Provérbios 1
F.B. Meyer · Citado em PreceptAustin
Provérbios 1
Meyer - An old man, well known for his goodness, is full of sparkling epigrams, which he attributes to his habit of reading the Book of Proverbs through each month. PRUDENCE THROUGH PRECEPT Sidlow Baxter - Genius of the Proverb - The English word "proverb" means a brief saying in the stead of many words (pro = for; verba = words). In popular usage it signifies any pithy saying or terse maxim. The Hebrew word, however, which we translate as "proverbs" has a much wider meaning, and is used of many discourses, sentences, and expressions which would not be classed as proverbs in English today. This accounts for the fact that not all the writings in the "Book of Proverbs" are proverbs in the usual English sense. The larger part of them, however, are true proverbs, and are proverbs of the highest order, too. The genius of the proverb lies in its shrewd concentration of a truth or of some sagacious counsel in a terse and striking way, so that it catches on, and becomes easier to remember than to forget. A proverb does not argue: it assumes. Its purpose is not to explain a matter, but to give pointed expression to it. An aphorism or proverb has several ways of catching on to the mind and the memory. It may do so by elegance of diction, by the beauty of a rhetorical figure, by its oracle-like brevity, or by its smart focusing of a poignant truth. It is not surprising, therefore, that the use of the proverb has figured largely in every nation, more so in the past than in the present era of widespread systematic education, and most of all among Oriental peoples, to whose mental cast the proverb seems peculiarly adapted. (Explore the Bible) ><>><>><> Charles Bridges - The book naturally opens with a short account of its author. Solomon is recorded as the wisest of men—a man of wisdom, because a man of prayer. (1Ki 3:12. Cp. Pr 2:1-6) His extraordinary wisdom was the admiration of the world. (1Ki 3:28; 4:34.) Had he been the son of Jeroboam, he would have commanded respect. But he was the son of David—formed by his godly prayers (Ps. 72:1) and counsels. (Pr 4:1-4, 1Kings 2:1-4, 1Chr. 28:9.) And if a King’s sayings—even though without intrinsic merit—are preserved, much more should we listen with special interest to the wise teachings of this King of Israel (Eccl. 1:1; 12:9, 10). After all, however, valuable as were Solomon’s maxims for their own wisdom (exceeding the sages of his own or any other time) (1Ki 4:29-31); they claim our reverence upon infinitely higher ground. “Behold! a greater than Solomon is here.” (Mt. 12:42) Often does he speak in the person (Pr 1:20; 8:1, 9:1; 23:26)—always under the inspiration (2Ti 3:16)—of “the wisdom of God;” so that his sayings are in the highest sense “Divine sentences in the lips of the King.” (Pr 16:10.) INSTRUCTION IS YOUR LIFE! The great end of this inestimable book is to teach—not secular or political wisdom (though many excellent rules of each are interspersed) (Pr 6:1-11; 27:23-27, with Pr 11:14; 14:28, 34; 20:18.)—but that knowledge of God, (Pr 1:7-note) which, while it "able to make you wise for salvation through faith in Christ Jesus," also perfects and makes the man of God "adequate, equipped for every good work.” (2Ti 3:15-17-note, Titus 2:11, 12-note) This is set forth in all its glowing privileges. (Pr 3:13-18) It is pressed upon us with intense earnestness—as “the principal thing”—our very “life.” (Pr 4:5-9, 13) We are taught instruction as the means of gaining it. We are directed to perceive the words of understanding—to receive the instruction, as a complete rule of wisdom, justice, judgment, and equity (Comp. Pr 2:9)—sound principles, and practical application. Here also the simple (the naive)—so readily deluded (Pr 14:15; 21:11, Ezek. 45:20)—learn that subtlety—so needful to discriminate between truth and error (Phil 1:10-note, 1Th 5:21-22-note, Heb 5:14-note); to guard them from false teachers; (Psalm 17:4-note; 1John 4:1. Comp. Acts 17:11-note) and to enable them to rebuke and convince gainsayers (those who contradict or oppose) (Titus 1:9; 2:8. Comp. Mt. 22:15-46). Especially is the young man directed to this book (Psalm 119:9-note. ‘Over the gates of Plato’s school, it was written—Μeδεις αγεωμε τρητος εισιτω. = Literally—"Let no one who is not a geometrician enter." But very different is the inscription over these doors of Solomon—"Let the ignorant, simple, foolish, young enter."—Cartwright in loc.