "discipline," not
only here but again in 1:6. "Discipline" (
) basically refers to instruction,
especially in the sense of correction. The word is used for God's discipline
in Deuteronomy 11:2; Isaiah 26:16; and Psalm 50:17. Some of the proverbs
use it for corporal punishment (Prov. 13:24; 22:15; 23:13). When paired
with "wisdom" (
), discipline means submitting to instruction in order
to reach the goal of wisdom. "Listen to advice and accept instruction (
and in the end you will be wise" (19:20; cf. 23:23). The pairing of wisdom
and discipline suggests that both are a way of life that one comes to know
and learn. No one is born wise or without the need for discipline.
) is also paired with "a prudent life" (
)-a term for
practical wisdom (1:3; cf. 16:22). Throughout Scripture,
sekelrefers to understanding
and insight that can lead to good ends (Ezra 8:18) or bad (Dan.
8:25). It speaks of the ability to size up a situation and respond accordingly.
When tempered with discipline, this practical wisdom leads one along good
The second half of verse 3 continues to describe the disciplined and prudent
life; it is characterized by actions that are "right and just and fair." The
break in the series of infinitive verbs adds extra emphasis on this trio of
virtues (in Hebrew they appear in noun forms, "righteousness, justice, and
equity"). We will meet them again in the next chapter, where they speak of
how and why God gives wisdom (2:9). This triad is at the center of the prologue's
structure, and its goal for life is at the heart of the whole book. Righteousness,
justice, and equity are also often used of God in the Psalms (Ps. 9:8;
33:5; 89:14; 96:10; 97:2; 103:17), and as attributes of God they set the standard
for human interaction (58:1). They appear throughout Proverbs to
show us how disciplined and prudent living is recognized.
In Proverbs 1:4 we meet, for the first time, the person who is to receive this
instruction in wisdom. That person is "simple" or "untutored" (
translations even use "ignorant"), more lacking in instruction than intelligence.
Remember that the statutes of the Lord make the simple wise (Ps.
19:8). The simple can be led astray (Prov. 1:10 uses the same root for "entice"),
so there is sometimes a sense of "gullible" or "naive" included as well. It is a significant
term, for we will see in this same chapter that personified Wisdom
rebukes the simple for remaining in ignorance (1:22). So also both Wisdom
and Folly address their invitations to the simple in chapter 9.
The term "simple" is set in parallel with "the young"; thus, it seems that the
first objects of wisdom teaching are those who need education in every area of
life. They are to learn "prudence," "knowledge," and "discretion." "Prudence" is
here used as a positive description of hidden, private thoughts. Not saying
everything that comes to mind has its advantages, but if thoughts are hidden
in deceit, they appear as shrewdness or even cunning or scheming (Gen. 3:1;
Ex. 21:14; Josh. 9:4). Likewise, "discretion," the ability to make plans, can, when
used for evil purposes, become the kind of craftiness that the Lord condemns
(Prov. 12:2). "Knowledge," by contrast, is a positive term that will receive a
greater positive charge in 1:7 by its association with the fear of Yahweh.
Verse 5 brings another group of persons into view. Wisdom instruction
is not only for the unlearned; the "wise" also listen and continue to learn
while the "discerning get guidance" or strategies (see 11:14; 20:18; 24:6; 12:5
for a negative sense). The Hebrew grammar of the first phrase will allow a
jussive sense of "let the wise hear." But whether the statement is directive or
descriptive, it is clear that the character of learners determines their actions
and the actions of learners reveal character.
Who are these wise ones? Coming after mention of the simple, the term
"wise" may indicate those who are more experienced and accomplished in
learning, those who would require skills of discernment that are more finely
honed. Contrasted with the fools who are mentioned in 1:7, the wise are
any who choose to follow the path of learning instead of passing it by. By
placing the wise and discerning between the simple and the fools, the writer
highlights the inevitable decision that all must make. The simple must choose
to become one of the wise or by default will become one of the fools.
In 1:6, the last of the purpose clauses, "for understanding" (
as its object "proverbs and parables, the sayings and riddles of the wise." Two