The first section of this book is a praise of wisdom, or a contrast between wisdom and folly. 1. Fear of the Lord and self-independence: The grand principle is laid down at the outset, the fear of the Lord on the one side, and on the other the madness of self-will, which despises the divine wisdom and instruction that seems restrain it. For, besides the knowledge of good and evil in respect of which the fear of the Lord will operate, there is that exercise of authority in God’s created order which is a check on and a sanctification of the will (the origin of all disorder), as that confided to parents and true leaders and counsellors. And these are carefully insisted on, in contrast with independence, as the basis of happiness and spiritual order in the world. It is not simply God’s authority giving precepts, nor even His statements of the consequence of actions, but the order He has set up in the relationships He has established amongst men, especially of parents, subjection to them is really owning God in His order. It is the first commandment with promise. 2. Violence and corruption: There are two forms in which sin, or the activity of man’s will, manifests itself, violence and corruption. This was seen at the time of the deluge. The earth was corrupt before God, and the earth was filled with violence. Satan is a liar and murderer1. Today, these two features, i.e. violence and corruption are growing up. Many give an excuse of violence as a kind of practicing freedom. At the same time they give an excuse of corruption, especially for sexual relationship, by saying that no harm occurred on the society. The contemporary societies are in need of the book of the Proverb as a divine guidance, for their restoration. 1 Cf. Darby’ Synopsis on the Bible, Proverbs. https://coptic-treasures.com/ Proverbs 1 3 CHAPTER 1 THE CALL OF WISDOM In this chapter, King Solomon states that of all things to be known, the most important thing is that the Lord, who desires to enter in a covenant with men as His own beloved, is to be reverenced. Those know little who do not know this. All true knowledge arises from reverence of the Lord and tends to it as its perfection and center. Violence is pointed out as the trespass of those obligations which the will of God has laid upon us. But wisdom cries aloud that her voice may be heard, proclaiming the judgement of those who despise her ways2. It is Christ who pleads with sinners and passes sentence on them. He calls Himself Wisdom. He is the center of all divine revelation, the eternal Word by whom the Heavenly Father speaks to men. 1. The purpose of Proverbs 1-7. 2. Warning against joining gangs 8-19. 3. The call of Wisdom 20-33. 1. THE PURPOSE OF PROVERBS The lessons given in verses 1-6 are plain, likely to benefit those who feel their own ignorance and their need to be taught. If young people take heed to their ways, according to Solomon’s Proverbs, they will gain knowledge and discretion. Solomon speaks of the most important points of truth, and one greater than Solomon is here. Christ speaks by His word and by His Spirit. Christ is the Word and the Wisdom of God, and He has made to us wisdom for us. “The proverbs of Solomon the son of David, king of Israel” [1]. “To know wisdom and instruction; to perceive the words of understanding” [2]. Verses 2 and 3 contain a list of Hebrew terms which seem to be synonymous, and, of course, they are related, but they are not the same. Among them the following terms: a. The word wisdom - chochmah - in the Scriptures means "the ability to use knowledge aright." It occurs in this book alone thirty-seven times. It is an important word in the Bible. Wisdom may mean not only that Divine science by which we are enabled to discover the best end and pursue it by the most proper means; but also the whole of that heavenly teaching that shows us both ourselves and God, directs us into all truth, and forms the whole of true religion3. It means the right use of knowledge. There are a great many brilliant people who have knowledge; yet they lack wisdom. They don't seem to use their knowledge aright. Wisdom in the Old Testament means Jesus Christ for the believer today. "But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). Christ is the wisdom for the believer today. And to know wisdom is to know Jesus Christ. St. Paul gave as his ambition: "That I may 2 Cf. Darby’ Synopsis on the Bible, Proverbs. 3 Adam Clarke’s Commentaries. https://coptic-treasures.com/ Proverbs 1 4 know him" (Phil. 3:10). To know Christ is not to play the fool; it is to be a wise man. When you receive Christ and come to know Christ, then you have wisdom4. b. Instruction - musar. The word instruction appears twenty-six times in Proverbs. For example, Proverbs 13:24 says, "He that spares his rod hates his son: but he that loves him chaveens him betimes?' Here, "to chaveen" actually means "to give instruction?' Therefore, the word instruction means to teach by discipline5. To teach him by discipline, and not to punish him. Criminals are admitted to jails to in order restore them, while we want to punish our children. Our purposes are all confused today. We discipline criminals and punish our children. c. Justice is