Introduction To The Prologue (Proverbs 1:1-7).
The book commences with an introduction which explains its purpose in some depth. Its aim is to pass on ‘the sayings of Solomon, the son of David, king of Israel' so as to give understanding and wisdom with regard to moral living (‘receiving instruction in wise dealing, righteousness, justice and equity') in order that those who would might increase in understanding and obtain ‘wise counsels'. Rather than being unusual, the recording of wisdom ‘sayings' by a king has good precedent (e.g. Khety I; the father of Merikare; Amenemhat I; Shuruppak) and there is thus no good reason for denying to Solomon the authorship of Proverbs 1:1 to Proverbs 24:34.
‘The sayings of Solomon the son of David, king of Israel.'
This is now the heading for the whole book, the contents being described by reference to the main contributor, with the final contributions by Agur and Lemuel being added later (or possibly even appended by Solomon himself). The book thus itself makes quite clear that a small proportion of its contents are not the product of Solomon. These words may, however, originally have been the heading for an earlier compilation, which was then added to (e.g. Proverbs 1:1 to Proverbs 24:34, to which was added Proverbs 25:1 onwards), or one which was transferred, along with what followed it, from a work where the contents were indeed all recognised as being the work of Solomon.
It should be noted that here there is no reference to the name of the person being addressed (the one who is later called ‘my son'). Analogous ancient Near Easter wisdom literature, typically at this point name the ‘son' to whom the wisdom is addressed, its aim being to prepare him for succession to the office of the writer and indicate his subsequent suitability for the position. But the words of Solomon are addressed to all in Israel who will heed his words. He is speaking on behalf of God to ‘God's son', i.e. Israel (Exodus 4:22). They are a revelation of God's wisdom to Israel (Proverbs 2:5-6).
Others, however, argue that this verse is simply the heading for Chapter s 1-9 in view of the fact that what are seen as similar headings are found later (Proverbs 10:1 - ‘the sayings of Solomon'; Proverbs 24:23 - ‘these also are of the wise'; Proverbs 25:1 - ‘these also are the sayings of Solomon which the men of Hezekiah, king of Judah, copied out'; Proverbs 30:1 - ‘the words of Agur the son of Jakeh, an oracle'; Proverbs 31:1 - ‘the words of King Lemuel, an oracle, which his mother taught him'). To some extent therefore it remains an open question. But in fact the fuller heading in Proverbs 1:1 reads like a main heading, whilst the more abbreviated Proverbs 10:1 and Proverbs 24:23 read as subsidiary headings, and as this is precisely the phenomenon which occurs in wisdom literature elsewhere, it would seem probable that we are to see the work as originally one unit, at least as far as Proverbs 24:34. Either way it would be underlining the idea that Chapter s 1-9 are indeed the work of Solomon, and in the light of the findings at Ugarit, which are used by some scholars to illuminate the meaning of Proverbs, there are no good grounds for denying it. And this suggestion that it is genuinely the work of Solomon is backed up by the number of proverbs which deal with court matters.
‘To know wisdom and instruction,
To discern the words of understanding,
To receive instruction in wise dealing,
In righteousness and justice and equity,
To give shrewdness to the naive,
To the young man knowledge and discretion,
That the wise man may hear, and increase in learning,
And that the man of understanding may attain to sound counsels,
To understand a proverb, and a figure,
The words of the wise, and their dark sayings.'
The fear of YHWH is the beginning of knowledge,
But the foolish despise wisdom and instruction.'
Note how the aim is that men may ‘know wisdom and instruction' (Proverbs 1:2 a), whilst it is ‘the foolish' who ‘despise wisdom and instruction' (Proverbs 1:7). And this has in mind YHWH because it is ‘the fear of YHWH which is the beginning of knowledge'. The aim is that men may ‘discern the words of understanding' (Proverbs 1:2 b), and they do this by ‘understanding the words of the wise' (Proverbs 1:6). It is that men might ‘receive instruction in wise dealing' (Proverbs 1:3) -- thus ‘increasing in learning -- and attaining to sound counsels' (Proverbs 1:5). The chiastic pattern will be noted. It may be presented as follows:
A To know wisdom and instruction (Proverbs 1:2 a)
B To discern the words of understanding (Proverbs 1:2 b).
C To receive instruction in wise dealing (Proverbs 1:3 a).
D To give shrewdness to the naive (Proverbs 1:4 a).
D To the young man knowledge and discretion (Proverbs 1:4 b).
C That the wise may hear and increase in learning, and the man of understanding attain to sound counsels (Proverbs 1:5)
B To understand -- dark sayings (Proverbs 1:6).
A The foolish despise wisdom and instruction (Proverbs 1:7).
We now learn the purpose of the book. It is intended to be a guide and an enlightener in the pursuit of righteous living and godliness, (for the ‘wisdom' and ‘instruction' relate to God's ways - Proverbs 2:5-6), giving discernment and instruction in wise behaviour, behaviour which is in accordance with righteousness, justice and equity. In view of Proverbs 1:7 it could be described as a book on how to ‘live in the light of the fear of God'.
