Proverbs Chapter 1
The Book of Proverbs –
Introduction to Wisdom Literature
The Book of Proverbs belongs to a group of Old Testament writings known as Wisdom Literature, which includes Proverbs, Ecclesiastes, Song of Songs, and Job, along with certain psalms that reflect on divine wisdom such as Psalms 19, 37, 104, 107, 147, and 148. These books explore the application of God’s truth to daily life, teaching that true wisdom comes from fearing the LORD and walking in obedience to His Word. Wisdom is not merely intellectual knowledge, but the practical outworking of God’s truth in character and decision-making. In the Old Testament, 2 Chronicles 1 records how Solomon requested wisdom above all else, demonstrating that godly discernment surpasses wealth or power. The New Testament further builds upon this theme, as 1 Corinthians 1 declares that Christ Himself is “the wisdom of God,” and James 3 contrasts heavenly wisdom—pure, peaceable, and full of mercy—with earthly wisdom that is self-seeking and demonic.
Purpose and Theme of Proverbs
The Book of Proverbs is God’s manual on how to “wise up and live.” It moves beyond the simple observance of laws and teaches the believer how to apply divine truth in the complexities of life. Whereas the Law sets boundaries, Proverbs equips the believer to lead an intentionally wise and vigorous life under God’s guidance. It exposes the difference between wisdom and folly, righteousness and wickedness, diligence and laziness, humility and pride, purity and corruption. Every verse penetrates deeply, often contrasting right and wrong attitudes, behaviors, and choices with brevity and power. Proverbs trains the heart to discern God’s moral order and equips believers to live victoriously in a fallen world.
Meaning of “Proverb”
The Hebrew word for “proverb” is mashal (lv’m’), which means a parable, a comparison, or a sentence of ethical wisdom. A proverb is a concise saying drawn from long experience. These short sentences are easy to remember and contain condensed truth that reveals timeless principles of life and morality. They take great truths and compress them into memorable expressions that can guide daily living. Each proverb is like a nugget of gold mined from the wisdom of God and the experience of His people.
Practical Nature of Proverbs
Proverbs use vivid, practical language to communicate divine wisdom through simple yet profound comparisons. The wisdom of God is not abstract; it is meant to be applied in the ordinary circumstances of life. Homespun sayings such as, “When the well is dry, we know the worth of water,” or “When you want a drink of milk, you don’t buy the whole cow,” illustrate how easily truth can be conveyed through common experience. Similarly, “The cat would eat fish, but she doesn’t want to get her feet wet,” reminds us that desire without effort accomplishes nothing. Each of these proverbs mirrors the same type of practical wisdom that fills the biblical book—direct, earthy, and filled with divine insight.
Moral Reflection and the Call to Integrity
Mark Twain once said, “Always do right—this will gratify some and astonish the rest.” President Harry S. Truman valued this saying so much that he had it framed and placed behind his desk in the Oval Office. This simple phrase captures the moral essence of the Book of Proverbs. It reminds the believer that wisdom is inseparable from integrity. To do right before God, regardless of the opinions of others, is the hallmark of a wise man. Proverbs repeatedly calls God’s people to choose righteousness over convenience, obedience over compromise, and humility over self-advancement. It is not about the mere acquisition of knowledge, but the transformation of the heart into one that reflects God’s own character.
Summary
The opening chapters of Proverbs (1–4) set the foundation for all wisdom: the fear of the LORD. They establish the contrast between wisdom and folly and instruct the reader to receive instruction, treasure God’s commands, and walk in understanding. The book’s purpose is both moral and spiritual—it seeks to build godly character and produce discernment in the hearts of those who love the LORD. True wisdom begins with submission to God’s authority, continues through obedience to His Word, and results in a life that glorifies Him in thought, word, and deed.
Authorship of Proverbs
Solomon, the son of David and king of Israel, is the principal author of the Book of Proverbs. He lived five hundred years before the “seven wise men” of Greece and seven hundred years before the era of Socrates, Plato, and Aristotle. Scripture records that Solomon “spake three thousand proverbs: and his songs were a thousand and five” (1 Kings 4:32). The Bible also declares that Solomon possessed unparalleled wisdom in his time:
“And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.” (1 Kings 4:29–31, KJV)
Since Solomon reigned from approximately 971 to 931 B.C., the Proverbs attributed to him are dated to the tenth century before Christ. However, Proverbs 25:1 reveals that chapters twenty-five through twenty-nine, though written by Solomon, were later compiled by the men of Hezekiah:
“These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.” (Proverbs 25:1, KJV)
King Hezekiah reigned from about 729 to 686 B.C., showing that the collection of Proverbs underwent a careful and divinely supervised process of preservation and compilation through the centuries.
Divine Authorization
Ultimately, God is the true Author of the Book of Proverbs and of all Scripture. As the Apostle Paul wrote:
“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” (2 Timothy 3:16, KJV)
The Greek word theopneustos (θεόπνευστος) means “God-breathed.” Scripture did not originate from human wisdom or creativity but was breathed out by God through human instruments. The verse also declares that the Word of God is “profitable” in four essential ways:
For doctrine – teaching what is right.
For reproof – identifying what is not right.
For correction – showing how to get right.
For instruction in righteousness – teaching how to stay right.
Thus, Proverbs, like all of Scripture, is divinely inspired and entirely sufficient to guide the believer into godly wisdom and righteous living.
Addressees of Proverbs
Throughout the opening chapters, Solomon repeatedly addresses his audience with the phrase “my son,” emphasizing the personal and instructional nature of his counsel. The expression occurs fifteen times in chapters one through seven and twice elsewhere (Proverbs 19:27; 27:11). It is also used five times in the sayings of the wise men (Proverbs 23:15, 19, 26; 24:13, 21) and once by King Lemuel’s mother in Proverbs 31:2.
The plural form, “my sons,” appears four times, all in Solomon’s own writings (Proverbs 4:1; 5:7; 7:24; 8:32). This form suggests that Solomon may have been addressing not only his biological children but also students, young men under his tutelage, or all who would learn from his instruction. It reflects a fatherly tone of love, discipline, and moral training—characteristics essential for the passing down of godly wisdom.
New Testament Quotations of Proverbs
The Book of Proverbs has significant influence throughout the New Testament. Its truths are timeless and are frequently quoted or alluded to by the apostles:
Romans 3:15 quotes Proverbs 1:16.
Hebrews 12:5–6 and Revelation 3:19 both quote Proverbs 3:11–12.
James 4:6 and 1 Peter 5:5 quote Proverbs 3:34: “Surely he scorneth the scorners: but he giveth grace unto the lowly.”
Romans 12:20 quotes Proverbs 25:21–22: “If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink.”
