An Introduction to Proverbs 1–9

compiled and written by Gary Kukis

A Father’s Advice to His Son: Become Wise

Preface

Charts, Graphics, Short Doctrines

Dictionary of Terms

Addendum

Doctrines Covered or Alluded To

Chapters of the Bible Alluded To or Appropriately Exegeted with this Chapter

Proverbs 2

Proverbs 8

Many who read and study this chapter are 1^st or 2^nd generation students of R. B. Thieme, Jr., so that much of this vocabulary is second nature. One of Bob’s contributions to theology is a fresh vocabulary along with a number of concepts which are theologically new or reworked, yet still orthodox. Therefore, if you are unfamiliar with his work, the definitions below will help you to fully understand all that is being said. Also, I have developed a few new terms and concepts which require definition as well.

In addition, there are other more traditional yet technical theological terms which will be used and therefore defined as well.

Sometimes the terms in the exegesis of this chapter are simply alluded to, without any in-depth explanation of them. Sometimes, these terms are explained in detail and illustrated. A collection of all these terms is found here: (HTML) (PDF) (WPD).

Definition of Terms

Dual Authorship of the Word of God

This is the concept that the Scriptures were written by men concerning actual historical events; and by God the Holy Spirit, Who, at times, has a purpose in recording that particular event, often using it as a prophecy or as a type to be fulfilled by our Lord. Therefore, there is a literal understanding of Psalm 41:9 (Even this man I believed to be looking out for my welfare and prosperity—a man whom I trusted; a man who took meals with me—his heel has been lifted up against me.), as well as an application of this verse by Jesus to His betrayal by Judas. David the psalmist, was thinking of a specific person who had betrayed him in life; and God the Holy Spirit was thinking of Judas betraying the Lord. Same words, but different meanings and purposes. The Dual Authorship of Scripture (HTML) (PDF) (WPD).

Laws of Divine Establishment

These are laws which are devised by God for the human race (for believers and unbelievers alike). The more aligned a country is with these laws, the greater freedom and prosperity that country will enjoy. Furthermore, there will be greater evangelism and Bible teaching which takes place. The further a country strays from these law results in greater tyranny and unhappiness among its population. See the Laws of Divine Establishment (HTML) (PDF) (WPD).

Rebound

The act of naming one’s sins to God. You get out of fellowship by sinning; you get back into fellowship by naming those sins (privately) to God. See the Doctrine of Rebound (HTML) (PDF) (WPD).

The Revealed God (or, the Revealed Lord)

We all come to a time of God-consciousness where we understand the concept and possibility of the existence of God. At that point, we face 2 great questions: (1) do we want to know this God and (2) are will willing to believe in God as He has revealed Himself or do we make a god in our own image and worship that? In both the Old and New Testaments, God will make Himself known (He reveals Himself) to those who will believe in Him and to others as well. We know Him firmly and concretely as Jesus Christ; and in the Old Testament, He is known as the God of the Jews, the Creator of the Universe, the God of Moses (or of Abraham), etc.

Some of these definitions are taken from

http://gracebiblechurchwichita.org/?page_id=1556

http://www.bibledoctrinechurch.org/?subpages/GLOSSARY.shtml

http://rickhughesministries.org/content/Biblical-Terms.pdf

http://www.gbible.org/index.php?proc=d4d

http://www.wordoftruthministries.org/termsanddefs.htm

http://www.realtime.net/~wdoud/topics.html

http://www.theopedia.com/

One theme of the Book of Proverbs is Wisdom; and equally important, the pursuance of wisdom rather than of folly.

Commentators on the Theme of Wisdom in Proverbs

Peter Pett: the first nine chapters of the book are not a collection of what we might call proverbs (which commence in chapter 10), but are a dissertation on true wisdom, which, in the writer’s case, is closely related to ‘the fear of God (YHWH)’, and on what it means to walk with God.

Speaking of the fear of the Lord, Pett writes: To him wisdom is found, not by those who ‘hate knowledge (i.e. hate the knowledge of God - Proverbs 2:5) and do not choose the fear of YHWH’ (Proverbs 1:29), but on the contrary, it is found in knowing God and being in loving and obedient awe of Him. For it is the reverent fear of YHWH which is the beginning of wisdom (Proverbs 9:10; compare Proverbs 1:7), whilst it is the knowledge of God which is true knowledge (Proverbs 2:5). So to the writer the basis of all true wisdom and knowledge is found in knowing God and His ways.

Charles M. Southgate: Wisdom is the general topic of the whole book: that sound, practical judgment in affairs of life which yields good citizenship, honourable success in commercial and public affairs, virtuous and contented household life. The first nine chapters form a connected discourse, in which wisdom is personified. Not grey-eyed Pallas Athene was so majestic or so winsome. This stately figure is both queen and counsellor; her haunt is no retired tower, or nun’s cell, but the market-place, the bazaar, the court-room, the public square. Not great learning or charm of wit is her requirement, but sound behaviour in the sight of God and man.

The wisdom of Proverbs, to a limited degree, can be understood in a secular manner. Many passages in Proverbs (see Prov. 6) deal with the laws of divine establishment, which are the basic laws for all mankind, saved or not. So, an unbeliever, with no relationship to the Lord, could study the book of Proverbs and benefit by it.

In fact, let’s take a look of some key words found in these first 9 chapters.

The Vocabulary of Proverbs 1–9

Proverbs: Traditionally, a proverb is thought to be a pithy, memorable saying, often dealing with moral or religious topics.

The word translated proverb is mâshâl (מָשָל) [pronounced maw-SHAWL], in the Hebrew, and it means, parable, proverb, discourse, memorable recitation; comparison, analogy. Strong's #4912 BDB #605.

The Pulpit Commentary: Hebrew mashal is not confined to wise or pithy sayings, expressing in pointed terms the experience of men and ages; such an account; would, as we see, be most inadequate to describe the various forms to which the term was applied. That there are in our book numerous apothegms and maxims, enforcing moral truths, explaining facts in men"s lives and the course of society, which are proverbs in the strictest sense of the word, is obvious; but a very large proportion of the utterances therein are not covered by that designation.

Whedon: The Hebrew word משלים, meshalim, from משל, mashal - 1, to rule; 2, to liken, to make like, or be like - involves the idea of an authoritative, influential, or important saying, implying or expressing a comparison, simile, or metaphor of some kind. Hence it is used, in a very general and comprehensive way, for a similitude or parable, Ezra 17:2; 24:3: Judges 9:7, etc.; 2Samuel 12:1, etc.; 2Kings 14:9 ; for a sententious saying or apothegm, such as consists in the ingenious comparison of two things, sentiments, etc., as in many of the proverbs of this book; for a proverb proper, or a byword, as in 1Samuel 10:12; Ezekiel 12:22-23; for a verse, song, or poem, the members of which, by the laws of parallelism, consist of two hemistichs similar in form and sense, or the one in antithesis with the other. It is specially used of prophecy, Numbers 23:7; Numbers 23:18; of a didactic discourse, Job 27:1; Job 29:1; Psalms 49:5; Psalms 78:2; sometimes of a satirical poem or song of derision, as in Deuteronomy 28:37.

Dummelow: The Hebrew word Mashal covers a much larger area than our 'Proverb.' The latter signifies a pithy, pointed saying, which, by its obvious correspondence with the facts of human nature and experience, wins popular acceptance. Of such brief, clear and sensible utterances there are abundant examples in the book before us. But it also contains other forms of composition. There are passages in which the subject is continued for several verses, especially in the earlier and some of the later chapters; lengthy descriptions, such as that of the Bad Woman (Proverbs 7) and the Excellent Woman (Proverbs 31:10-31); homilies and addresses (Proverbs 1:20-33; Proverbs 8). In other books of the Bible the Mashal has a still wider range of meaning: it is an allegory (Ezekiel 17:2); a figurative discourse (Numbers 23:7, Numbers 23:18); a byword (Jeremiah 24:9); a taunt (Isaiah 14:4); a lament (Micah 2:4); an argument (Job 29:1). The idea at its root is that of a similitude or parallelism, a comparison with some well-known object, and it is, as a rule, distinguished from the other parallelism with which we are familiar in the Bible, that of the Psalms, in that it is spoken, not intended to be sung.

Wisdom: Wisdom is more than knowledge. It is knowledge that leads to right thinking and right action. The application of wisdom to life means righteous actions and a moral lifestyle.

The Pulpit Commentary: [In the first 9 chapters,] Wisdom is personified as a great teacher, as dwelling with God from all eternity, assisting at the creation of the world, the original of all authority on earth. We gather from various indications in our book that wisdom is regarded in a threefold respect: first, as an essential attribute of Almighty God; secondly, as revealed in creation; thirdly, as communicated to man. It is the mind or thought of God; it is that by which He created the world; it is that which regulates and informs the moral being of man.

Tom Hawkins: The word חָכְמָ ה wisdom is best defined as the skill of living in conformity with the principles of God's Word.

Robert L. (Bob) Deffinbaugh on knowledge versus wisdom: I taught the inmates psychology and world history. One of my students was honest enough to inform me that he planned to use what he learned when he was released from prison. What he told me next came as a surprise. He hinted that when he got out of prison, he would return to a life a crime, but he planned to be much smarter this time around. While in that prison, he sought out the gurus of crime and learned all of the tricks of their trade. Then, when he was released, he planned to become a consultant of crime. He would charge a fee for engineering specific criminal acts. He would not participate in the crime directly, but only charge a commission for successful crimes. If his clients were caught, that was their problem; his involvement would be almost impossible to prove.

Deffinbaugh continues: I think I learned more from teaching that summer than my students did. For one thing, I experienced the difference between “knowledge” and “wisdom.” Knowledge of psychology and world history, when applied with wisdom, could prove profitable. But that same knowledge could be used in a way that would be both criminal and cruel. I wonder how many people in our educational institutions are being educated to do great harm, to themselves and to others. The Book of Proverbs is all about wisdom.

Understanding: This is the ability to correctly view and interpret the world, your own self and God; and how they are all interrelated.

Discretion: A person with discretion knows when to speak and when not to; when to act and when not to. He is able to evaluate friends and functions, and know when to associate and when to disassociate.

The Simple (or, simple-minded, simple ones): The person who lacks basic religious training. This is like the new believer, who, after believing in Jesus Christ, may go in one of a dozen directions. He could return to his old lifestyle; he could begin acting exactly the opposite of how he used to act; he could already have an impression of what religious people are like and start acting religiously; or he might get with doctrine and learn with the Christian life actually is (in the Old Testament, he might then learn what the spiritual life was under the dispensation of Israel). A person described as simple is not done disparagingly, as such a one could go positive or negative toward Bible doctrine.

Lacking in heart: Today heart is closely related to emotions. In Bible times, heart referred to your entire intellectual capacities. This is a person who probably should have been trained, but, at this point, has no well-defined set of good norms and standards.

Evil: Evil is the thinking of Satan. It can include human good and various categories of moral standards (often with a healthy dose of self-righteousness).