The idea of wisdom in Proverbs is not of philosophical understanding, but of practical understanding based on the fear of God. The wise man heeds ‘instruction accompanied by chastening' (musar), (or ‘disciplinary instruction') both from God (Proverbs 3:11-12) and from godly men (in those days primarily his parents - Proverbs 1:8) and does what is right. He has skill and expertise in God's ways because he has listened to the outward instruction of God's word (torah - Proverbs 1:8 b) and the inner voice of God (Proverbs 2:6; compare Proverbs 3:11-12). He is thus a man of discernment, ‘discerning the words of understanding' (Proverbs 1:2 b). He obtains true knowledge and becomes discreet in his ways (Proverbs 1:2 b, Proverbs 1:4). And in Israel this knowledge results in ‘wise dealing, and in righteousness, justice and equity' (Proverbs 1:3). It is unquestionably moral and God-pleasing.
Note how the references to ‘wisdom' and ‘understanding' are taken up in Proverbs 1:5 with reference to ‘the wise man' and ‘the man of understanding', and again in Proverbs 1:7 where they are connected with ‘the fear of YHWH', whilst Proverbs 2:5-6 bring home to us that this wisdom is given by God, and that it is from His mouth that knowledge and understanding comes. What is being taught is not general wisdom, but divine wisdom from the mouth of YHWH.
Its content is addressed:
· ‘To the simple', that is the naive who have not thought about or understood God's moral requirements, so that they might become shrewd.
· ‘To the young man', so that he might learn more about life and gain discretion.
· To ‘the wise man' that he might increase more in wisdom and understanding.
· To ‘the man of understanding' so that he might gain more understanding and become a fit counsellor of others.
It has thus a lesson for all who are facing life and are willing to respond to God's ways. And it will do this through proverbs and figures designed to arouse interest and understanding, and by bringing home the words of the wise and making clear the meaning of their ‘mysterious sayings' (compare Judges 14:12; 1 Kings 10:1).
The fear of YHWH is the beginning of knowledge,
But the foolish despise wisdom and instruction.'
And at the root of all this is the fear of YHWH. These purposes in Proverbs 1:2-6 will be achieved in those who ‘fear YHWH', for in that is the beginning (or prime element) of knowledge. In other words true and worthwhile knowledge about life has its roots in ‘fearing YHWH' (responding to Him as a loving, but authoritative, figure) and in ‘knowing God' (Proverbs 1:29; Proverbs 2:5-6; Proverbs 9:10). The emphasis is thus on a ‘spiritual' life, one lived in conscious dependence on Him. Such a man wants to walk with God. The one who ‘fears YHWH' (that is, who pays reverent regard to Him and to His requirements in the same way as a man should ‘fear' his father and his mother - Leviticus 19:3) will be the one who will take heed because he wants to do what is right in His sight. He walks in a personal relationship with God. He departs from evil (Proverbs 3:7; Proverbs 8:13).
In contrast are the foolish who do not fear YHWH (compare Psalms 14:1) and who therefore despise such wisdom and instruction. They live their lives mainly heedless, through deliberate choice, of God and His ways. Thus to Solomon ‘wisdom' is not just a collection of teaching about living, it is rooted in a personal relationship with, and a reverent obedience towards, YHWH, the covenant God.
This idea of the reverent fear of YHWH does not only occur here. It underlies the first nine Chapter s (see Proverbs 1:29; Proverbs 2:5; Proverbs 8:13; Proverbs 9:10), and continues on up to chapter 23 (see Proverbs 10:27; Proverbs 14:26-27; Proverbs 15:16; Proverbs 15:33; Proverbs 16:6; Proverbs 19:23; Proverbs 22:4; Proverbs 23:17). Thus the idea of the fear of YHWH underlies Chapter s 1-24. It is this that gives full significance to what is being said. It demonstrates that the teaching reveals the mind of God. It will also be noted that reference to it brings together the words of Solomon and ‘the words of the wise' (Proverbs 22:17 to Proverbs 24:34), as indeed Proverbs 1:6 emphasises. And it makes them more than just a collection of improving sayings. They have all rather become a guide to living the spiritual life.
Proverbs makes clear that the fear of YHWH (looking for him to exercise the discipline of a father - Proverbs 3:12; Leviticus 19:3; Psalms 103:13) is a course that men must choose, and that it will be neglected by those who hate true knowledge, spiritual knowledge (Proverbs 1:29), for the fear of YHWH and the knowledge of God are in parallel (Proverbs 2:5; Proverbs 9:10). Those who do fear God will walk in accordance with His instruction (Jeremiah 44:10). They look to Him to be the directer of their paths (Proverbs 3:6). So it is men's response to YHWH which makes clear the direction in which their lives are pointed. This parallels the idea of those who walk in the narrow way as spoken of by Jesus, rather than the broad way (Matthew 7:13-14). Those who gain true wisdom and understanding will understand the fear of YHWH, and find the true knowledge of God (Proverbs 2:5). Consequently it leads to a spiritual grasp of the truth. The one who thus finds the fear of YHWH will hate evil (Proverbs 8:13), and will grow in true spiritual wisdom and understanding (Proverbs 9:10). The book thus claims to be an inculcator of divine knowledge, rather than just earthly knowledge. It is speaking to the true heart and giving spiritual discernment. In this it is different from much other wisdom literature.