Proverbs 1:20-33 "Wisdom’s Warning"
Everton Community Church. Sunday, June 13 2010
Stephen Hawking, the biggest brain among the big brains of physics, took the star turn here for the recent World Science Festival. That he is now spending several weeks at the Perimeter Institute for Theoretical Physics in Waterloo, Ont., is a feather in the cap of Canadian science.
But before he left New York this week, he gave a widely noticed interview to Diane Sawyer, in which she asked him about the biggest mystery he would like solved. "I want to know why the universe exists, why there is something greater than nothing," Hawking explained.
That is, as the ancient Greeks did not say, the granddaddy of all philosophical questions. Why is there something rather than nothing? No matter how clever you are, if you don’t have a compelling answer to that question, you can only aspire to knowledge--albeit impressive knowledge--but not wisdom. (Father Raymond J. de Souza, National Post • Thursday, Jun. 10, 2010
http://www.nationalpost.com/opinion/columnists/Physics+metaphysics+knowledge+wisdom/3134524/story.html#ixzz0qSPyVGoB )
Proverbs is God’s word on wisdom. Central to that wisdom is coming to the realization of what we don’t know. Even though Stephen Hawking is considered a genius in the field of physics, he has an awareness that there are fundamental questions he does not have the answer to. Wisdom is coming to God for answers to these questions.
Wisdom is calling out to us in the midst of our busy lives to stop/listen/and heed. Should we continue on our deluded merry way, when calamity strikes, the message will be too late to hear, and the consequences can be eternal.
In the call of wisdom, we can see: 1) Wisdom’s Cry (Proverbs 1:20–23) 2) Wisdom’s Warning (Proverbs 1:24-31) and finally: 3) Wisdom’s Punishments & Rewards (Proverbs 1:32-33)
1) Wisdom’s Cry (Proverbs 1:20–23)
Proverbs 1:20-23 [20]Wisdom cries aloud in the street, in the markets she raises her voice; [21]at the head of the noisy streets she cries out; at the entrance of the city gates she speaks: [22]"How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? [23]If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you.
Perhaps the easiest and most common excuse for doing wrong and falling into trouble is ignorance, that one just did not know any better. That excuse is implicitly rejected here. Wisdom is not some hidden treasure that has to be dug from the depths of the earth (compare Job 28) or the sole possession of the lonely sage sitting atop a mountain. To the contrary, Wisdom roams the streets looking for someone to instruct. The ways of right and wrong, as presented in this word of God, are open for all to read and follow. (Garrett, D. A. (2001). Vol. 14: Proverbs, Ecclesiastes, Song of songs (electronic ed.). Logos Library System; The New American Commentary (72). Nashville: Broadman & Holman Publishers.).
• Our problem is not that wisdom is hard to find. Our problem is willing to follow it.
In verse 20 Wisdom (ḥokmôt) does not wait for an audience to come to her; she has a mission both in the home and in public. The setting of this instruction, in the street (baḥûṣ, i.e., “out of doors”; cf. 5:16; 7:12; 22:13; 24:27), signifies outside the houses of a town in contrast to the teaching of the hearing son in the home. Although the sermon is literary fiction, the imagery suggests the father, who also sat in the city gate (31:23) and made every effort to reach the uncommitted masses with his teachings. With passion, not with academic dispassion, she cries aloud (tārōnnâ), an onomatopoetic word, to get a hearing. Her podium is the most prominent place at the hub of the city, where she speaks with full lungs and a clear voice above the din and bustle of daily life. In the markets/public squares (bāreḥōbôt) denotes the broad area that offered room for commercial trade and public meetings in contrast to the ancient city’s narrow streets. A plaza could be located just inside the gate, or even between the outer and inner gates as at Tel Dan (A. Biran, “Tel Dan,” BA 37 (1974) 25–71), or at the head of several streets. She raises her voice (tittēn qôlāh) refers to a fervent and emotional situation. “Lady Wisdom,” is no gentle persuader. She shouts, pleads, scolds, reasons, threatens, warns, and even laughs (Aitken, Proverbs, p. 22.).
