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    The Preacher's Commentary - Vol. 15: Proverbs
    The Preacher's Commentary - Vol. 15: Proverbs
    The Preacher's Commentary - Vol. 15: Proverbs
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    The Preacher's Commentary - Vol. 15: Proverbs

    By David A. Hubbard

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    Written BY Preachers and Teachers FOR Preachers and Teachers

    The Preacher's Commentary offers pastors, teachers, and Bible study leaders clear and compelling insights into the Bible that will equip them to understand, apply, and teach the truth in God's Word.

    Each volume is written by one of today's top scholars, and includes:

    • Innovative ideas for preaching and teaching God's Word
    • Vibrant paragraph-by-paragraph exposition
    • Impelling real-life illustrations
    • Insightful and relevant contemporary application
    • An introduction, which reveals the author's approach
    • A full outline of the biblical book being covered
    • Scripture passages (using the New King James Version) and explanations

    Combining fresh insights with readable exposition and relatable examples, The Preacher's Commentary will help you minister to others and see their lives transformed through the power of God's Word. Whether preacher, teacher, or Bible study leader--if you're a communicator, The Preacher's Commentary will help you share God's Word more effectively with others.

    LanguageEnglish
    PublisherThomas Nelson
    Release dateJul 28, 2004
    ISBN9781418587642
    The Preacher's Commentary - Vol. 15: Proverbs

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      The Preacher's Commentary - Vol. 15 - David A. Hubbard

      AN INDEX OF PROVERBS

      I. Solomon’s Proverbs: 10:1–22:16

      II. Solomon’s Proverbs Copied by Hezekiah’s Scribes: 25:1–29:27

      SECTION I

      INSTRUCTIONS TO SEEK WISDOM

      P

      ROVERBS

      1:1–9:18

      CHAPTER ONE—BAD COMPANY AND GOOD COUNSEL

      PROVERBS 1:1–33

      Scripture Outline

      Title (1:1)

      Purpose (1:2–6)

      Theme (1:7)

      Call to Attention (1:8–9)

      Warning Against Bad Company (1:10–18)

      Summary Appraisal (1:19)

      Wisdom’s Denunciation of Fools (1:20–31)

      Antithetic Summary (1:32–33)

      Israel’s teachers were persistently passionate in their concern to lead their students in the right path. They argued, badgered, reasoned, illustrated, pleaded, warned, and commanded in order to make their points. In short, they cared. And they voiced that care with every technique in a repertoire that had been in the making among the wise of the ancient world for two thousand years before Solomon mounted Israel’s throne.

      The bulk of Proverbs divides into two major kinds of literature: instructive speeches, chapters 1–9; wisdom sayings, chapters 10–31. The speeches had as their main purpose to state every possible reason why wisdom should be valued and folly despised. The larger canvas of the speeches gave them more room to make their claims than did the small sketch pad of the individual sayings, and they took advantage of every square centimeter of space. Wisdom for them was a matter of nothing less than life or death. It was the way in which children of the covenant with Yahweh were to live. And it was the only course in life that made both present and ultimate sense.

      Incentives to wise living and illustrations of what that entails—these two themes are the point and counterpoint of the first nine chapters, where bright encouragement and dark warning find artful interplay. The warnings anticipate and amplify some of the key topics covered by the clusters of sayings in chapters 10–31: perverted speech (ch. 2), loose sexuality (chs. 2, 5, 6, 7), ungodly self-reliance (ch. 3), greed (ch. 3), rashness in guaranteeing the financial obligations of others (ch. 6), laziness (ch. 6), lying (ch. 6), disruptive social behavior (ch. 6). This typical combination of general exhortation to wisdom and specific application of it shapes the form of chapter 1, once the title (1:1), purpose (1:2–6), and theme (1:7) of Proverbs have been stated.

      TITLE

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

      —Proverbs 1:1

      The title intends to cover the whole book, even though sections that do not derive from Solomon are noted later (30:1; 31:1). Proverbial sayings played a role in Israel’s clan life from the beginning—conserving, organizing, packaging, and transmitting the lessons learned from apt observation and painful experience. But not until Solomon came along, with his divinely gifted skills at wisdom and his need to transmit it to those who managed his burgeoning administration, was there a means to collect, edit, and disseminate the varied sayings that had been used to train Israel’s young. Solomon’s hand in all of this was noted in Israel’s historical summaries (1 Kin. 4:29–34; 10:1) as well as in the annotations of Proverbs 10:1 and 25: 1. Hezekiah seems to have been one royal successor who grasped the importance of serving the people by supplying them with wisdom (Prov. 25:1).