Today’s liberal is a wonderful example of evil. One thing that I have noticed on the left is, this is a group of people who sincerely believe in relative moral standards and making no judgments on human behavior. However, if you are a conservative, they will judge you for being selfish, greedy, racist, sexist, homophobic, Islamophobic, and a destroyer of the planet with all your CO₂ emissions. In most cases, they ascribe a plethora of what they view as mental attitude sins, as if they are very well-trained brigade of thought police. They are the ultimate authority on which symbols may be displayed and by whom. A confederate flag or the statue of a confederate general may be allowed in a museum or within a confined space; but not ever on a government space. They are the ultimate authority when it comes to what may be done in schools and what must be banned. For instance, a day where all females are encouraged to wear Hijabs might be thought appropriate, in the advancement of multiculturalism; but singing a Christmas carol on school grounds or bowing one’s head in prayer during a school football game would clearly violate the 1^st amendment (in their eyes). In many cases it is not what you do, but what you say that they find so utterly offensive. There are words and phrases and opinions that they simply will not tolerate—particularly on college campuses. It is clear that, in some churches, there are some very judgmental people. Nonetheless, they do not hold a candle to the liberal of today.

There are certainly more words, but these are a good start.

Commentators on the Content of Proverbs 1–9

The Bible Illustrator: [In Proverbs 1–9,] The teacher gives his pupil a connected series of admonitions, cautions, and encouragements to the study of wisdom.

The Pulpit Commentary: After the introduction there follows the first part of the book, (Pro 1:7-9:18) consisting of fifteen admonitory discourses, addressed to youth, with the view of exhibiting the excellence of wisdom, encouraging the ardent pursuit thereof, and dissuading from folly, i.e. vice, which is its opposite. This is especially the hortatory or wisdom section of the book. It is usually regarded as a prelude to the collection of proverbs beginning at ch. 10.

Arthur Peake: The Praise of Wisdom (Proverbs 1-9) presents a totally different literary character. It is clearly a unity and not a collection of aphorisms. It is a series of moral addresses on the value of wisdom, reaching their climax in the magnificent portrayal of Wisdom as the companion of Yahweh before creation. The traces of Greek influence in the social environment, and possibly in the philosophical attitude towards wisdom in Proverbs 8, point to a date in the Greek period, possibly about 300-250 B.C. Probably the author was also the editor of the collections already mentioned, to which he prefixed his own short treatise as both introduction and supplement.

There are some characteristics and features of the Book of Proverbs that I think we should note:

Characteristics and Features of the Book of Proverbs, by J. Vernon McGee

1.      Proverbs bears no unscientific statement or inaccurate observation. For example, Keep your heart with all diligence; for out of it are the issues of life ( Prov. 4:23) . This is a remarkable statement because it was about 2,700 years later that Harvey found that the blood circulates and that the heart is the pump. In contrast, in an apocryphal book called the Epistle of Barnabas, mention is made of the mythical pheonix, a bird that consumes itself by fire and rises in resurrection. Such a fable does not appear in the Book of Proverbs nor anywhere else in the Bible. It is strange that this is an ancient book containing hundreds of proverbs and not one of them is unscientific today. That in itself ought to alert any thinking person to the fact that the Book of Proverbs is God-inspired.

2.      Proverbs is a book on a high moral plane. You simply will not find in its pages the immoral sayings which occur in other writings. Justin Martyr said that Socrates was a Christian before Christ — which, of course, would be an impossibility. And his admirers say that he portrays a high conception of morals. However, Socrates also gave instructions to harlots on how to conduct themselves ! The best that can be said of him is that he was amoral.

3.      The Proverbs do not contradict themselves, while man's proverbs are often in opposition to each other. For example: "Look before you leap" contrasted with "He who hesitates is lost." "A man gets no more than he pays for" contrasted with "The best things in life are free." "Leave well enough alone" has over against it, "Progress never stands still." "A rolling stone gathers no moss" versus "A setting hen does not get fat." The proverbs of man contradict each other because men's ideas differ. But there is no contradiction in the Book of Proverbs because it is inspired by God.

From https://archive.org/stream/20-Proverbs/20-PROVERBS_djvu.txt (Introduction); accessed December 17, 2015 (slightly edited).

J. Vernon McGee remarks: Someone may raise this objection: "There is nothing in it about the gospel." Just wait a minute, it is there. The One in this book whose wisdom it is, is none other than the Lord Jesus Christ.

Jesus Christ in Proverbs 1–9

1.      The wisdom of the book of Proverbs = the Wisdom of God = the Mind (or, thinking) of Jesus Christ. See Prov. 2:1–8.

2.      One of the common statements found throughout is, The Fear of Y^ehowah is the Beginning (Foundation) of wisdom. (Prov. 9:10).

3.      Prov. 1:7 reads: The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction. (ESV). The idea is, the person for whom these words are written has already exercised faith in the Revealed God (Jesus Christ in the Old Testament).

         1)      When there are enough believers in a national entity who believe in Jesus Christ (or, in the Old Testament, believe in the Revealed Lord), their thinking (assuming that they are being taught correct doctrine) overflows to society.

         2)      As a result, many people think divine viewpoint and the laws of divine establishment, because this is the thinking of the culture.

         3)      In American society today, the churches are not clearly teaching the Word of God; and there are fewer believers in the United States than, say, 30 years ago; and so, people’s thinking has gone haywire. We actually have a considerable number of young people today who believe in censoring speech which they do not like and they think that socialism is a better system of economics.

4.      There are times when Wisdom (however personified in Proverbs) is very similar to Jesus Christ.

         1)      Those who reject wisdom love death. Prov. 1:7–19

         2)      Wisdom presents herself loudly, publically, and available to all who will hear her. Prov. 1:20–21

         3)      If a person hears Wisdom and changes his mind (repents, turns at Wisdom’s reproof), Wisdom’s Spirit would be poured upon that person and the words of Wisdom will be made known to him. Prov. 1:20, 23.

         4)      Those who reject Wisdom will be rejected by Wisdom. The end is death and disaster. Prov. 1:24–33

         5)      When reading these passages, the Dual Authorship of Scripture should become clear (that the Bible is written by man, but also written by the Spirit of God). The end result is, sometimes passages are written to mean what the man writes; yet the same words are used by God the Holy Spirit to mean something else.

5.      The term saint is found in Prov. 2:8. This word is chăçîydîym (חֲסִידִים) [pronounced khaw-see-DEEM], and it means gracious ones; saints, believers; those who are grace oriented. Strong’s #2623 BDB #339. It only occurs in Proverbs here. The NET Bible: The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.¹ The gracious one has place his faith in the Revealed God (Psalm 86:2). This term is covered in great detail in Proverbs 2 (HTML) (PDF) (WPD) (in v. 8).

6.      Throughout Proverbs, there is a reference to two paths, one which follows the Lord, one which crooked and leads to death. This has two applications: to salvation (the right path is believing in the Revealed God) and the wrong path rejects Him. Furthermore, the right path is following the Lord, having believed in Him; and the wrong path follows human viewpoint and cosmic thinking. The latter approach is the primary thrust of the book of Proverbs; but in order to get on that right path, one must first believe in the Revealed God, Who is Jesus Christ.

7.      One of the many keys to the book of Proverbs is placing one’s trust or faith in the Lord, rather than in one’s own understanding. This is salvation. Prov. 3:5

8.      Proverbs speaks of discipline, and a person can only be disciplined by his father. So, the discipline spoken of must be discipline endured by those who have exercised faith in the Lord. We are sons of God only by faith in Jesus Christ. Gal. 3:26–29 Prov. 3:11–12

9.      Prov. 3:13–18 Blessed is the one who finds wisdom, and the one who gets understanding, for the gain from her is better than gain from silver and her profit better than gold. She is more precious than jewels, and nothing you desire can compare with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to those who lay hold of her; those who hold her fast are called blessed. However, wisdom does not exist in a vacuum. Wisdom is always based upon the fear of the Lord. Prov. 1:7 9:10

10.    In Prov. 8:22–31, this text can be understood to refer to God employing wisdom when laying the foundations of the world; but, at the same time, these same words could refer to the laying of the foundations of the world by Jesus Christ. See Proverbs 8 (HTML) (PDF) (WPD) (see The Two Interpretations of Proverbs 8:22–36). Jesus is the Creator of all things. John 1:3, 10 Acts 3:15 1Cor. 8:6 Col. 1:15-16 Heb. 1:2

Proverbs 8:27 (a graphic) from Fine Art America; accessed December 20, 2015.

11.    Similarly the final verses of Prov. 8 can refer to wisdom; but also to the Lord of Life. Prov. 8:35–36 “For whoever finds me [Me] finds life and obtains favor from the LORD, but he who fails to find me [Me] injures himself; all who hate me [Me] love death." Do you see that, without the context, it would be easy to understand this as referring the God the Son.

12.    There are several evangelical verses found in Proverbs:

         1)      Prov. 3:5–6 Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.

         2)      Prov. 4:18–19 But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know over what they stumble.

         3)      Prov. 9:10 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.

13.    Finally, we find Jesus in the slaughtered beast of Prov. 9:2, which is the basis of the fellowship with wisdom.

¹ From https://bible.org/netbible/index.htm?pro2.htm (footnote) accessed November 20, 2014.

Evangelical verses suggested by Ray Comfort, Commentary from The Evidence Bible; from e-Sword; Proverbs Book Comments.

I am of the opinion that God’s character is found throughout Scripture, no matter where we look. Unless otherwise noted, the ESV is used below.

God in Proverbs 1–9

1.      Fear of (or, respect towards) the Lord is the beginning of knowledge and the foundation of knowledge. Prov. 1:7 9:10

2.      The God of Proverbs is a God of judgment and of consequences. “Because I have called and you refused to listen, have stretched out my hand and no one has heeded, because you have ignored all my counsel and would have none of my reproof, I also will laugh at your calamity; I will mock when terror strikes you, when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you. Then they will call upon me, but I will not answer; they will seek me diligently but will not find me. Because they hated knowledge and did not choose the fear of the LORD, would have none of my counsel and despised all my reproof, therefore they shall eat the fruit of their way, and have their fill of their own devices. For the simple are killed by their turning away, and the complacency of fools destroys them; but whoever listens to me will dwell secure and will be at ease, without dread of disaster." (Prov. 1:24–33). Even though Wisdom is speaking (v. 21), these are clearly the words of God (v. 24). Prov. 3:33–34 The LORD's curse is on the house of the wicked, but He blesses the dwelling of the righteous. Toward the scorners He is scornful, but to the humble [= grace oriented] He gives favor [= grace]. See also Prov. 5:21–23

3.      The person who searches after divine wisdom will understand the fear of the LORD and find the knowledge of God. (Prov. 2:5b) Even 2 Members of the Trinity are implied by this verse (and the Holy Spirit is found in Prov. 1:23).

4.      Bible doctrine comes from God. Prov. 2:6

5.      Knowledge from God is related to right paths and to righteousness. Prov. 2:6–15

6.      Knowledge from God delivers us from all kinds of temptations. Prov. 2:16

7.      Our trust/dependence should be upon God rather than depending upon human viewpoint. Prov. 3:5–8

8.      God blesses those who honor Him; who recognize Him. Prov. 3:9–10

9.      God’s discipline is for our good; not to harm us. God’s discipline is like the discipline of a father. Prov. 3:11–12

10.    The God of Proverbs established the heavens and founded the earth. Prov. 3:19–20

11.    We are to look to this same wisdom of this same God. Prov. 3:5, 21

12.    Even during great historical disaster, we are to lean upon God and trust Him. Prov. 3:25–26

13.    The father to son address in Prov. 4 is so much like God the Father addressing us, His sons in Christ Jesus.

14.    God is omniscient. All that we do, God sees. Prov. 5:21

15.    Our God is not a God over monks who live in a religious retreat; He is not a God strictly of theology and religious thought; our God is intimately concerned with our day-to-day lives. Prov. 6

16.    Speaking of Prov. 6, this is probably the best chapter for the unbeliever, because the advice given here can also be applied by unbelievers.