How does Wisdom speak? In a loud ringing voice that everybody can hear! Through both creation (general revelation) (Rom. 10:18; Ps. 19:1–4) and conscience (Rom. 2:14–16), “what may be known of God is manifest in them [the lost world], for God has shown it to them” (Rom. 1:19, NKJV). The church’s task is to proclaim the Gospel message so everybody can hear, believe, and be saved. Like Wisdom, we must herald the Word (this direct means or special revelation) in an uncompromising way (Wiersbe, W. W. (1996). Be skillful. An Old Testament study. (25). Wheaton, Ill.: Victor Books.).
While enticement is covert and secret (v. 10), wisdom, with nothing to hide, is available to everyone, being found in the most prominent of public places (MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. (Pr 1:21). Nashville: Thomas Nelson Publishers.).
In verse 21 we see that the discussion occurs at the head of the noisy streets /on the highest walls (berōʾš hmywt), which was the most advantageous points to be seen and heard, she cries/calls out (tiqrāʾ) with a clear voice and full lungs to make her proclamation heard far and wide. She chooses at the entrance or opening of the gates (bepitḥê šeʿārîm) to confront and compel the gullible to make a decision to accept her in order to safeguard them against the nefarious fools, including the beguiling whore, within it (7:6–23). The gate designates both the monumental edifices shading the narrow passageway through it and the side chambers where the elders sat on stone benches to adjudicate and discuss local affairs.
God’s saving Word goes out to all. It calls out to people to turn to Christ, the wisdom of God, and be saved. Sadly, God’s wisdom is “foolishness” to many (1 Corinthians 1:18), who prefer the pseudo-wisdom of this unbelieving world. In the parable of the wedding banquet (Matthew 22:1–14), Jesus describes a king sending his servants into the streets to invite people to the wedding of his son. Christ concludes the parable with the words “For many are invited, but few are chosen.” Proverbs goes on to speak of what happens when people don’t heed the call (Ehlke, R. C. (2001). Proverbs (2nd ed.). The People’s Bible (20–21). Milwaukee, Wis.: Northwestern Pub. House.).
In verse 22 Wisdom begins her sermon with an urgent appeal to the gullible to stop rejecting her and to respond to the stern rebuke she is about to give them lest they be thrown to the dogs inside the city. Her exasperated question, “How long” (ʿad-mātay), along with her following denunciation (vv. 24–27), points to a historical past between wisdom and these overgrown, gullible youths, perhaps a reference to their rejection of their parents’ teaching in the home; it also vents her exasperation at the apparently hopeless, yet urgent, situation. “How long” sounds like a psalm of complaint (Ps. 6:3), but is a device used in Proverbs as well to register strong dissatisfaction (see 6:9; 23:35). It is not a true question but an implied statement: You have had long enough; you should have answered my call by now (Hubbard, D. A., & Ogilvie, L. J. (1989). Vol. 15: The Preacher’s Commentary Series, Volume 15 : Proverbs. The Preacher’s Commentary series (56). Nashville, Tennessee: Thomas Nelson Inc.).
Three questions reveal 3 classes of those needing wisdom, and the downward progression of sin: 1) the naive or simple-minded, who are ignorant; 2) scoffers or mockers, who commit more serious, determined acts; and 3) fools or obstinate unbelievers, who will not listen to the truth. Proverbs aims its wisdom primarily at the first group (MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. (Pr 1:22). Nashville: Thomas Nelson Publishers.).
a) The simple ones/gullible/naive is committed neither to good nor evil (vv. 4, 10, 22; 8:5; 27:12). Because he has not devoted himself to wisdom, he is vulnerable to seduction by Madame Folly (7:7; 9:4). Because he has not yet given himself over to folly, there is hope that he will turn to wisdom before it is too late (9:4–6).