      Solomon’s traditional role as sponsor and patron of wisdom may help to explain the titles of two other Old Testament books. We should note, however, that the Song and Ecclesiastes allude to Solomon in different ways from the title in Proverbs 1:1. Ecclesiastes does not mention Solomon by name but hints at his participation cryptically, the son of David, king in Jerusalem, and this only in the first two chapters. The Song, while naming Solomon in 1:1; 3:8–9, 11; 8:11–12, frequently describes the lover as a rustic shepherd whose love and loyalty are likened to royal conduct. All this is to suggest that the titles of the three books are not meant to be read alike and that the role of the historic Solomon in the collection and composition of Proverbs is probably more prominent than any part assigned to him in the other two works.

      "Proverbs states the genre of the book as do song (Song 1:1), vision (Is. 1:1), burden (Nah. 1:1), history (Gen. 2:4), and gospel" (Mark 1:1). Knowledge of the genre is essential to the interpretation. A valentine is not a recipe—a literal reading of one will dull the edge of love; a figurative reading of the other will blunt the edge of appetite. Taking care to understand how to read the Bible is as important as trusting in its power and authority. Our author has done us a favor by stating at the outset the kind of literature with which we deal. However, we must understand proverbs (Heb. māshāl in singular) to cover a much wider range of forms than does our English word. Lesson or artistic instruction, often based on comparisons as the Hebrew root suggests, may be closer English equivalents to māshāl. The rich inventory of speeches and sayings in the book will give us the best clues as to the meaning of proverbs (see v. 6 for a sampling).

      PURPOSE

      ² To know wisdom and instruction,

      To perceive the words of understanding,

      ³ To receive the instruction of wisdom,

      Justice, judgment, and equity;

      ⁴ To give prudence to the simple,

      To the young man knowledge and discretion—

      ⁵ A wise man will hear and increase learning,

      And a man of understanding will attain wise counsel,

      ⁶ To understand a proverb and an enigma,

      The words of the wise and their riddles.

      —Proverbs 1:2–6

      Chock full of meaty morsels about wisdom, this paragraph is designed to whet the appetite of even the most casual reader. Its synonyms, piled one on another, are calculated to show wisdom’s well-stocked larder. They are an instance of the use of repetition by Hebrew authors to expand, reinforce, and enrich the meaning of a concept. It is their accumulative force that conveys the teacher’s intention, more than the precise nuance of each term, though each word adds something to our understanding of wisdom.

      The regnant word is wisdom—Hebrew ḥokmāh (vv. 2, 7) the broadest, most inclusive term available to depict the combination of observation, obedience, careful planning, prudent conduct, and sensitivity to God’s will that Israel’s wise treasured and taught; it is the only term used when wisdom is treated as a person whose calls, claims, and promises are quoted directly (e.g., 1:20–33; 8:1–36; 9:1–6, 10–11).

      "Instruction" (vv. 2–3) includes correction and discipline in its orbit of meaning the Hebrew mûsār is a favorite in Proverbs (1:7; 5:12, 23; 6:23; 8:33; etc.; more than thirty occurrences all told), expressing as it does the painful process of garnering wisdom.

      "Understanding" (vv. 2, 5, 6) is the ability to look to the heart of an issue and to discern the differences at stake in the choices being weighed; Hebrew root bîn as a verb and in a whole clutch of nouns turns up more than sixty times in Proverbs.

      "Wisdom (v. 3) is better read as well-used skill"; Hebrew śākal (about sixteen times in Proverbs) connotes both the ability to apply wisdom and the success or prosperity that come with that application.

      "Prudence" may not quite catch the sharp edge of Hebrew ʿormāh, which conveys ideas like shrewdness, cunning, cleverness, even to the point of deceit (Ex. 21:14; Josh. 9:4; a related form describes the serpent in Gen. 3:1), although that is precluded here by the stellar virtues in verse 3.

