Proverbs 1:1-33 - Outline of Proverbs (Book Notes menu page)

Words to a Son - The Need to Acquire Wisdom
Review:

- Proverbs 1:7 - The Key verse of the book.
- The Proverbs are "governing principles" (usually briefly stated)

  which are applicable to the diverse life experiences of all human beings.
- Wisdom - the ability to understand and apply truth in real life situations,
    comes from the true and living God (the LORD), who is called "the only wise God" (1Tim 1:17; Jude 1:25). His wisdom far exceeds the understanding of the wisest of men (Rom 16:25-27; 11:33-36).
    Six Hebrew words are translated "wisdom" in our English Bibles. Each word brings out another facet of God's wisdom. As we saw last time, in the book of Proverbs, one word {HB=chokmah} is always translated "wisdom" (eg., Pro 1:2). Other words, including but not limited to the five other words for wisdom, are used to amplify or extend the meaning of "wisdom" in various ways.
- Solomon collected, recorded and wrote thousands of Proverbs (1Kin 4:29-34).
    He was exposed to many of these proverbs, during his instruction as a young man, being prepared for his adult responsibilities. As a "son of David," this upbringing was prerequisite for becoming "king of Israel" (v.1). Some of the proverbs are written in the second person (addressed to "thee" or "you"), while others are in the third person (addressed as general principles to whoever would be wise). Some scholars believe that Solomon recorded the second person proverbs, as he received them in his youth (eg., Pro 1:8-10-f), and that he presents the third person proverbs for the attention of his readers (eg. 10:1-5-f).
  Hebrew parallelism -
    You may have noticed that in each of the proverbs that we just read, a thought is expressed in the first line, and then expressed again in the second line, but with different words. (Example: "A wise son maketh a glad father... but a foolish son is the heaviness of his mother.") This literary style is referred to as "parallelism." Here is a brief description of this form of literature (written by Dr.A.C.Gaebelein, as recorded in J.V.McGee's notes on the book of Proverbs):

    > The literary form of these Proverbs is mostly in the form of couplets. The two clauses of the couplet are generally related to each other by what has been termed parallelism, according to Hebrew poetry. [Hebrew poetry does not have rhyme or meter as in English poetry. Hebrew poetry consists of parallelism of ideas {where an idea is held up for examination, and then turned around to view the same idea from another angle}.] Three types of parallelism have been pointed out:
    > 1. Synonymous Parallelism.

    The second clause restates what is given in the first clause. [It expresses the same thought in a different way.] "Judgments are prepared for scorners, and stripes for the back of fools" (Pro 19:29).
- Antithetic (Contrast) Parallelism.
    A truth, which is stated in the first clause, is made stronger in the second clause by contrast with an opposite truth. "The light of the righteous rejoiceth, but the lamp of the wicked shall be put out" (Pro 13:9). [You can see that the second statement is stating the same truth, but from the opposite point of view, by way of contrast.]
- Synthetic Parallelism.
    The second clause develops the thought of the first. "The terror of a king is as a roaring lion; He that provoketh him to anger sinneth against his own life" (Pro 20:2).
    The proverbs, which we have just read, are very short and concise. The entire thought is contained in one verse. However, there are passages in Proverbs where a lesson is taught by joining many couplets together to form a narrative section. Two such narratives make up the remainder of ch. 1. Here is the first of these...
  1:8-19 - Words to a son, from his parents.
    Observe the parallelism:
    - v.8 - The instruction of thy father is in agreement with the law of thy mother.
    - v.9 - The instruction of father and mother, together, adorn the one who receives them... like a crown on the head, or a necklace around the neck. Their value will continue, even when you leave home, if you continue to value them and wear them well. The world outside the home harbors dangers:
    - v.10-14 - Various enticements to sin (temptations), presented by ungodly friends, are laid out side by side (in parallel), so that the one being instructed can see that they are all equally dangerous.
    - v.15-19 - The warning lays out the consequences of following the path of sinners, showing that it leads to self-entrapment and self-destruction. Now, that you see the danger, you can avoid it, just as a bird will avoid the net, set out by hunters, if it sees it. Don't be less wise than a bird.
  1:20-33 - The voice of Wisdom makes an appeal to the simple.
    Here is the second narrative section, formed with parallel couplets.
    - v.20,21 - Wisdom is personified - Later in the book of Proverbs (in ch.8), Wisdom is described in terms which can only apply to the Messiah, the Lord Jesus Christ, "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord" (1Cor 1:30-f). The Source of Wisdom is the LORD Himself, for He is "God only wise" (references in notes at v.7, above). So, it is the LORD whose voice rings out to all who will hear and give heed.
    - v.20,21 - Wisdom is freely available. The words of Wisdom (the Word of God) is published widely... in the market place, and in the courts of law (the city gates).
    - v.22 - Wisdom makes an appeal to the simple (those who are naive and devoid of understanding), to the scorners (those who consider themselves to be wise, and therefore, mock the words of God as foolishness), and to fools (those who are arrogant in their own stupidity, and unable to see the dullness of their understanding). All of those words describe the natural man.
    - v.23 - Wisdom is able to transform simpletons, scorners, and fools into wise men...
      - if they will "turn at my reproof." This is repentance:
    the recognition of one's fallen condition, and a turning to the Source of righteousness and Truth. (eg., Isa 55:1-3,6-7; Acts 3:19)
- I will pour out my Spirit unto you...
    I will make known my words unto you... (cp. Acts 2:36-38; Joh 14:15-18; 1Cor 2:12)
- v.24-33 - Wisdom warns of the consequences of her rejection versus her reception.
  - v.24-28 - Now is the accepted time (2Cor 6:2)...
      It will soon be too late, to seek the way of Wisdom, which you reject today (cp. Jer 11:10,11; 14:12; Zech 7:13; Mat 7:22,23; 25:10-12).
  - v.29-32 - The ungodly perish in their own chosen way,
      while refusing the Wisdom of God which was made available to them (cp. Jer 8:9; Joh 3:16-21; Isa 3:10,11; Gal 6:7,8).
      The result of turning away from God's Wisdom:
      - Calamity (v.26) - distress
      - Fear (v.26,27) - terror, dread
      (which will overtake them as 'Desolation' - a devastating storm)
  - Destruction (same word as 'calamity') as a whirlwind {a desert windstorm}
  - Distress {straits}, and Anguish
  - Hopelessness (v.28) - the way of Life has been closed and no man can open.
  - Abandonment to their chosen way,
      and to their own devices {counsel} (v.31; cp. Psa 81:10-12; Rom 1:28-32)
  - Death & destruction (v.32, where "slay"= murder).
      They have arranged for their own murder and destruction {perishing, vanishing}. Here is the end of the path which they foolishly thought led to prosperity (ie., the place of quiet ease, Luk 12:19,20).
- v.33 - Those who hearken {HB=shama', hear with understanding, give attention in order to heed and obey} will benefit beyond measure (Psa 1; Pro 8:35; Isa 55:3; Joh 10:27-30).

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