Please turn to Deuteronomy 30
Implicitly, these simple ones/gullible (petāyim; see 1:4) youths have crossed the threshold of the age of accountability and should have made a decisive commitment to the wisdom of the book before now. But instead of embracing the teaching, the fledgling apostates love being simple/gullible (tʾēhabû petî). “Love” here designates the emotional feeling of strongly desiring something that flows out of one’s perceptions and as a result causes one to go after (Jer. 2:25b), Elsewhere it is translated: seek (Prov. 8:17 [Q]), run after (Isa. 1:23), cleave (Deut. 11:22; 30:20; Prov. 18:24).
The way of wisdom is set before us and the consequences of our choice are clear:
Deuteronomy 30:19-20 [19]I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live [20]loving the LORD your God, obeying his voice and holding fast to him, for he is your life and length of days, that you may dwell in the land that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them." (ESV)
b) The fool (Hebrew keciyl) has rejected wisdom and has become morally insensitive. He is so occupied with the things of the world that the things of God are of no concern to him. His bad character and behaviour bring overwhelming grief to his parents (15:20). To try to reason with a fool is a waste of time (26:3–5). Smug fools [or dolts, kesîlîm;] hate knowledge (yiśneʾu dāʿat).
c) The scoffer is on the faculty of the graduate School of Folly. He is the ‘free-thinking’ cynic who mocks at God, sin, and judgement. He is hardened against any reproof (9:7–8). He is not content with his own folly but recruits followers as he strives to undermine wisdom by drawing the naive away from God. Many of the elite in media, entertainment, and academia fall into the category of scoffer. Scoffers/Mockers (lēṣîm;) delight in their scoffing/mocking (ḥāmedû lāhem;) or, more literally, “covet” for themselves,” the gift of scoffing/mocking (lāṣôn).
“Delight/covet” designates the sentiment of strongly craving something because one finds it delectable, and desirable, a close synonym of “love.” Again, the problem is a lack of moral disposition within human nature, not of mental capacity. Scoffers are to be avoided (22:10) and we should be wary of allowing such people to influence us (Ps. 1:1) (Newheiser, J. (2008). Opening up Proverbs (39–40). Leominster: Day One Publications.).
After the aside about the religious affections of mockers and fools, Wisdom again in verse 23 addresses the overgrown, unresponsive youths, calling them to turn back (or repent, tāšûbû); there is still hope for them (see ch. 9), but not forever (see vv. 29–31 and the inclusio “turn away” in v. 32). The calling for them to turn (Šûb) has the central meaning of “having moved in a particular direction to move thereupon in the opposite direction.…”( W. Holladay, The Root SHUBH in the Old Testament (Leiden: Brill, 1953), p. 53)
Its original physical notion gives way metaphorically to the psychic-spiritual turning of the heart (see 2:2) away from evil to good, from folly to wisdom, so that it becomes the most important term for repentance in the Bible.
When referred to someone in the wrong, reproof/rebuke (tôkaḥat) means “to reprimand,” “to call to account,” its meaning in its 16 occurrences, out of 24, in Proverbs (G. Liedke, TLOT, 2:541–42.). If they turn back, their action will in itself imply their repentance, for they will have humbled themselves and acknowledged that Wisdom is right and that they have been in the wrong in nursing their love to be careless and free of her discipline.
The concluding statement in verse 23, that I will pour out/forth (ʾabbîʿâ) connotes an uncontrollable or uncontrolled gushing forth, like that, for example, of the swollen waters of a wadi. The metaphor expresses “the free pouring forth of thoughts and words, for the mouth is conceived of as a fountain (cf. 18:4; with Matt 12:34). (Delitzsch, Proverbs, p. 71). My thoughts (rûḥî [lit. “my spirit”]) are obviously brought to expression in the parallel, my words (deboray; see 1:6), and refer to her denunciation of them in vv. 24–27. The parallel “to pour out to you,” I will make my words known to you (ʾôdîʿâ) means that they will so internalize her spirited speech that they will never forget it. When the threatened judgment falls, however, it will be too late to respond.
