BEYOND all others David was the sweet Psalmist of Israel, though not a few worthy companions find a place in the divine collection of holy lyrics. Solomon stands in like pre-eminence for the utterance of the sententious wisdom of which the book of Proverbs is the chief expression, with Ecclesiastes when the sense of his own failure under unique circumstances of creature advantage gave a sad and penitent character to his experience in the power of the inspiring Spirit. It is the more striking when compared with the Song of Songs, which shows us the Jewish spouse restored to the love of the once-despised Messiah, and His adorable excellency and grace, after her long folly, manifold vicissitudes, and sore tribulation.
Every one of these compositions is stamped with the design of inspiration, and instinct with the power of the Holy Spirit in carrying out His design in each. But they are all in view of man on the earth, more especially the chosen people of God, passing through the vista of sin and shame and sorrow in the latter day to the kingdom which the true Son of David, the born Son of God (Psa. 2), will establish as Jehovah's King in His holy hill of Zion, though far larger and higher things also as we know. Hence, these writings have a common governmental character: only that, in the Psalms especially, the rejection and the sufferings of Christ give occasion to glimpses of light above and to hints of brighter associations. But the full and proper manifestation of heavenly things was left for the rejected Christ to announce in the Gospels, and for the Holy Spirit sent down from on high to open out practically in the Acts, and doctrinally in the Epistles, especially of the apostle Paul. Any unfolding of a church character or even of Christian relationship, it would be vain to look for in these constituent books or any others of the O. T.
The express aim of Proverbs, for example, is to furnish, from the one better fitted for the purpose than any man who ever lived, the light of wisdom in moral intelligence for the earthly path of man under Jehovah's eye. Being from “the king of Israel,” it is also for the people he governed; and therefore with a slight exception (only six times it seems easily accounted for) in known relationship with Jehovah, Whose name pervades from first to last. See ii. 5, 17; iii. 4; xxv. 2; xxx. 5, 9. But being divinely inspired, it is a book for him that reads or hears to profit by at anytime, for the Christian in particular as having by grace the mind of Christ. All scripture is for our good and blessing, though most of it is not addressed to us, nor is it about us.
1 Kings 4:29-3429And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. 30And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. 31For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. 32And he spake three thousand proverbs: and his songs were a thousand and five. 33And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. 34And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom. (1 Kings 4:29‑34) historically testifies to the unrivaled capacity conferred of God on Solomon, and a wisdom He would not let die. “And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. And he spoke three thousand proverbs: and his songs were a thousand and five. And he spoke of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes. And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.” “Three thousand proverbs” cover far more than the inspired collection; as the songs uttered far exceed those meant for permanency. Inspiration selected designedly.
We have remarked how “Jehovah” characterizes the book. In Ecclesiastes on the contrary the use of “God” or Elohim is constant, and flows solely and appropriately, one might even say necessarily, from its subject-matter. As the book of Proverbs is for the instruction of “men-brethren (Israel),” so there is the constant tenderness of “my son,” or more rarely, “sons.” But there is not nor could be, as in the N. T., the basis of Christ's redemption, or the liberty of adoption in the Spirit: the groundwork there is in the cross, and the character is consistency with Christ glorified in heaven. Morally too God is revealed, and the Father's love made known in Christ to be enjoyed in the Spirit's power.
“Proverbs of Solomon, son of David, king of Israel: to know wisdom and instruction: to discern the words of understanding; to receive instruction in intelligence, righteousness, judgment and equity; to give prudence to the simple, to the young man knowledge and discretion. He that is wise will hear and increase learning, and the intelligent will attain to sound counsels: to understand a proverb and an allegory (or, interpretation), the words of the wise and their enigmas” (vers. 1-6).
Such is the preface. It remains for its right appreciation to explain briefly terms which many readers fail to distinguish.
“Wisdom” here is derived from a word that means “practiced” or skilful, and applied very widely from arts of varied kind to powers of mind and philosophy. The verb is used for being “wise” throughout the Hebrew scriptures; the adjective even more extensively and often; the substantive more frequently still. The “wise men” of Babylon are as a class correspondingly described in the Chaldee or Aramean. But the employment of the term is also general. It seems based on experience.
“Instruction,” connected with “wisdom,” is expressed by a word signifying also discipline, correction, or warning. The moral object is thus remarkably sustained, in contrast with mere exercise or displays of intellect.
Next comes in its place to “discern the words of understanding.” For this is of great value for the soul, understanding founded on adequate consideration so as to distinguish things that differ. The verb and noun occur plentifully in the Bible.
Then we have “to receive instruction in intelligence, righteousness, judgment and equity.” Here circumspection has a great place in the learning to behave with becoming propriety and tact, as David did when Saul was on the rack through jealousy.
“Prudence” in ver. 4 may degenerate into cunning or wily ways as in Ex. 21:1414But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die. (Exodus 21:14), Josh. 9:44They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; (Joshua 9:4); but as in Prov. 8:5, 125O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. (Proverbs 8:5)
12I wisdom dwell with prudence, and find out knowledge of witty inventions. (Proverbs 8:12), so here and in kindred forms, it has the fair meaning of practical good sense.
“Discretion” at the end of the verse is the opposite of heedlessness, but capable like the last of a bad application. Employed laudably it means sagacity through reflection.
As the proverb is a compressed parable, or an expanded comparison, so it often borders on the riddle or enigma in order to fix attention. The same Hebrew word appears to mean both “proverb” and “parable,” which may in part if not wholly account for the former only in John's Gospel, the latter in the Synoptists. There too the parable stands in contrast with speaking plainly (John 16:25, 2925These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. (John 16:25)
29His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. (John 16:29): compare also Matt. 13:34, 3534All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. (Matthew 13:34‑35)).
Solomon then introduces himself in his known relation and position as the channel of these divinely given apothegms, not to glorify man like the seven sages of Greece, still less to magnify himself who bears witness to his own humiliation, but to exalt Jehovah in guarding him that heeds these words from folly and snare. For the declared end is the moral profit of man by what God gave to His glory—to know wisdom and instruction, to discern, and receive. However precious for all, the first aim is to give prudence to the simple, so open to deception in this world, and knowledge and discretion to the young man, apt to be heady and rashly opinionated. But there is another result surely anticipated; “he that is wise will hear, and the intelligent will attain to sound counsel: to understand a proverb and an allegory, the words of the wise and their enigmas (or, dark sayings).” Who more in place to teach these things than the man then inspired of God?