17.    The things which God hates are given in Prov. 6:16–19 There are six things that the LORD hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers. We learn that God is just as concerned with what we think and say as He is with what we do.

18.    Wisdom was a part of God’s thinking in the creation of the earth and universe. God’s power, wisdom, and creativity are affirmed by this passage. Prov. 8:22–31

19.    Our lives are increased qualitatively and quantitatively when we learn to think like God thinks. When we reject Him, we bear the consequences. Prov. 9:10–12, 16–18

As you can tell, what is emphasized in Proverbs is our interaction with a real and involved God. He is less theoretical and more interactive.

Even though the information found in the first 9 chapters of Proverbs is good advice and guidance for anyone, it appears that it is primarily directed toward the young person.

Proverbs 1–9 is for the young person

Albert Barnes: The writer’s purpose is to educate. He is writing what might be called an ethical handbook for the young, though not for the young only. Of all books in the Old Testament, this is the one which we may think of as most distinctively educational.

Pastor Greg Allen: Though the Old Testament book of Proverbs contains God's wisdom for people of all age groups, it is uniquely a book for young people. I believe God's Spirit led King Solomon to write and record these wise bits of instruction to help youth avoid the sort of mistakes and moral failures that will rob them of joy and well-being as adults.

Pastor Greg Allen: Often in the book of Proverbs, Solomon writes almost as if he's talking one-on-one with a young person. He warns this young person about the dangers of hanging around with the wrong crowd, or about dabbling in sexual sins, or about being undisciplined in behavior. He encourages this young person to reverence God and to pay careful attention to good, godly counsel. He encourages this young person to cling tightly to the sort of "wisdom for living" that comes only from God. There are thirty-one chapters in Proverbs - a chapter for every day of the month. I heard that Dr. Billy Graham has read a chapter a day from Proverbs for years now. The practical matters of our lives would go a whole lot better if we did the same.

Dr. Thomas Constable: The frequent recurrence of the phrase "my son" in this part of Proverbs indicates that the instruction specially suited a young person. This person's life lay in front of him, and he faced major decisions that would set the course of his life from then on. Though the whole Book of Proverbs gives help to youths, chapters 1-7 address them specifically and can be of particular benefit to them.

Despite this book being clearly directed towards the young person, McGee is also of the opinion that these teachings are universal, for all men at all times: The advice that is given in the Book of Proverbs transcends all dispensations. Whether one lives in Old Testament or New Testament times, old Jerusalem or new Jerusalem, its truths are still true. It is a good book for anyone.

J. Jortin: Though the composition be of the disjointed kind, yet there is a general design running through the whole which the author keeps always in view, and that is, to instruct the people, and particularly young people, at their entrance into public and active life, to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules for their behaviour as shall carry them through the world with peace and credit.

F. B Meyer: The book was written as, a guide for the young. The experience of many generations is here presented to the youth who is just entering upon life. The form of address throughout is that of a father speaking to his son. The foundation principle is that the right life is not merely a moral life, but the life that is lived toward God. The supreme folly in life is to leave God out. Hence the book is not simply a collection of worldly maxims, but a source of spiritual insight.

Proverbs 3:1–2 (a graphic); from Blogspot; accessed June 29, 2014. My son, do not forget my teaching, but keep my commands in your heart, for they will prolong your life many years and bring you prosperity. (NIV)

A child who is disrespectful to his parents (a graphic); from QuoteHD.com; accessed December 20, 2015.

We need to know who the people are who populate this chapter.

I have approached this portion of Proverbs as if this is what King David taught his very young son during the final years of David’s life, preparing Solomon for life and preparing him to become king of Israel. This will be explained in more detail under Authorship.

The Principals of Proverbs Introduction to Chapters 1–9

Characters

Biographical Material

David

King David, of the book of Samuel, was the 2^nd king of Israel. He spent at least 7 years teaching his son Solomon, preparing him to become king. This is the missing 7 years from the end of the history of Israel under King David.

Solomon

Solomon is the son of David by Bathsheba and he became Israel’s 3^rd king, and the last king of the monarchy (Israel split into two nations after Solomon). Although he is clearly laid out as the author of Proverbs, he learned many of these principles from his father David. Most of what we read in these early chapters are Solomon’s notes that he kept of the teaching he received from his father, King David.

My son

David’s earliest warnings were given to Solomon; and these would by the typical warnings that every father should give to his son.

Simple ones

This refers to any person who rejects the teaching of the Word of God (called wisdom in this book).

Wisdom

Wisdom is personified in this book, as calling out to the recalcitrant, pleading to them to listen to her. Wisdom, as the speaker of the final section of Prov. 1, morphs into God speaking to the recalcitrant.

Lady Wisdom

Wisdom is often personified in this book as a woman.

The Adulteress

She is loud and boisterous, and lures young men to her bed and to their end.

Mistress Folly

She imitates the offering of Lady Wisdom, but those of her house are dead, and her pathway leads to Sheol.

David teaches this to his son Solomon and to Solomon’s younger brothers. The others are actually a part of the narrative, and may be actual people (like the simple ones) or not (like Lady Wisdom).

It is important to understand what has gone before.

The Prequel of Proverbs Introduction to Chapters 1–9

King David had a number of wives (around 10) by whom he had quite a number of sons, many of whom were worthless and who engaged in crime and revolution (Amnon, Absalom, and Adonijah). It is clear that he spent little time raising any of these boys, all of whom are identified not as sons of David but as sons of their mother (when they are so identified—1Kings 2:13). However, Solomon is not called the son of Bathsheba, but he is identified as the son of David (Prov. 1:1 2Chron. 1:1 1Chron. 22:5, 17).

With Solomon, David appeared to take a new tact (which is borne out in the book of Proverbs) of personally teaching his son Solomon wisdom, which is doctrine of the Word of God and the laws of divine establishment.

From the end of the book of Samuel to the first chapter of 1Kings 1, about 7 years pass—and there does not appear to be any recording of the history of this time period. However, what appears to be taking place during this time is David teaching, and therefore, preparing his son Solomon (and possibly his brothers as well) to become king. This teaching would prepare Solomon both for life and to become king.

David decided to make his very young son king (1Kings 1); and this is a wise choice because Solomon, despite his youth, is very interested in wisdom—with the idea that this would be the foundation of his reign.

And then we have Solomon’s request of God. We will allow the text to speak for itself:

1Kings 3:3–5 Solomon loved the LORD, walking in the statutes of David his father, only he sacrificed and made offerings at the high places. And the king went to Gibeon to sacrifice there, for that was the great high place. Solomon used to offer a thousand burnt offerings on that altar. At Gibeon the LORD appeared to Solomon in a dream by night, and God said, "Ask what I shall give you."

1Kings 3:6–9 And Solomon said, "You have shown great and steadfast love to Your servant David my father, because he walked before You in faithfulness, in righteousness, and in uprightness of heart toward You. And You have kept for him this great and steadfast love and have given him a son to sit on his throne this day. And now, O LORD my God, You have made Your servant king in place of David my father, although I am but a little child. I do not know how to go out or come in. And your servant is in the midst of Your people whom You have chosen, a great people, too many to be numbered or counted for multitude. Give Your servant therefore an understanding mind to govern Your people, that I may discern between good and evil, for who is able to govern this Your great people?"

1Kings 3:10–14 It pleased the Lord that Solomon had asked this. And God said to him, "Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days." (ESV; capitalized)

Solomon will have both divine wisdom and human wisdom (which is revealed in the book of Ecclesiastes).

Mark Copeland’s Introduction to the Book of Proverbs

1.      There is a great need for wisdom in our society today…

         a.      Lack of wisdom is destroying the lives of many young people, and making fools out of some who are older

         b.      Marriages are destroyed, friendships lost, souls doomed for lack of wisdom

2.      The walk of the Christian is to be with wisdom as we go through life… - Ep 5:15-17

         a.      Because time is fleeting, and the days are evil, we must make the best use of our time

         b.      Too many today are wasting both their time and their lives by failing to exercise wisdom in their daily lives

3.      The Word of God equips man unto every good work… - 2 Ti 3:16-17

         a.      It is only natural to assume that it provides us with sound advice concerning daily living

         b.      Indeed it does, especially in The Book of Proverbs found in the Old Testament

4.      The book begins by identifying Solomon, son of David, king of Israel, as the author…

         a.      Who was granted wisdom by God - 2 Chr 1:7-12

         b.      Who became famous for his wisdom, and wrote over 3000 proverbs - 1 Kin 4:29-34

From http://executableoutlines.com/pdf/pr2_so.pdf (Prov. 1:1–6); accessed December 19, 2015.

The Pulpit Commentary was not consistent in which chapter or passage belonged with which commentary.

A Synopsis of Proverbs Chapters 1–9 by the Pulpit Commentary

After this introduction there follows the first part of the book, (Prov. 1:7-9:18) consisting of fifteen admonitory discourses, addressed to youth, with the view of exhibiting the excellence of wisdom, encouraging the ardent pursuit thereof, and dissuading from folly, i.e. vice, which is its opposite...Solomon proceeds with his discourse [after the introduction in the first 7 verses]. He warns against fellowship with those who entice to robbery and murder. (Prov. 1:8–19) Wisdom addresses those who despise her, showing them their folly in rejecting her offers, and the security of those who hearken to her counsels. (Prov. 1:20–33) The teacher points out the blessings arising from the sincere and earnest pursuit of Wisdom it delivers from the path of evil, and leads to all moral and religious knowledge.

(Prov. 2) Now comes an exhortation to obedience and faithfulness, self–sacrificing devotion to God, perfect resignation to his will. (Prov. 3:1–18) Wisdom is introduced as the creative energy of God, who becomes the Protector of all who hold fast to her. (Prov. 3:19–26) One condition for the attainment of wisdom and happiness is the practice of benevolence and rectitude in dealing with others. (Prov. 3:27–35) Having previously spoken in his own name, and having also brought forward Wisdom making her appeal, the teacher now gives some recollections of his own early home and his father’s advice, especially on the subject of discipline and obedience (Proverbs 4).

He returns to a matter before glanced at as one of the chief temptations to which youth was exposed, and gives an emphatic warning against adultery and impurity, while he beautifully commends honourable marriage. (Prov. 5) Then he warns against suretyship, (Prov. 6:1–5) sloth (vers. 6–11), deceit and malice (vers. 12–19), and adultery (vers. 20–35).

Keeping to the theme of his last discourse, the moralist again denounces the detestable sin of adultery, and enforces his admonition by an example which he had himself witnessed. (Prov. 7) Working round again to Wisdom, as the object of all his discourses, the author introduces her as inviting all to follow her, descanting on her excellence, her heavenly origin, her inestimable blessings. This is the most impotent section concerning Wisdom, which here appears as coeternal with God and cooperating with him in creation. Thus her supreme excellence is an additional reason for hearkening to her instructions. (Prov. 8) Summing up in brief the warnings which have preceded, Solomon introduces Wisdom and Folly, her rival, inviting severally to their companionship. (Prov. 9)

The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Proverbs Book Commentary.