• Wisdom’s cry for us to heed her words must occur now in our sober understanding. When we are in the midst of a crisis, it is too late for sober reflection. The lessons of wisdom occur in our careful internalization not in a quick solution in a crisis.
Illustration: (``Proud Young Man`) There’s a story about a proud young man who came to Socrates asking for wisdom. Socrates recognized a pompous numbskull when he saw one. He led the young man through the streets, to the sea, and chest deep into water. Then he asked, “What do you want?” “Wisdom, O wise Socrates,” said the young man with a smile. Socrates put his strong hands on the man’s shoulders and pushed him under. Thirty seconds later Socrates let him up. “What do you want?” he asked again. “Wisdom,” the young man sputtered, “O great and wise Socrates.” Socrates crunched him under again. Thirty seconds passed, thirty-five. Forty. Socrates let him up. The man was gasping. “What do you want, young man?” Between heavy, heaving breaths the fellow wheezed, “wisdom, O wise and wonderful...” Socrates jammed him under again Forty seconds passed. Fifty. “What do you want?” “Air!” he screeched. “I need air!” “When you want wisdom as you have just wanted air, then you will have wisdom.” (M. Littleton in Moody Monthly, June, 1989, p. 29)
We have seen: 1) Wisdom’s Cry (Proverbs 1:20–23) and now:
2) Wisdom’s Warning (Proverbs 1:24-31)
Proverbs 1:24-31 [24]Because I have called and you refused to listen, have stretched out my hand and no one has heeded, [25]because you have ignored all my counsel and would have none of my reproof, [26]I also will laugh at your calamity; I will mock when terror strikes you, [27]when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you. [28]Then they will call upon me, but I will not answer; they will seek me diligently but will not find me. [29]Because they hated knowledge and did not choose the fear of the LORD, [30]would have none of my counsel and despised all my reproof, [31]therefore they shall eat the fruit of their way, and have their fill of their own devices.
As we have seen three different people who reject wisdom: (The simple ones, the fool and the scoffer), now we see four responses to who reproof is rejected.
Wisdom begins her warning linking her introduction with the word because in verse 24. It is added to spell out the implied contrast between her gracious invitation and the gullible’s hardened rejection of her. Because she has cried/called out (qārāʾtî) repeats the sage’s introduction to her sermon in v. 21a. God visits people with the full consequences of their deeds only when they have been properly warned (cf. Ezek. 33:7–8; Jon. 3:4).
Please turn to Ezekiel 33
What distinguishes wisdom from trivial knowledge. Some say that fortune cookie sayings are deep, or mystical sayings are when they are wrapped up in the obscure. But these have a flaw, besides being humanistic, that distinguish them from genuine wisdom. Genuine wisdom shows the consequence of disregarding the saying.
Ezekiel 33:7-8 [7]"So you, son of man, I have made a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me. [8]If I say to the wicked, O wicked one, you shall surely die, and you do not speak to warn the wicked to turn from his way, that wicked person shall die in his iniquity, but his blood I will require at your hand. (ESV)
a) The first reason why wisdom is rejected is because it is willfully refused. Those who they refuse to listen (wattemāʾēnû). This signifies their subsequent unwillingness to accept and/or to submit to her offer and/or order (cf. 21:7, 25). The unqualified when I stretch out (nāṭîtî) my hand (yādî, the appendage from the elbow to the fingertip) is unique in Scripture. The parallel “call out” may suggest a beckoning gesture as in Isa. 13:2; 65:2 (cf. Acts 21:4). The picture here is much like an offer given where we in our business, respond with no thank you.
b) The second reason why wisdom is rejected is because some are just insensitive to it. The rebuke that no one has heeded (weʾên maqšîb). Qāšab (“give heed),” with “ear” as its object (see 2:2), denotes a lack of a conscious, willing, and attentive use of the ears.