      "Knowledge" (vv. 2, 4) is a pivotal term for Proverbs as well as for Hosea (see 2:20; 4:1, 6; 6:3, 6), Jeremiah (see 10:14; 22:16), and John (see 17:3; 1 John 2:3–4); Hebrew yādaʿ and its related nouns appear over seventy times; beyond numerical count, the centrality and scope of knowledge is signaled in its use as a term parallel to the fear of the LORD (1:7; 9:10); implied in such use is knowing and doing what God requires, as fervently and consistently as possible.

      "Discretion (v. 4), used here positively, is the same term that is denounced later as evil devices" (12:2); Hebrew mezimmāh focuses on prudent planning, a key component of wisdom.

      "Learning" (v. 5) springs from the root lāqah, take or grasp; it embraces comprehension of truth well enough to teach it (Deut. 32:2) and the ability to teach or persuade others (Prov. 7:21; note again the negative as well as positive use).

      "Wise counsel (v. 5) has to do with accurate guidance, literally sound steering of the right course" (Heb. taḥbulôth see 11:14; 12:5; 20:18; 24:6).

      The vastness of the teacher’s subject, documented in these nine terms, is matched by the range of the audience addressed: "the simple" (v. 4), that is, naive, easily influenced, readily seduced (the same root, Heb. pt), shows up negatively in 1:10; see also 1:22; 7:7; 8:5; 9:4, 6, 16; 14:15, 18, etc.); "the young man (v. 4), used in parallel with simple, to denote the tenderfeet, the apprentices in the curriculum of wisdom; at the other end of the scale are the persons of accomplishment, wise and understanding" veterans of wisdom’s long march, yet with much to learn given wisdom’s unconquerable and overwhelming topography. As the Tetons offer some climbing sites safe for beginners and others boggling for experts, so wisdom has terrain profitable to the neophytes and inexhaustible to the masters.

      Another aspect of wisdom’s wealth is her dazzling array of forms. She comes at us with the versatility of a great actress, capable of adapting herself to any part assigned her. "Proverb (v. 6) is the master category, bracketing the other expressions and focusing on the powerful lessons to be conveyed in artful teaching (see 1:1). Enigma is an allusive saying, hard to puzzle out because it may be deliberately ambiguous and may also project a biting sarcasm (see Hab. 2:6). Words of the wise are sayings like those found in 22:17–24:34, which bear this very heading. Their aim is practical instruction through a combination of exhortations supported by good reasons and of recitations of personal experience (see 24:30–34). Riddles are teasing questions that are clear enough to give clues to their solution and cryptic enough to throw the careless off track, like the side-paths which Agatha Christie invites us to take in most of her mystery stories. Their playful use at Samson’s wedding feast Oudg. 14:12–19) is balanced by their political use in the visit to Solomon of Sheba’s queen (1 Kin. 10:1). Proverbs that begin with clusters of questions may be classified as riddles or their offspring (see 23:29–30; 30:4), as may be some of the numerical sayings in chapters 6 and 30. Proverbs may use playful language but its aim is deadly serious. The teachers were not training candidates for quiz shows or even Phi Beta Kappa keys. They were recruiting and shaping generations of leaders whose obligation was to practice the fundamental virtues of Israel as laid down by law and ratified by experience. That is why justice (or righteousness), judgment (or justice), and equity (or uprightness") are concerned with conduct that is fair and bolstered by trustworthiness and integrity. Amos pairs the first two terms in his famous call to renewal (5:24), while Job embodies the last one in the total rightness of how he behaved (Job 1–2).

      THEME

      ⁷ The fear of the LORD is the beginning of knowledge,

      But fools despise wisdom and instruction.

      —Proverbs 1:7

      These familiar words stand out in isolation from the long purpose sentence of 1:2–6 and the call to attention that begins the two wisdom speeches (1:10–19, 20–33) that comprise the bulk of the chapter. Their form—a saying in the indicative, not an admonition in the imperative (see vv. 8, 10)—their new thought, "fear, their mention of the Lord’s name for the first time and their antithetic style all combine to spotlight this text as the theme of the entire book. Its periodic echoes will be heard and analyzed in chapter 14, so brief comments will suffice here. Fear is best understood as reverent obedience." Although it includes worship, it does not end there. It radiates out from our adoration and devotion to our everyday conduct that sees each moment as the Lord’s time, each relationship as the Lord’s opportunity, each duty as the Lord’s command, and each blessing as the Lord’s gift. It is a new way of looking at life and seeing what it is meant to be when viewed from God’s perspective.