righteousness, and it means “right behavior.” d. Judgment means that we are to make judgments. It is the same as making a decision. The believer comes to crossroads in his life. He must make decisions about which way to go. We have to make decisions, and we should make them as the children of God6. e. “Equity” - mesharim, rectitude. This refers to principle rather than conduct. The child of God is not put under rules, but we are given great principles which should guide us. For example, Romans 14:22 puts down the great principle: “...Happy is he that condemns not himself in that thing which he allows.” The believer should have enthusiasm for what he does. There is too much Christian conduct which is like walking on eggshells7. The pupil is to receive wisdom and instruction, the words of wisdom and understanding, justice and judgement, so perfectly as to excel in all8. Wisdom itself, personified, is his teacher; and when God’s wisdom teaches, there is no delay in learning9. 1:1 Now he was the wise son of a wise father; wherefore there is added the name of David, by whom Solomon was begotten. From a child he was instructed in the sacred Scriptures, and obtained his dominion not by lot, nor by force, but by the judgement of the Spirit and the decree of God. From the Commentary of St. Hippolytus on Proverbs 1:2 On the “wisdom and instruction” of verse 2, it is said: Wisdom is the science of things both human and divine, and of their causes. he, therefore, who is an effective theologian knows wisdom. The quotation of I Corinthians 2:6, follows St. Basil the Great: Homily 12 On the beginning of the proverbs. 1:3 4 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 14-15. 5 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 15. 6 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 16. 7 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 17. 8 Adam Clarke’s Commentaries. 9 Adam Clarke’s Commentaries. https://coptic-treasures.com/ Proverbs 1 5 “To know wisdom and instruction.” He who knows the wisdom of God, receives from Him also instruction, and learns by it the mysteries of the Word; and they who know the true heavenly wisdom will easily understand the words of these mysteries. Wherefore he says: “To understand the difficulties of words;” for things spoken in strange language by the Holy Spirit become intelligible to those who have their hearts right with God. From the Commentary of St. Hippolytus on Proverbs “To give subtlety to the simple, to the young man knowledge and discretion”[4]. Adam Clarke states that to give subtlety to the simple - The word simple, from simplex, compounded of “sine,” without, and “plica,” a fold, properly signifies plain and honest, one that has no by-ends in view, who is what he appears to be; and is opposed to complex, from complico, to fold together, to make one rope or cord out of many strands; but because honesty and plain-dealing are so rare in the world, and none but the truly religious man will practice them, farther than the fear of the law obliges him, hence simple has sunk into a state of progressive deterioration. At first, it signified, as above, without fold, unmixed, un-compounded: this was its radical meaning. Then, as applied to men, it signified innocent, harmless, wiYout disguise; but, as such persons were rather an unfashionable sort of people, it sunk in its meaning to homely, homespun, mean, ordinary. And, as worldly men, who were seeking their portion in this life, and had little to do with religion, supposed that wisdom, wit, and understanding, were given to men that they might make the best of them in reference to the things of this life, the word sunk still lower in its meaning, and signified silly, foolish; and there, to the dishonour of our language and morals, it stands! Adam Clarke also states that he might have added to silly, not wise, not cunning. Simplicity, that meant at first, openness, plain-dealing, downright honesty, is now degraded to weakness, silliness, foolishness. And these terms will continue thus degraded, till downright honesty and plain-dealing get again into vogue. There are two Hebrew words generally supposed to come from the same root, which in our common version are rendered the simple, pethaim, and or pethayim; the former comes from patha, to be rash, havey; the latter, from pathah, to draw aside, seduce, entice. It is the first of these words which is used here, and may be applied to youth; the inconsiderate, the unwary, who, for want of knowledge and experience, act precipitately. Hence the Vulgate renders it parvulis, little ones, young children, or little children; or very babes. The Septuagint renders it, those that are wiYout evil; and the versions in general understand it of those who are young, giddy, and inexperienced10. “To receive the instruction of wisdom, justice, and judgment, and equity” “Knowledge” is information that is useful. “Discretion.” This means “thoughtfulness.” This is for the young man and young people in general who are thoughtless. “A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels” [5]. So said St. Paul: “We speak wisdom among them that are perfect.” By hearing the wise man shall come by more wisdom. 