This is a typical division of these first 9 chapters.

Peter Pett’s Short Outline for Proverbs 1–9

1)      Introduction (Proverbs 1:1-6).

2)      Prologue. A dissertation on wisdom, in preparation for the proverbs which follow, demonstrating that wisdom is firmly rooted in God. It is headed up by an attribution to ‘Solomon, the son of David, the king of Israel’ (Proverbs 1:7 to Proverbs 9:18).

This is the division that nearly every commentator observes when looking at the entire book.

This is similar to Pett’s above.

Enter the Bible’s Brief Outline

I.    Title (Proverbs 1:1)

As is often the case with biblical books, the first sentence stands as the title for the entire book (see also Ecclesiastes 1:1; Song of Solomon 1:1; Isaiah 1:1).

II.   Instructional Essays (Proverbs 1:2-9:18)

The thematic statement, "The fear of the LORD is the beginning of wisdom," frames this opening section (1:7; 9:10). The purpose of the book is stated in 1:2-7. Dominated by imperative verbs, 1:8-9:18 takes the form of instruction.

From http://www.enterthebible.org/oldtestament.aspx?rid=40 (James Limburg) accessed December 19, 2015.

This was taken directly from the exegetical study of these first 9 chapters.

The Kukis Outline of Proverbs 1–9

1.      Choosing God's Wisdom or Rejecting It (Proverbs 1)

         v.       1            Title of the Book

         vv.     2–6           The Purpose of Proverbs

         v.       7            The Fundamental Principle of Proverbs

         vv.     8–9           The Training by Parents

         vv.    10–19         Warning Young People about the Lure of Criminality

         vv.    20–33         Wisdom and the Revealed God Speak

2.      The Path of Righteousness versus the Ways of Evil (Proverbs 2)

         vv.     1–8           Listen to Your Father's Instruction

         vv.     9–10         You Will Understand What is Right and Good

         vv.    11–15         You Will Be Delivered from Evil People

         vv.    16–19         Wisdom Protects You from the Immoral Woman

         vv.    20–22         The Righteous Will Continue to Live on the Earth; the Wicked Will Be Removed

3.      The Benefits of Wisdom (Proverbs 3)

         vv.     1–10         Discourse 5a: The Importance of Wisdom and the Benefits of Wisdom

         vv.    11–12         Discourse 5b: God's Discipline for the Wrong Choices

         vv.    13–18         Discourse 6a: The Value of Wisdom

         vv.    19–20         Discourse 6b: God's Application of Wisdom

         vv.    21–26         Discourse 7a: Wisdom and Your Peace of Mind

         vv.    27–30         Discourse 7b: The Application of Wisdom to Interaction with Your Neighbor

         vv.    31–35         Discourse 7c: The Benefits of Wisdom (God Blesses the Believer who has Wisdom)

4.      Embrace Wisdom and Do Not Follow the Wicked (Proverbs 4)

         vv.     1–9           Discourse 8: Wisdom's Many Benefits

         vv.    10–19         Discourse 9: Avoid the Path of the Wicked

         vv.    20–27         Discourse 10: The Guidance of Bible Doctrine

5.      The Wrong Woman/The Right Woman (Proverbs 5)

         vv.     1–2           Introduction: Be Attentive to Wisdom

         vv.     3–11         The Ruin Caused Fraternization with the Forbidden Woman

         vv.    12–14         Regret from Not Listening to and Obeying Solid Doctrinal Teaching

         vv.    15–21         Instead, Be Intoxicated by Your Own Right Woman

         vv.    22–23         The Logical End of the Wicked Man

6.      Laziness, Adultery and Things Which God Hates (Proverbs 6)

vv. 1–5Legitimately Settle Up All Debts and Obligations

         vv.     6–11         The Honor of Hard Work

         vv.    12–15         The Worthless Man

         vv.    16–19         Things Which the Lord Hates

         vv.    20–22         Keeping and Obeying the Teaching of One's Parents

         vv.    23–28         Doctrine Helps One to Avoid the Immoral Woman

         vv.    29–35         Do Not Commit Adultery

7.      Seduced by the Adulterous Woman (Proverbs 7)

         vv.     1–5           Warning to Focus Upon Wisdom to Avoid the Immoral Woman

         vv.     6–23         What David Has Observed

         vv.     6–9                    The Victim

         vv.    10–12                  The Immoral Woman

         vv.    13–20                  The Inducements

         vv.    21–23                  The Foolish Young Man is Taken in

         vv.    24–27         David's Final Warning: Following This Woman Will Lead to Death

8.      Lady Wisdom Calls Out (Proverbs 8)

         vv.     1–3           Does not Wisdom Call to You?

         vv.     4–11         The Great Value of Wisdom

         vv.    12–13         Wisdom, Prudence, Knowledge, Discretion; and What Wisdom Hates

         vv.    14–19         The Value of Wisdom Part II

         vv.    20–21         Wisdom and Other Attributes of God

         vv.    22–31         Wisdom and the Restoration of the Earth

         vv.    32–36         Those Who Seek Wisdom are Blessed; Those Rejecting Wisdom Stand Cursed

9.      The Banquets of Lady Wisdom and Madam Folly (Proverbs 9)

         vv.     1–6           Wisdom Throws a Banquet

         vv.     7–9           The Proverbs of Wisdom

         vv.    10–12         The Fear of Yehowah is the Foundation of Wisdom and the Key to an Abundant Life

         vv.    13–18         The Meal Offered by the Foolish Woman/Wisdom of the Foolish

         vv.    13–16a                Folly throws a banquet

         vv.    16b–17                The Wisdom of Folly

          v.       18                     The Destruction of Those who Follow Folly

There are two oddities which I observe: Prov. 6 appears to be a mishmash of topics; and Prov. 7 really required a further subdivision. Also, Prov. 9 could be revised to two sets of further subdivided topics.

The Pulpit Commentary breaks this down into a series of 15 lectures, and this is how they do it.

The Pulpit Commentary’s Outline of Proverbs 1–9

PART I       Title and superscription. Prov. 1:1–6.

PART II      Fifteen hortatory discourses, exhibiting the excellence of wisdom and encouraging the pursuit thereof. Pro 1:7–9:18.

                  1.     First hortatory discourse. Prov. 1:7–19.

                  2.     Second Prov. 1:20–33.

                  3.      Third Proverbs 2.

                  4.     Fourth Prov. 3:1–18.

                  5.     Fifth Prov. 3:19–26.

                  6.     Sixth Prov. 3:27–35.

                  7.      Seventh Proverbs 4.

                  8.      Eighth Proverbs 5.

                  9.     Ninth Prov. 6:1–5.

                  10.   Tenth Prov. 6:6–11.

                  11.   Eleventh Prov. 6:12–19.

                  12.   Twelfth Prov. 6:20–35.

                  13.    Thirteenth Proverbs 7.

                  14.    Fourteenth Proverbs 8.

                  15.    Fifteenth Proverbs 9.

The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Proverbs Book Comments.

Proverbs 1:6 - Proverbs 9:18 the Words of the Wise". For Solomon (For a Prince and a King).

Bullinger’s Weird Outline of Proverbs 1–9

Proverbs 1:6 - 2:15.      Wisdom Call.

Proverbs 2:16-22.         The Foreign Woman.

Proverbs 3:1 - 4:27.      Wisdom Call.

Proverbs 5:1-23.           The Foreign Woman.

Proverbs 6:1-23.           Wisdom Call.

Proverbs 6:24-35.         The Foreign Woman.

Proverbs 7:1-4.             Wisdom Call.

Proverbs 7:5-27.           The Foreign Woman.

Proverbs 8:1 - 9:12.      Wisdom’s Call.

         Proverbs 8:1                 Wisdom’s call.

         Proverbs 8:2-3.             From high places.

         Proverbs 8:4-6.             To the simple.

         Proverbs 8:7-9.             Reasons.

         Proverbs 8:10-31.         Wisdom self-commended.

                  Proverbs 8:10-11.         Wisdom personified.

                  Proverbs 8:12-14.         Prudence.

                  Proverbs 8:15-16.         Rule.

                  Proverbs 8:17.              Recompense.

                  Proverbs 8:18-19.         Riches, &c.

                  Proverbs 8:20.              Righteousness.

                  Proverbs 8:21.              Recompense.

                  Proverbs 8:22-31.         WISDOM PERSONIFIED.

                            Proverbs 8:22.              In eternity past. With Jehovah.

                            Proverbs 8:23-29.         Before the creation of man.

                                     Proverbs 8:23.              Before the earth.

                                     Proverbs 8:24.              Before the seas.

                                     Proverbs 8:25-26.         Before the earth.

                                     Proverbs 8:27.              When the heavens.

                                     Proverbs 8:28-29 -.       When the seas.

                                     -, Proverbs 8:29.           When the earth.

                            Proverbs 8:30.              In eternity past. With Jehovah.

                            Proverbs 8:31.              After the creation of man.

         Proverbs 8:32-36.         Wisdom’s call.

         Proverbs 9:1-3.             From high places.

         Proverbs 9:4-6.             To the simple.

         Proverbs 9:7-9.             Reasons.

         Proverbs 9:10-12.         Wisdom self commended.

Proverbs 9:13-18.         The Foolish Woman.

         Proverbs 9:13.              Her call.

         Proverbs 9:14.              From high places.

         Proverbs 9:15.              From the right way.

         Proverbs 9:16.              Her call.

         Proverbs 9:17.              To the wrong way.

         Proverbs 9:18.              To the lowest place.

From http://www.studylight.org/commentaries/bul/view.cgi?bk=19&ch=0 accessed December 18, 2015 and edited.

Mark Copeland’s Prologue to the Book of Proverbs

I.       THE PURPOSE OF THE BOOK

         A.      STATED IN THE FIRST SIX VERSES...

                  1.      “To know wisdom and instruction, to perceive the words of understanding”

                  2.      “To receive the instruction of wisdom, justice, judgment, and equity”

                  3.      To give to the...

                            a.      Simple (naive) - “prudence”

                            b.      Young man - “knowledge and discretion”

                            c.      Wise man - “increased learning”

                            d.      Man of understanding - “wise counsel”

         B.      THE BOOK IS DESIGNED...

                  1.      To make a person wise!

                  2.      To learn how to:

                            a.      Act wisely and righteously

                            b.      Treat others with fairness

                  3.      To give...

                            a.      The ignorant, common sense

                            b.      The young, sound advice

                            c.      The wise, even more wisdom

[At this point, it might be appropriate to ask: “What exactly is wisdom, and why is it so valuable…?”]

II.      THE DEFINITION AND VALUE OF WISDOM

         A.      DEFINING WISDOM...

                  1.      “Wisdom...may be defined as a realistic approach to the problems of life...” - 20^th Century Encyclopedia of Religious Knowledge

                  2.      Homer Hailey offered this definition of wisdom: “Wisdom is insight into the underlying causes and significance or consequence of things, which insight enables one to apply to the best end the knowledge which he has.”

