Proverbs

Proverbs 1

33 verses · Wisdom · Old Testament

1The proverbs of Solomon, the son of David, king of Israel:

2to know wisdom and instruction; to discern the words of understanding; 3to receive instruction in wise dealing, in righteousness, justice, and equity; 4to give prudence to the simple, knowledge and discretion to the young man: 5that the wise man may hear, and increase in learning; that the man of understanding may attain to sound counsel: 6to understand a proverb, and parables, the words and riddles of the wise.
7The fear of Yahweh is the beginning of knowledge; but the foolish despise wisdom and instruction. 8My son, listen to your father’s instruction, and don’t forsake your mother’s teaching: 9for they will be a garland to grace your head, and chains around your neck. 10My son, if sinners entice you, don’t consent. 11If they say, “Come with us. Let’s lay in wait for blood. Let’s lurk secretly for the innocent without cause. 12Let’s swallow them up alive like Sheol, and whole, like those who go down into the pit. 13We’ll find all valuable wealth. We’ll fill our houses with plunder. 14You shall cast your lot among us. We’ll all have one purse.” 15My son, don’t walk on the path with them. Keep your foot from their path, 16for their feet run to evil. They hurry to shed blood. 17For the net is spread in vain in the sight of any bird; 18but these lay in wait for their own blood. They lurk secretly for their own lives. 19So are the ways of everyone who is greedy for gain. It takes away the life of its owners.
20Wisdom calls aloud in the street. She utters her voice in the public squares. 21She calls at the head of noisy places. At the entrance of the city gates, she utters her words: 22“How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge? 23Turn at my reproof. Behold, I will pour out my spirit on you. I will make known my words to you. 24Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention; 25but you have ignored all my counsel, and wanted none of my reproof; 26I also will laugh at your disaster. I will mock when calamity overtakes you, 27when calamity overtakes you like a storm, when your disaster comes on like a whirlwind, when distress and anguish come on you. 28Then they will call on me, but I will not answer. They will seek me diligently, but they will not find me; 29because they hated knowledge, and didn’t choose the fear of Yahweh. 30They wanted none of my counsel. They despised all my reproof. 31Therefore they will eat of the fruit of their own way, and be filled with their own schemes. 32For the backsliding of the simple will kill them. The careless ease of fools will destroy them. 33But whoever listens to me will dwell securely, and will be at ease, without fear of harm.”

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What others are saying

4 commentators · 78 notes on this chapter

Matthew HenryEnglish Puritan / Nonconformist · 1708–17144

Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.

Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.

v. 1–6

We have here an introduction to this book, which some think was prefixed by the collector and publisher, as Ezra; but it is rather supposed to have been penned by Solomon himself, who, in the beginning of his book, proposes his end in writing it, that he…

v. 7–9

Solomon, having undertaken to teach a young man knowledge and discretion, here lays down two general rules to be observed in order thereunto, and those are, to fear God and honour his parents, which two fundamental laws of morality Pythagoras begins his…

v. 10–19

Here Solomon gives another general rule to young people, in order to their finding out, and keeping in, the paths of wisdom, and that is to take heed of the snare of bad company. David's psalms begin with this caution, and so do Solomon's proverbs; for…

John GillParticular Baptist / High Calvinist · 1746–176333

The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.

Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.

v. 1

The proverbs of Solomon,.... Who is said to make three thousand proverbs, 1 Kings 4:32; but whether any of them are contained in this book cannot be said: however, it is certain that they are not all in it, since, if you except the first "nine" chapters…

v. 2

To know wisdom and instruction,.... That is, these proverbs were made, and written, and published, to make known or to teach men wisdom and knowledge; not only in things moral, and therefore these proverbs are by some called Solomon's "ethics"; and indeed…

v. 3

To receive the instruction of wisdom,.... Or "prudence" (h); of wise and prudent men; and especially of Christ himself, who bears those names, whose instructions this book is full of; and the design of which is to engage the attention of men to them, and…

Keil & DelitzschGerman Lutheran, conservative-critical · 1861–187516

The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.

Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.

v. 1–7

The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation…

v. 8–9

After the author has indicated the object which his Book of Proverbs is designed to subserve, and the fundamental principle on which it is based, he shows for whom he has intended it; he has particularly the rising generation in his eye: 8 Hear, my son, thy…

v. 10

The general counsel of Pro 1:9 is here followed by a more special warning: My son, if sinners entice thee Consent thou not. The בּני (Note: The accent Pazer over the בּני has the force of Athnach.) (my son) is emphatically repeated. The intensive from חטּאים…

Jamieson, Fausset & BrownScottish Presbyterian / Reformed · 187125

The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.

Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.

v. 2

To know . . . instruction--literally, "for knowing," that is, such is the design of these writings. wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety. instruction--discipline, by which men are trained…

v. 3

To receive . . . of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of Pro 1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (Pro 16:22). justice . . . equity--all the…

v. 4

simple--one easily led to good or evil; so the parallel. young man--one inexperienced. subtilty--or prudence (Pro 3:21; Pro 5:21). discretion--literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness…

World English Bible — Public domain