      "Beginning means more than commencement, although it does mean that. There can surely be nothing that the Bible classifies as true knowledge (see 1:2–6) that does not commence with awe that leads to action. But beginning is also culmination. The Hebrew root, an offshoot of the word for head" (see its use in 8:22–26), suggests that which is first in importance as well as in time. The point is not that we begin our quest for knowledge by fearing God and then venture forward to be made perfect by the flesh (Gal. 3:3). The point is that obeying God is the ceiling as well as the foundation of life. It should lead to knowledge, and, in turn, all knowledge should enhance it.

      "Fools" (Hebrew ’ewîl), one of the two basic descriptors (see also kāsîl at 1:22–23) of those who choose against God’s way, disrupt society, shame their families, and bear the dreadful consequences, do not even begin this cycle. "Wisdom and instruction (see 1:2–6) are not only ignored, they are totally devalued (despised) by them. The antithetical structure shows that the fear of the Lord comes last, not first (beginning") with them. That is why they are fools. Their basic lack is not intelligence quotient, educational opportunity, or positive examples. They are not so much stupid as wicked (see ch. 10).

      CALL TO ATTENTION

      ⁸ My son, hear the instruction of your father,

      And do not forsake the law of your mother;

      ⁹ For they will be a graceful ornament on your head,

      And chains about your neck.

      —Proverbs 1:8–9

      What the fools despise (v. 7) is a source of elegance, delight, and beauty. No yoke pictured here. No back-to-the-wall, nose-to-the-grindstone kind of clenched-jaw obedience. The teacher knows better than that, as did the psalmist (Ps. 1:2). To fear God and to act on that fear as it was compressed into the fiber of parental instruction is to be graced with eye-catching beauty like the chains or necklace that adorned the beloved in the Song (4:9). "Ornament is probably a wreath or garland of greenery or flowers (see 4:9). Obedience makes a person delightfully outstanding to others and gives one something to cherish and value for oneself. That is the promise to the one open to hear the words and the meaning of the parents’ teachings. Law" (Hebrew tôrāh) is here not primarily the Mosaic commandments, though they may have been included, but all necessary instructions for wise and godly life, even though accompanied by pain (for "instruction," see 1:2–6).

      That both parents are mentioned is a tribute to the prominent role of Israel’s mothers. We find no similar reference to mother as teacher in Babylonian or Egyptian wisdom literature. This call to attention (see 4:1, 10, 20; 5:1, 7; 7:24; 8:32–33) is a form well known to psalmists (see Pss. 49 and 78) and prophets (see Amos 3:1; 4:1; 5:1; Hos. 5:1) as well as the wise. Here it may form a bridge between what the pupils had learned at home, which they were not to "forsake" or abandon (for other uses of the verb nātash, see 17:14; Deut. 32:15; Neh. 10:22) and what they were about to learn more formally from the teachers who were preparing them for their roles as leaders in the land.

      WARNING AGAINST BAD COMPANY

      ¹⁰ My son, if sinners entice you,

      Do not consent.

      ¹¹ If they say, "Come with us,

      Let us lie in wait to shed blood;

      Let us lurk secretly for the innocent without cause;

      ¹² Let us swallow them alive like Sheol,

      And whole, like those who go down to the Pit;

      ¹³ We shall find all kinds of precious possessions,

      We shall fill our houses with spoil;

      ¹⁴ Cast in your lot among us,

      Let us all have one purse"—

      ¹⁵ My son, do not walk in the way with them,

      Keep your foot from their path;

      ¹⁶ For their feet run to evil,

      And they make haste to shed blood.

      ¹⁷ Surely, in vain the net is spread

      In the sight of any bird;

      ¹⁸ But they lie in wait for their own blood,

      They lurk secretly for their own lives.