10 Adam Clarke’s Commentaries. https://coptic-treasures.com/ Proverbs 1 6 “To understand a proverb, and the interpretation; the words of the wise, and their dark sayings” [6]. God has not scattered diamonds around on the ground Jewels and that which is valuable have been hidden away for man to look for and to find. The gold and the diamonds and other precious things must be mined: oil must be drilled. That is the way that God does it. It is the glory of God to conceal things. The Word of God deserves all the study that you can possibly bring to it. The Lord Jesus said, "Search the scriptures; for in them you think you have eternal life... 11 I trust you will see that you cannot get the nuggets,, out of the Word of God wiYout study. The challenge of the Book of Proverbs to us today is: Dig in! It is the challenge to do serious study. “Study to show thyself approved unto God, a workman that needs not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15) 12. Dark sayings - chidoth. Some believe parables, such as those delivered by our Lord, nearly express the meaning of the original. Fools are persons who have no true wisdom, who follow their own devices, wiYout regard to reason, or reverence for God. “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” [7]. There is an interesting contrast here: “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction.” They do not learn from it 13. What is the relation which subsists between the fear of the Lord and true wisdom? Have not some Atheists, or at least Infidents, reached the very highest attainments in various department of knowledge? Fools despise—evilim, evil men. Men of bad hearts, bad heads, and bad ways. 1:7 But if the law produces fear, the knowledge of the law is the beginning of wisdom; and a man is not wise wiYout law. Therefore those who reject the law are unwise; and in consequence they are reckoned godless (a]qeoi). St. Clement of Alexandria: Stromata 2:8. For, the insolent man and the angry become the prey of his respective passions from lack of wisdom; on which account the prophet said, “There l is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness” (Psalm 38:3, 4): showing that all sin hath its beginning in folly: and so the virtuous man who hath the fear of God is more understanding than any; wherefore a wise man hath said, “The fear of the Lord is the beginning of wisdom.” (Proverbs 1:7) If then to fear God is to have wisdom, and the wicked man hath not that fear, he is deprived of that which is wisdom indeed; — and deprived of that which is wisdom indeed, he is more foolish than any. And yet many admire the wicked as being able to do injustice and harm, not knowing that they ought to deem them wretched 11 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 19. 12 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 20. 13 J. Vernon McGee: Proverbs, Thomas Nelson, Nashville, 1991 p. 20. https://coptic-treasures.com/ Proverbs 1 7 above all men, who thinking to injure others thrust the sword against themselves; — an act of extremist folly, that a man should strike himself and not even know that he doth so, but should think that he is injuring another while he is killing himself. St. John Chrysostom: Homilies on St. John, 41. 1:7 Understanding is the eye of the soul; wherefore also Israel means, “he that sees God” - that is, he that understands God. St. Clement of Alexandria: Instructor 1:9. 2. 1:7 Now, “the fear of the Lord is the beginning of wisdom;” the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. St. Irenaeus: Adv. Haer., 3:23:5. 1:7 They (the philosophers) say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however is God not feared, except where He is not? Where God is not, there truth also is not... But where God is, there exists “the fear of God, which is the beginning of wisdom.” Where the fear of God is, there is seriousness, an honorable and yet Youghtful diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry) and a safelyguarded communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance, and a modest gait, and a united church, and God in all things. Tertullian: On Prescription Against Heretics, 43. Warning against joining gangs 8-19. “My son, hear the instruction of your father, and forsake not the law of your mother” [8]. It is worthy to note that the relation between the true teacher and his student is a father with his son14. Abraham, Isaac and Jacob are called the "Patriarchs," or the Fathers of Israel (Gen. 1:24 LXX; Exod. 3:13, 15; Duet. 1:8; Acts 3:13; 7:2, 12; Rom. 4:12, 16; 2 Pet. 3:4). According to the Jewish tradition the official title of the scribes was "Father." In the New Testament Church, the Jewish and pagans on the martyrdom of St. Polycarp of Smyrna, were crying: "This is the Father of the Christians." When St. Athanasius referred to St. Dionysius of Alexandria, St. Dionysius of Rome and others, he used the term "Fathers." In the first century, teaching was a bishopric work, or a "Fatherly" work. Teaching was not merely presenting some dogmas or doctrines, but presenting a living experience, which the disciples examined, together with their Fathers. Teaching and discipleship were inseparable. Through true Fatherhood, the bishops and priests, looked