2 Peter 2:22 references Proverbs 26:11: “As a dog returneth to his vomit, so a fool returneth to his folly.”
These connections reveal the enduring moral and spiritual power of Proverbs and affirm that its wisdom transcends both covenants, speaking directly to the hearts of believers in every age.
The Nature of Wisdom
Wisdom, in its simplest sense, is “the ability to use knowledge in the right way.” The world defines wisdom as intellect, reasoning, or the mastery of life through experience. Yet Scripture distinguishes between two kinds of wisdom:
Worldly wisdom, which is self-centered, sensual, and ultimately foolish (1 Corinthians 2:1–8; James 3:13–18).
Divine wisdom, which comes from above and is embodied perfectly in the Lord Jesus Christ, “who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30, KJV).
In Colossians 2:3, Paul writes that in Christ “are hid all the treasures of wisdom and knowledge.” Proverbs 8:22–31 presents wisdom as eternal, creative, and beloved of God, a personification that foreshadows the eternal Word, Jesus Christ, who was “in the beginning with God” (John 1:1–2) and through whom “all things were created” (Colossians 1:15–19).
The Hebrew term for wisdom, chokmah (חָכְמָה), appears forty-five times in the Book of Proverbs. It encompasses skill, intelligence, and moral insight. However, biblical wisdom extends beyond intellect—it is deeply spiritual and rooted in a right relationship with God. Proverbs 9:10 declares:
“The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.” (Proverbs 9:10, KJV)
Other Scriptures echo this truth: Proverbs 1:7, 14:16, 15:33, Job 28:28, and Psalm 111:10 all affirm that reverence for the LORD is the foundation of true discernment. Wisdom begins not with intelligence or education but with submission to God and a heart yielded to His Word.
Therefore, wisdom in Proverbs is both practical and moral. It includes discernment, prudence, skill in living, and upright character. It means applying God’s truth to every aspect of life. To yield one’s life to Christ and obey Him daily is the truest form of wisdom.
Summary of Key Truths
Authorship: Primarily Solomon, written in the tenth century B.C., with later compilation by the men of Hezekiah.
Divine Origin: The Book of Proverbs is “God-breathed,” inspired by the Holy Spirit, and profitable for every aspect of righteous living.
Audience: Addressed to Solomon’s sons, students, and all who seek wisdom.
New Testament Relevance: Repeatedly quoted, affirming its authority and timelessness.
Nature of Wisdom: True wisdom begins with the fear of the LORD and is ultimately embodied in the person of Jesus Christ.
Contradictions in Human Wisdom vs. Divine WisdomHuman sayings often contradict one another, showing the inconsistency of man’s reasoning. For example, one common proverb says, “Look before you leap,” emphasizing caution and foresight, while another declares, “He who hesitates is lost,” stressing the need for immediate action. Similarly, “A man gets no more than he pays for” values effort and payment, while “The best things in life are free” values grace and unearned blessings. Other sayings such as “Leave well enough alone” advise contentment, while “Progress never stands still” calls for constant advancement. Likewise, “Many hands make light work” praises teamwork, but “Too many cooks spoil the broth” warns of overinvolvement. Even “A rolling stone gathers no moss” contrasts with “A setting hen does not get fat.”
These contradictions reveal that man’s observations are fragmented and often self-defeating. Human reasoning lacks the moral and spiritual foundation to harmonize truth consistently. However, the wisdom contained in the Book of Proverbs is never contradictory, for it is divinely inspired. God’s Word is absolute truth, perfectly coherent in every principle. Whereas human philosophy changes with culture, God’s wisdom stands eternal and unchanging. As Proverbs 30:5 declares, “Every word of God is pure: he is a shield unto them that put their trust in him.”
Guides for Studying Proverbs
The Book of Proverbs is an organized and intentional collection of divine instruction. Ecclesiastes 12:9 notes, “And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.” This tells us that the proverbs were not haphazardly assembled but were carefully arranged under divine guidance to form a structured manual of wisdom.
Proverbs also serves as a mirror of every character type found throughout Scripture—wise men, fools, sluggards, scorners, the righteous, and the wicked. Each verse presents a thumbnail sketch of human nature and behavior in light of God’s moral law.
A practical way to study Proverbs is to read the “date chapter” each day, since the book has thirty-one chapters—one for every day of the month. This daily reading rhythm allows the believer to continually meditate upon and internalize the moral and spiritual lessons of God’s wisdom.
Parallelism of Ideas in Hebrew Poetry
Hebrew poetry, unlike Western poetry, does not depend upon rhyme or rhythm. Its beauty lies in the parallelism of ideas—the repetition, contrast, or expansion of thought between two or more lines. This method of writing deepens meaning and helps the reader grasp the moral truths being expressed. There are three main types of parallelism used throughout Proverbs: synonymous, antithetic (contrast), and synthetic.
1. Synonymous Parallelism
In synonymous parallelism, the second clause restates the idea of the first in different words to reinforce its meaning. For example:
“Judgments are prepared for scorners, and stripes for the back of fools.” (Proverbs 19:29, KJV)
Here, “scorners” and “fools” are paralleled, and both phrases express the same principle of divine justice from slightly different angles. This repetition drives home the warning that those who reject correction will face certain consequences. Some verses employ complete synonymous parallelism, where each element is mirrored line for line (as in Proverbs 1:2 and 2:11). Others use incomplete parallelism, where only part of the first line is matched in the second (as in Proverbs 1:9).
2. Antithetic (Contrast) Parallelism
This is the most common form in Proverbs, especially in chapters ten through fifteen. The second clause contrasts the first, intensifying the truth by showing its opposite. For instance:
“The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.” (Proverbs 13:9, KJV)
The contrast between the enduring light of the righteous and the extinguished lamp of the wicked highlights the moral difference between godly and ungodly living. Through such contrasts, Solomon reveals that moral choices produce lasting consequences, either life and joy or darkness and destruction.
3. Synthetic Parallelism
In synthetic parallelism, the second clause continues or expands upon the thought introduced in the first. For example:
“The fear of a king is as the roaring of a lion: he that provoketh him to anger sinneth against his own life.” (Proverbs 20:2, KJV)
Here, the first line presents the image, while the second explains its consequence. Synthetic parallelism often describes a progression of thought, showing cause and effect, comparison, or elaboration. In Proverbs 3:6—“In all thy ways acknowledge him, and he shall direct thy paths”—the second clause provides the result of the first. Likewise, Proverbs 16:3 says, “Commit thy works unto the LORD, and thy thoughts shall be established.”