      —Proverbs 1:10–18

      The teachers knew that life was lived in groups. Their society was still deeply affected by the instincts of Israel’s tribal and clannish beginnings. As strong as were the parental ties saluted in verses 8–9, the voices of mother, father, or teacher were not the only calls vying for attention. People with malice on their minds, "sinners (v. 10) openly committed to create mayhem or murder (shed blood) in the name of greed (v. 11) were also uttering their seductive (entice," v. 10) invitations. The fact that this alarm of the dangers of bad company is the first specific warning sounded in Proverbs suggests that folly is not just an individual matter but a social one as well. We travel in groups—whether they are our social friends, our service club, our prayer partners, our tennis set, our business colleagues, or our street gang. What we become is determined in some significant measure by the company we keep.

      The proverbs seem to have towns and cities as their social setting. They reflect a time of increased urbanization (hear wisdom calling in the city streets [vv. 20–21]) and pluralization. Younger persons had left their homes to find jobs or hold offices in Jerusalem. This move severed their clan roots and put them in touch with Canaanites and other non-Israelites, as well as with renegade Hebrews, who had overthrown their covenantal obligations and were living as sheer pagans (sinners, v. 10) who deliberately defied the law by looting the possessions of others even to the point of murder (vv. 11, 16). These were purely wanton acts motivated by greed (v. 13) and committed against persons who had done them no harm whatsoever. Note "innocent and without cause" (v. 11). The fact that the teachers began with this note and amplified it through ten verses is good evidence that the temptation to hang out with these criminals was real. They probably could have expanded their comments with horror stories of what had happened to some of their pupils who had scorned their counsel.

      In our modern scene every teenager knows the questions: Where are you goingʾ How will you get thereʾ What time will you be homeʾ And increasingly an even more important question is added: Who else will be thereʾ To the answer to this last query, wise parents give closest attention. Unfamiliar names prompt further inquiry. Well they know the telling influence that friends assert. Family, teachers, bosses all make their contribution. But in our society the peer group, the tight circle of intimates, may determine whether a young person dabbles with drugs, experiments with sex, or toys with crime.

      Unsound friendships may be empty. The teachers were both reasonable and realistic in making such assertions. Their realism taught them that the young are often enticed by the ways of wicked people. Their reasonableness pushed them to help their pupils scratch beneath the surface and eye the deeper consequences of their behavior.

      Do not be envious of evil men,

      Nor desire to be with them;

      For their heart devises violence,

      And their lips talk of troublemaking.

      —Proverbs 24:1–2

      This verse summarizes the teaching of 1:10–19 by exposing the perversion of mind ("heart) that leads to wrong choices and wrong deeds. The warning is apt: Who of us can say that he or she has felt no tug of attraction, no glint of envy (the Hebrew root can mean to be jealous of"), upon hearing stories of wealthy criminals, flamboyant desperadoes, or fast-living gangstersʾ Which of us has not silently cheered for the robbers in some police stories we have read or seenʾ There is enough rebellion in all of us to lure us to look sympathetically at a life of waywardness, particularly if we can keep from getting caught. A heart that meditates about destruction—what a misuse of our human ability to think and choose! Our hearts or minds (Hebrew includes both English concepts) were made to frame prayers, memorize Scripture, write poems, plan acts of love, compose symphonies, design buildings, discover medicines. Yet the evil people in Proverbs used that God-given capacity for plots of violence. Whose cattle could they rustleʾ Whose house could they lootʾ Whose caravan could they hijackʾ Whose reputation could they ruinʾ Whose blood could they spillʾ An exercise in emptiness it was to make common cause with such perverted minds.

      That internal perversion vented itself in corruption of speech. We hear it in verses 11–14 of our primary text, where the teacher actually quotes both the blandishment and the cruelty of the criminals’ words. What a misuse of lips that were equipped by God for other purposes: to croon lullabies, whisper comfort, share hope, give advice, sing hymns, confess faith, bless God. Empty is the life lived in the presence of those whose hearts mull over the disaster of others and whose lips have mayhem for their main theme.

      Unsound friendships may prove harmful. This is the case especially when the would-be friend has an uncontrollable temper.

      Make no friendship with an angry man,

      And with a furious man do not go,

      Lest you learn his ways

      And set a snare for your soul.