to "teaching" not merely as a fruit of theoretical dogmas, but of their fatherly love, through which they can 14 The Author: The Apostolic Fathers, 1993, p. 7-8. https://coptic-treasures.com/ Proverbs 1 8 repeat the words of St. Paul, "In Christ Jesus I have begotten you through the Gospel" 1 Cor. 4:15. When a man learns from the mouth of another, it is said that he is the son of the person who teaches him, and the latter is called his father. St. Irenaeus4 The speech is the son of the soul, therefore we call those who teach us our fathers. St. Clement of Alexandria5 It is interesting to note that both parents are included here. Mothers did play an important role from Bible times to the present, e.g. Hanna, Manoah’s wife, Lemuel’s mother, Lois, and Eunice. Not only must children honor their parents, but also that both parents are responsible for teaching and training their children. It is supposed that parents have, themselves, the fear of the Lord, and that they are capable of giving the best counsel to their children, and that they set before them a strict example of all godly living. Parents’ advice is in vain if their own conduct is not consistent. The father occasionally gives instruction, but he is not always in the family. The mother-she is constantly within doors, and to her the regulation of the family belongs; therefore she has and gives laws. “For they shall be an ornament of grace unto your head, and chains about your neck” [9]. May God have mercy on the parents who are not instructing their little ones in the things of God. Filial respect and obedience brings spiritual honor, glory and beauty to the life of a wise child.. An ornament of grace is granted unto his head as a crown, diadems, and golden chains and pearls. Political dignity has been distinguished in many nations by a chain of gold about the neck. Solomon seems here to claim, if we follow the metaphor, that the surest way of coming to distinguished eminence, in civil matters, is to act according to the principles of true wisdom, proceeding from the fear of the Lord. A crown too he hath of curious workmanship, that of glory, that of the tender mercies of God. For saith [the Psalmist], “Bless the Lord, O my soul, that crowneth thee with pity and tender mercies.” (Psalm 103:2, 4.) Again, that of glory: “For You have crowned him with glory and honor.” (Psalm 8:6.) And” with favor You have crowned us with a shield.” (Psalm 5:12. LXX.) Again, that of grace: “For You shalt receive a crown of grace upon thy head.” (Proverbs 1:9. LXX.) Seest You this diadem of many wreaths, and surpassing the other in grace. But let us institute anew and from the beginning a stricter inquiry into the condition of these kings. That king hath dominion over his guards, and issues orders to all, and all obey and serve him; but here I show you greater authority. For the number here is as great or even greater: it remains to inquire into their obedience. And bring me not forth those that have ruled amiss, since I too bring those that have been driven from their kingdom and murdered by their very body guards. Let us then bring forth these instances, but seek for those of https://coptic-treasures.com/ Proverbs 1 9 either kind who have ordered well their kingdom. And do You put forward whom You wilt. St. John Chrysostom: Commentary on 2 Corinthians 1:20. Vs. 10-19: Here the street-corner gang invites our young friend to participate in an armed robbery. Wicked people are zealous in seducing others into the paths of the destroyer: Sinners love company in sin, but they have so much more to answer for. How cautious young people should be! “Consent you not.” Do not say as they say, nor do as they do, or would have you to do; have no fellowship with them. Who could think that it should be a pleasure for one man to destroy another! See their idea of worldly wealth; but it is neither substance, nor precious. It is the ruinous mistake of Yousands, that they overvalue the wealth of this world. Men promise themselves in vain that sin will turn to their advantage. The way of sin is down-hill; men cannot stop themselves. Would young people shun temporal and eternal ruin? Let them refuse to take one step in these destructive paths. Men’s greediness of gain hurries them upon practices which will not suffer them or others to live out half their days. What is a man profited, Yough he gain the world, if he lose his life? much less if he lose his soul? 1:9 You are the captive and slave of your money; you are bound with the chains and bonds of covetousness; and you whom Christ had once loosed, are once more in chains. You keep your money, which, when kept, does not keep you. St. Cyprian: Treatise Viii On Works And Alms, 13. “ My son, if sinners entice you, consent you not” [10]. If sinners entice you, consent you not. They can do you no harm unless your will join in with them. God’s eternal purpose with respect to man is that his will shall be free; or, rather, that the will, which is essentially free, shall never be forced nor be forcible by any power. Not even the devil himself can lead a man into sin till he consents. Were it not so, how could God judge the world? "If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent wiYout cause” [11]. 