—Lavater in c. Pr 4:20-22.). From want of discipline, his ardor results in waste. Let him seek for that knowledge and discretion, here so richly treasured up for him. For the religion inculcated is not that of feeling, imagination, impulse, or sentiment: but it is the sound and healthful energy of godliness, flowing from the vital principles of Scriptural truth. (cp 1Ti 4:6, Titus 2:1-note) WHY DID GOD CHOOSE SOLOMON TO AUTHOR PROVERBS? William Arnot - Every writer was chosen by God, as well as every word. He had a purpose to serve by the disposition, the acquirements, and the experience of each. The education of Moses as one of the royal race of Egypt was a qualification necessary to the leader of the exodus, and the writer of the Pentateuch. The experience of David, with its successive stages, like geological strata, touching each other in abrupt contrast, first as a shepherd youth, then as a fugitive warrior, and last as a victorious king, was a qualification indispensable to the sweet singer of Israel. God needed a human spirit as a mould to cast consolation in for every kindred in every age; and he chose one whose experience was a compound of meekness and might, of deep distress and jubilant victory. These, when purged of their dross, and fused into one by the Spirit’s baptism of fire, came forth an amalgam of sacred psalmody, which the whole church militant have been singing ever since, and “have not yet sung dry.” Solomon did not, like David, pass his youth in pastoral simplicity, and his early manhood under cruel persecution. Solomon could not have written the twenty-third psalm—“The Lord is my shepherd;” nor the fifty-seventh—A psalm of David when he fled from Saul in the cave. His experience would never have suggested the plaintive strains of the ninetieth psalm—A prayer of Moses the man of God—“Lord, thou hast been our dwelling-place.” But, on the other hand, Solomon went through a peculiar experience of his own, and God, who in nature gives sweet fruit to men through the root sap of a sour crab, when a new nature has been engrafted on the upper stem, did not disdain to bring forth fruits of righteousness through those parts of the king’s experience that cleaved most closely to the dust. None of all the prophets could have written the Proverbs or the Preacher; for God is not wont, even in his miraculous interpositions, to make a fig-tree bear olive berries, or a vine figs: every creature acts after its kind. When Solomon delineated the eager efforts of men in search of happiness, and the disappointment which ensued, he could say, like Bunyan, of that fierce and fruitless war, “I was there.” The heights of human prosperity he had reached: the paths of human learning he had trodden further than any of his day: the pleasures of wealth, and power, and pomp he had tasted in all their variety. No spring of earthly delight could be named, of whose waters he had not deeply drunk. This is the man whom God has chosen as the schoolmaster to teach us the vanity of the world when it is made the portion of a soul, and He hath done all things well. The man who has drained the cup of pleasure can best tell the taste of its dregs. The choice of Solomon as one of the writers of the Bible at first sight startles, but on deeper study instructs. We would have expected a man of more exemplary life—a man of uniform holiness. It is certain that, in the main, the vessels which the Spirit used were sanctified vessels; “Holy men of old spake as they were moved by the Holy Ghost.” But as they were all corrupt at first, so there were diversities in the operation whereby they were called and qualified for their work. There were diversities in the times, and degrees of their sanctification. Some were carried so near perfection in the body that human eyes could no longer discern spot or wrinkle; in others the principle of grace was so largely overlaid with earthliness that observers were left in doubt whether they had been turned to the Lord’s side at all. But the diversity in all its extent is like the other ways of God; and He knows how to make either extreme fall into its place in the concert of his praise. He who made Saul an apostle did not disdain to use Solomon as a prophet. Very diverse were the two men, and very diverse their life course; yet in one thing they are perfectly alike,—together in glory now, they know themselves to have been only sinners, and agree in ascribing all their salvation to the mercy of God. Moreover, although good men wrote the Bible, our faith in the Bible does not rest on the goodness of the men who wrote it. The fatal facility with which men glide into the worship of men may suggest another reason why some of the channels chosen for conveying the mind of God were marred by glaring deficiencies. Among many earthen vessels, in various measures purged of their filthiness, may not the Divine Administrator in wisdom select for actual use some of the least pure, in order by that grosser argument to force into grosser minds the conviction that the excellency of the power is all of God? If all the writers of the Bible had been perfect in holiness—if no stain of sin could be traced on their character, no error noted in their life, it is certain that the Bible would not have served all the purposes which it now serves among men. It would have been God-like, indeed, in matter and in mould, but it would not have reached down to the low estate of man—it would not have penetrated to the sores of a human heart. For engraving the life lessons of his word, our Father uses only diamonds: but in every diamond there is a flaw, in some a greater and in some a less; and