Proverbs 1 Study Notes

1:16 Evil comes from a common Hebrew word (ra‘a‘, see word study at 24:8,18-19). “Evil” is the concept (2:12), the intention is “harm” (3:29), the consequence is “misery” or “trouble” (12:21; 13:17), and the ultimate result is “ruin” or disaster (5:14; 21:12)—the same Hebrew word. In 20:14 the buyer uses the word to claim that something is “worthless” or contemptible.

1:17-18 An animal that sees a net has the sense to avoid it, but the wicked who know their lifestyle is self-destructive lack the sense to turn away.

1:19 The gang described in vv. 10-19 is summarized as those who make profit dishonestly (15:27; 28:16; Jr 6:13; 8:10; Ezk 22:27; Hab 2:9). The practice is self-destructive (Pr 1:18,31-32; 2:19; 8:36; 29:6,24).

1:20-33 Wisdom is personified as a woman who calls out a warning in public. Those who reject her guidance will suffer disaster. What she offers is success in practical matters in this life but eternal life as well (3:22).

1:20-21 The public square was the marketplace, and the city gate was where civic debate and official business were carried out (see note at 24:7).

1:22 On inexperienced, see note at v. 4. Mockers are obnoxiously obstinate in their folly and unwilling to change. A mocker treats righteousness with ridicule and contempt (17:5). He is proud (21:24), a source of conflict (22:10), and unpopular (24:9). Because he is not open to correction (9:7-8; 13:1; 15:12), he is unable to learn (14:6) and is thus condemned (3:34; 9:12; 19:29). He is suitable only as a negative example for the inexperienced (19:25; 21:11). This kind of fool (Hb kesiyl, see word study at 17:10,12,16,21,24-25) is a close synonym to ’ewiyl (1:7; cp. 17:7). Along with being obstinately immoral, he perhaps adds a smug overconfidence that increases his pigheadedness. Because he delights in evil conduct, he is dangerous to be around.

1:23 Warning is coupled with a promised blessing if the warning is heeded.

1:24-25 Extending the hand could be a threatening (Ex 7:5) or a friendly (Is 65:2) gesture; whether invitation or warning, no one responded.

1:26-27 A calamity is the sudden onset of severe destruction (Dt 32:35; Jr 48:16). Terror is intense fear that causes uncontrollable trembling. Wisdom rejoices that through calamity the world is set right—the wicked are punished and the righteous are rewarded. The storm and whirlwind leave only devastation (10:25; Hs 8:7). The basic idea behind the Hebrew words for trouble and stress is confinement or being squeezed (24:10).

1:28-29 Since the inexperienced hated knowledge and ignored wisdom’s warnings when redemption was offered (v. 24; cp. v. 22), wisdom will ignore their cries during the judgment (vv. 26-27; cp. Zch 7:13). This Hebrew word for search implies eager seeking under stress (Ps 63:1; 78:34; Hs 5:15). God patiently permits himself to be found (Pr 8:17; cp. Dt 4:29; 2Ch 7:14; Jr 29:13), but he does not respond to insincere seekers (Is 1:15; 59:2-3), and eventually it becomes too late (Jr 11:11; 14:12; Ezk 8:17-19; Hs 5:6; 2Pt 3:9-10).

1:30 They rejected . . . correction because they considered it of little value (5:12).

1:31 On glutted, see “satisfied” in note at 18:20; cp. 28:19.

1:32 The Hebrew word for apostasy from God (Hs 11:7) can also be translated “unfaithfulness” or “rebellion.” Complacency is a false sense of security in which some people trust (Ps 30:6; Jr 22:21; Ezk 16:49).

1:33 This Hebrew word translated securely generally involves false security if the object of trust is not God (11:28; 28:26). Lady wisdom promises true security because there is a close connection between wisdom and God (2:6).