                  3.      To illustrate:

                            a.      You are yelled at by your boss, wife, or brother in Christ...

                                     (1)     You could react in different ways

                                               (a)     Strike back physically, or verbally

                                               (b)     Do nothing

                                               (c)     React with a soft, kind reply - cf. Pro 15:1

                                     (2)     Wisdom is that insight which helps you to decide what is the best thing to do

                            b.      Someone makes sexual advances towards you...

                                     (1)     Again, you could react in several different ways

                                     (2)     But wisdom will enable you to react in the proper way

         B.      VALUATING WISDOM...

                  1.      The first nine chapters of Proverbs are discourses extolling the value of wisdom

                  2.      The virtue of wisdom is seen in the prosperous life it can produce - Pro 3:13-18

                  3.      Its value is also found in guarding us against many pitfalls - Pro 3:21-26

                  4.      Some “pitfalls” frequently warned against in The Book Of Proverbs:

                            a.      Evil companionship - Pro 1:10-19

                            b.      The immoral woman - Pro 5:1-14

                            c.      Laziness - Pro 6:6-11

[Certainly we should be able to see that wisdom is of great value. But let’s go one step further and notice in particular the value of the book of Proverbs in regards to having wisdom...]

III.     THE VALUE OF THE BOOK

         A.      WISDOM COMES FROM TWO SOURCES...

                  1.      Trial and error (personal experience)

                            a.      One’s own experiences can certainly be a source of wisdom

                            b.      But there are disadvantages to gaining wisdom this way:

                                     (1)     Much of one’s lifetime can be wasted learning through trial and error

                                     (2)     One must live with the consequences of their errors

                            c.      Sadly, this is the only way some gain wisdom, and that only if they survive their errors!

                  2.      Counsel from others (proven experience)

                            a.      This is possible if one is willing to heed the advice of others

                            b.      There are clear advantages to gaining wisdom this way:

                                     (1)     You avoid wasting years through trial and error, thus living life to its fullest

                                     (2)     You experience life unburdened with the consequences of earlier mistakes

                            c.      Certainly this method of gaining wisdom is far superior!

         B.      THIS MAKES THE BOOK OF PROVERBS VALUABLE...

                  1.      Instead of wasting our short time here on earth trying to discover wisdom through the process of trial and error, we can go straight to The Book Of Proverbs

                  2.      There we can find wisdom that is:

                            a.      Divinely inspired by God!

                            b.      Proven true by generations of righteous people who lived out their lives by it

                            c.      Expressed concisely in ways easy to remember (Proverb: “a short sentence based on long experience” - Cervantes in Don Quixote)

                  3.      Yes, the value of The Book Of Proverbs is that it provides the wisdom of God Himself!

                            a.      This is not to say that it takes little effort to glean from this wisdom - cf. Pro 2:1-6

                            b.      But for those who will look to God through His Word and prayer, the promise of God is that wisdom will be granted them - cf. Ja 1:5-8

                            c.      And this is a far better way to find wisdom than the way most people do it!

CONCLUSION

1.      I hope this introductory lesson has made you want to study The Book Of Proverbs in order to glean its treasury of wisdom

2.      In succeeding lessons, we will examine The Book Of Proverbs more closely by…

         a.      Making our way through the discourses on wisdom in the first nine chapters

         b.      Considering the wisdom it offers pertaining to various themes (family, work, God, etc.)

From http://executableoutlines.com/pdf/pr2_so.pdf (Prov. 1:1–6); accessed December 19, 2015.

This is a prologue and a summary of what is coming.

Peter Pett: Prologue To The Book (Proverbs 1:8 to Proverbs 9:18).

It was common throughout the 3rd to the 1st millenniums BC for collections of wisdom saying to have a prologue preparing for the `sayings' that would follow. Those sayings would then be introduced by a subheading. Proverbs thus follows the usual precedent in having such a prologue in Proverbs 1:8 to Proverbs 9:18, followed by general sayings in Proverbs 10:1 ff headed by a subheading (Proverbs 10:1). It was also common for such a prologue to be addressed to `my son', or similar, with constant references being made to `my son' throughout the prologue. And this is interestingly a feature of Proverbs 1-9, where it occurs fifteen times. One difference, however, lies in the fact that the `son' was usually named in other wisdom literature, something which does not occur in Proverbs. Indeed, in Proverbs `my son' is sometimes replaced by `sons' (Proverbs 4:1; Proverbs 5:7; Proverbs 7:24; Proverbs 8:32). It is addressed to whoever will hear and respond.

The Prologue consists of ten discourses, and divides into two. It commences with five discourses, each of which follows a similar pattern, an opening appeal followed by two further subsections, and closing with a contrast between the righteous and the unrighteous, the wise and the foolish. We can compare how there are five `books' to the Torah, and five books of Psalms. Five is the covenant number. Each of the subsections is in the form of a chiasmus.

From chapter 6 onwards the pattern changes. Initially we find a description of three types, whom we could describe as the naive, the foolish, the wicked (Proverbs 6:1-19), and this is followed by Proverbs 6:20 to Proverbs 9:18 which are centred on the contrast between the seductive power of the strange woman, and the uplifting power of woman wisdom, all continually urging the young man to turn from the enticements of the world and choose wisdom.

The Five Discourses.

1). Discourse 1. Addressed To `My Son'. Those Who Seek To Walk In The Fear Of YHWH Will Listen To The Instruction Of Godly Authority, And Will Avoid The Enticements Of Sinners Motivated By Greed. Wisdom Is Then Depicted As Crying Out To Be Heard, Longing For Response, Promising Inculcation Of Her Own Spirit, And Warning Of The Consequences Of Refusal (Proverbs 1:8-33).

2). Discourse 2. Addressed To `My Son'. The Source Of True Wisdom Is YHWH, And Those Who Truly Seek Wisdom Will Find YHWH Himself, And He Will Then Reveal His Wisdom To Them. This Wisdom That God Gives Them Will Then Deliver Them From All Who Are Evil, Both From Men Who Have Abandoned The Right Way, And From The Enticements Of Immoral Women (Proverbs 2:1-22).

3). Discourse 3. Addressed To `My Son'. The Young Man Is To Trust In YHWH, To Fear YHWH And To Honour YHWH, And In View Of Their Great Value Is To Find YHWH's Wisdom And Obtain Understanding Which Will Be His Protection And Will Through YHWH's Chastening Activity Restore Him To Man's First Estate. In View Of Them He Is To Observe A Series Of Practical Requirements Which Will Result In Blessing For The Wise (Proverbs 3:1-35).

4). Discourse 4. Addressed to `Sons'. Wisdom And Understanding Are To Be Sought And Cherished, For They Produce Spiritual Beauty, and Lead Those Who Respond Unto The Perfect Day (Proverbs 4:1-19).

5). Discourse 5. Addressed To `My Son' (and later `Sons'). He Is To Avoid The Enticements Of The Strange Woman Whose Ways Lead To Death, And Rather Be Faithful To His True Wife (Proverbs 4:20 to Proverbs 5:23).

A Description Of Three Contrasting Failures.

6). Discourse 6. The Naive, The Fool And The Scorner Illustrated. The First Addressed To `My Son' Is A Call To Avoid Acting As A Surety For Others, The Second Addressed To `You Sluggard', Is A Call To Shake Off Laziness, And The Third, Unaddressed, Concerns A Worthless Person And A Troublemaker (Proverbs 6:1-19).

A Contrast Between The Strange Seductive Woman And The Pure Woman Wisdom.

Discourse 7. Addressed To `My Son'. He Is Urged To Observe The Commandment And The Torah Of Father And Mother, Avoiding The Enticement Of The Adulterous Woman, And Being Aware Of The Wrath Of The Deceived Husband (Proverbs 6:20-35).

Discourse 8. Addressed To `My Son'. After Appealing To Him To Observe His Words Solomon Vividly Describes The Wiles Of A Prostitute And Warns `Sons' Against Her (Proverbs 7:1-27).

Discourse 9. The Call of Ms Wisdom As The One Who Seeks Response, Gives Men True Instruction, Ensures Good Government, Enriches Men Physically and Spiritually, Was Present With God During Creation, And Blesses Men And Brings Them Into Life So That They Find God's Favour (Proverbs 8:1-36).

Discourse 10. The Appeal Of Woman Wisdom Contrasted With The Allure Of Woman Folly (Proverbs 9:1-18).

Peter Pett: Each dissertation that accompanies an appeal in chapters 1 to 3 is divided into three parts. Each commences with `my son' and an appeal to listen and take heed accompanied by an argument as to why they should do so (Proverbs 1:8-9; Proverbs 2:1-11; Proverbs 3:1-10). This is followed by an exhortation or warning (Proverbs 1:10-19; Proverbs 2:12-15; Proverbs 3:11-20), and then by a further section (Proverbs 1:21-33; Proverbs 2:16-22; Proverbs 3:21-35), each of which ends with a contrast between the upright and the wicked or their equivalents (Proverbs 1:32-33; Proverbs 2:21-22; Proverbs 3:33-35). Furthermore, in each of chapters 1 and 2 we have three voices seen as speaking to men. In chapter 1 they are 1) the voices of the parents, 2) the voices of the sinners, 3) the voice of the woman Wisdom. In chapter 2 they are 1) the voice of Solomon, 2) the voice of evil men, 3) the voice of the seductive `strange woman' There may be an intended contrast in chapter 1 and 2, following the parallel warnings against evil men (Proverbs 1:10-19; Proverbs 2:12-15) between the good woman Wisdom who advises men honestly and leads men into truth (Proverbs 1:21-33), and the `strange/foreign woman' who entices men deceitfully and leads men into sin (Proverbs 2:16-22).

A variety of commentators weigh in on these first 9 chapters.

Commentators on the First 9 Chapters of Proverbs

ICR: In the first nine chapters of Proverbs there are seventeen specific "lessons" (Proverbs 1:8; 1:10; 1:15; 2:1; 3:1; 3:11; 3:21; 4:1; 4:10; 4:20; 5:1; 5:7; 6:1; 6:20; 7:1; 7:24; 8:32) each beginning with either "my son," or "hear ye children," always emphasizing the importance of heeding the words of the teachings.

Henry Morris: In the first nine chapters of Proverbs--the section written for Solomon. There are seventeen specific lessons (Proverbs 1:8,10,15 2:1 3:1,11,21 4:1,10,20 5:1,7 6:1,20 7:1,24 8:32), each beginning with either "my son," or "hear ye children," always emphasizing the importance of heeding the words of the teachings.

B. E. Nicholls: [In] chapter 1-chapter 9, the teacher gives his pupil a connected series of admonitions, cautions, and encouragements to the study of wisdom.

Bridgeway Bible Commentary: The first section of the book consists mainly of a lengthy talk from a teacher to a pupil (or from a father to a son) on the importance of choosing wisdom and avoiding folly.