Many people put off God’s Word as if it’s something they’ll get around to later in life. “I’ll worry about that when I’m old and retired and have nothing else to do” is their attitude. The tragic fact is that most people who reject the Word in their youth won’t be able to grasp it in their old age either.
Their hearts and minds will be too hardened. Procrastination is not a virtue, especially not in spiritual matters. “Now is the time of God’s favor, now is the day of salvation” (2 Corinthians 6:2) (Ehlke, R. C. (2001). Proverbs (2nd ed.). The People’s Bible (23–24). Milwaukee, Wis.: Northwestern Pub. House.).
c) In verse 25 we see the third reason why wisdom is rejected. Some are just indifferent to it. Wisdom points to the rebellion before legitimate authority specifically to rebellion against her counsel. This rebellion does not point to “ignoring” her counsel but “to ignore, neglect or disregard,” and so flout and rebel against structure and constraints (J. G. Janzen, “The Root prʿ in Judges v 2 and Deuteronomy xxxii 42,” VT (1989) 39.)
“Counsel” here refers to Wisdom’s plan that the gullible be saved from death by heeding her reproof/rebuke (tôkaḥat); as previously shown in 1:22). The word reproof/rebuke (tôkaḥat) links this section literally to the command which prefaces it (v. 23).
d) The last section of verse 25 shows the fourth reason why wisdom is rejected. Some are just defensive, as seen in the charge that they would have none of my reproof. When confronted with wrong they come up with every excuse to blame another person or situation for their folly. The first step in acquiring wisdom is admitting that we need it.
Please turn to Psalm 37
There is now a shocking change come verse 26 Wisdom signals the shift in her denunciation of the gullible from accusation to sentencing. Wisdom does not laugh at disaster, but at the triumph of what is right over what is wrong when your calamity/disaster happens (beʾêdekem). Naturally what is most shocking in the response is that wisdom will laugh (ʾeśḥāq) and its chiastic parallel I will mock/scoff (ʾelʿag), express the inward joy and disdain a mighty conqueror feels toward the defeat of his abject enemies (cf. Pss. 2:4; 37:13; 59:8). When the Lord speaks of laughing “at your calamity/disaster,” it is not that he is heartless. Rather, it is a reference to the absurdity of unbelief (Ehlke, R. C. (2001). Proverbs (2nd ed.). The People’s Bible (23). Milwaukee, Wis.: Northwestern Pub. House.). All the foolish can be sure of is that their own actions and intentions will boomerang against them.
Psalm 37:1-13 [37:1]Fret not yourself because of evildoers; be not envious of wrongdoers! [2]For they will soon fade like the grass and wither like the green herb. [3]Trust in the LORD, and do good; dwell in the land and befriend faithfulness. [4]Delight yourself in the LORD, and he will give you the desires of your heart. [5]Commit your way to the LORD; trust in him, and he will act. [6]He will bring forth your righteousness as the light, and your justice as the noonday. [7]Be still before the LORD and wait patiently for him; fret not yourself over the one who prospers in his way, over the man who carries out evil devices! [8]Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil. [9]For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land. [10]In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there. [11]But the meek shall inherit the land and delight themselves in abundant peace. [12]The wicked plots against the righteous and gnashes his teeth at him, [13]but the Lord laughs at the wicked, for he sees that his day is coming. (ESV)
In sum, Wisdom rejoices in turning the present upside-down world rightside up, when wisdom overturns folly, righteousness ousts wickedness, knowledge overcomes ignorance, and humility topples pride. Here we see the connection between conduct and consequence (cf. 6:10–11).
