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).
Addressed to ‘my son' (especially the young men of his kingdom) this discourse divides up into three parts and ends with a contrast between the fate of ‘the naive/fools' and those ‘who hear'. The three parts may be seen as follows:
1) Exhortation to hear disciplinary instruction and torah (Proverbs 1:8-9).
2) Warning against heeding those who would entice into greed and violence (Proverbs 1:10-19).
3) The call by Ms Wisdom for men to receive divine wisdom and knowledge together with a warning of the consequences of failing to do so (Proverbs 1:20-33).
In what follows we have a description of the old age battle between lawful authority and those who would encourage us to unlawfulness. The stress is on the fact that we are to look to the one and reject the other, however attractive the latter might appear. In Israel that lawful authority lay in the hands of the father of the family, then of the father of the wider family, then of the father of the clan, then of the father of the tribe, depending on what was at issue. Thus the father of the family was the first in the line of authority. And as such he was to be listened to, and was expected to exercise discipline. The family was to ‘fear him' (Leviticus 19:3), that is respond to him in respectful obedience. The New Testament requires the same attitude of Christians towards reasonable judges (Romans 13:1-7; 1 Peter 2:13-14).
It will be noted that the book assumes a monogamous marriage. The assumption is that both father and mother will take a genuine interest in their children, and will be concerned to guide and lead them. Furthermore, responding to their guidance and instruction will not be an arduous duty. It will rather be like the wearing of floral crowns and floral chains at a feast. It will decorate their lives and make glad their hearts, proclaiming to others their joyful obedience to God (these would be what they naturally thought of when thinking in terms of ‘crowns' and ‘necklaces'). Or less likely, based on Egyptian parallels, the thought may be of a crown of victory, and a necklace of protection, with guidance and instruction being depicted as the means of victory and security in life.
In contrast those who listen to the enticements of tempters will discover that it results in their ‘losing their lives', either in loss of enjoyment and value, or, at the extreme, in losing life itself. We can compare in this regard how Jesus often spoke of true life, and warned that ‘he who would save his life (by not walking in the fear of YHWH with all its consequences), will lose it' (Mark 8:35). What they cling on to will in the end turn to ashes. Jesus pointed out that it is He Who brings us life which is ‘life indeed', in contrast with those who respond to evildoers and are diverted from following Him (John 10:10). In Solomon's eyes that life was experienced through ‘fearing God' and knowing Him and His ways. Such people are reborn of the Spirit (Proverbs 1:23; Psalms 51:10; Psalms 143:10).
Each dissertation that accompanies an appeal in Chapter s 1 Timothy 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 Chapter s 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).