Bede — Commentary on Scripture

To know wisdom and instruction; to perceive the words of understanding;

To understand the words of prudence, etc., it advises those whom it teaches not only to embrace wisdom, which they have once perceived, and to know how to serve the virtue of discipline they have recognized, but also to eagerly listen to the words of the wise, by which they may proceed to perfection, and to diligently strive to understand them.

Proverbs 1:3

To receive the instruction of wisdom, justice, and judgment, and equity;

Justice, and judgment, etc. Justice is in those things we do well according to the rule of truth; judgment, in those things we act with right discernment with our neighbors. Equity is in that action wherein with sincere intention we strive to please God alone in the things we rightly do or judge.

Proverbs 1:4

To give subtilty to the simple, to the young man knowledge and discretion.

To give prudence to the simple, etc. He calls simple those who have recently begun to listen to wisdom; the youth, who has already made some progress in listening to it. And perhaps he calls the simple in the plural number and youth in the singular, because the teaching of wisdom receives characters devoted to various emotions and manners of living, and leads them in the way of becoming more perfect in virtue. Of such it is rightly said: The multitude of those who believed were of one heart and one soul (Acts IV). To give, he says, prudence to the simple. This indeed is necessary for the untrained and the beginners, so that by determining and avoiding the craftiness of sophisms, they can be prevented from being drawn away from the simplicity of true wisdom, which leads to life. To the youth, knowledge and understanding, because one who prudently avoids falsehood will consequently receive the understanding of the truth. So far the preface; hence the text of the Parables begins.

Proverbs 1:5 · 2 passages

A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:

A wise man will hear and become wiser. Since Solomon was a lover of wisdom, who, having the option given to him, sought and received wisdom, he fittingly begins his Parables with wisdom. But when it is said: A wise man, when he hears the word, becomes wiser, it shows that no one in this life can become so wise that their wisdom cannot be increased, and it is always the custom of wise people to listen to the sayings of their elders, and sometimes even those younger than themselves; whatever utility they hear in them, they apply to themselves and remember in their heart. Indeed, a lesser wise man heard a greater one, the Queen of Sheba heard Solomon, and returned wiser (3 Kings 10). Moses heard his much lesser father-in-law, and he became more elevated and wiser (Exodus 18). The disciples heard Christ and were deemed worthy to receive the spirit of wisdom. Nicodemus heard, Gamaliel heard, and his disciple, then Saul, now the Apostle Paul, heard. Truly wise men heard the word of the Gospel and were made wiser. When Paul was caught up to the third heaven and heard unspeakable words which…

A wise man will hear and become wiser. Since Solomon was a lover of wisdom, who, having the option given to him, sought and received wisdom, he fittingly begins his Parables with wisdom. But when it is said: A wise man, when he hears the word, becomes wiser, it shows that no one in this life can become so wise that their wisdom cannot be increased, and it is always the custom of wise people to listen to the sayings of their elders, and sometimes even those younger than themselves; whatever utility they hear in them, they apply to themselves and remember in their heart. Indeed, a lesser wise man heard a greater one, the Queen of Sheba heard Solomon, and returned wiser (3 Kings 10). Moses heard his much lesser father-in-law, and he became more elevated and wiser (Exodus 18). The disciples heard Christ and were deemed worthy to receive the spirit of wisdom. Nicodemus heard, Gamaliel heard, and his disciple, then Saul, now the Apostle Paul, heard. Truly wise men heard the word of the Gospel and were made wiser. When Paul was caught up to the third heaven and heard unspeakable words which it is not lawful for a man to utter (Acts 22), nonetheless, he returned to earth saying: For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away (1 Corinthians 13).

And he who understands will possess governance. Let no one boast about their knowledge because if anyone often neglects to hear and understand the words of the wise, they do not know how to properly govern their life. How much more can such a person not be appointed to another’s governance, who has despised subjecting themselves to paternal discipline! Therefore, he says, Hearing, the wise man will be wiser, referring to the knowledge of things that are known through wisdom; and when he adds, And he who understands will possess governance, it pertains to the rectitude of life that is learned or taught through the same wisdom. And the beginning of Proverbs beautifully matches the beginning of the title, which reads, The proverbs of Solomon the son of David, king of Israel, for gaining wisdom and discipline.

Proverbs 1:6

To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.

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.

Proverbs 1:7 · 2 passages

The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.

The fear of the Lord is the beginning of wisdom. There are two fears of the Lord: the first is servile, which is called the beginning of knowledge or wisdom; the second is friendly, which accompanies the perfection of wisdom. Servile fear is the beginning of wisdom because whoever begins to be wise after the error of sins is first seized by divine fear, lest they be led to punishments. But this fear is cast out by perfect love (1 John 4). However, the holy fear of the Lord, which remains forever and ever (Psalm 111:10), is not excluded but is increased by charity. This is the fear by which a good son fears lest he offend the eyes of his most loving Father even slightly. For in the initial fear, the servile spirit still fears lest it be subdued by punishments from an angry master. Both fears, however, will cease in the future life; charity will never fail (1 Corinthians 13), but it will remain in the fullness of wisdom perpetually; which is to know the true and only God, and Jesus Christ whom He has sent (John 17:3).