who shall dare to dictate to the Omniscient the measure of defect that binds Him to fling the instrument as a useless thing away? PLEASURES OF SIN: BARBED ARROWS! When God would leave on my mind in youth the lesson that the pleasures of sin (Ed: Beware - Sin is pleasurable, but only for a season! cp Heb 11:25, 1Jn 2:17) are barbed arrows, he employs the experience of Solomon as the die to impress it indelibly upon my heart. I mark the wisdom of the choice. I get and keep the lesson, but the homage of my soul goes to God who gave it, and not to Solomon, the instrument through which it came. God can make the wrath of men to praise him, and their vanity too. He can make the clouds bear some benefits to the earth which the sun cannot bestow. He can make brine serve some purposes in nature which sweet water could not fulfil. So, practical lessons on some subjects come better through the heart and lips of the weary repentant king than through a man who had tasted fewer pleasures, and led a more even life. Two principles cover the whole case: “All things are of God;” and “All things are for your sakes.” We can never be sufficiently familiar with these two: 1. The universality of God’s government; and, 2. The special use for his own people to which he turns every person and every thing. All Solomon’s wisdom and power, and glory and pleasure, were an elaborate writing by the finger of God, containing a needful lesson to his children. The wisdom which we are invited to hear is divine wisdom; the complicated life experience of Solomon is the machinery of articulation employed to convey it to the ears of men. In casting some of the separate letters, the king may have been seeking only his own pleasure, yet the whole, when cast, are set by the Spirit, so that they give forth an important page of the word of truth. The thought recurs that the king of Jerusalem was not, from his antecedents, qualified to sit in the chair of authority and teach morality to mankind. No, he was not; and perhaps on that very account the morality which he taught is all the more impressive. Here is a marvel; NOT A LINE OF SOLOMON’S WRITINGS TENDS TO PALLIATE SOLOMON’S SINS. How do you account for this? The errors and follies were his own; they were evil (Ed: Take a moment to read again of wise Solomon's great idolatry and immorality in 1Ki 11:1-14). But out of them the All-wise has brought good (Ro 8:28). The glaring imperfections of the man’s life have been used as a dark ground to set off the luster of that pure righteousness which the Spirit has spoken by his lips. ><>><>><> Advice For The Groom - The custom of a bachelor party before a wedding is often characterized by drunkenness and carousing. The party-hearty attitude seems driven by the belief that the groom will soon be married and have to settle down to a life of domestic boredom. Not long ago, one of my nephews got married. The best man planned a get-together for Joel, but with a refreshing difference. Those invited were asked to bring some thoughts to share that would help him in this new chapter of life. When I arrived at the informal breakfast, I found a cheerful spirit of camaraderie. Fathers, uncles, brothers, and friends were animated in lively discussion. The father of the bride and the father of the groom were asked to share their advice on what they had learned in their own Christian marriage. Their thoughts were personal, realistic, and biblical. Lord, give us ears to hear advice From loved ones wise and humble, So when life’s challenges appear We will not have to stumble. —Sper He is truly wise who gains his wisdom from the experience of others. (Caveat: Assuming the "others" are godly!) Proverbs 1:2 To know wisdom and instruction, To discern the sayings of understanding, To know wisdom and instruction - Pr 4:5-7; 7:4; Pr 8:5; 16:16; Pr 17:16; Deut 4:5,6; 1Kings 3:9-12; 2Ti 3:15-17 Pr 4:5-7 Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth. 6 Do not forsake her, and she will keep you; love her, and she will guard you. 7 The beginning of wisdom is this: Get wisdom, and whatever you get, get insight. Pr 16:16 How much better to get wisdom than gold! To get understanding is to be chosen rather than silver. Deut 4:5 See, I have taught you statutes and rules, as the LORD my God commanded me, that you should do them in the land that you are entering to take possession of it. 6 Keep them and do them, for that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, ‘Surely this great nation is a wise and understanding people.’ NET Bible - To learn wisdom and moral instruction, and to discern wise counsel. NIV - for attaining wisdom and discipline; for understanding words of insight; PURPOSE OF PROVERBS (Proverbs 1:2-6) To know wisdom and instruction - "This is the first of five purpose clauses in the opening section (Pr 1:2a, Pr 1:2b, Pr 1:3a, Pr 1:4a, Pr 1: 6a). This clause (Pr 1:2a) reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose." (NET Note) Know (3045)(yadah) does not mean simply to have knowledge of wisdom in the sense of having information about wisdom (e.g., even memorizing passages about wisdom like Pr 1:7-note). Indeed, yadah speaks of knowledge in fundamentally relational terms as in Pr 7:4 where we are exhorted to "Say to wisdom, 'You are my sister,'" for in the OT, one’s sister was considered an intimate relative and such should be our relationship with wisdom (cp Pr 8:1). Therefore to know God is not just to know about Him but to be in a right relationship with Him (cp ginosko in Jn 17:3), manifesting characteristics such as love, trust, respect, and open, even intimate communication. To know wisdom involves intimacy and experience with wisdom, much like that which one experiences in a marriage relationship. The Septuagint translates yadah with ginosko a common Greek verb which emphasizes relational, experiential knowledge rather than "head knowledge" or the accumulation of facts. Knowledge possessed through the intellectual process of learning is one thing. Solomon speaks of knowledge gained by experience (yadah/ginosko), by an active relationship between the believer and wisdom, something far superior to the cold intellectualism. Yadah/ginosko is what every Christ follower should desire as their personal, permanent, protective possession (cf Php 3:10). Ginosko is when you experientially learn something, either in a classroom or more often in the "classroom of life". Ginosko is that knowledge that comes by obeying the Lord. You may intellectually know some truth but you don’t really "know" it experientially until you surrender and obey the truth, in this case God's wisdom. In sum, to know wisdom speaks of a knowledge that goes beyond the merely factual and into the realm of the experiential. NET Note on yadah - This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired. (In Pr 3:6 "acknowledge" = yadah) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the LORD in every event and relies on him. To acknowledge the LORD in every event means trusting and obeying him for guidance in right conduct. In his famous psalm of brokenness and contrition (probably in light of his sin with Bathsheba), David declares "Behold (this interjection calls for great attention), You desire truth in the innermost being, and in the hidden part You will make me know wisdom." (Ps 51:6-note) We would all be wise (pun intended) to make it our frequent prayer that the Father would make us know wisdom in our hidden parts! Amen! Charles Bridges - The purpose of this priceless book is not to teach secular or political wisdom, although many examples of each are included (Pr 6:1-11; 27:23-27), but the knowledge of God (Pr 1:7-note) that makes us wise about salvation and enables us to live godly lives (2Timothy 3:15-17; Titus 2:11-12). Wisdom’s stunning privileges are set out (Pr 3:13-18). It is emphasized strongly that this is the principal thing; it is our very life (Pr 4:5-9, 13). (Exposition of the Book of Proverbs) WISDOM: "MORAL SKILL" Wisdom (02451)(chokmah [word study] from the verb chakam - to be wise) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Wisdom is the ability to see something from God’s viewpoint. Wisdom is “God’s character in the many practical affairs of life.” We can get INFORMATION "on LINE" (from Google) but WISDOM is from "on HIGH" (from God)! Knowledge is what is gathered over time through study of the Scriptures. It can be said that wisdom, in turn, acts properly upon that knowledge. Wisdom is the fitting application of knowledge. Knowledge understands the light has turned red; wisdom applies the brakes. Knowledge sees the quicksand; wisdom walks around it. Knowledge memorizes the Ten Commandments; wisdom obeys them. Knowledge learns of God; wisdom loves Him. (What is wisdom?) Chokmah is the knowledge and the ability to make the right choices at the opportune time. The consistency of making the right choice is an indication of one's spiritual maturity. The prerequisite for this "wisdom" is the fear of the Lord (Pr 1:7-note). "Wisdom" is personified as crying out for disciples who will do everything to pursue her (Pr 1:20). The person who seeks chokmah diligently will receive understanding: (Pr 2:6) and will benefit in life by walking with God (Pr 2:20, cf Gal 5:16). Chokmah is used most often in Proverbs, so that the reader of the "wise sayings" might know wisdom and allow the Truth of God to govern his or her life. It follows that it behooves every child of God to meditate frequently and deeply on the Words of Wisdom in the book of Proverbs (see all uses below which would be a wonderful study, making a list of what you learn about wisdom and then praying accordingly). Do I make Proverbs a frequent and vital part of my daily intake so that my heart and mind and soul and spirit might be nourished with God's wisdom, the wisdom from on high, which is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy? (James 3:17, cp Mt 4:4, Lk 4:4)? This wisdom is not based on upon "theoretical knowledge but shows itself in a proper discernment between good and evil or right and wrong. Wisdom is the divinely created