Proverbs 1:6 Komentaryo

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.

To understand a proverb, and the interpretation,.... This may be connected either with the first verse, "the proverbs of Solomon", &c. are written, as for the above ends and purposes, so for these; or with Pro 1:5, a wise and understanding man, by hearkening and attending to what is here delivered, will not only attain to wise counsels, but to the understanding of proverbial sayings, and to see into the "elegancy" (m), the eloquence and beauty of them, as the word signifies; and be able to interpret them to others in a clear, plain, way and manner; the words of the wise, and their dark sayings; the words and doctrines, not of the wise philosophers and sages of the Heathen world, but of men truly wise and good; and especially of the wise inspired writers of the Scriptures, whose words come from one Shepherd, Ecc 12:11; and the enigmas or riddles contained in their writings, which are so to a natural man, obscure phrases and expressions, things hard and difficult to be understood, yet to a spiritual man, that judgeth all things, plain and easy, Co1 2:14. (m) "facundiam", Montanus; "eloquentiam", Tigurine version; "elocutionem", Mercerus, Gejerus.

We must observe that not every time something is named “darkness” is it taken in a bad sense; there are times when it has also been used in a good sense. It is because the heterodox did not make this distinction that they accepted the most irreverent doctrines concerning the Creator and withdrew from him and abandoned themselves to the fictions of myths. We must now point out, therefore, how and when the term darkness is understood in a good sense.Darkness, storm clouds and thunderstorms are said to surround God in Exodus, and in Psalm 17 it says, God “made darkness his hiding place, his tent around him, dark water in the clouds of the air.” … But if someone takes offense at such interpretations, let him be persuaded both from the dark sayings and the dark, hidden, invisible treasures given to Christ by God.

It is universally admitted that the name of “proverb,” in its scriptural use, is not applied with regard to the evident sense but is used with a view to some hidden meaning, as the Gospel thus gives the name of “proverbs” to dark and obscure sayings. So the “proverb,” if one were to set forth the interpretation of the name by a definition, is a form of speech which, by means of one set of ideas immediately presented, points to something else which is hidden. Or [it is] a form of speech which does not point out the aim of the thought directly but gives its instruction by an indirect signification.

[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).

“He made darkness his cover, his pavilion around him: dark water in the clouds of the air.” … Remember that darkness is used also in a good sense, as in this passage from Solomon’s Proverbs: “He also understands a parable and a dark saying.” All divine matters that we do not know about are dark to us, that is, deep and obscure, though they bask in continuous light. A hiding place, namely, the secret place of his majesty, which he reveals to the just when it falls to them to gaze face to face upon the glory of his divinity. “His pavilion around him”: this expression is explained as the glorious worthiness of the blessed, that those who have persevered faithfully in his church dwell beside him. “Around him” indicates his nearness, for he encircles and penetrates all things, but he is not encircled by anyone, because he is not able to be hemmed in by any place.

He will comprehend a proverb and a parable, etc. This humility was given to the disciples by the wisdom that taught them in the flesh so that they could understand both its parables, which the crowds could not comprehend, and the enigmas of the prophets and the law, that is, the obscure sayings that they would spiritually perceive and elucidate for their listeners. And also to the succeeding teachers of the Church, the same secrets of spiritual understanding were unlocked to those who sought and knocked earnestly.

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)

To understand--so as to . . . such will be the result. interpretation--(Compare Margin). words of the wise--(Compare Pro 1:2). dark sayings--(Compare Psa 49:4; Joh 16:25; and see Introduction, Part I).