The first chapter of Proverbs serves as an introduction to the book. We have the title (not just of the first section but the whole book), then a statement of the purpose for the book, and then we see two speeches — that of the father and that of woman wisdom. These are the two main speakers in the book, so we get a introductory taste of their teaching in the first chapter. We will also look at the second chapter in this post as it also shows us patterns familiar from earlier passages of Scripture and at the same time a new pattern related to the Hebrew alphabet. As you read, keep in mind the underlying theme of relationships — first with God and then with one another.
The Title of Proverbs
The book opens: ”The proverbs of Solomon, son of David, king of Israel.” We have noted how the book of Proverbs grew over time. No doubt this was the title originally not just for the first section but the first four sections of the book. Then when collections 5-7 were added to the book, it remained the title of the whole book. So says Waltke, who notes that collections 1-4 are comparable to other ancient near eastern (ANE) texts and Proverbs 22:17 and 24:23 show Solomon freely borrowed sayings of other wise men. We have other ancient wisdom texts that show a similar outline. Unlike other ANE texts Proverbs reflects a biblical worldview and also does not name the son being addressed.
Waltke suggests that not naming the son shows the democratization of Proverbs – that is, it is intended for the education of all Israel. We might add that Israel is the son of God. The title son of God is often used for the king, who represents the people. We need to see the book as written first for the prince (i.e. ultimately for Christ) and then all of us in Christ.
The Purpose of Proverbs
This title opening is followed by the purpose for compiling Proverbs with four parts. Longman notes that the first and fourth parts of the purpose do not mention an audience and so is intended for everyone. The second part is addressed to the ”simpleminded” (v.4). The wise person is the audience intended for the third part in v.5-6.
The first part of the purpose statements: (as trans. by Longman) ”to know wisdom and discipline; to understand insightful sayings [literally, ”to understand sayings of understanding”]; to receive the teaching of insight; righteousness, justice, & virtue.”
Verse four he translates: ”to give to the simple prudence, to the young knowledge and discretion.”
And v.5-6 as ”Let the wise hear and increase teaching; let those with understanding acquire guidance, so they may understand a proverb and a difficult saying, the words of the wise and their enigmas.”
The fourth part of the purpose statement for the book is ”the fear of Yahweh is the beginning of knowledge, but fools despise wisdom and discipline.” The fear of YHWH is an ”attitude of submission and respect and dependence and worship” (Douglas Sean O’Donnell). Waltke points out that this verse has the same words in the same order as verse 2 did: knowledge, wisdom, discipline. The last of those terms Waltke prefers to translate ”instruction.” He observes that this word is a catchword linking this verse to the next one.
But before we move on here is a summary of the prologue purpose statement: (see the chiasm below…though for verse 2 I said, ”for knowledge, wisdom, discipline…” to show that it is the same Hebrew words as verse 7)
The introduction shows us three groups: the simple/youth (perhaps immature), the wise, and the fools. Proverbs is addressed to the first two of groups, but not to the fools because fools are unable to be educated since they are lacking the fear of YHWH.
Also remember the actual translation is: “to know wisdom and discipline/instruction.” Knowing ”spills over” (as Waltke says) into wisdom and instruction. Likewise, the fear of YHWH is the beginning of knowledge ”spills over” into fools despising wisdom and instruction. The fool does not fear YHWH and so cannot learn wisdom and instruction.
The Father’s First Speech
The first wisdom speech of the book follows with the catchword ”instruction” (sometimes translated ”discipline”): ”Listen, my son, to your father’s instruction, and do not let go of your mother’s teaching, for they are an attractive garland for your head, and a necklace for your throat…” (Waltke).
And the wisdom speech continues with a warning not to yield to the temptations of sinful men who want to set a trap or ambush for innocent blood. But note that the wisdom speech is addressed to the son/prince and if you read the whole thing the warning shows the end of the wicked much like Psalm 1.
And Proverbs exhibits the same poetic techniques as Psalms like parallelism, terseness, and merism:
The mention of the mother is very unusual in ANE wisdom literature. The son is to ”listen to” the father – to obey his father. The son is to ”not neglect” the mother’s teaching – in other words, the son is to put it into practice. It is the father’s ”instruction/discipline” – the word suggests consequences for not heeding it. And the garland/necklace imagery of the next verse shows us reward for doing it. So the prince, and us in Him, are not to just learn what Proverbs says, but to do it. It is also worth noting that the mother’s teaching is the Hebrew word ”torah.” Thus like Psalms, the book of Proverbs, is torah to be learned and obeyed.