system of rules that governs the "moral fiber" of the universe. To master wisdom is to achieve true and lasting success in life. The first step toward wisdom, and its controlling principle, is faith in Yahweh" (Criswell), specifically Yeshua, Jesus, "in Whom are hidden all the treasures of wisdom and knowledge." (Col 2:3- note), for Christ is "the power of God and the wisdom of God." (1Cor 1:24) and by God's doing every believer is "in Christ Jesus, Who became wisdom from God." (1Cor 1:30). Wisdom is the right use of knowledge: All true spiritual wisdom is found only in Christ. There is a "counter-wisdom" called "folly," the practice of which leads just as surely to destruction. God is the starting point for the education that leads to wisdom. Wisdom in the biblical sense, is something more than a collection of factual information. It includes knowing how to conduct oneself in the practical affairs of everyday life, to make wise choices, to do the right thing in relation to others, and to have insight into the true nature of things. Wisdom of this kind can only grow out of an awareness of God and His purpose in the world. Fools may acquire encyclopedic information, but they cannot attain wisdom because they fail to take God into account. Wisdom is not acquired by a mechanical formula but through a right relationship with God. NET Note - The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Ex 35:26), capabilities of administrators (1Kgs 3:28), or skill of craftsmen (Ex 31:6). In the realm of moral living, it refers to skill in living - one lives life with moral skill so that something of lasting value is produced from one’s life. Thayer makes an excellent point that wisdom is "used of the knowledge of very diverse matters, so that the shade of meaning in which the word is taken must be discovered from the context in every particular case." Louis Goldberg - TWOT - The verb is used twenty-six times and most of the passages appear in the Qal stem meaning "be wise," etc. In the Piel stem the meaning is "making wise" or "teaching." Of all the words denoting intelligence, the most frequently used are this verb and its derivatives, which occur some 312 times in the Hebrew OT. About three-fifths of the usages are found in Job, Proverbs, and Eccl. [The main synonyms are bîn, bînâ, and tebûnâ. The verb bîn is used more widely to mean "consider," "discern" "perceive," but the nouns are close synonyms to ḥokmâ and are used especially in Proverbs and Job. In the well-known verse Proverbs 4:7, "understanding" is not a higher stage than "wisdom," but a poetic synonym used for emphasis. The root śākal is also widely used for ordinary intelligence and skill. It is often used for that wisdom which brings success—even prosperity. This wisdom was possessed by David (1 Samuel 18:14) and will characterize the Messiah (Jeremiah 23:5; Isaiah 52:13). But the Hiphil participle is used particularly in Proverbs as another synonym of ḥokmâ. This word, maśkîl, is also used extensively to designate a type of psalm. tûshîyâ, like śākal, has the double meaning of wisdom and the success which is the effect of wisdom. R. L. Harrison] The essential idea of ḥākam represents a manner of thinking and attitude concerning life's experiences; including matters of general interest and basic morality. These concerns relate to prudence in secular affairs, skills in the arts, moral sensitivity, and experience in the ways of the Lord. The subject wisdom was discussed throughout the ancient near east. Mesopotamian wisdom, which originated with the Sumerian, emphasized human experiences, character, and counsel regarding practical advice. The problems of death and suffering were discussed. Egyptian wisdom included the concept of maʾat ("truth," intelligence," "justice"), according to which one order existed in the whole universe. J. A. Wilson characterizes it as a created and inherited rightness, which tradition built up into an orderly stability (Borrow The culture of ancient Egypt University of Chicago, 1951, p. 48). Gods and men were subject to this order of conduct, which was taught by the priests. Some have felt that much of the OT royal wisdom, which great leaders imparted to their students, was borrowed from Egyptian wisdom (e.g. Proverbs 23:13f. borrowed from the teachings of Amenemope, although it is more likely that an original source reflects a revelation of wisdom.) Ugaritic literature also has a form of maxims concerning the father-son relationship possibly reflecting Canaanite wisdom. A later Arabic derivative of the verb denotes "to restrain from acting in an evil manner." OT wisdom is the teaching of a personal God Who is holy and just and Who expects those who know Him to exhibit His character in the many practical affairs of life The wisdom of the OT however, is quite distinct from other ancient world views although the format of wisdom literature is similar to that of other cultures. Reflected in OT wisdom is the teaching of a personal God Who is holy and just and Who expects those who know Him to exhibit His