Other variations include the “better…than” comparisons that highlight moral preferences:
“Better is a little with righteousness than great revenues without right.” (Proverbs 16:8, KJV)
“Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.” (Proverbs 15:17, KJV)
There are nineteen such “better than” statements throughout the book (Proverbs 12:9; 15:16–17; 16:8, 16, 19, 32; 17:1, 12; 19:1, 22; 21:9, 19; 22:1; 25:7, 24; 27:5, 10; 28:6). Another pattern is the “how much more” form, emphasizing degrees of truth or consequence (Proverbs 11:31; 15:11; 17:7; 19:7, 10; 21:27). Chapters sixteen through twenty-two especially display both synonymous and synthetic structures.
Outline of the Book of Proverbs
Wisdom and Folly Contrasted – Chapters 1–9
These foundational chapters personify wisdom as a noble woman calling out to the simple, while folly is portrayed as seductive and destructive. They set the moral and spiritual framework for all that follows.Proverbs of Solomon (Written and Arranged by Himself) – Chapters 10–24
These chapters contain hundreds of individual sayings that contrast the righteous and the wicked, the wise and the foolish, and the diligent and the lazy.Proverbs of Solomon (Compiled by the Men of Hezekiah) – Chapters 25–29
These were later arranged and preserved during Hezekiah’s reign. They include lessons on leadership, humility, and righteous living.The Oracle of Agur – Chapter 30
Written by Agur the son of Jakeh, this chapter reflects deep humility and wonder at God’s greatness.The Proverbs of Lemuel’s Mother – Chapter 31
These verses contain godly counsel from a mother to her son, King Lemuel, and conclude with the well-known description of the virtuous woman.
Three Classes of the Unwise (Proverbs 1:22)
In the opening chapter, three kinds of people are identified as those most in need of wisdom:
The Scorner – Proud, arrogant, and resistant to correction. He mocks truth and despises reproof.
The Fool – Willfully rejects God’s wisdom, preferring his own understanding. He is not ignorant but rebellious.
The Simple – Naïve and easily led astray, lacking discernment. Without instruction, the simple drifts into folly.
Proverbs 1:22 says, “How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?” Each of these categories describes a person’s response to God’s truth, revealing that wisdom or folly is a matter of the heart.
The Scorner
The scorner is a person who mocks and ridicules the wisdom of God. His heart is filled with pride, and his mouth is quick to sneer at truth and righteousness. Proverbs 14:6 declares, “A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.” The wisdom of God is too high for the scorner to grasp, yet he will not humble himself to admit it. Instead, he pretends to know everything. Proverbs 21:24 describes him well: “Proud and haughty scorner is his name, who dealeth in proud wrath.”
The Hebrew term for “scorner” literally means “to make a mouth,” portraying someone curling the lip or sneering in contempt. This vivid imagery shows the scorner’s habitual attitude of arrogance and mockery toward the things of God. Proverbs 9:7–8 says, “He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.” Similarly, Proverbs 13:1 adds, “A wise son heareth his father’s instruction: but a scorner heareth not rebuke.”
Because the scorner never profits from correction and refuses to be taught, he is destined for judgment. Proverbs 19:29 warns, “Judgments are prepared for scorners, and stripes for the back of fools.” The scorner’s laughter and pride will one day turn to fear when divine retribution comes.
The Fool
The fool, in contrast to the wise, is dense, sluggish, careless, and self-satisfied. His heart is dull toward spiritual things, and he is content in ignorance. Nabal, whose name literally means “fool,” is a striking example. In 1 Samuel 25, he mocked David’s messengers and refused to offer hospitality, prompting his wife Abigail to intercede and spare their household from destruction. Nabal’s arrogance cost him his life when “the LORD smote Nabal, that he died” (1 Samuel 25:38).
Scripture outlines several traits of the fool:
He hates instruction: “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.” (Proverbs 1:7)
He is self-confident: “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.” (Proverbs 12:15)
He talks without thinking: “A fool uttereth all his mind: but a wise man keepeth it in till afterwards.” (Proverbs 29:11)
He mocks at sin: “Fools make a mock at sin: but among the righteous there is favour.” (Proverbs 14:9)
The fool is not merely uneducated; he is willfully blind to spiritual truth. His downfall comes not from ignorance but from rebellion against divine wisdom.
The Simple
The simple person is naïve and undiscerning. He believes everything and everybody, lacking spiritual discernment. Proverbs 14:15 explains, “The simple believeth every word: but the prudent man looketh well to his going.” Without spiritual maturity, the simple are easily misled by false teaching, temptation, or deceit.
Proverbs 7:7 describes them: “And beheld among the simple ones, I discerned among the youths, a young man void of understanding.” This shows that the simple are often inexperienced and easily ensnared by sin because they fail to look ahead. Proverbs 22:3 gives the outcome of such shortsightedness: “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.”
The simple can be taught and rescued through the fear of the LORD, but without correction, they repeatedly walk into trouble.
The Wise
In sharp contrast, the wise are those who humble themselves before God and live according to His Word. They are teachable, obedient, and diligent in applying truth to life. Their characteristics are clearly outlined in Proverbs:
They listen to instruction: “A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels.” (Proverbs 1:5)
They obey what they hear: “The wise in heart will receive commandments: but a prating fool shall fall.” (Proverbs 10:8)
They store up knowledge: “Wise men lay up knowledge: but the mouth of the foolish is near destruction.” (Proverbs 10:14)
They win others to the Lord: “The fruit of the righteous is a tree of life; and he that winneth souls is wise.” (Proverbs 11:30)
They flee from sin: “A wise man feareth, and departeth from evil: but the fool rageth, and is confident.” (Proverbs 14:16)
They guard their speech: “The heart of the wise teacheth his mouth, and addeth learning to his lips.” (Proverbs 16:23)
They are diligent in work: “He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.” (Proverbs 10:5)
The wise man does not stumble into righteousness accidentally; he intentionally fears God, listens to instruction, and lives accordingly.
Wisdom and Folly: Two Competing Voices
In Proverbs, Wisdom and Folly are personified as two women calling out to humanity. The Hebrew word for “wisdom” (chokmah) is feminine, emphasizing this metaphor. Each woman invites the listener to follow her path: Wisdom calls to life and fellowship with God, while Folly lures men toward sin and death.
Wisdom’s three calls are progressive:
Wisdom’s First Call – Salvation: Found in Proverbs 1:20–33, directed to the scorner, the fool, and the simple. Wisdom calls sinners to repentance and the fear of the LORD.
Wisdom’s Second Call – Wealth: Addressed to the fool and the simple, this call offers spiritual and material blessings that come through righteous living.
Wisdom’s Third Call – Life: A final appeal to the simple, inviting them to walk in the way of understanding and avoid destruction.
In contrast, Folly also issues three calls:
Folly’s First Call – Condemnation.
Folly’s Second Call – Poverty.