      —Proverbs 22:24–25

      Low boiling points may speed up cooking. They do not, however, cement friendships. Edgy anger chafes and cuts the persons exposed to it. I remember an unpleasant bus ride to an airport of one of our great cities. What made me uncomfortable was the unkind, even hostile way the driver treated a passenger who had asked an innocent question. I was glad to escape from the bus and to let other sounds drown out the voice of that boorish driver. It is wounding to be in the presence of anger, even when it is not directed at me. Part of anger’s edginess is the fear it engenders that I will be its next victim.

      What the wise feared most was that their students would succumb to such tempting wrath. Brash personalities use their tempers like bullwhips to keep everyone under control. Their churlishness can be contagious. We watch them throw their weight around, muscle more timid persons into submission, challenge the manners of our society—and something within us wants to do that, too. That is the snare within which, like dumb birds, we trap ourselves, unless we take deliberate steps to behave correctly in the face of the dangers present in the ways of the angry.

      Unsound friendships may lead to disaster. That is the chief point of 1:10–19. It exposes greed’s false promises: precious goods, spoil, one purse (vv. 13–14). But such advertisements do not tell the whole story. No mention is made of pained consciences, lives that stew in regret, heartache for friends and family, fear of being caught by authorities or betrayed by comrades who want the one purse for themselves, as did Judas in the apostolic company.

      Evil’s inevitable outcome is a lesson not to be missed. Like 22:25, the picture is of bird trapping (vv. 17–18). This time the criminals are more stupid than the bird that will shun a snare set while it is watching. But the lying-in-wait and the secret lurking which they described so vividly in verse 11 are the height of stupidity, since the sinners themselves are their own prey, the ultimate victims of their crimes. Like drunken cats they have stalked their own tails; like tipsy hunters they fired into the moving bushes only to shoot their own feet; the very feet that run in the eagerness to work their evil crimes, violently hurrying to shed blood (v. 16) are maimed by their avid greed. We should not miss the fact that Paul includes 1:16 in his list of sinful traits that describe the whole human family and make us subject to divine wrath (Rom. 3:15). In God’s sight we are all bad company, capable of any crime mentionable or unmentionable including murder.

      SUMMARY APPRAISAL

      ¹⁹ So are the ways of everyone who is greedy for gain;

      It takes away the life of its owners.

      —Proverbs 1:19

      Verse 19 is a general conclusion to the subject of bad company as verse 10 is a general introduction. As Hebrew poets frequently do, it takes the figurative pictures of loot, purse, and snare and restates them in simple, literal, unambiguous terms. In good proverbial form, the moral of the teaching is generalized and applied not just to specific instances known to the author but to "everyone" who is grasped in the clenched fist of greed. Nothing is said directly about who does the punishing because that is not the point here. The point is that God, though not mentioned, has so directed life by control as Creator that evil deeds carry evil consequences. Not to know that is the depth of folly.

      In conclusion, we may note that Proverbs seems to consider such sinners as beyond help. We, this side of Christ’s cross, need to protect ourselves from evil influences but we need to do more. Here are four suggestions. Be concerned. Beneath the shells of the rude and hostile, of the greedy and wayward, are persons made and loved by God. Be careful how you show your concern. Such persons are hot to handle. We have to monitor our progress to see whether God is using us to open them to divine love and life. Above all, we need to evaluate ourselves for any negative impact they may have on us. Be realistic. Some persons are better equipped in spiritual gifts and emotional stability to work with the rough and tough. We are not the Savior. Jesus is. We must reckon on our limitations and at the same time rejoice in God’s goodness and grace. Be thankful that people who seem as hard to handle as cuddling a porcupine are not beyond God’s embraces. For our own good we may have to limit our contacts and shun their company completely. But God is in the business of changing lives, and we do what we can to contribute to that change.

      WISDOM’S DENUNCIATION OF FOOLS

      ²⁰ Wisdom calls aloud outside;

      She raises her voice in the open squares.

      ²¹ She cries out in the chief concourses,

      At the openings of the gates in the city

      She speaks her words:

      ²² "How long, you simple ones, will you love simplicityʾ

      For scorners delight in their scorning,

      And fools hate knowledge.