Bob Deffinbaugh sees the primary theme of the first 9 chapters of Proverbs as follows: The most prominent theme of Proverbs 1-9 is the contrast between Dame Wisdom and Madam Folly. In each chapter of this introductory section we find either Madam Folly (2:16-19; 5:1-14; 6:20-35), Dame Wisdom (1:20-33; 3:13-18; 4:5-9; 8:1-36), or both (7:1-4, 5-27; 9:1-6, 13-18). Both the way of wisdom and the way of folly are personified by women. This would be especially relevant in light of the father-to-son instruction which is given in Proverbs. If there is one thing a father should teach his son, it is the kind of woman to pursue and the kind of woman to avoid. Dame Wisdom and Madam Folly are literary tools to teach the young man a lesson on two levels, the literal and the metaphorical.

J. Jortin: Though the composition be of the disjointed kind, yet there is a general design running through the whole which the author keeps always in view, and that is, to instruct the people, and particularly young people, at their entrance into public and active life, to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules for their behaviour as shall carry them through the world with peace and credit.

Jamieson, Fausset and Brown: The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Prov. 3:32–35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

Wilkinson: Proverbs is the most intensely practical book in the Old Testament because it teaches skillful living in the multiple aspects of everyday life. Its specific precepts include instruction on wisdom and folly, the righteous and the wicked, the tongue, pride and humility, justice and vengeance, the family, laziness and work, poverty and wealth, friends and neighbors, love and lust, anger and strife, masters and servants, life and death. Proverbs touches upon every facet of human relationships, and its principles transcend the bounds of time and culture.

Goldberg: The teachings of Chapters 1-9 are considered: to understand the goal of wisdom in her outreach; why the fruits of wisdom are so important; how the disciple can be wise in the ways of the Lord, as well as in the practicalities of life; the burden the father carries in his spiritual leadership of the family; the call for chastity, with good instruction in how to avoid the temptation of immorality; the abundant folly we run into and how we can avoid it; and why and how we should respond to the call of wisdom to avoid "folly's cursed crumbs."

Lane: Job and Ecclesiastes are speculative wisdom, for they investigate why things are as they are and how we can make sense of them. Proverbs is practical wisdom, showing us what we can do to get on in this puzzling world without losing our way and ending in disaster. Whether or not we ever come to solve the problems aired in the other two books, we can still come to terms with this world. We don't have to opt out and spend the whole of our lives thinking. We can get on with living in the real world, conquer our limitations and get along with other people. No book gives us more help in this than Proverbs.

House and Durham: By God's grace, the book of Proverbs enables each of us to have God's insight on how to live lives that will glorify Him; how to build up others; and how to be at peace with ourselves. Following its precepts will bring success in business and in the home. Through heeding its advice, we can avoid those regrettable pitfalls that can make life so difficult. If we listen to God's wisdom, we will experience joy and laughter rather than feeling the sorrow and despair that are so much a part of those who heed the "spirit of the age." Proverbs speaks to every area of life we will ever encounter. No stone is left unturned; no path not taken. The only issue in question is whether we will consider its ways and follow its advice.

Stedman: Life is simply too big for us to handle by ourselves. No matter how good the advice seems to be, if it isn't consistent with what God has told us, it is not to be trusted. And that is the conclusion that is reached through these opening chapters. Chapters 8 and 9 personify the two ways of life. Wisdom is seen as a beautiful woman, calling those who follow her to come away into the place of victory and achievement and success in life, while folly, or foolishness, which thinks everything it does is right in its own eyes, is personified as an evil woman -- attractive, alluring, tempting us to step aside into death. It is a marvelously-beautiful poetic passage.

Mouser: Two mistakes Christians make in interpreting proverbs: 1) Some Christians read the proverbs as if they were inflexible laws of God's creation, admitting no exceptions and 2) Christians will sometimes confuse proverbs with promises... However, proverbs in Solomon's collection are not promises made by God, but are guides which are to direct people in living successful and productive lives.

The final 5 commentators come from Paul Apple’s Outline; accessed December 19, 2015.

Gary North on the First 9 Chapters of Proverbs

The first nine chapters of the Book of Proverbs serve as an introduction to the practical, concrete applications of God’s proverbial wisdom to the affairs of life. These introductory remarks cover the fundamental principles of life. They lay the foundation. The main theme is this: attaining and applying biblical wisdom are the chief end of life (4:5–7). Everything that follows in Proverbs rests on this basic presupposition.

There are practical aspects of these early remarks. The themes of power, wealth, fame, and long life are not absent. The overriding themes are not these, however. Things that matter most are righteous judgment, covenantal faithfulness, avoiding the harlot, honest dealing, and the commandments of God. Above all, the commandments of God.

Wisdom is a guide for the way of righteousness – not an impersonal guide, but a living guide. Wisdom in Proverbs is an anthropomorphic representation of God. God guides men along the way of righteousness, as an experienced traveller guides a newcomer. Step by step, the traveller advances behind wisdom, who in this case is the original pathbreaker. There is no possibility that the guide will lose her way.

The Book of Proverbs teaches that wisdom is the chief goal of life. External, visible success is a mark of this wisdom. Obedience to God’s laws produces blessings. These blessings are both external and internal.

Wisdom produces righteousness. This indicates that wisdom is an outworking of redemption, for the Bible is clear: fallen man does not work his way into salvation, either with the works of his hands or the works of his mind. Wisdom is a gift of God. Solomon understood this.

Wisdom so defined produces prosperity. This is an aspect of covenantal inheritance. God visibly honors the righteous. This visible honor testifies to the holiness of God and His law. He is not a failure in history. This message is rejected by the vast majority of Christians in my day, who are pietists: internal salvation (spiritual healing) only. The world at large is not seen as being affected by this internal transformation. The local church, yes. The family, yes. But not civil government. Not the civilization. Covenant-keepers with a pietistic outlook believe they have no responsibilities for the social order. This is not what Solomon’s proverbs taught.

From www.garynorth.com/proverbs.pdf accessed November 20, 2015 (pp. 101, 105). I may want to edit out pietests at the very end.

I may need to edit this, but this is a good approach to a repeated theme in Prov. 1–9.

Bob Deffinbaugh on Madam Folly and Dame Wisdom

The most prominent theme of Proverbs 1-9 is the contrast between Dame Wisdom and Madam Folly. In each chapter of this introductory section we find either Madam Folly (2:16-19; 5:1-14; 6:20-35), Dame Wisdom (1:20-33; 3:13-18; 4:5-9; 8:1-36), or both (7:1-4, 5-27; 9:1-6, 13-18). Both the way of wisdom and the way of folly are personified by women. This would be especially relevant in light of the father-to-son instruction which is given in Proverbs. If there is one thing a father should teach his son, it is the kind of woman to pursue and the kind of woman to avoid. Dame Wisdom and Madam Folly are literary tools to teach the young man a lesson on two levels, the literal and the metaphorical.

Let us first contrast the character of these two women. Madam Folly is not a prostitute, but an adulteress (2:16, NASB). She “leaves the companion of her youth” (2:17).The one who is foolish enough to become involved with her must deal with an angry husband (6:29-35).She must assure her victim that her husband is not at home and won’t return for some time (7:19-20).

Madam Folly is godless and immoral. She “forgets the covenant of her God” (2:17). She is often called a “foreign woman” (2:16, NASB, margin), suggesting that her religion is pagan, rather than a vital faith in Israel’s God. This term “foreign woman” is also used in I Kings 11:1 of the “foreign women” Solomon married, who turned his heart from the Lord. Madam Folly is senseless and simple (9:13). She does not consider her own path or the fact that it leads others to death. She is shameless about her sin: (4:6).

This is the way of an adulterous woman: She eats and wipes her mouth, And says, “I have done no wrong” (Prov. 30:20).

Wisdom, on the other hand, is personified as a virgin, whom the wise son should pursue, and with whom he should seek a wholesome, yet intimate relationship. While a young man should avoid Madam Folly, he should pursue wisdom as he would the woman who would be his bride.

She is more precious than jewels; And nothing you desire compares with her (3:15).

“Do not forsake her, and she will guard you; Love her, and she will watch over you. The beginning of wisdom is: Acquire wisdom: And with all your acquiring, get understanding. Prize her and she will exalt you; She will honor you if you embrace her (4:6-8).

Say to wisdom, “You are my sister.”19 And call understanding your intimate friend (7:4).

If Madam Folly is godless, Dame Wisdom is God-like. Wisdom, as represented in Proverbs, is not an abstract commodity, but a person. She offers to give men her spirit (1:23). She guards men and delivers them from the way of death (1:33; 2:16ff.; 4:6-9). She is called a “tree of life” in 3:18, an expression familiar to us from the garden of Eden (Gen. 2:9; 3:22), and from the Paradise of Revelation 22:2. In Proverbs 3:19-20 and 8:22-31 wisdom is spoken of as eternal, and as One who participated in the creation of the world. While it might be going too far to say that the description of wisdom is such that we can dogmatically say it was a reference to the Lord Jesus Christ, it certainly leaves room for such an identification. The similarities, in my opinion, are more than coincidental.

Both wisdom and folly are portrayed as pursuing men and urging them to follow in their paths. Madam Folly calls to “those who pass by,” to those “who are making their paths straight” (9:16), but she is particularly in pursuit of those who are simple, for they are the most vulnerable and likely to follow her (7:6ff.).Wisdom also calls to the simple and the fool, urging them to forsake their folly and to follow the path of righteousness and wisdom (1:22ff.; 8:4-5; 9:4).

While Dame Wisdom and Madam Folly may both pursue the same men, their message and their methods differ greatly. Dame Wisdom warns men of the destruction and death into which all who continue on the path of folly will fall (1:24ff.). She does not tell men what they want to hear, but what they need to hear if they are to be delivered from death. Dame Wisdom is straightforward, speaking of noble things (8:6-8).She offers her teaching and commandments (7:1-2), counsel and sound wisdom (8:14).She promises security (1:33), peace, long life, riches and honor (3:16-17), and, most of all, life(3:18).20

Madam Folly gives no thought to her own fate (5:6; 9:13), nor does she warn men that following her leads inevitably to death (2:18-19; 6:26; 7:22-23; 9:18). If Dame Wisdom appeals to the spiritual, Madam Folly stimulates the sensual impulses of the simple. She dresses seductively (7:10) and speaks erotically of her bed with its spices and expensive coverings (7:16-17). She offers to satiate her victim with love.

While Madam Folly may offer some outward beauty, I am not so certain that she is as beautiful as we might suppose. In Proverbs 2:17 we are told that she “leaves the companion of her youth.” She is apparently a woman who has been married for a number of years. Perhaps her makeup is used to cover wrinkles, her sleek black hair may have come from a bottle of dye, covering those gray hairs which accompany age.

Whether or not you agree with me that Madam Folly is not quite so young and pretty, I will admit that she does have some outward beauty (6:25). But her primary weapon is not her beauty; it is her tongue.

For the lips of an adulteress drip honey, And smoother than oil is her speech; But in the end she is bitter as wormwood, Sharp as a two-edged sword (5:3-4; cf. also 2:16; 7:5; 22:14).

The one thing which Madam Folly knows better than anyone is how to flatter her victim. There is a proverb (of sorts) which says, “The way to a man’s heart is through his stomach.” Madam Folly knew this, and a dinner invitation was a part of her seductive ploy (7:14), but the way to disarm a man is by appealing to his ego. Madam Folly approached the young man with these words,

“Therefore I have come out to meet you, To seek your presence earnestly, and I have found you” (7:15).

In truth, Madam Folly was seeking any man foolish enough to give in to her advances. But she gave this young man the impression that of all the men she might have, it was him she really wanted.