Folly’s Third Call – Death.
Folly’s path is seductive but fatal, leading men to ruin both in this life and in eternity.
The Results of Each Choice
The Scorner rejected wisdom and faced destruction. Proverbs 1:24–27 records God’s warning:
“Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh.”
Likewise, Proverbs 6:32 warns that the man who listens to Folly “destroyeth his own soul.”The Fool rejected wisdom and was led to death. Proverbs 8:36 declares, “But he that sinneth against me wrongeth his own soul: all they that hate me love death.” Those who follow Folly find themselves ensnared: “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction; and in the greatness of his folly he shall go astray.” (Proverbs 5:22–23)
The Simple rejected wisdom and descended into hell. Proverbs 9:18 speaks of Folly’s house: “But he knoweth not that the dead are there; and that her guests are in the depths of hell.” Likewise, Proverbs 7:27 warns of the adulterous woman’s path: “Her house is the way to hell, going down to the chambers of death.”
Every man must choose between Wisdom and Folly, between the fear of the LORD and the path of destruction. True wisdom calls us to Christ, who is “the power of God, and the wisdom of God” (1 Corinthians 1:24). To reject Him is to embrace death; to follow Him is to find eternal life.
Wisdom’s Beginning and Call
A. Wisdom’s Beginning
(Proverbs 1:1)
“The proverbs of Solomon the son of David, king of Israel.”
The Book of Proverbs opens by identifying its primary author—Solomon, the son of David, king of Israel. This simple introduction establishes the divine authority and royal foundation of the book. The term proverb in Hebrew (mashal) refers to a concise saying or comparison that expresses moral truth or practical insight. Proverbs are designed to impart godly wisdom through short, memorable statements that distill vast experience into simple, powerful truths.
1. The Nature and Uniqueness of Proverbs
The Book of Proverbs belongs to the corpus of biblical wisdom literature, along with Job, Psalms, Ecclesiastes, and Song of Solomon. However, Proverbs stands unique among them for its focus on the practical aspects of daily life. Rather than exploring theological doctrines or prophetic revelation, Proverbs instructs the believer on how to live wisely and righteously in a fallen world.
a. Structural Uniqueness:
Proverbs differs from most books of Scripture in structure. It is primarily a collection of self-contained sayings rather than a continuous narrative. Each verse or short group of verses conveys a distinct moral principle, enabling readers to meditate on individual truths independent of broader context.
b. Theological Uniqueness:
The theology of Proverbs is intensely practical. It is not speculative or abstract but focuses on how divine truth governs conduct, speech, and relationships. The book addresses ethics, integrity, humility, diligence, and the fear of the LORD, showing that wisdom is inseparable from righteous living.
c. Connection to Ancient Near Eastern Literature:
Proverbs also reflects the broader wisdom tradition of the ancient world. Neighboring cultures such as Egypt and Babylon produced their own collections of wisdom writings. Among these are the Egyptian Instruction of Ptah-hotep, Teaching of Amenemope, and Instruction of Ani, and the Babylonian Instruction of Shuruppak, Counsels of Wisdom, and Words of Ahiqar.
Notably, Proverbs 22:17–23:14 shares similarities with The Teaching of Amenemope. While some scholars believe that Solomon or later Hebrew writers borrowed from these sources, others hold that these parallels reflect common moral truths accessible to all men by natural revelation. Even if there was borrowing, it was neither slavish nor unspiritual. As commentator Derek Kidner noted, “Egyptian jewels, as at the Exodus, have been re-set to their advantage by Israelite workmen and put to finer use.” Divine revelation redeems and perfects what human wisdom could only dimly perceive.
2. The Purpose and Function of Proverbs
Proverbs are not laws or universal promises; they are moral principles that express divine truth in general terms. Their strength lies in their precision, brevity, and memorability. They must be applied thoughtfully and contextually by those who fear the LORD.
As commentator Phillips explains, “Proverbs are wonderfully successful at being what they are: proverbs. They are not failed prophecies or systematic theologies. They are pointed observations meant to be memorized and pondered.” Likewise, Kidner warns that while proverbs often generalize, they are not meant to simplify reality but to provoke discernment.
Proverbs 26:7 illustrates this truth: “The legs of the lame are not equal: so is a parable in the mouth of fools.” A proverb misapplied is as useless as crippled legs; the hearer must possess spiritual discernment to apply wisdom rightly.
Furthermore, Proverbs does not often quote directly from the Law of Moses or other Scriptures. As one scholar observes, “It is akin to American folk wisdom, which, though shaped by biblical morality, rarely quotes Scripture explicitly.” Yet beneath every saying lies the foundation of divine revelation.
3. Solomon: The Wise King of Israel
Solomon’s authorship gives weight to the authority of Proverbs. His request for wisdom is recorded in 1 Kings 3:3–13, where he humbly asked God for understanding to govern His people. The LORD granted his request, bestowing wisdom beyond any man before or after him. This divine endowment is illustrated in the famous case of the two women disputing over a child (1 Kings 3:16–28), where Solomon’s discernment revealed the true mother.
Solomon’s wisdom extended far beyond politics or judgment. 1 Kings 4:32–34 says,
“And he spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.”
Though the opening verse attributes the book to Solomon, not all the proverbs were written by him. Later sections were compiled by other inspired contributors—Agur, Lemuel, and a group known as the “Wise Men.” Additionally, Proverbs 25:1 notes that “these are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.” This suggests that later scribes under divine inspiration collected and arranged Solomon’s writings during Hezekiah’s reign (circa 700 B.C.).
Yet, the prominence of Solomon raises a sobering point: despite his extraordinary wisdom, Solomon’s later years were marked by spiritual decline (1 Kings 11:4–11). His failure underscores that intellectual wisdom alone cannot preserve the heart; obedience and humility before God are essential to sustain the fear of the LORD.
(Proverbs 1:2–6)
“To know wisdom and instruction; to perceive the words of understanding; to receive the instruction of wisdom, justice, and judgment, and equity; to give subtilty to the simple, to the young man knowledge and discretion. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words of the wise, and their dark sayings.”
Solomon now outlines the divine purpose of Proverbs. The book aims to equip its readers with wisdom, moral discipline, perception, and discernment—to form character grounded in righteousness and godliness.
4. Purpose of Proverbs: To Know Wisdom
“To know wisdom and instruction” expresses the book’s fundamental aim—to impart divine wisdom. The world abounds with knowledge, yet lacks understanding. As Warren Wiersbe aptly stated, “We’re living in the ‘information age,’ but we certainly aren’t living in the ‘age of wisdom.’” Proverbs seeks to bridge that gap by teaching not just facts but the godly application of truth.