character in the many practical affairs of life. This perfect blend of the revealed will of a holy God with the practical human experiences of life is also distinct from the speculative wisdom of the Greeks. The ethical dynamic of Greek philosophy lay in the intellect; if a person had perfect knowledge he could live the good life (Plato). Knowledge was virtue. The emphasis of OT wisdom was that the human will, in the realm of practical matters, was to be subject to divine causes. Therefore, Hebrew wisdom was not theoretical and speculative. It was practical, based on revealed principles of right and wrong, to be lived out in daily life. In the historical and prophetical books, the word ḥokmâ is sometimes used just to refer to ordinary intelligence and skill (Exodus 35:35; Daniel 1:4), but even there sometimes the divine and moral wisdom is in view. The wisdom literature, while sometimes using wisdom as prudence and cleverness, majors on ethical and spiritual conduct. Because God revealed himself to Israel, their sacred literature has the effect of a divine imperative; ḥākam refers to godly cleverness and skill, which results in practical action. The one who hears (Proverbs 8:33; Proverbs 23:19; Proverbs 27:11), will be industrious, will know how to talk, and his will, will be in captivity to God's. He will have life. This wins divine approbation. ḥokmâ. Wisdom. The usages of ḥokmâ cover the whole gamut of human experience. Wisdom is seen in the skill of technical work in making garments for the high priest (Exodus 28:3), craftsmanship in metal work (Exodus 31:3, 6), as well as the execution of battle tactics (Isaiah 10:13). Wisdom is required from government leaders and heads of state for administration (Deut. 34:9; 2 Samuel 14:20), including pagan leaders as well as Israelites (Ezekiel 28:4-5). The Messiah demonstrates wisdom and discernment in his function as leader of his people (Isaiah 11:2). Wisdom is expressed in shrewdness. The woman of Tekoa averted a town's bloodshed in her clever plea for its safety (2 Samuel 20:22). But a shrewd person is not to boast of his gift (Jeremiah 9:22). The ostrich displays traits lacking shrewdness when she acts in her silly selfish manner (Job 39:17). The gift of shrewdness can be used in an ungodly way to deny the omniscience of God (Isaiah 47:10). Prudence, an aspect of wisdom, is expressed by those who speak with wisdom (Psalm 37:30; Proverbs 10:31), and who use time carefully (Psalm 90:12). This kind of wisdom in the practical affairs of life is derived from the revelation of God (Isaiah 33:6). The source of all wisdom is a personal God who is holy, righteous, and just. His wisdom is expressed against the background of his omnipotence and omniscience. By his wisdom God numbered the clouds (Job 38:37), founded the earth (Proverbs 3:19), and made the world (Jeremiah 10:12). Wisdom, being found in God, is regarded as a divine attribute (Job 12:13). He alone knows wisdom in its truest sense (Job 28:20, 23). The wisdom of God is not found in man's speculation. He alone must provide this wisdom for man's guidance so that man can live the best possible moral and ethical life (Proverbs 2:6; Job 11:6). In proverbial fashion, the Bible personifies divine wisdom so that it seems to be a hypostasis of God, but stops just short of giving it separate existence. This wisdom was brought forth before all things (Proverbs 8:22-31). She has built a house and prepared a banquet for those who will listen to her (Proverbs 9:1f.). She even teaches in public places (Proverbs 1:20; Proverbs 8:1, 6, 11-12). By her instruction her students receive a divine spirit (Proverbs 1:2), the naive become wise, politicians become wise, and those who receive from her wealth are crowned with honor and riches (Proverbs 8:1-21). This personification of wisdom is unique. While there were gods and goddesses in the ancient near east who were thought to possess the gifts of wisdom it is unlikely that any existed by the name of wisdom. The figure of wisdom in the OT never came to be regarded as a deity independent of the Lord although some such expressions occur in Proverbs 8. These have often been taken as an adumbration of Christ. Wisdom did attain a degree of personification, with features which were by no means abstract. Wisdom should not be regarded as God but it does belong to God; it is one of his attributes. Wisdom has a personal existence in the living word of the NT, but wisdom is not the Logos herself (Delitzsch, Proverbs, p. 183). That Wisdom is personified as a woman in Proverbs 1-9 is partly explained by the fact that the noun is feminine. There the Lady Wisdom is contrasted with the woman Folly who is personified sin. Note the studied contrast of Proverbs 9:4-6 and Proverbs 9:16-18. This personification of wisdom is not found outside these chapters. Wisdom for man is not only to make one humanly wise, but also to lead him to fear the Lord, for this is the beginning of all wisdom (Job 28:28). True wisdom for man involves knowing the Holy One. So, men are to listen to the wisdom