Proverbs 1:22 Komentář

Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections. In this chapter we have, I. The title of the book, showing the general scope and design of it (Pro 1:1-6). II. The first principle of it recommended to our serious consideration (Pro 1:7-9). III. A necessary caution against bad company (Pro 1:10-19). IV. A faithful and lively representation of wisdom's reasonings with the children of men, and the certain ruin of those who turn a deaf ear to those reasonings (Pro 1:20-33).

After the inscription, which gives the title of the book, and describes the author by his name, descent, and dignity, Pro 1:1, follows the scope and design of it, which is to teach men wisdom and knowledge; even such as are simple and foolish, and particularly young men; nay, hereby wise men may grow wiser, and attain to an higher degree of learning, Pro 1:2; and the "first" doctrine taught in it is the fear of the Lord, or devotion to God; which is the beginning of knowledge, though despised by fools, Pro 1:7. The next is obedience to parents; whose instructions, attended to, are more ornamental than chains of gold, Pro 1:8. And then follows a dissuasive from bad company; in which the arguments made use of by wicked men to draw in others with them, and the danger of compliance, are most strongly and beautifully represented, Pro 1:10. When Wisdom, who is the instructor and teacher throughout the whole, is introduced as calling upon the simple and the scorners to leave their sins and turn to her, with a promise of the Spirit to them, Pro 1:20; but they slighting and rejecting her call, are threatened with just and irrevocable rum and destruction, Pro 1:24. And the chapter is closed with a promise of safety and rest to those that hearken to her, Pro 1:33.

How long, ye simple ones, will ye love simplicity?.... Simple foolish things, agreeably to their character, being weak simple men, men of weak capacities and shallow understandings; and such were the first persons that were called by Christ through the ministry of the word, even effectually; they were babes and sucklings in comparison of others, by whom they were despised as illiterate and ignorant of the law; see Mat 11:25; though it may respect the Jews in general, who were externally called by Christ, and were a simple and foolish people, addicted to silly customs and usages, to the traditions of the elders, and loved the folly and darkness of them, and to continue in them, rather than the light of the Gospel, Joh 3:19; and the scorners delight in their scorning; at Christ, because of the meanness of his parentage and education; at his disciples and followers, at his doctrines and miracles, sufferings and death; and fools hate knowledge? the knowledge of Christ, and of God in Christ; the knowledge of the Gospel, and the truths of it; they hated the light of it, and did not care to come to it, but rather loved the darkness of the law, and even of error and infidelity; they hated Christ, the teacher of true and useful knowledge; they hated his person, though without a cause; they hated him in his offices, as a Prophet to instruct them, as a Priest to be the propitiation for them, and as a King to rule over them; such "fools" were they, and who are therefore expostulated with by Wisdom or Christ; which expostulations show their continuance in these things, and the danger they were in by them, the pity and compassion of Christ as man and a minister of the word, and the fervour and importunity of his ministrations.

How long, O simple ones, will you love simplicity? How long, little ones in the sense of the old covenant's ceremony, as the new one shines forth, will you love it? How long will you prefer Moses to Christ, the Law to the Gospel? How long will you advance the decrees given by a servant to the still immature people over those given by the Son Himself coming to the perfect in mind? He says, How long will you do these things? You have now seen Christ in the flesh, you have now not only spurned, but also killed Him doing miracles and teaching. At least now, love Him risen from the dead and reigning in heaven, and He will forgive the crime you committed.

And fools hate knowledge? etc. It should be inferred from the previous how long, that is, how long will they desire? how long will they hate? They indeed desired harmful things and hated knowledge, who followed the surface of the legal letter, and refused to accept the sacraments of the Gospel, which the letter itself signified.

After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)

simple ones--(Compare Pro 1:4). simplicity--implying ignorance. scorners-- (Psa 1:1) --who despise, as well as reject, truth. fools--Though a different word is used from that of Pro 1:7, yet it is of the same meaning.

The poet has now reached that part of his introduction where he makes use of the very words uttered by Wisdom: How long, ye simple, will ye love simplicity, And scorners delight in scorning, And fools hate knowledge? Three classes of men are here addressed: the פּתים, the simple, who, being accessible to seduction, are only too susceptible of evil; the לצים, mockers, i.e., free-thinkers (from לוּץ, Arab. luṣ, flectere, torquere, properly qui verbis obliquis utitur); and the כּסילים, fools, i.e., the mentally imbecile and stupid (from כּסל, Arab. kasal, to be thick, coarse, indolent). The address to these passes immediately over into a declaration regarding them; cf. the same enallage, Pro 1:27. עד־מתי has the accent Mahpach, on account of the Pasek following; vid., Torath Emeth, p. 26. Intentionally, Wisdom addresses only the פתים, to whom she expects to find soonest access. Between the futt., which express the continuing love and hatred, stands the perf. חמדוּ, which expresses that in which the mockers found pleasure, that which was the object of their love. להם is the so-called dat. ethicus, which reflexively refers to that which is said to be the will and pleasure of the subject; as we say, "I am fond of this and that." The form תּאהבוּ, Abulwald, Parchon, and Kimchi regard as Piel; but תּאהבוּ instead of תּאהבוּ would be a recompensatio of the virtual doubling, defacing the character of the Piel. Schultens regards it as a defectively written Pail (in Syr.), but it is not proved that this conjugation exists in Hebr.; much rather תּאהבוּ is the only possible Kal form with תּאהבוּן without the pause, regularly formed from תּאהבוּ (vid., Ewald, 193, a). The division by the accent Mercha-Mahpach of the two words תאהבו פתי is equal in value to the connecting of them by Makkeph; vid., Baer's Psalterium, p. x. In codd., and also in correct texts, תאהבו is written with the accent Galgal on the first syllable, as the servant of the Mercha-Mahpach. The Gaja is incorrectly here and there placed under the תּ.