Knowledge is the possession of facts; wisdom is the ability to apply them rightly in the fear of God. Knowledge may build machines; wisdom governs their use. Knowledge may accumulate wealth; wisdom stewards it righteously.
5. Perception and Literacy in Ancient Israel
“To perceive the words of understanding” implies discernment through observation. The Hebrew language uses visual terms like “see” and “perceive” to describe comprehension. Historical evidence shows that literacy was relatively widespread in Israel. As Deuteronomy 6:9 and 11:20 command, the people were to write God’s words on their doorposts and gates. Archaeological findings and ancient inscriptions indicate that even children could read and write simple texts, reflecting a culture grounded in written revelation.
Thus, Proverbs assumes an audience capable of reading, meditating upon, and internalizing these sayings.
6. Instruction and Moral Formation
“To receive the instruction of wisdom, justice, and judgment, and equity” indicates that wisdom is not passive knowledge but active moral training. The word “instruction” (musar) carries the idea of correction and discipline. The student of wisdom must receive reproof, accept correction, and submit to moral formation.
John Trapp commented, “The poorest idiot being a sound Christian goeth beyond the profoundest clerks that are not sanctified, for he hath his own heart instead of a commentary.” True understanding flows from a regenerate heart indwelt by the Spirit of God.
7. Purpose Toward the Simple and the Young
“To give subtilty to the simple, to the young man knowledge and discretion.” The simple (pethi) are naïve and easily misled. Proverbs 14:15 says, “The simple believeth every word: but the prudent man looketh well to his going.” Solomon’s aim is to equip the young and inexperienced with the discernment to see beyond surface appearances and make righteous decisions.
As commentator Derek Kidner observed, “The word indicates a mind dangerously open—naïve, untested, and easily deceived.” Thus, Proverbs functions as a training manual for maturity. It leads the young man from simplicity to spiritual insight, shaping his worldview in accordance with the fear of the LORD.
8. For the Wise and the Discerning
“A wise man will hear, and will increase learning.” The Book of Proverbs is not only for the simple; it also deepens the understanding of those already walking in wisdom. No one ever outgrows the need for divine instruction. Every believer, regardless of maturity, can “attain unto wise counsels.”
As commentator Allen Ross noted, “Discerning people can obtain guidance from this book so that they might continue in the right way.” The wise are not static; they are lifelong learners, ever growing in the grace and knowledge of God.
9. To Understand a Proverb and an Enigma
The book’s final stated purpose in this section is “to understand a proverb, and the interpretation; the words of the wise, and their dark sayings.” The term “dark sayings” refers to riddles or parables—truths that require meditation to uncover. Proverbs trains the mind to discern hidden moral principles behind simple statements. This process cultivates insight into the riddles of life, equipping the believer to interpret complex moral and spiritual realities.
(Proverbs 1:7)
“The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction.”
A. The Foundation of All Wisdom
This verse stands as the cornerstone of the entire Book of Proverbs and indeed the foundation for all true knowledge. Every principle, warning, and precept in the book rests upon this truth: “The fear of the Lord is the beginning of knowledge.” Here, Solomon establishes that all wisdom begins not with intellect, education, or experience, but with a right relationship with God.
1. The Fear of the Lord
The phrase “fear of the Lord” is not a description of terror or dread, but of reverential awe and submission before the Almighty. It is the attitude of the creature toward the Creator, the redeemed toward the Redeemer. This fear recognizes God’s holiness, majesty, and justice, and responds with love, humility, and obedience.
Charles Bridges described it as, “that affectionate reverence by which the child of God bends himself humbly and carefully to his Father’s law.” Derek Kidner called it, “a worshipping submission to the God of the covenant.” Allen Ross added, “‘The fear of the Lord’ ultimately expresses reverential submission to the Lord’s will and thus characterizes a true worshiper.” Adam Clarke wrote, “The fear of the Lord signifies that religious reverence which every intelligent being owes to his Creator.”
This reverence is not servile fear, such as a slave feels toward a harsh master, but filial fear—the respect a loving son gives to a wise and worthy father. It produces both confidence and humility, joy and obedience. Without this heart posture, wisdom cannot take root, for the beginning of wisdom is not intellectual comprehension but moral submission.
2. The Beginning of Knowledge
Solomon uses the word beginning to mean the principal thing, the starting point, and the controlling foundation of all wisdom. It is not merely the first step that one leaves behind, but the ongoing center upon which all true learning depends. As Kidner notes, “Beginning has the sense of the first and controlling principle, rather than a stage which one leaves behind.”
The same truth appears throughout Scripture:
“And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.” (Job 28:28)
“The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments.” (Psalm 111:10)
“The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding.” (Proverbs 9:10)
“Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.” (Ecclesiastes 12:13)
As G. Campbell Morgan observed, “The fundamental fact, then, is that in all knowledge, all understanding of life, all interpretation thereof, the fear of Jehovah is the principal thing, the chief part, the central light, apart from which the mind of man gropes in darkness, and misses the way.”
When man fell in Eden, he rejected this foundational principle. As Kidner noted, “The fall of man was a choosing of what bid fair ‘to make one wise’ (Genesis 3:6) but flouted the first principle of wisdom, the fear of the Lord.”
Bruce Waltke adds that the fear of the Lord is to wisdom what the alphabet is to reading, or numbers to mathematics: “What the alphabet is to reading, notes to reading music, and numerals to mathematics, the fear of the Lord is to attaining the revealed knowledge of this book.”
In short, the fear of the Lord is not merely the threshold of wisdom—it is its very essence and sustaining power.
B. Instruction to a Son
(Proverbs 1:8–9)
“My son, hear the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thy head, and chains about thy neck.”
Having established that the fear of the Lord is the foundation of wisdom, Solomon now applies that principle to the home. Wisdom begins with reverence toward God, and it continues with reverence toward parental authority. The family is God’s first classroom, and parents are His appointed teachers.
1. “My son, hear the instruction of thy father.”
The phrase “my son” reflects the tender, personal tone of a father counseling his child. Solomon speaks as both a father and a teacher, urging his son to receive his instruction with humility and obedience. The verb “hear” means more than simply listening—it implies understanding, heeding, and applying what is taught.
It is natural for youth to resist counsel, assuming their parents are outdated or overly cautious. Yet the wise son recognizes that parental instruction, grounded in godly fear, is a safeguard for life. Solomon’s own experience illustrates this truth. Though endowed with divine wisdom, he failed as a father, leaving behind only one recorded son—Rehoboam—who rejected counsel and became a fool. Rehoboam’s arrogance divided the kingdom of Israel (1 Kings 12:1–20), proving that wisdom unheeded is wisdom lost.
2. “And forsake not the law of thy mother.”