of God with attentive ears (Proverbs 2:2). In fact, inner happiness only comes when man attains this wisdom (Proverbs 3:13) through a strenuous search (Proverbs 2:4), which is actually a search for God himself (Proverbs 2:5). Skeptics will never find this wisdom and will never know the full meaning of life (Proverbs 14:6f.). In the great poem of Job 28 wisdom in this special biblical sense is practically defined as trust in God and the avoidance of sin. (Cf. the emphasis on ḥokmâ as referring to moral wisdom in contrast to sinful folly in R. L. Harris, "Proverbs," in WBC, pp. 553-54.) Ortlund - Wisdom is skill, expertise, competence that understands how life really works, how to achieve successful and even beautiful results. We see a picture of wisdom in Exodus 35:31, where the word translated “wisdom” in Proverbs 1:2 is used for the skill of an artist adorning the tabernacle. We see wisdom in Jeremiah 10:9 where the expertise of goldsmiths is called “the work of skilled (Ed: Hebrew = adjective chakam derived from noun chokmah) men,” or wise men. We see wisdom in Psalm 107:27 for the know-how of sailors, who use the winds and tides to make their way through the sea to their destination. Whether craftsmanship working with the materials of life or seamanship steering through the currents of life, so to speak, wisdom understands how real life can work well. Wisdom knows better than to walk onto the football field and hope the game will go well somehow; wisdom draws up a game plan that will score more touchdowns than the opponents because that plan takes into account not only the rules of the game but also psychology and timing and strategy and everything it takes to win. That is wisdom. (Preaching the Word: Proverbs—Wisdom that Works) Spiritual wisdom is godly wisdom (contrasted with worldly wisdom - study and make a list of the contrasts in Jas 3:13-18 and 1Cor 1:19 through 1Cor 2:13) and involves living life in the light of the revelation of God’s Will in His Word and applying this knowledge to specific situations. Biblical wisdom is definable as skill for living. God's plan to redeem us destroyed the wisdom of the worldly wise men (1Cor 1:19). In fact, human wisdom can never comprehend God's plan for salvation (1Cor 1:21). Paul was not bound by the limits of human wisdom because the Holy Spirit conveyed spiritual wisdom through him (1Cor 2:13) and we possess the same indwelling Spirit beloved! Wisdom is the insight into the true nature of things. Knowledge is the mental possession of powers of perceiving objects, wisdom is the power of right reasoning concerning them and forming right decisions accordingly. Wisdom is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Wisdom is the art of being successful, of forming the correct plan to gain the desired results. Its seat is the heart, the centre of moral and intellectual decision Wisdom emphasizes understanding of ultimate things—such as life and death, God and man, righteousness and sin, heaven and hell, eternity and time. Wisdom is mental excellence in its highest and fullest sense (Vincent).
Provérbios 1
Meyer - Proverbs 1:33 Quiet from fear of evil. “Whoso.” This promise is to us all. To the man in the street, as much as for those of us who have been nurtured in Christian homes. The evil is taken out of things for those whose hearts are full of God. Nothing which God allows to come to us is really evil, except sin. Put away sin from your heart, and let it be filled with Love and Faith, and behold all things will become new. They will lose their evil semblance, because you will look at them with new eyes. Men talk against the March wind; but when they understand that it is cleansing fetid dens of fever-germs, they regard it as a blessing. Men dread change, anything unwonted or unaccustomed; but when they find that, like the transplanted fruit-tree, they will often attain a greater maturity than when left to one spot of soil, they welcome it. If you look at things apart from God, especially if you anticipate the future without Him, you have good cause for fear; but if you hearken to and obey Him, if you know and love Him, if you abide in God and God in you, you will see that the evil is not in the things or events, but in yourself. Give yourself as alms to God, and lo, all things will become clean to you. Death shall lose its terrors, and become the Father’s servant, ushering you into his presence. Pain and suffering shall but cast into relief the stars of Divine promise. Poverty will have no pangs, and storm no alarms. You shall become so habituated to find the rarest blessings associated with what men often dread most, that you will be quiet from all fear of evil, and able to look out, with serene and untroubled heart, on a sea of troubles. In fact, it is very doubtful if anything is really evil for those who love God. James Smith - Handfuls of Purpose - SAFETY AND QUIETNESS Proverbs 1:33 1. A Great Blessing, “Dwell safely.” 2. A Simple Condition, “Hearken unto Me.” 3. A Happy Result, “Quiet from fear.” 4. A Wide Offer, “Whoso.”