By all sorts of rhetorical devices Wisdom strives to wake up her complacent and unresponsive audience to their dreadful plight. In a chiastic parallelism she repeats v. 26 almost verbatim in v. 27a but now adds to it vivid storm images. In the chaotic style of a destructive gale, she now adds the troubling similes like a storm (kešōʾâ) and like a whirlwind (kesûpâ) to expand and intensify the coming judgment. In ten of its 12 occurrences, all in poetry, the phrase like a storm (kešōʾâ) denotes “desolation,” as from a falling wall (Job 30:3) It is a storm that wreaks havoc. The root of the parallel, “whirlwind,” means “come to an end,” “cease,” also suggesting that a catastrophic storm is in view. The two parallels, melded together, point to a storm packing the punch of a devastating whirlwind that turns upside down everything in its path. The combined similes depict the calamity befalling the gullible as coming suddenly and as so catastrophic that none survives.
In verse 27, to hammer home the severity of the coming judgment so that they will never forget it, she repeats for the fourth time when … comes (bebōʾ) and now adds distress (ṣārâ) and anguish (weṣûqâ). Distress (ṣārâ) refers to anything narrow or confining and, as here, “may refer to the strong emotional response that one experiences when pressed externally by enemies or internally by wrong decisions.”( J. Hartley, TWOT, 2:778, s.v. ṣārār I.)
Upon you (ʿalêkem) connotes the pathos they will feel. In sum, the psyche of the gullible in judgment will change from complacency and prideful insubordination to extreme terror.
In verse 28, wisdom now argues that the principle of lex talionis, the law of equivalent retaliation, demands the finality of judgment. As the gullible did not respond to her in the time of salvation, she will not respond to them at the time of their judgment. Then (ʾāz), referring to the time of judgment threatened in vv. 26–27, links her reflection with her rebuke. They will call upon/out to me (yiqrāʾunnî) refers to all three kinds of fools mentioned in v. 22 because her explanation, “they hated knowledge,” characterized all the “fools” in v. 22 and because she mentions both simpletons and fools explicitly again in v. 32. Qārāʾ “call upon/out” means to draw the attention of another to oneself through the voice in order to make contact with that person, implies that the judged finally recognize that she possesses the true life and the security they had bartered away for a pseudo-life and a false security.
The statement that fools call on her when they get into trouble is not a reference to literal prayer but a dramatic picture of fools trying to find a way out of the trouble they are in. They “call on” her in the sense that they are at last ready to listen to advice, but it is too late. Their indifference to Wisdom has already destroyed them (v. 32). (Garrett, D. A. (2001). Vol. 14: Proverbs, Ecclesiastes, Song of songs (electronic ed.). Logos Library System; The New American Commentary (72–73). Nashville: Broadman & Holman Publishers.)
She quickly adds, however, but I will not answer (welōʾ ʾeʿeneh, i.e., not respond to their call). There is a point when it is too late to repent. God will withdraw His invitation to sinners because they have rejected Him. Note the rejection of wisdom (v. 7), knowledge (v. 22), reproof (vv. 23, 24), and counsel (v. 25). (MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. (Pr 1:28–30). Nashville: Thomas Nelson Publishers )
She adds a fine point to the finality of the judgment by the intensifying parallel, they will seek/look diligently for her (yešaḥarunnî), which is another metaphorical way of describing their attempt to reach her to save themselves from the dreadful judgment. šāḥar refers to the mortal’s quest for the Eternal, especially in death and disaster (Ps. 78:34; Hos. 5:15).
In verse 29, the compound phrase because (taḥat kî) introduces the clause explaining the finality of the judgment. Wisdom now brings her audience to the crux of their problem. Their willful indifference and hostility are against Israel’s God, not against an impersonal created order or even a hypostatized human wisdom. Submission to Wisdom is equated with submission to God. They did not choose (lōʾ bāḥārû) expresses the logical entailment of its parallel, “they hated.”
Fools, seeing no need for the “fear of the LORD,” do not carefully select it as their way of life. In fact, they decide against it and sanction other lifestyles. Theological reflection suggests several reasons why Wisdom disengages herself at the time of final judgment, offering fools no second chance after this life. People deny the doctrine of final judgment because they do not want to give this life such dignity that decisions now affect an eternal future in a decisive and definitive way.