Wisdom is not taught by the father alone but by both parents. The “law” (torah) of the mother complements the father’s instruction, showing that spiritual formation is the shared duty of both parents. Mothers play a critical role in shaping moral and spiritual values within the home.
The inclusion of both parents highlights the sacred unity of the family and God’s design that children learn truth not from strangers or institutions, but from those who love them most. The father represents discipline and authority; the mother represents nurturing and compassion. Together they form a complete school of wisdom.
Solomon also demonstrates that instruction must go beyond mere correction or punishment. Children are capable of understanding moral principles and spiritual truths. Godly parents must therefore engage the mind and the conscience, not merely the will.
3. “For they shall be an ornament of grace unto thy head, and chains about thy neck.”
Obedience to parental instruction produces spiritual adornment. Just as a crown graces the head and chains of gold beautify the neck, wisdom and obedience bring honor and dignity to the life of a young person. The imagery speaks not of vanity but of virtue—of character shining with moral beauty.
Proverbs repeatedly portrays wisdom as something attractive and desirable. Proverbs 4:9 says, “She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.” Obedience to God and to godly parents does not enslave but exalts. The one who submits to discipline and instruction is inwardly adorned with grace and outwardly distinguished by righteousness.
Summary
In these verses (Proverbs 1:7–9), Solomon lays the bedrock of all wisdom:
The Fear of the Lord – Reverential submission to God is the beginning and governing principle of all knowledge.
The Role of Parents – Wisdom is first learned in the home, where godly fathers and mothers teach their children to fear the Lord.
The Beauty of Obedience – A life that honors God and parents becomes adorned with grace and moral excellence.
Every other truth in Proverbs flows from this foundation: that wisdom is not intellectual achievement but moral reverence, cultivated through humility before God and obedience to His appointed authorities.
(Proverbs 1:10–14)
“My son, if sinners entice thee, consent thou not.
If they say, Come with us, let us lay wait for blood,
let us lurk privily for the innocent without cause:
Let us swallow them up alive as the grave;
and whole, as those that go down into the pit:
We shall find all precious substance,
we shall fill our houses with spoil:
Cast in thy lot among us;
let us all have one purse.”
A. The Enticement of Sinners
The first great moral warning in Proverbs concerns the danger of evil companionship. Solomon, speaking as a father to his son, begins where many lives are led astray — with the company one keeps. The opening words, “My son, if sinners entice thee, consent thou not,” set the tone for one of Scripture’s most practical admonitions: that sin’s invitation always begins with enticement.
1. The Nature of Enticement
Sin rarely presents itself in its true form. It seldom appears as open rebellion or violence, but rather cloaks itself with charm, confidence, and the promise of reward. The word “entice” means to persuade, to draw in, or to seduce. Sin always seeks to lure the unwary soul into a false sense of belonging or advantage.
Solomon’s command is direct: “Consent thou not.” Evil has no power until the will cooperates. Adam Clarke wisely observed, “They can do thee no harm unless thy will join in with them. Not even the devil himself can lead a man into sin till he consents. Were it not so, how could God judge the world?”
Every temptation begins with an invitation — “Come with us.” It is the voice of compromise, the whisper of false fellowship, the same voice that first called Eve to take and eat (Genesis 3:6). Yet Solomon urges immediate resistance. The young man is not to debate, reason, or linger; he must refuse at once.
2. The Temptation of Belonging and Gain
The sinners’ appeal begins with inclusion: “Come with us.” Sin appeals to the human desire for acceptance and companionship. Those who feel isolated or discontented are especially vulnerable to such flattery. As commentator Duane Garrett notes, “Apparently in ancient Israel, no less than in the modern world, the comradeship, easy money, and feeling of empowerment offered by gangs was a strong temptation to the young man who felt overwhelmed by the difficulties of the life he confronted every day.”
Sin not only offers belonging but promises profit: “We shall find all precious substance, we shall fill our houses with spoil.” The wicked assure that their path leads to quick and easy gain. They prey on the greed and impatience of the flesh, convincing others that morality is a hindrance to success.
Yet Solomon reveals the true nature of their invitation. Their call to violence — “Let us lay wait for blood… let us lurk privily for the innocent without cause” — is not merely an ancient warning against banditry but a timeless description of every scheme that seeks gain at another’s expense. The same spirit drives deceit, theft, oppression, and exploitation in every age.
The sinners’ words culminate in “let us all have one purse.” The shared purse represents false unity and collective guilt. It implies, “We will share the rewards and the risk,” but the reality is that sin never unites — it ensnares. The young man who joins them becomes bound in their judgment as well as their crime.
(Proverbs 1:15–19)
“My son, walk not thou in the way with them; refrain thy foot from their path:
For their feet run to evil, and make haste to shed blood.
Surely in vain the net is spread in the sight of any bird.
And they lay wait for their own blood; they lurk privily for their own lives.
So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.”
B. The End of the Violent and Greedy
Solomon’s counsel continues with the command, “Walk not thou in the way with them.” The wise father not only warns against consent but against association. Sin’s first victory is proximity — the willingness to walk in the path of the wicked. Once a man steps on that path, his direction determines his destination.
1. The Call to Separation
The instruction is both moral and practical: “Refrain thy foot from their path.” This echoes the psalmist’s resolve, “Blessed is the man that walketh not in the counsel of the ungodly.” (Psalm 1:1) True wisdom keeps a man from even beginning the journey toward evil. It is easier to resist temptation at its door than to escape once inside.
Those who walk with sinners soon find their feet “run to evil.” Sin accelerates; it begins with curiosity and ends in bondage. The man who follows evil companions soon finds himself caught in their pace — unable to stop, unable to turn back.
2. The Snare of Their Own Making
Solomon gives a vivid illustration: “Surely in vain the net is spread in the sight of any bird.” A bird, seeing a net spread before it, recognizes danger and avoids it. Yet sinners, blinded by greed, rush into the very trap they have laid for others.
Garrett comments, “The bird does not see any connection between the net and what is scattered on it; he just sees food that is free for the taking. In the process he is trapped and killed. In the same way, the gang cannot see the connection between their acts of robbery and the fate that entraps them.”
The irony is complete: “They lay wait for their own blood; they lurk privily for their own lives.” In seeking to harm others, they destroy themselves. The justice of God ensures that violence and greed always turn inward. As Proverbs 11:5–6 declares, “The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.”
Even Solomon himself later fell into this very snare. His love for foreign women led him into idolatry (1 Kings 11:1–8), and the kingdom he built with such wisdom began to crumble because of spiritual compromise. His own life stands as a tragic example that wisdom ignored is as perilous as wisdom never known.