1:11 These things he understands of the people of the Jews, and their guilt in the blood of Christ; for they Yought that He had His conversation (citizenship) on earth only. From the Commentary of St. Hippolytus on Proverbs 1:11-13 Yet what we read in the Proverbs of impious men saying, “Let us unrighteously hide in the earth the righteous man; yea, let us swallow him up alive as hell, and let us take away his memory from the earth: let us seize his precious possession,” is not so obscure that it may not be understood, wiYout laborious exposition, of Christ and His possession the Church. Indeed, the gospel parable about the wicked husbandmen shows that our Lord Jesus Himself said something like it: “This is the heir; come, let us kill him, and the inheritance shall be ours.” (Matt. 21:38). St. Augustine: City of God, 17:20. https://coptic-treasures.com/ Proverbs 1 10 “Let us swallow them up alive as the grave; and whole, as those that go down into the pit” [12]. “Let us swallow them up alive” means “Give them as havey a death as if the earth were suddenly to swallow them up.” This seems to refer to the destruction of a whole city. Let us destroy man, woman, and child; and then we may seize on and carry away the whole of their property, and the spoils will be great. “We shall find all precious substance, we shall fill our houses with spoil: Cast in your lot among us; let us all have one purse” [13-14]. Never have they stated the negative consequences of their crime; rather they have only offered its rewards and potential benefits. That is the way it is with sin’s allure. The devil puts his best foot forward to show his better side, and leaves the darker side and its ugliness to be discovered after it is too late. It is so easy for a young man to fall in with a group that is doing shady things. Cast in your lot — Be a frater conjuratus, a sworn brother, and you shall have an equal share of all the spoil. Common sense must teach us that the words here used are such as must be spoken when a gang of cut-throats, pickpockets, etc., are associated together. “My son, walk not you in the way with them; refrain your foot from their path” [15]. Two kinds of paths or ways are hinted at in this verse, reminding us of Psalm 1 with its two ways of life: the way of the righteous which the Lord knows and loves, and the way of the wicked which leads to doom. “For their feet run to evil, and make havee to shed blood” [16]. His words imply havee; both verbs here have the ring of urgency. Isaiah 59:7 uses similar terms in describing sinners as does St. Paul in Romans 3:15. For their feet run to evil — The whole of this verse is wanting in the Septuagint, and in the Arabic. “Surely in vain the net is spread in the sight of any bird” [17. This is a proverb of which the wise man here makes a particular use; and the meaning does not seem as difficult as some imagine. The wicked are represented as lurking privily for the innocent. It is in this way alone that they can hope to destroy them and take their substance; for if their designs were known, proper precautions would be taken against them; for it would be vain to spread the net in the sight of those birds which men wish to ensnare. Attend therefore to my counsels, and they shall never be able to ensnare you. “And they lay wait for their own blood; they lurk privily for their own lives” [18]. Evil people will reap what they sow. Trappers will themselves be trapped. Ambushers will be ambushed. Wicked plans will backfire; bad news for a criminal, but good news for one who has resisted such overtures. “So are the ways of every one that is greedy of gain; which takes away the life of the owners thereof” [19] The Septuagint reading is “end” rather than “ways.” Covetousness is the great sin of the hour. A covetous man is in effect, in the sight of God, a murderer; for he wishes to get all the gain that he can accrue to any or all who are in the same business. He follows this https://coptic-treasures.com/ Proverbs 1 11 no matter how many families starve in consequence. This is the very case with him who sets up shop after shop in different parts of the same town or neighborhood, in which he carries on the same business and endeavors to undersell others in the same trade that he may get all into his own hand. 1:7 For we must not begin with contemplation and leave off with fear (for an unbridled contemplation would perhaps push us over a precipice), but we must be grounded and purified and so to say made light by fear, and thus be raised to the height. For where fear is there is keeping of commandments; and where there is keeping of commandments there is purifying of the flesh, that cloud which covers the soul and suffers it not to see the Divine Ray. And where then is purifying there is Illumination; and Illumination is the satisfying of desire to those who long for the greatest things, or the Greatest Thing, or That Which surpasses all greatness. St. Gregory Nazianzen: Oration On the Holy Lights, 8. 