It is my personal opinion that the male ego is the primary factor in a man’s willingness to engage in immorality. That may be true of women as well. Mind you I do not believe that the way to keep your mate is for you to flatter him, for flattery is always condemned in Proverbs (cf. 26:28; 28:23; 29:5). I do believe, however, that it is both healthy and wise to express appreciation for the positive qualities of our mates. Who, if not the husband of the virtuous woman, would have been the one “praising her in the gates” (31:31)?

One of the things to note about Madam Folly is that she too is skilled in the use of proverbs. When she seeks to seduce her prey she quotes this proverb:

“Stolen water is sweet; And bread eaten in secret is pleasant” (9:17).

While Dame Wisdom speaks only truth, Madam Folly brazenly proclaims folly. She does not apologize for sin or seek to excuse it. As a matter of fact, she flaunts sin, for it is because a relationship with her is illicit that makes it so appealing. Stolen water, she suggests, is sweeter than “drinking from your own well” (cf. 5:15). It is sinning that is exciting to the fool, and she does not hesitate to capitalize on this.

Madison Avenue has nothing to teach Madam Folly. She knows that it pays to advertise. Her methods are no different, and not one whit inferior, to those of the most sophisticated advertising agency. Basically she appeals to the fleshly desires of her victim. She offers him a sumptuous meal and a sexual encounter which matches his wildest fantasies. She assures him that there is no danger of being caught. She emphasizes momentary, short-lived pleasure, and minimizes long-range consequences.

Have you consciously analyzed the advertising on the billboards and television screen lately? Everything from deodorant to dishwashing soap is sold by women who are clad in sensual garb, who appeal to our basest appetites. We are encouraged to satisfy our desires now, and not to wait until later. We are given little plastic cards so we do not have to wait for what we want, and we are not encouraged to consider that month after month we will end up paying for something we really didn’t need. Madison Avenue and Madam Folly both would have us live today as though there were no tomorrow, offering us short-term thrills at very painful and long-term prices.

Taking these two women, Dame Wisdom and Madam Folly, on face value, there is one lesson we should learn: The priority of sexual purity. Solomon knew that there were few dangers greater than that of sexual impurity. He and the other writers of Proverbs had much to say on this subject. We know that this was the area of Solomon’s downfall (I Kings ll:lff.), as well as that of David, his father (II Samuel 11). Foreign women were a snare to Samson (Judges 14--16) and to the nation of Israel (Numbers 25:lff.). Sexual purity is a priority for those who would be godly and wise.

Dame Wisdom and Madam Folly are worthy of consideration by every man and woman who desires to be godly. Women are warned that it is possible for them to contribute to the spiritual downfall of a brother in Christ. Christian women are instructed not be preoccupied with outward adornment, but with inward character (I Tim. 2:9-10; I Peter 3:1-6). When Christian women are insensitive about their clothing and their conduct, they can cause a Christian brother to sin by tempting him in thought and action.

The Book of Proverbs is required reading for men who desire to be godly and free from immorality. Proverbs exalts wisdom, and it reminds us not only of the danger of Madam Folly, but of the value of a godly wife (18:22; 19:14; 31:10-31). We are encouraged to find sexual satisfaction in the purity of a marital union (5:15-23). And when we find an immoral thought coming to our minds, let us give serious though to what Proverbs informs us is the inevitable end of immorality--shame, dissipation, and death (2:18-19; 5:7-14).

The Two Women are Two Ways

Dame Wisdom and Madam Folly teach us valuable lessons in the area of sex and marriage, but I believe they teach us much more than this. In addition to providing us with instruction about two kinds of women, they personify the two ways of life--the way of wisdom and the way of folly. I will try to demonstrate five lines of evidence which indicate to the reader of Proverbs that Dame Wisdom and Madam Folly were intended to represent the two ways of life.

1. BOTH DAME WISDOM AND MADAM FOLLY ARE IDENTIFIED AS “WAYS” IN PROVERBS. In Chapter 1, Wisdom warns those who reject her that they will be “satiated with the fruit of their own way” (v. 31). In chapter 2 Wisdom is said to keep a man from the way of evil (v. 12), which is expanded on in the following verses. The way of evil is the way of wicked men (vv. 12b-15) and the way of the adulteress woman (vv. 16-22). In verses 12-22 the word “way” or “path” is found eight times, stressing the fact that the evil way is the way of wicked women and violent men. Repeatedly in the first chapter of Proverbs both wisdom and folly are described as “ways” (cf. 3:31; 4:11,14; 5:21; 6:23; 7:24-27; 8:13,20; 9:6,15). The conclusion must be that Dame Wisdom and Madam Folly are not just women; they are the personification of two ways, the way of wisdom and the way of folly.

2. THE CONTRAST BETWEEN DAME WISDOM AND MADAM FOLLY IS NOT REALLY THAT BETWEEN A GOOD WIFE AND A BAD ONE. Dame Wisdom is the kind of women a young man should seek to marry and Madam Folly is the kind of woman with whom a young man should not become involved, but the major thrust of the contrast between the two women is not sex or marriage. Elsewhere in Proverbs the wrong kind of wife is described (cf. 19:13; 30:23), as well as the virtuous wife (31:10-31), but here Solomon is not just simply contrasting two kinds of women who are candidates for courtship. My point is that the outcome of choosing the one and rejecting the other is not a good or bad marriage, but life or death. This is further evidence that while we can learn much here about the right kind of wife, that is not the primary lesson to be learned.

3. THERE ARE NOT JUST TWO KINDS OF WOMEN. If Solomon wanted to teach us about women, he would have to describe many more kinds of women than just two. I once heard Bill Gothard remark that in Proverbs it was always the woman who was the aggressor, the seducer. I had the impression at the time that Bill concluded that this is the way it always is in life. I don’t think so. Most of the infidelity I have had the unfortunate experience of observing in Christian and non-Christian marriages has not been initiated by the woman, but rather by the man. I do not think Solomon intended for us to conclude that it is most often the woman that seduces the man. Rather, I believe Proverbs pictures Madam Folly as the aggressor because she personifies the evil way. While not all women seek to seduce men, Satan is aggressively seeking to draw men away from God and into the evil way. In other words, it is a woman who is the seducer in Proverbs because she, Madam Folly, personifies sin.

4. PROVERBS SPEAKS OF DAME WISDOM AND MADAM FOLLY METAPHORICALLY. Anyone who reads Proverbs as wisdom literature recognizes that much of what is said is not be understood literally, but metaphorically. For example, in 9:1-6 Dame Wisdom is described as a virtuous and industrious woman who has built her own house, prepared a banquet, and sent her maidens out to invite men to eat with her. Few people would insist that we should take this passage literally, in that wisdom really wants to feed men. The banquet is a figure, a metaphor, illustrating the bounty of what wisdom has to offer and of the universal invitation for men to partake of it. Why then do we feel it is necessary to take the bed of Madam Folly as always literal when we take the banquet figuratively? While we must avoid the bed of Madam Folly, is that all that the way of evil has to offer? I think not. The bed of immorality must be avoided, but there are many other manifestations of wickedness besides adultery.

5. NOT ALL OF THOSE ON THE PATH OF FOLLY ARE VIOLENT MEN. In Proverbs 1 Solomon has mapped out for the reader the two ways of life. In verses 10-14 the way of evil is described in terms of wicked and violent men. I think most of us would agree that while the way of violence is an option we must deal with, the majority of those who have rejected the way of wisdom could not be described in terms of verses 10-14. From chapter two we learn that the evil way has two dangers, the first, the way of wicked men (vv. 12-15), but the second is the wiles of Madam Folly (vv. 16-22). would therefore like to suggest that Madam Folly best personifies the path of folly.

What this means is that Madam Folly best portrays the message and the method which Satan uses to deceive and destroy the majority of those who do not choose to follow the way of wisdom. Satan, like Madam Folly, will appeal to sensual desires, urging them to fill to the brim the cup of passion and desire. He will seek to show the appeal of momentary pleasure, while minimizing the consequences which inevitably follow. He will stimulate our desire to disobey God and to reject wisdom by stressing that sin is stimulating and exciting. But in the end, Satan will lead men along the same path of destruction which he himself is following. Those who follow him, like those who follow Madam Folly, will suffer the consequences of their leader.

Madam Folly is not just a seductive woman, nor immoral women in general--she personifies a system which leads men and women along a path of destruction. Those who are on the way of folly do not necessarily rob innocent victims or willfully cause injury to others (1:10-14), but they do choose to reject the way of wisdom. They choose to follow a way which seems to offer them pleasure for the present, while ignoring the future.

From Bible.org; accessed October 24, 2015. His entire sermon was not reproduced here.

Proverbs  1:1

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

wa (or va) (וַ) [pronounced wah]

and so, and then, then, and; so, that, yet, therefore, consequently; because

wâw consecutive

No Strong’s # BDB #253

Unless otherwise noted, the ESV (capitalized) is used below.

Proverbs Quoted in the New Testament

Proverbs

New Testament

Discussion

Prov. 1:10, 16 My son, if sinners entice you, do not consent...for their feet run to evil, and they make haste to shed blood.

Rom 3:9–10a, 16 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: "Their feet are swift to shed blood;...”

Prov. 1:10 and Rom. 3:9–10a are included for context.

Paul is making the point that all have sinned and fall under God’s judgment. He then gives Scripture to support this.

However, this is not the point which David is making in Prov. 1:16. When the Old Testament is used in the New Testament, it is not always used in such a way to help interpret the text from the Old.

Prov. 3:11–12 My son, do not despise the LORD's discipline or be weary of His reproof, for the LORD reproves him whom he loves, as a father the son in whom He delights.

Heb. 12:5–6 And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by Him. For the Lord disciplines the one he loves, and chastises every son whom He receives."

The writer of Hebrews uses Prov. 3:11–12 exactly as intended. God disciplines those who are His, just as a father disciplines a son.

The Greek reads: My son, do not despise the chastening of the Lord, nor faint when you are rebuked by Him: for whom the Lord loves, He rebukes, and scourges every son whom He receives. (Prov. 3:11–12; Complete Apostles Bible) Although it appears that the writer of Hebrews is taking both from the Hebrew and the Greek Bible, the first verb despise is the same Greek word found in the LXX and in the Greek NT. Its primary translation is to regard lightly.

Jesus told those at the church of Laodecia, “Those whom I love, I reprove and discipline, so be zealous and repent.” (Rev 3:19) This is an affirmation of Prov. 3:11–12, rather than a quotation of it. Furthermore, Jesus is claiming the authority of God as well.

Prov. 3:33–35 The LORD's curse is on the house of the wicked, but he blesses the dwelling of the righteous. Toward the scorners he is scornful, but to the humble he gives favor. The wise will inherit honor, but fools get disgrace.

James 4:6–7 But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.

At the end of Prov. 3, the writer is describing both the approbation and disapprobation of God. Several verses are included in both Proverbs and James to get the context.

James is using the Greek LXX, which reads: The Lord resists the proud, but He gives grace to the humble.

(Pro 3:34; CAB) The principle is true, even if the translation is not as close to the Masoretic text as we would like.