      ²³ Turn at my rebuke;

      Surely I will pour out my spirit on you;

      I will make my words known to you.

      ²⁴ Because I have called and you refused,

      I have stretched out my hand and no one regarded,

      ²⁵ Because you disdained all my counsel,

      And would have none of my rebuke,

      ²⁶ I also will laugh at your calamity;

      I will mock when your terror comes,

      ²⁷ When your terror comes like a storm,

      And your destruction comes like a whirlwind,

      When distress and anguish come upon you.

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

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

      ²⁹ Because they hated knowledge

      And did not choose the fear of the LORD,

      ³⁰ They would have none of my counsel

      And despised my every rebuke.

      ³¹ Therefore they shall eat the fruit of their own way,

      And be filled to the full with their own fancies."

      —Proverbs 1:20–31

      The siren song of the wicked (1:11–14), as enticing as it may be to the young and venturesome, is more than matched by the stern voice of wisdom recorded here in a terrifying denunciation of fools, which has a fire and fury akin to the judgment speeches of the prophets. Its largely negative tone reinforces and amplifies the picture of the dire consequences that await the practitioners of ruthless greed just described by applying it to all expressions of folly. This section should be read as the negative half of an antithesis whose positive statement is found in chapter 8. The harmony of the two passages is seen not only in their treatment of wisdom as a person able to call, command, promise, and make claims for herself but in the prominence given to the fear of the Lord (1:29; 8:13), which as we have already observed (at 1:7) is a major theme of the entire book.

      Wisdom’s setting is the city (vv. 20–21), the very place that offered such opportunity and such temptation to Israel’s future leaders. Like a town crier or even a sentinel announcing danger, shouting in full voice ("calls aloud; see also 8:3), she strides from the open squares (plazas used as markets) to the boulevards rumbling with the noise of traffic (chief concourses) to the several gates" where open spaces allowed people to assemble for trade or official business. No behind-the-hand seductive whispering here (see v. 10); wisdom is a public figure, making her claims in the open and calling her disciples boldly to follow her. The Hebrew word for wisdom (see 1:2–6) is plural (v. 20) and consequently may point to her majestic manysidedness already made clear in the cluster of synonyms with which the purpose of Proverbs is stated. She is formidable, compelling, and inescapable.

      Wisdom’s invitation is both bitter and brief (vv. 22–23). "How long sounds like a psalm of complaint (Ps. 6:3), but is a device used in Proverbs as well to register strong dissatisfaction (see 6:9; 23:35). It is not a true question but an implied statement: You have had long enough; you should have answered my call by now. It is addressed to the simple ones," the young and naive (see 1:4) who have yet to make full commitment to either wisdom or folly. To wait longer, to prolong the naivete, is to edge closer to the scorners who deride God’s will and ways (see 9:7, 8, 12; 14:6; 15:12; 19:25; 20:1, etc.; Ps. 1:1) and to the fools (Hebrew kāsîl along with ˒ ewîl, see 1:7, the key word in Proverbs to denote unbridled disdain of right conduct; see 3:35; 8:5 and very frequently in chs. 10–22, 25–29) who "hate, utterly reject, the true knowledge" (see 1:2–6, 7) of what God requires of His people.

      The invitation centers in the verb turn (or return) as is so often the case in the prophets (see Hos. 3:6; 14:1–2). Deliberate choice is called for. Wisdom has done the confronting ("reproof, the decision as to what is right and wrong; see 10:17; 12:1; 13:18; 15:5, 10, 31–32, etc.). How will the simple respondʾ If positively, they will receive wisdom’s own spirit poured out on them (the language is similar to Joel 2:28) and thus be empowered to carry out the implications of the turning and to know more fully what wisdom wants to teach them. Note the close connection between spirit and words"—a connection sound theology has always made in refusing to choose one above the other or to play them against each other.