1:11 Take my advice, my friend, and be slow to do evil, but swift to your salvation; for readiness to evil and tardiness to good are equally bad. If you are invited to a revel, be not swift to go; if to apostasy, leap away; if a company of evildoers say to you, “Come with us, share our bloodguiltiness, let us hide in the earth a righteous man unjustly,” do not lend them even your ears. Thus you will make two very great gains; you will make known to the other his sin, and you will deliver yourself from evil company. But if David the Great say unto you, Come and let us rejoice in the Lord; or another Prophet, Come and let us ascend into the Mountain of the Lord; or our Savior Himself, Come unto me all ye that labor and are heavy laden, and I will give you rest; or, Arise, let us go hence, shining brightly, glittering above snow, whiter than milk, shining above the sapphire stone; let us not resist or delay. St. Gregory Nazianzen: Oration On Holy Baptism, 25. 1:32 For hence it is that under the figure of the Idumaeans, who allowed themselves to be vanquished by their own prosperity, those who rejoice in the successes of this world are rebuked, when it is said, They have given my land to themselves for an inheritance with joy, and with their whole heart and mind (Ezekiel 36:5). In which words it is to be observed, that they are smitten with severe rebuke, not merely because they rejoice, but because they rejoice with their whole heart and mind. Hence Solomon says, The turning away of the simple shall slay them, and the prosperity of fools shall destroy them (Proverbs 1:32). Hence Paul admonishes, saying, They that buy, as Yough they possessed not; and they that use this world, as Yough they used it not (1 Corinthians 7:30)15. Fr. Gregory (the Great) 1:28 For many call upon Him, but not in truth. St. Augustine: On the Psalms, 145:13. 1:20 15 Fr. Gregory (the Great), Pastoral Rule, 26. https://coptic-treasures.com/ Proverbs 1 12 I myself also wish to be put among the number of her sons, that I may be slain by her; I wish to be slain, that I may become a son. But does she merely murder her sons, or also torture them? For I hear God also, in another passage, say, “I will burn them as gold is burned, and will try them as silver is tried.” Certainly by the means of torture which fires and punishments supply, by the testing martyrdoms of faith. The apostle also knows what kind of God he has ascribed to us, when he writes: “If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things?” You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offenses. Tertullian: Scorplace, 7. 1:33 So, then, what is really good is seen to be most pleasant, and of itself produces the fruit which is desired — tranquillity of soul. “And he who hears Me,” it is said, “shall rest in peace, confident, and shall be calm wiYout fear of any evil.” “Rely with all thy heart and thy mind on God.” St. Clement of Alexandria: Stromata 4:23. 1:33 And we desire that every one of you show the same diligence to the full assurance of hope,” down to “made an high priest for ever, after the order of Melchizedek” (Heb. 6:11-20). Similarly with Paul “the All-virtuous Wisdom” says, “He, that heareth me shall dwell trusting in hope.” For the restoration of hope is called by the same term “hope.” To the expression “will dwell” it has most beautifully added” trusting,” showing that such an one has obtained rest, having received the hope for which he hoped. Wherefore also it is added, “and shall be quiet, wiYout fear of any evil.” St. Clement of Alexandria: Stromata 2:23. 3. THE CALL OF WISDOM 20-33 Wisdom calls out in 1:20, 8:1 and 9:3. The Wisdom and the Folly are each seeking, but in general, wisdom makes her proposal public “in the streets, city squares and gates,” while folly and evil tend to be hidden, and secretive. Wisdom stands and calls aloud in strategic places so that everyone may hear her voice. “Wisdom cries without; she utters her voice in the streets” [20]. Here wisdom is again personified. And her voice is opposed to the seducing language of the wicked mentioned above [10 etc.]. This voice is heard everywhere, in public, in private, in the streets, and in the private room. “She cries in the chief place of concourse, in the openings of the gates: in the city she utters her words, saying: How long, you simple ones, will you love simplicity? and the scorners delight in their scorning, and fools hate knowledge?” [21-22]. https://coptic-treasures.com/ Proverbs 1 13 Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of Christ, the Wisdom of God. The Book of the Proverbs mentions to four kinds of fools. Three of them are here called by our Lord: 1. The ignorant or the simple “pethayim”: These kind of people cannot acknowledge exactly the difference between truth and falsehood, because they lack direction. They are easily seduced and deceived, for they are naive, impressive people who are open to all kinds of influence, both good and bad. They love ignorance or simplicity [22]. They are void of understanding (7:7). They believe in every word (14:15). They will die from turning away from wisdom [32], and are destined for folly (14:18, 24) 2. The scoffers: Proud, jovial people, that make a jest of every thing. They laugh at wisdom, and treat its counsels with contempt. Nothing is sacred and serious to them. Warned of the consequences of pursuing evil, they say: “It won’t happen to us.” They delight in scorning [22]. They shame and hate those who try to correct them (9:7-8; 15:12). They refuse to listen to a word of rebuke (13:1). They search for wisdom according to their own desire (14:6). They are proud and haughty (21:24). They cause strife (22:10). They will receive God’s scorn (3:34); will inevitably face the divine judgment (19:29); and are detested by others (24:9). 