Prov. 3:33–35 The LORD's curse is on the house of the wicked, but he blesses the dwelling of the righteous. Toward the scorners he is scornful, but to the humble he gives favor. The wise will inherit honor, but fools get disgrace.

1Peter 5:5–7 Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for "God opposes the proud but gives grace to the humble." Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you.

Peter uses the Greek text, as did James. His point was to function as believers in a state of humility (grace orientation), rather than to function as arrogant.

Pro 4:26 Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or to the left; turn your foot away from evil.

Heb 12:12–13 Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed.

You can see why one person lists this a Proverbs in the NT; and another did not. The writer of Hebrews is not referring back to Proverbs, although it may be on his mind.

What is being taught in Hebrews is rebound, but it is stated in a different way than we usually hear it. When your hands are drooping, you are tired and you are not getting anything done. When you rebound (name your sins to God), you are empowered by God the Holy Spirit and strengthened for all spiritual activity.

It is always fascinating to see how the New Testament writers use portions of the Old Testament.

It is likely that most books have been questioned to one degree or another. Quite obviously, skeptics, agnostics and atheists question the authority of the Bible in general. This topic might be overkill.

Questioning the Authority of Proverbs (Dr. John Gill)

The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them^(f). Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom. 12:20 from Prov. 25:21.

Dr. John Gill, John Gill’s Exposition of the Entire Bible; from e-Sword, Proverbs Book Comments (additional references there).

This much information might be overkill.

History of the Text, from the Pulpit Commentary

The Book of Proverbs has always been enumerated by the Jews among the twenty–two books into which they divided their canon. Thus it was found to be by Melito of Sardis, when he personally investigated the matter during his journey in the East, as mentioned by Eusebius. ("Hist. Ec:," 4:26) To the same effect is the testimony of Origen, adduced also by Eusebius (ibid., 6:25). In the Christian Church the catalogues of Holy Scripture drawn up by councils and private persons never fail to include Proverbs in the canon. The frequent quotation of the work by the writers of the New Testament (e.g. Rom. 12:16, 17 2Cor. 9:7, Septuagint, etc.) placed it at once beyond the pale of doubt, and lent indisputable confirmation to its claims. The inspiration of the works attributed to Solomon was indeed denied by Theodore of Mopsuestia at the end of the fourth century, but his opinions found no support among the orthodox, and were condemned by the Fifth OEcumenical Council. Since that time no doubt has ever been thrown by Christians upon the claim of our book to its place in the sacred volume. But the settlement of the original text is quite a different matter from establishing the canonicity of the work as a whole. To compare with the existing Masoretic text we have the Targum, the Syriac, Greek, and Latin versions, all of which present variations from the original which we possess.

The Targum, which usually takes the form of a Chaldee Paraphrase, is in the present case a tolerably close version without much comment or additional matter. It is plainly dependent upon the Syriac in a great degree, though it varies from it occasionally, the translator having other sources to appeal to. In many passages the Peshito and the Targum agree in receding from the Masoretic reading, in these often coinciding with the Septuagint, which version it is most unlikely that the Targumist himself consulted, the strictest of Hebrews holding that translation in abhorrence. Noldeke concludes that a Jew took the Syriac as the foundation of a Targum, but also consulted the Masoretic text, correcting from it certain prominent errors, but for the most part leaving the rest unaltered.

The Syriac itself offers many remarkable deviations from our text, not only affording interpretations which denote different wording and pointing, but often introducing whole verses or clauses which have no representative in the Hebrew. It is evident that when this version was made, the Hebrew text was still unsettled, and what we now receive was not universally recognized. Very probably under these variations are concealed genuine readings which would otherwise be lost. Many of these are noticed in the Exposition. The Syriac translator has made free use of the Septuagint, and laid great weight on its renderings, often endorsing its mistakes and paraphrastic explanations.

The Latin Vulgate, the work of St. Jerome, is also greatly indebted to the LXX, though he has not always slavishly followed it against the authority of the present Hebrew; when he does do so, it is in cases where the text seemed unintelligible without the help of the Greek, or where the pointing was not determined by any traditional decision. What use he made of the old Itala cannot be determined, though it seems to be assured that many of the additions found in his version occur also in the more ancient.

Of the Septuagint Version, as the most important of all, there is more to be said. When it was made it is impossible to say, though it must have been in existence before Ecclesiasticus was written, as it seems clear that Ben–Sira had it before him when he translated his senior"s work. The translator was well acquainted with Greek literature, and aimed rather at producing a respectable literary work than offering a simple representation of the original. He renders freely, paraphrasing where he thought it necessary, and even, as it seems, altering words or phrases to make his meaning clearer, or his sentence more flowing. The version shows traces of more than one hand being concerned in arranging the present text, as we find sometimes double renderings of the same passage, and sometimes two incompatible translations blended confusingly into one. Thus, Prov. 1:27, after, "When affliction and siege come upon you," is added, or when destruction shall come upon you;" Prov. 2:2, "Thine ear shall listen to wisdom, thou shalt also apply thine heart to understanding, and thou shalt apply it to the instruction of thy son;" Prov. 6:25, "Let not the desire of beauty overcome thee, neither be thou captured with thine eyes, neither be thou caught with her eyelids;" Prov. 3:15, "She is more valuable than precious stones, no evil thing shall oppose her; she is well known to all who approach her, and no precious thing is worthy of her." There is also evidence of carelessness and want of precision here as in other portions of the Greek Version. But there can be no doubt that many of the variations are owed to a different original. That the LXX had not our Masoretic text before them is proved by more than one consideration. In the first place, the order of chapter and verse, so to speak, was not the same as in our present book. Up to Prov. 24:22, the two for the most part coincide, though there is some variation in ch. 15 and 16; and again in ch. 17 and 20, single verses are dislocated and inserted elsewhere. Prov. 24:23, a notable change occurs. Here is introduced in Prov. 29:27; then follow four distichs not found in the Hebrew; then Prov. 30:1–14, succeeded by Pr 24; then comes the rest of Pr 30, viz. from ver. 15 up to Prov. 31:9. Thus the words of Agur are divided into two sections; and the superscriptions there and at the beginning of Pr 30 being removed, the proverbs of Agur and Lemuel are joined without reserve to those of Solomon. The praise of the virtuous woman closes the book, as in the Hebrew. What led the translator to make these changes is a difficult question. Hitzig considers that the writer confounded the columns of the manuscript before him, two being on each page, and the proverbs of Agur and Lemuel being ranked before Pr 25, and understood traditionally as Solomon"s. That this was the translator"s idea we see from the inscription which he has inserted at Prov. 24:23, "These things I say to you who are wise," where the speaker muse necessarily be Solomon. Instead of "The words of Agur", (Prov. 30:1) he writes, "Fear my words, my son, and receiving them repent;" and Prov. 31:1, again, he finds no proper name in Lemuel, but renders, "My words have been spoken by God the King." Another circumstance which shows that the Greek translator had before him a different text from ours is that he presents us with many passages which are not found in the Hebrew, and omits many which now have a place therein.

The list of such variations would be very large. Among the additions we may notice the following: At the end of Pr 4, which seems to close somewhat abruptly, we have two verses, "For the ways which are on the right hand God knoweth, but those on the left are crooked; and he it is who will make thy tracks straight, and will guide thy goings in peace." In Pr 9 there are two great additions: after ver. 12, "He that stays himself upon lies, he shepherdeth winds, and he will pursue birds as they fly; for he has forsaken the ways of his own vineyard, and has caused the axles of his own field to go astray, and he passeth through a waterless desert, and a land established in drought, and gathers with his hands fruitlessness;" and at ver. 18, "But hasten thou away, delay not in the place, neither fix thine eye upon her, for then shalt thou go through strange water; but from strange water abstain thou, and of a strange fountain drink not, that thou mayest live long, and years of life may be added to thee." Whether these and such like sentences are genuine or not cannot be determined. They look very commonly like explanations or amplifications of the original which have crept from the margin into the text. Thus Prov. 11:16, "A gracious woman raiseth glory for her husband, but a seat of dishonour is a woman hating righteousness; the slothful come to lack wealth, but the brave are supported by wealth." Here the Syriac gives, "The slothful shall be poor even with their riches; but the spirited shall sustain wisdom." The words in italics seem to be mere glosses. So Prov. 18:22, "He who finds a good wife finds favours; and receives gladness from God. He who putteth away a good wife putteth away good things, and he that keepeth an adulteress is foolish and ungodly." Of the longer intercalations the most celebrated is that concerning the bee, (Prov. 6:8) which follows the lesson on the ant: "Or go to the bee, and learn how diligent she is, and how noble a work she performeth; whose labours kings and private persons use for health, and she is desired by all and of good repute; and although she is weak in strength, yet because she regardeth wisdom she is highly honoured." There is another long interpolation respecting the king and his power which succeeds Prov. 24:22: "A son that keepeth the word shall be far from destruction. Receiving he receiveth it. Let no falsehood be spoken by the mouth of a king, and let no falsehood proceed from his tongue. The king"s tongue is a sword, and not one of flesh; whosoever shall be delivered over to it shall be utterly crushed. For if his anger be provoked, he consumes men together with their sinews, and devoureth men"s bones, and burneth them as a flame, so that they cannot be eaten by the young of eagles." The last clause seems to refer to the opinion that birds of prey will not touch carcases struck by lightning. After Prov. 19:7, which is given thus: "Every one who hates a poor brother shall also be far from friendship," we have, "Good understanding will draw near to them that know it; and a prudent man will find it. He that doth much evil perfects mischief, and he that useth provoking words shall not be saved." An additional illustration is sometimes added. Thus, in Prov. 25:20, omitting the reference to leaving off a garment in cold weather, the LXX give, "As vinegar is inexpedient for a sore, so suffering falling on the body afflicts the heart. As moth in a garment and worm in wood, so a man"s grief injures the heart." In Prov. 27:20 we have, "An abomination to the Lord is he who fixeth his eye, and the uninstructed are incontinent in tongue." And in the next verse, "The heart of the lawless seeketh evils, but an upright heart seeketh knowledge." The addition in Prov. 26:11 occurs in Ecc 4:21, "There is a shame that bringeth sin, and there is a shame that is glory and grace." The Greek origin of the translation appears plainly in some of the interpolations. Thus in Prov. 17:4, "To the faithful belongeth the whole world of riches, but to the unfaithful not even an obole.

The minor interpolations are too numerous to specify. They are for the most part noticed as they occur in the Exposition, in which also the many deviations from the received Hebrew text in words and clauses are mentioned. The additions are not of much value morally or religiously, and cannot bear comparison with the genuine proverbs. Whether they are corruptions of the Hebrew text, or corrections and additions made by the translators themselves, cannot be decided. It must be noted, in conclusion, that the Greek Version omits many passages which are now found in our Hebrew Bibles; e.g. Prov. 1:16 Prov. 8:32, 33 11:3, 4 15:31 16:1, 3 18:23, 24 19:1, 2 20:14–19 21:5 22:6 23:23.

Of the versions of Aquila, Symmachus, and Theodotion, fragments have been transmitted in Origen"s great work, which sometimes afford light in the rendering of difficult words. There is also another translation known as Veneta, very literal, and made about the ninth century of our era. It belongs to St. Mark"s Library at Venice, and has been published, first in 1784, and again of late years.

The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Proverbs Book Commentary (slightly edited).