To underscore the certainty of their judgment, Wisdom essentially repeats in verse 30 the accusation of v. 25, showing that their sentence is absolutely just (v. 31). They spurned her counsel (v. 30); now they must suffer the damnation of their deed (v. 31). They would have none of/did not consent to (lōʾ-ʾābû) my counsel/advice (laʿaṣātî) and despised all my reproof/ rebuke (kol-tôkaḥtî).The core meaning of despised/spurned (nāʾaṣ) is “to fail to appreciate,” “to undervalue,” and so to despise something (H. Wilderberger, TLOT, 2:695, s.v. nʾṣ.). Their contempt for wisdom is rooted in their unbelief in her good intentions (cf. Gen. 3:4–5). Inferentially, one can say that these deluded fools, restricted by time and space to a very limited knowledge, foolishly became so wise in their own eyes that they could not see things from the heavenly perspective of God and so utterly misjudged the true situation.
In verse 31, the result of their choice is established in the conjunction we, glossed therefore/and so. The metaphor they will eat from the fruit (yōʾkelû mipperî,) signifies, like the English proverb “You are what you eat,” the natural result between foolish deeds and fatal consequences (see v. 19). The literal reality behind the metaphor is that they will experience the sudden, catastrophic disaster threatened in v. 27 with their whole being. The addition of their way (darkām; see v. 15) interprets the fruit as referring to their lifestyles (see v. 15). And from their own devices/schemes (ûmimmōʿaṣōtêhem)—shows how they planned their lifestyles to live apart from wisdom and yet have an abundant life. But, they will be filled (yiśbāʿû) returns to the eating metaphor, but whereas “they will eat” put the accent on the beginning of the judgment (cf. v. 26), “being filled” escalates it to its full and consummate measure (cf. v. 27). The ultimate punishment is God’s giving a people up to the result of their wickedness. (Cf. Ro 1:24–28) (MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. (Pr 1:31). Nashville: Thomas Nelson Publishers.).
It must be evident to all how (this is) like the gospel call, with its attendant warning of coming judgment if despised. On the face of it, it is the Old Testament way of saying, “Be not deceived; God is not mocked: for whatsoever a man sows, that shall he also reap. For he that sows to his flesh shall of the flesh reap corruption; but he that sows to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:7, 8) (Ironside, H. A. (1908). Notes on the Book of Proverbs (23). Neptune, N. J.: Loizeaux Bros.).
Illustration: Chernobyl Nuclear Disaster
The oil spill in the Gulf of Mexico is the greatest environmental disaster that the United States has ever experienced. It came after may warnings. The greatest environmental disaster that Russia ever suffered was the 1986 Chernobyl nuclear disaster:
There were two electrical engineers in the control room that night, and the best thing that could be said for what they were doing is they were ‘playing around’ with the machine. They were performing what the Soviets later described as an unauthorized experiment. They were trying to see how long a turbine would ‘free wheel’ when they took the power off it.
Now, taking the power off that kind of a nuclear reactor is a difficult, dangerous thing to do, because these reactors are very unstable in their lower ranges. In order to get the reactor down to that kind of power, where they could perform the test they were interested in performing, they had to override manually six separate computer-driven alarm systems. One by one the computers would come up and say, ‘Stop! Dangerous! Go no further!’ And one by one, rather than shutting off the experiment, they shut off the alarms and kept going. You know the results: nuclear fallout that was recorded all around the world, from the largest industrial accident ever to occur in the world.
The instructions and warnings in Scripture are just as clear. We ignore them at our own peril, and tragically, at the peril of innocent others.