3. The arrogant: They hate to be taught, and have a rooted dislike to godliness. They willfully ignore wisdom and live according to their own will. They have no interest in whether something is good or bad. All that matter is, “What’s in it for us?” They hate knowledge [22]. They make a sport out of doing evil (10:23). They proclaim foolishness to others (12:23; 13:16). They rage at instruction and self-confident (14:16) They despise their parents (15:20). They are more dangerous than angry bears (17:12). They like to give their opinions rather than learn (18:2). They despise wisdom (23:9). They are wise in their eyes (26:5). They will be destroyed through their self-absorption (1:23), and are destined for a beating (19:29; 26:3). 4. The rebel: Those who actually hate wisdom, so that they could be said to be aggressive unbelievers. They despise wisdom and instruction [7]. They are sure that they are always right (12:5). https://coptic-treasures.com/ Proverbs 1 14 They mock the idea of sin (14:9). They despise their parents’ instruction (15:5). They try self-correction that is folly (16:22). They quarrel easily (20:3). They cannot be separated from their foolishness (27:22). They are destined to fall (10:8, 10), and will die for lack of wisdom (10:21) “Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you” [23]. The verse “Turn you at my reproof “lethochachti,” may be understood in two ways. First, it may mean that since you won’t listen to My invitation, now turn and listen to My rebuke. I will pour My Spirit on You to discover the judgment that will fall upon you. Second, it means turn and repent when I reprove you. I will pour My Spirit on You to help you in your repentance. “Because I have called, and you refused; I have stretched out my hand, and no man regarded” [24]. “But you have set at naught all my counsel, and would none of my reproof” [25]. It is a tragedy that God wants us to be wise, but we don’t want it. Man’s refusal of divine wisdom makes him stubborn, and thus he acts as if he is irrational. “I also will laugh at your calamity; I will mock when your fear comes” [26]. “When your fear comes as desolation, and your destruction comes as a whirlwind; when distress and anguish comes upon you” [27]. These and the following words appear to be addressed to the people described in verses 10-19, who have refused to return from their evil ways until they are arrested by the hand of the divine justice. Laughing here does not contain any trace of cruelty or revenge, but is a figurative language that expresses how foolish and ridiculous it is for a man to mock the Almighty God, likened to an insect should defying a blast furnace. They are now about to suffer according to the demands of the law. They must die, for their crimes are proved against them and justice knows nothing of mercy. Your destruction comes as a whirlwind - kesuphah, as the all-prostrating blast. The love of Christ, and the divine promises mingled with his reproofs, surely should recieve the attention of every one. Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers, but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey our Lord Jesus Christ, so that we may enjoy peace of confidence in God; be free from evil in this life, in death, and attain eternal glory. “Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me” [28]. “For that they hated knowledge, and did not choose the fear of the Lord” [29]. “They would none of my counsel: they “ [30]. The present life is a test. It is only in eternity that the state is irreversibly fixed, where that which was guilty must be guilty still. But let none harden his heart because of this long-suffering of God, for if he die in his sin, he shall never be with God. And when https://coptic-treasures.com/ Proverbs 1 15 once shut up in the unquenchable fire, he will not pray for mercy, as he shall clearly see and feel that the hope of his redemption is entirely cut off. “Therefore shall they eat of the fruit of their own way, and be filled with their own devices” [31]. Every man is free to make his own choices in life, but he is not free to choose the consequences of his choices. “For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them” [32]. This evidence came against them when they were in their prosperity, shalvah, and what seems to them as their security, became more easily taken and brought to justice, and lost their lives. “But who so hears unto me shall dwell safely, and shall be quiet from fear of evil” [33]. The man who hears the voice of wisdom in preference to the enticements of the wicked, shall inhabit safety, yishcan betach, for he shall be completely safe and secure; and shall be quiet from the fear of evil, enjoying the richness of the righteousness of Christ and their protection in Him.
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