Remember that Proverbs is poetry. For example, the garland/necklace imagery is poetic. The imagery is a metaphor. It is not as if the son will literally be decorated by his father’s instruction and mother’s teaching.
Also keep in mind as you read Proverbs that these parents are presented in idealistic terms – the parents in Proverbs are both wise. This is not always the case in the real world in which we live, which is an important observation when it comes to applying this text to our lives.
Woman Wisdom’s Opening
The second wisdom speech is spoken not by the father to his son but by woman wisdom. She will not reappear as a character addressing us until ch 8 & 9. Thus both the father and woman wisdom both have introductory wisdom speeches in the first chapter. The father will mention woman wisdom in his speeches and tell his son that he should become intimate with her.
Woman wisdom is the personification of YHWH’s wisdom. There is no wisdom without a relationship with this ”woman.” Thus woman wisdom recalls the motto of the book to fear YHWH.
Longman says that woman wisdom is essentially ”a street evangelist or prophet.” She calls out and yet there is no one there to listen because they are too busy with their lives. Her speech begins, ”How long?” suggesting the speech is a lament.
She mentions in this wisdom speech the simple, the mockers, and the fools. The mockers are fools with very hard hearts. Woman wisdom offers to pour out her spirit on those who turn at her reproof. Since she is the personification of YHWH’s wisdom, the parallel idea is YHWH pouring out His Spirit on the repentant.
And as Longman helpfully observes – woman wisdom is someone you do not want to scorn. She even laughs (like God in Psalm 2) at the simple and fools in their calamity/trouble, which came because they did not listen to her. The speech stresses the need to those who hear to immediately respond.
The Father’s Second Speech
Proverbs 2 is the father’s second speech. Longman observes that the chapter is an appeal for the son to get wisdom. He says this is a paradox since the son is called to work hard to get wisdom but that wisdom is a gift from God. One can translate this entire chapter as one run-on sentence.
The father is presented as having the authority of YHWH – he is an ideal father who is wise and teaches wisdom to his son. ”My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding…” (Prov 2:1-2).
The father says, ”if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of YHWH and find the knowledge of God, for YHWH gives wisdom; from His mouth come knowledge and understanding” (Prov 2:4-6). Thus the son who seeks wisdom will find God and the one who seeks God will find wisdom and thank God. Longman calls this a ”circular paradox.”
The chapter has the same number of verses as the Hebrew alphabet usually does in acrostics. This likely means that we have an appeal that is complete. Waltke says that each stanza of the first half (v.1-11) begins with the first letter of the Hebrew alphabet (aleph) and each stanza of the second half (v.12-22) begins with the twelfth consonant in the Hebrew alphabet (lamed).
Much of the first half follows an alternating structure of summary (v.5, 9), reason (v.6, 10), and result (v.8, 11). Thus the summaries of the parents’ teaching both begin with the pattern of ”then…understand” (v.5, 9). The first one is religious education (fear of YHWH) and the second is ethical education (same 3 words as Prov 1:3b). Note the proper order: fear of YHWH, then ethics regarding relationships with people. The reasons begin, ”for…” (v.6, 10). The first reason is that YHWH gives wisdom, the second is that wisdom will come into the heart. And the result is divine protection in v.8 and character protection in v.11. The first is the result of his relationship with God and the second has to do with his relationships with people.
Waltke then shows that much of the second half follows an alternating structure as well:
The first half has to do with ethics – i.e., relationships with people. The second half has to do with the son’s relationship with God. ”Who forsakes the companion of her youth and forgets the covenant of her God” (v.17).
The father’s second speech ends much like his first speech. In both, they end by talking about the theme of death. Here it says that the upright will live in the land and those with integrity will remain in it, but the wicked will be cut off from the land and the treacherous will be rooted out of it (v.21-22, think Psalm 1).
Thus the first couple chapters remind us of Psalms 1-2. They set the tone for the book and introduce us to how to read the book. The book is about a relationship with God characterized by the fear of the Lord. And only in the context of this relationship can one grow to be truly wise in their relationships with people.
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