3. The Fate of the Greedy
The closing line summarizes the moral of the passage: “So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.” Greed consumes its possessor. Those who chase wealth without righteousness destroy themselves in the process. Paul echoes this truth centuries later: “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” (1 Timothy 6:10)
Greed blinds men to consequence, dulls conscience, and devours peace. The sinner thinks he is filling his house with treasure, but in reality, he is digging his own grave. The one purse that promised brotherhood becomes the common snare that binds all who share it.
Summary
In Proverbs 1:10–19, Solomon presents the first moral test of wisdom: whether a man will resist the enticement of sinners and choose the fear of the LORD over the fellowship of the wicked.
Sin begins with an invitation — “Come with us.”
The wise refuse consent — “Do not consent.”
Evil companionship accelerates destruction — “Their feet run to evil.”
Greed blinds the heart and ensnares the soul.
The violent trap themselves in their own schemes.
The message is timeless: the path of sin promises gain but ends in ruin. The one who fears the LORD will turn away from the company of the wicked and walk instead in the way of righteousness.
C. Wisdom Calls to the Simple Ones
(Proverbs 1:20–21)
“Wisdom crieth without; she uttereth her voice in the streets:
She crieth in the chief place of concourse, in the openings of the gates:
in the city she uttereth her words, saying…”
1. Wisdom’s Public Call
Solomon personifies wisdom as a woman lifting her voice in the busiest places of life. She calls not from temples or secluded chambers, but “without”—in the open streets and gates of the city where all can hear. This shows that God’s wisdom is not hidden or reserved for an elite few but is offered freely to every person willing to listen.
Wisdom “crieth without”—her message is public, urgent, and unmistakable. She raises her voice among the crowds in the “chief concourse” and “the openings of the gates,” where legal cases were judged, merchants gathered, and travelers entered the city. It is a vivid picture of divine truth made accessible to ordinary life.
Matthew Poole notes, “This wisdom is said to cry with a loud voice, to intimate both God’s earnestness in inviting sinners to repentance, and their inexcusableness if they do not hear such loud cries.” God’s invitation is earnest and compassionate, but rejection of it is inexcusable.
Warren Wiersbe adds, “The greatest tragedy is that there’s so much noise that people can’t hear the things they really need to hear. God is trying to get through to them with the voice of wisdom, but all they hear are the confused communications clutter, foolish voices that lead them farther away from the truth.”
Thus, wisdom’s call is both universal and public. She cries in the places of business, judgment, and trade—everywhere man lives and acts—showing that God’s truth concerns every part of life. As Derek Kidner writes, “Here the open proclamation… makes it clear that the offer of wisdom is to the man in the street and for the business of living, not to an elite for the pursuit of scholarship.”
God’s voice is not distant or mystical; it is practical, relevant, and ever-present to those who will listen.
(Proverbs 1:22–27)
“How long, ye simple ones, will ye love simplicity?
and the scorners delight in their scorning,
and fools hate knowledge?
Turn you at my reproof: behold,
I will pour out my spirit unto you,
I will make known my words unto you.
Because I have called, and ye refused;
I have stretched out my hand, and no man regarded;
But ye have set at nought all my counsel,
and would none of my reproof:
I also will laugh at your calamity;
I will mock when your fear cometh;
When your fear cometh as desolation,
and your destruction cometh as a whirlwind;
when distress and anguish cometh upon you.”
2. Wisdom’s Appeal to the Simple Ones
The voice of wisdom now turns from proclamation to pleading. She addresses the “simple ones,” those who are naive, easily influenced, and indifferent to moral truth. Her words are filled with both compassion and warning: “How long, ye simple ones, will ye love simplicity?”
a. The Question of Indifference
The appeal begins with a question—“How long?” This is both a rebuke and an invitation. It confronts the complacency of those who have long ignored God’s truth and yet have not faced its consequences. The question implies patience that has been extended but is nearing its limit. God’s wisdom has called repeatedly, but the hearers have delayed repentance.
Isaiah echoes this same divine patience: “I have spread out my hands all the day unto a rebellious people.” (Isaiah 65:2) Allen Ross comments, “If the call has been extended for some time—‘How long?’—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.”
The root problem is not ignorance but affection for ignorance. The simple love their simplicity. They take pleasure in being untaught, preferring comfort over conviction. They are not neutral; they have made a home in their folly.
b. The Scorner and the Fool
Wisdom’s rebuke broadens beyond the simple to include the scorner and the fool. “For scorners delight in their scorning, and fools hate knowledge.”
The scorner is proud and arrogant, rejecting divine truth and mocking righteousness. Proverbs 21:24 says, “Proud and haughty scorner is his name, who dealeth in proud wrath.” Wiersbe observes, “Scorners think they know everything and laugh at the things that are really important. While the simple one has a blank look on his face, the scorner wears a sneer.”
The fool, on the other hand, is not unintelligent but morally dull and spiritually stubborn. He despises instruction and hates correction. As Wiersbe writes, “Fools are people who are ignorant of truth because they’re dull and stubborn. Their problem isn’t a low IQ or poor education; their problem is a lack of spiritual desire to seek and find God’s wisdom.”
Together, these categories describe a downward progression of spiritual decline. The simple man is naive, the fool is hardened, and the scorner is defiant. The one who begins with indifference ends with hostility toward truth.
c. The Call to Repentance
Wisdom offers mercy before judgment: “Turn you at my reproof.” The word turn (Hebrew shuv) signifies repentance — a change of direction and heart. It is the same call found throughout Scripture: “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him.” (Isaiah 55:7)
Wisdom promises, “Behold, I will pour out my spirit unto you, I will make known my words unto you.” This represents a generous outpouring of understanding and insight to those who humble themselves. While this “spirit” is the spirit of wisdom itself, it foreshadows the greater promise of God’s Spirit who illuminates the mind and renews the heart. Those who heed wisdom’s reproof will not merely gain instruction but will be filled with divine discernment.
However, repentance must come before revelation. Truth cannot be poured into a proud or rebellious heart. The one who refuses correction remains blind, even when wisdom speaks plainly.
d. The Tragic Refusal
In verses 24–25, wisdom recounts the deliberate rejection of her call: “Because I have called, and ye refused; I have stretched out my hand, and no man regarded.” This rejection is not born of ignorance but of willful neglect. God’s hand has been extended in grace, yet men have turned away. His counsel was offered, but they “set it at nought.” His rebuke was given, but they “would none of it.”
Persistent rejection of truth hardens the heart and brings inevitable judgment. Wisdom’s tone changes from invitation to irony: “I also will laugh at your calamity; I will mock when your fear cometh.”
This laughter is not cruel delight in human suffering but the triumph of divine justice over obstinate rebellion. As Bruce Waltke explains, “Wisdom does not laugh at disaster, but at the triumph of what is right over what is wrong when your disaster happens.” It is the same principle seen in Psalm 2:4: “He that sitteth in the heavens shall laugh: the Lord shall have them in derision.”