      Wisdom’s rejection (vv. 24–31) is treated much more extensively than her invitation. Her rejection of them is in answer to their rejection of her: "You refused my call (the verbs are plural; the simple acted as a group with no one courageous enough to dissent from the others), no one regarded my helping hand" (v. 24, listened carefully, paid full attention; see 4:1, 20; 5:1; 7:24 where the verb qāshad is used in calls to attention); "you disdained (ignored, neglected; see 4:15; 13:18; 15:32; 29:18) my counsel (Hebrew ˒ēṣāh, first time here in Proverbs; see 8:14; 12:15; 19:20, 21; 20:5, 18; 21:30; for the key role of counsel as plan of appropriate and wise action, see Jer. 18:18; Is. 30:1); you did not choose or respond to (v. 25, would have none of"; see v. 30) my reproof (see vv. 24, 30).

      That rejection is so strong and thorough that wisdom, beginning at verse 29, speaks about the simple, not to them—a technique akin to Hosea’s (see 8:14 for about; 9:1 for to). But her picture of their rejection remains the same. "Hated knowledge (v. 29) confirms the fact that the simple have joined the camp of the fools (see v. 22). Did not choose the fear of the LORD (v. 29) means that they decided against wisdom’s beginning point and top priority (see 1:7). Failure to respond to counsel and reproof (see vv. 22, 23) is evidence that they have not turned. Indeed they have turned the wrong way (v. 32, the word may be translated apostasy, backsliding; see Hos. 11:7; 14:4; Jer. 3). Disdain (v. 30) is a very strong word—despise" (see Deut. 5:12; 15:5; 32:19), summing up the total and intentional commitment to folly which the simple have made.

      If the reason for wisdom’s rejection of the foolish is described in the clauses that depict their rejection of her, the results of that rejection are reflected in two ways: wisdom’s personal reaction and the natural consequences of wicked/stupid behavior. Wisdom’s reaction is sarcasm—laughing, mocking (v. 26) as would enemies over the disasters of their foes (see 17:5; 30:17; Ps. 2:4)— and silence—refusal to answer or to allow them to find her (v. 28). The ask-receive, seek-find pattern has time limits built into it in both Testaments (Is. 55:6; Matt. 7:7). The natural consequences are depicted as (1) a "storm from without, a whirlwind, carrying with it unbearable distress and anguish as they lose all control of their circumstances (v. 27); (2) a food that does not nourish or satisfy because they feed on their own empty hollow resources—the fruit of their own way of life, ill-chosen and ill-destined (v. 31), and the fruit of their own presumptuous plans (fancies; the Hebrew word is almost always negative and describes conduct denounced by the prophets and psalmists; Jer. 7:24; Hos. 11:6; Mic. 6:16; Ps. 5:10; 81:12; the only positive use is Prov. 22:20); (3) a slaying (v. 32), perhaps suicide is implied, since the destructive agents—turning away (see above) and complacency" (careless ease toward God; see 17:1; Jer. 22:21; Ezek. 16:49)—are wielded by their victims. Again nobody is named as the inflicter of this punishment. The order coded by God into the creation imposes it.

      ANTITHETIC SUMMARY

      ³² For the turning away of the simple will slay them,

      And the complacency of fools will destroy them;

      ³³ But whoever listens to me will dwell safely,

      And will be secure, without fear of evil."

      —Proverbs 1:32–33

      The final two verses encapsulate the outcomes of heeding wisdom’s cries (vv. 20–21) or giving them a deaf ear. This antithetic pattern builds on 1:7 and introduces the dominant emphasis on choice and its consequences that pervades the book (see 2:21–22; 3:33–35; 4:18–19; 8:35–36 for other antithetical summaries in chs. 1–9). Destruction versus security is the contrast in results, while "turning away/ complacency and listens to me describe the poles of decision. Whoever returns the grammar to the singular and focuses again on the individual’s responsibility for sound choices however the group may behave. Safely is used elsewhere in Proverbs for the Positive results of good conduct, which, given the divine order, should not lead to harm or danger (3:23, 29; 10:9). In the prophets it pictures the security of the new age, after judgment has done its work (Hos. 2:18; Ezek. 28:26). Be secure is used positively in verse 33, meaning untroubled, undisturbed in parallel to safely (see Is. 32:18; note the negative use, at ease, complacent, in Is. 32:9). Evil" is deliberately ambiguous in Hebrew, defining both wicked conduct and the harmful results of that conduct. Here it is the latter that wisdom alludes to as she concludes her first, and most threatening,

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