(Tom Tripp, Colusa, California, quoted in Leadership, Fall Quarter, 1993, p. 56)
We have seen: 1) Wisdom’s Cry (Proverbs 1:20–23) 2) Wisdom’s Warning (Proverbs 1:24-31) and finally, but only briefly:
3) Wisdom’s Punishments & Rewards (Proverbs 1:32-33)
Proverbs 1:32-33 [32]For the simple are killed by their turning away, and the complacency of fools destroys them; [33]but whoever listens to me will dwell secure and will be at ease, without dread of disaster."
Wisdom’s concluding reflections return to lumping the simple/gullible (petāyim) together with fools (kesîlîm) in their certain and final doom (v. 32). Initial and (we) in v. 33 establishes the unity of the two groups that contrasts the beneficent fate of the wise with the baneful end of fools. A false sense of security (complacency) leads the apostates to their eternal death (v. 32), a destiny that stands in marked opposition to that of the faithful, who remain forever secure both subjectively and objectively (v. 33). Complacency here is linked to willful carelessness or lack of appropriate care (MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. (Pr 1:32). Nashville: Thomas Nelson Publishers.)
Wisdom, like the father in the preceding pericope, draws a broad generalization (whoever) for the fate of all people from the particular incident of these fools at the city gate. The eleven other occurrences of turning away (mešûbat) are all in Hosea or Jeremiah, always with reference to Israel’s apostasy, faithlessness, and backsliding from God and from the Mosaic covenant. Their description as “turning away” to death functions as an ironic pun on the admonition to “listens/turn to” wisdom for preservation from death (v. 23). As in vv. 26–27, the focus is not on the Agent or agents that kill but on the apostasy itself, which contains within itself the lethal poison.
Deuteronomy 13:9-10 [9]But you shall kill him. Your hand shall be first against him to put him to death, and afterward the hand of all the people. [10]You shall stone him to death with stones, because he sought to draw you away from the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. (ESV).
In Proverbs 1:32, Šalwat (complacency) refers to feelings of false security. The complacency of fools (or dolts) (kesîlîm), due to their false feelings of security, causes them to fail to take precautions against the inevitable judgment bound up in their folly, and so it destroys them (teʾabdēm).
In contrast to the dreadful extermination of fools, verse 33 stands the blessed security of the one who listens (šōmēaʿlî,) which means to obey by inference. “Whoever” returns the grammar to the singular and focuses again on the individual’s responsibility for sound choices regardless of how the group (of fools) may behave (Hubbard, D. A., & Ogilvie, L. J. (1989). Vol. 15: The Preacher’s Commentary Series, Volume 15 : Proverbs. The Preacher’s Commentary series (58). Nashville, Tennessee: Thomas Nelson Inc.).
The antonym of “turning away from [me]” (v. 32a). The shift from the plural invitation and rejection to the singular acceptance resembles Israel’s history in which only a remnant remains faithful. They will dwell or remain (yiškon-) secure (beṭaḥ), which entails, as its parallel shows, the manner (i.e., “at ease”) as well as the length (i.e., “without dread of disaster/fear of harm” . This points to the close connection between the LORD and Wisdom; both promise the obedient true security.
Isaiah 32:18 [18]My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places. (ESV)
This closing section of Proverbs 1 the contrast of the pseudo-security of fools, and objective security (cf. 3:23) where Wisdom piles on yet a third adverbial phrase to intensify still further the security her teaching offers, without dread of disaster/fear of harm (mippaḥad rāʿâ [see 1:16]), implying that the faithful’s abiding sense of ease is based on objective security. Paḥad (“Dread/fear”) is the same word rendered “calamity” in vv. 26–27, there with reference to the external reality producing dread, here to the strong negative emotion of fear because the objective reality is indicated by “harm.” Perhaps she holds out this promise as a parting appeal to other rebellious young people, who might hear or read her reflections, to give up their alternative lifestyles to wisdom (cf. 8:35–36).
(Format Note: Some base commentary from Waltke, B. K. (2004). The Book of Proverbs. Chapters 1-15. The New International Commentary on the Old Testament (200–213). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