When people refuse to listen, consequences become their teacher. What they mocked as foolishness becomes their terror, and what they ignored becomes their destruction.
e. The Inevitable Consequence
Verses 26–27 depict the suddenness of judgment: “When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.” The image of a whirlwind conveys speed, violence, and inescapability. Calamity overtakes the unrepentant as swiftly as a storm overtakes an unguarded traveler.
What wisdom offered in patience is now experienced in punishment. The same hand that once beckoned now withholds mercy. The refusal to heed God’s call turns divine grace into divine judgment.
Summary
In Proverbs 1:20–27, wisdom’s voice resounds in public, calling all to repentance and offering the blessings of understanding and spiritual life. But her voice also warns of the dreadful consequences of neglect.
Wisdom’s Call is Public – She speaks openly, in the streets and gates, accessible to all.
Her Audience is the Simple, the Fool, and the Scorner – Those who love ignorance, mock truth, and despise instruction.
Her Offer is Conditional – Repentance must precede revelation; those who turn will receive the outpouring of divine understanding.
Her Warning is Certain – Persistent rejection of wisdom brings inevitable judgment; calamity falls swiftly and surely.
Thus, Proverbs begins its great appeal: hear wisdom while she calls, for the day will come when her voice will be silent, and only judgment will remain.
Proverbs 1:28–33)
“Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
For that they hated knowledge, and did not choose the fear of the Lord:
They would none of my counsel: they despised all my reproof.
Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”
C. The Consequences of Wisdom Rejected
Having sounded the public invitation, wisdom now declares the solemn consequences awaiting those who persist in rejecting her call. The same people who once ignored her will one day seek her in vain. The rejection of divine wisdom always leads to judgment, and repentance delayed until calamity comes will find no answer.
1. The Silence of Wisdom in Judgment
“Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.”
Those who mocked wisdom in prosperity will cry out to her in adversity, but it will be too late. This is not because wisdom has lost compassion but because the time for repentance has passed. When men refuse to heed truth while mercy is available, they will face silence when judgment falls.
This mirrors the pattern of divine justice throughout Scripture:
“Because I have called, and ye refused… I also will laugh at your calamity.” (Proverbs 1:24, 26)
“Then shall they call upon me, but I will not answer.” (Zechariah 7:13)
“Then shall they cry unto the Lord, but he will not hear them.” (Micah 3:4)
When divine wisdom is despised, calamity becomes the teacher, and anguish replaces instruction. The one who refused to hear God in calm will find no comfort from Him in crisis.
2. The Root of Rejection
“Because they hated knowledge, and did not choose the fear of the Lord.”
Here lies the core of their ruin: they chose not to fear God. The fear of the Lord—reverence, humility, and submission—is the foundation of wisdom (Proverbs 1:7; 9:10). To reject that fear is to reject the very beginning of knowledge.
The refusal is not due to ignorance but to hatred of correction. “They would none of my counsel: they despised all my reproof.” Wisdom was offered again and again, yet they hardened their hearts. As the Lord said through Jeremiah, “They have refused to hearken, and have said, We will not walk therein.” (Jeremiah 6:16)
There is no neutrality toward wisdom: to neglect her is to despise her. As Jesus declared, “He that is not with me is against me.” (Matthew 12:30)
3. The Inevitable Consequence
“Therefore shall they eat of the fruit of their own way, and be filled with their own devices.”
The judgment of God often comes not as a direct act of divine wrath but as the natural harvest of man’s own choices. Sin carries within itself the seed of its punishment. Those who reject wisdom will eat the bitter fruit of their own rebellion.
As John Trapp vividly said, “Eat as they baked, drink as they brewed. They that sow the wind of iniquity shall reap the whirlwind of misery.” This principle of moral cause and effect echoes throughout Scripture: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” (Galatians 6:7)
Bruce Waltke notes that the term turning away is used repeatedly in Hosea and Jeremiah to describe Israel’s backsliding and apostasy from the covenant. The same spirit of unfaithfulness is at work in those who turn away from God’s wisdom. Charles Bridges adds, “The reason for the sinner’s ruin is placed again at his own door. He is wayward since he turns away from wisdom’s beckoning voice. He despises the only cure.”
Thus, the fool’s destruction is self-inflicted. As Kidner remarks, “If elsewhere in the book, fool and scorner appear to be fixed types, it is their fault, not their fate: they are eating of the fruit of their own way.”
4. The Death of the Simple and the Destruction of Fools
“For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.”
The simple are not destroyed by lack of information but by their rejection of it. Their turning away—their deliberate refusal to heed correction—becomes their undoing. In their complacency, they imagine themselves secure. As Moses warned, “Because I have called, and ye refused… I also will laugh at your calamity.” (Deuteronomy 32:15)
Their prosperity only hastens their downfall. Comfort breeds carelessness; abundance blinds them to danger. The fool’s wealth, success, and ease deceive him into thinking that judgment will never come. Jesus illustrated this principle in the parable of the rich fool: “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee.” (Luke 12:19–20)
The fool dies not because of ignorance but because of pride and self-sufficiency.
5. The Safety of the Wise
“But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”
In contrast to the fate of the foolish, wisdom offers peace, safety, and security to those who hear her voice. The one who hearkens to wisdom’s call need not fear calamity, for his heart is anchored in the fear of the Lord.
Matthew Poole comments, “As a wicked man’s mind is oft full of anxiety in the midst of all his outward prosperity and glory, so the mind of a good man is filled with peace and joy, even when his outward man is exposed to many troubles.”
Frederick Meyer adds, “Death shall lose its terrors, and become the Father’s servant, ushering you into His presence. Pain and suffering shall but cast into relief the stars of Divine promise. Poverty will have no pangs, and no storms, no alarms.”
Those who walk in the fear of the Lord find a refuge that no circumstance can destroy. As Proverbs 3:24–26 declares, “When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. Be not afraid of sudden fear… For the Lord shall be thy confidence, and shall keep thy foot from being taken.”
Summary
In Proverbs 1:28–33, the chapter closes with a solemn warning and a gracious promise:
Wisdom ignored becomes wisdom unavailable. Those who scorn God’s counsel will find no help in calamity.
Rejection of the fear of the Lord leads to moral blindness and ruin.
Sin punishes itself. The fool eats the fruit of his own rebellion.
Prosperity without God breeds destruction.
Those who listen to wisdom dwell securely, free from the fear of evil.
Thus, the first chapter of Proverbs ends as it began—with a call to reverence. The fear of the Lord is both the beginning of wisdom and the fortress of the wise.