Provérbios 1:7
Meyer - Wisdom as used in this book is more than intellectual learning or cleverness. It represents a moral quality, the result of a pure and a true life. We are conscious that many simple-minded people, who have little enough book-learning, are remarkable for sagacious advice, insight into character, the wise reading of events, an intuitive knowledge-all based on the fear of God. The headlines of Scotch copy-books used to be taken from this book. Certain it is that the young who ponder and practice these maxims can hardly fail of a successful career. We can get INFORMATION "on LINE" (from Google) but WISDOM is from "on HIGH" (from God)! Chokmah is the knowledge and the ability to make the right choices at the opportune time. The consistency of making the right choice is an indication of one's spiritual maturity. The prerequisite for this "wisdom" is the fear of the Lord (Pr 1:7). "Wisdom" is personified as crying out for disciples who will do everything to pursue her (Pr 1:20). The person who seeks chokmah diligently will receive understanding: (Pr 2:6) and will benefit in life by walking with God (Pr 2:20, cf Gal 5:16). Chokmah is used most often in Proverbs, so that the reader of the "wise sayings" might know wisdom and allow the Truth of God to govern his or her life. It follows that it behooves every child of God to meditate frequently and deeply on the Words of Wisdom in the book of Proverbs (see all uses below which would be a wonderful study, making a list of what you learn about wisdom and then praying accordingly). Do I make Proverbs a frequent and vital part of my daily intake so that my heart and mind and soul and spirit might be nourished with God's wisdom, the wisdom from on high, which is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy? (James 3:17, cp Mt 4:4, Lk 4:4)? This wisdom is not based on upon "theoretical knowledge but shows itself in a proper discernment between good and evil or right and wrong. Wisdom is the divinely created system of rules that governs the "moral fiber" of the universe. To master wisdom is to achieve true and lasting success in life. The first step toward wisdom, and its controlling principle, is faith in Yahweh" (Criswell), specifically Yeshua, Jesus, "in Whom are hidden all the treasures of wisdom and knowledge." (Col 2:3- note), for Christ is "the power of God and the wisdom of God." (1Cor 1:24) and by God's doing every believer is "in Christ Jesus, Who became wisdom from God." (1Cor 1:30). Wisdom is the right use of knowledge: All true spiritual wisdom is found only in Christ. There is a "counter-wisdom" called "folly," the practice of which leads just as surely to destruction. God is the starting point for the education that leads to wisdom. Wisdom in the biblical sense, is something more than a collection of factual information. It includes knowing how to conduct oneself in the practical affairs of everyday life, to make wise choices, to do the right thing in relation to others, and to have insight into the true nature of things. Wisdom of this kind can only grow out of an awareness of God and His purpose in the world. Fools may acquire encyclopedic information, but they cannot attain wisdom because they fail to take God into account. Wisdom is not acquired by a mechanical formula but through a right relationship with God. NET Note - The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Ex 35:26), capabilities of administrators (1Kgs 3:28), or skill of craftsmen (Ex 31:6). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life. Thayer makes an excellent point that wisdom is "used of the knowledge of very diverse matters, so that the shade of meaning in which the word is taken must be discovered from the context in every particular case." Ortlund - Wisdom is skill, expertise, competence that understands how life really works, how to achieve successful and even beautiful results. We see a picture of wisdom in Exodus 35:31, where the word translated “wisdom” in Proverbs 1:2 is used for the skill of an artist adorning the tabernacle. We see wisdom in Jeremiah 10:9 where the expertise of goldsmiths is called “the work of skilled (Ed: Hebrew = adjective chakam derived from noun chokmah) men,” or wise men. We see wisdom in Psalm 107:27 for the know-how of sailors, who use the winds and tides to make their way through the sea to their destination. Whether craftsmanship working with the materials of life or seamanship steering through the currents of life, so to speak, wisdom understands how real life can work well. Wisdom knows better than to walk onto the football field and hope the game will go well somehow; wisdom draws up a game plan that will score more touchdowns than the opponents because that plan takes into account not only the rules of the game but also psychology and timing and strategy and everything it takes to win. That is wisdom. (Preaching the Word: Proverbs—Wisdom that Works) Spiritual wisdom is godly wisdom (contrasted with worldly wisdom - study and make a list of the contrasts in Jas 3:13-18 and 1Cor 1:19 through 1Cor 2:13) and involves living life in the light of the revelation of God’s Will in His Word and applying this knowledge to specific situations. Biblical wisdom is definable as skill for living. God's plan to redeem us destroyed the wisdom of the worldly wise men (1Cor 1:19). In fact, human wisdom can never comprehend God's plan for salvation (1Cor 1:21). Paul was not bound by the limits of human wisdom because the Holy Spirit conveyed spiritual wisdom through him (1Cor 2:13) and we possess the same indwelling Spirit beloved! Wisdom is the insight into the true nature of things. Knowledge is the mental possession of powers of perceiving objects, wisdom is the power of right reasoning concerning them and forming right decisions accordingly. Wisdom is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Wisdom is the art of being successful, of forming the correct plan to gain the desired results. Its seat is the heart, the centre of moral and intellectual decision Wisdom emphasizes understanding of ultimate things—such as life and death, God and man, righteousness and sin, heaven and hell, eternity and time. Wisdom is mental excellence in its highest and fullest sense (Vincent).