Fools despise wisdom and discipline. It has been said of the wise man that he will become wiser upon hearing the word, and the one who understands will learn to rightly govern his actions. In contrast, it is said of fools that they do not only fail to attain the wisdom of right doctrine and the discipline of pure conduct but also despise knowing it. Indeed, while wisdom in the flesh was preaching, the wise rejoicingly ran to it: but the Pharisees and the chief priests spurned its saving words and deeds alike. And note that the singular form is used for the wise man, but the plural for fools, because there are not only more fools than wise people, but the assembly of the wise follows a single path of piety. Moreover, those erring with dissimilar doctrines have a dissimilar order of living.

Proverbs 1:8 · 2 passages

My son, hear the instruction of thy father, and forsake not the law of thy mother:

Listen, my son, to your father's discipline, etc. He has thus far disputed proverbially about each side, now he begins diligently to admonish each faithful person to prefer the discipline of the divine law to the enticements of the wicked; for certainly the observance of this leads to a crown, while the deeds of those lead to eternal death. Hence rightly he calls him son, whom the father takes care to instruct with solicitude. It may also be taken as spoken from the person of God the Father, and in the name of the mother, the Church, which was then called the Synagogue, is understood. And note that he so commands us to listen to the discipline of the Father, that we should in no way abandon the law, because it is not sufficient for someone to say they love the Lord and obey His precepts if they do not follow the unity of the Church with brotherly charity. And it is not prohibited to take the mother, who is herself the grace of God by which we are saved. For among the Hebrews, the spirit that grants grace is named in the feminine gender.

Through listening to paternal instruction and through observance of maternal law, grace is put on our head and a neck ring on our neck. For the more one gives heed to divine commands [and] strives to observe with greater diligence what one has learned in the unity of mother church, the more one may now ascend with greater worthiness to the honor of preaching and may in the future ascend with greater exaltation to the blessedness of reigning with Christ for ever.

Proverbs 1:9

For they shall be an ornament of grace unto thy head, and chains about thy neck.

"That grace may be added to your head," etc. It was a custom among the ancients that those who competed lawfully would receive a crown on their head and a torque on their neck. Therefore, for us too, if we keep the discipline of our Creator, if we observe the decrees of the mother of grace, the greater clarity of spiritual virtues is increased from there. For grace is added to the head when charity, which adorned the principal part of the mind, is inflamed more ardently. And a torque is added to the neck when, with the splendor of perfect action, the word of preaching, which proceeds through the neck, is confirmed; and lest it be despised by the hearers, it is taught with an unbroken connection of virtues. But also in those who kept the decrees of the Mosaic law, when the Lord came, the grace of the New Testament was added with the hope of the heavenly kingdom. Whose exceptional splendor will never be enclosed by any end, like a crown or a torque. To us also, when the light of eternity is granted for our acts, which divine grace has bestowed, indeed grace is added to the head, and a…

"That grace may be added to your head," etc. It was a custom among the ancients that those who competed lawfully would receive a crown on their head and a torque on their neck. Therefore, for us too, if we keep the discipline of our Creator, if we observe the decrees of the mother of grace, the greater clarity of spiritual virtues is increased from there. For grace is added to the head when charity, which adorned the principal part of the mind, is inflamed more ardently. And a torque is added to the neck when, with the splendor of perfect action, the word of preaching, which proceeds through the neck, is confirmed; and lest it be despised by the hearers, it is taught with an unbroken connection of virtues. But also in those who kept the decrees of the Mosaic law, when the Lord came, the grace of the New Testament was added with the hope of the heavenly kingdom. Whose exceptional splendor will never be enclosed by any end, like a crown or a torque. To us also, when the light of eternity is granted for our acts, which divine grace has bestowed, indeed grace is added to the head, and a torque to the neck, according to the Gospel saying: "For we have all received from his fullness, grace upon grace" (John 1); grace, namely, of blessed retribution, for the grace of righteous action.

Proverbs 1:10

My son, if sinners entice thee, consent thou not.

"My son, if sinners entice you," etc. Sinners entice in two ways those whom they deceive, because they either allure them to commit crimes with blandishments, or they uplift deeds already done with favors, as if laudably performed. In both cases, wisdom exhorts its listeners not to acquiesce to such things.

Proverbs 1:11 · 2 passages

If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:

"If they say, Come with us," etc. This passage can be generally said of robbers, who bring either death traps or harm to the innocent. It can also be specifically understood of those who handed over the author of life to death.

"Let us lay in wait for the innocent without cause." They did this when they said: "Is it lawful to give tribute to Caesar, or not?" (Mark 12) and countless other similar things. Truly he was innocent, who did no sin, nor was deceit found in his mouth. Truly they laid traps for him in vain, by whom they were not harmed, but from whom they had experienced many benefits.

Proverbs 1:12

Let us swallow them up alive as the grave; and whole, as those that go down into the pit:

"Let us swallow him alive like the grave," etc. Thus the wicked desired to extinguish the Lord, that every memory of his virtues and teaching might be removed; and even that it might be forgotten that such a one ever lived among them.

Proverbs 1:13

We shall find all precious substance, we shall fill our houses with spoil:

"We shall find all precious substance," etc. They spoke of the people whom they saw adhering to Christ. For they thought that if they killed him, they could separate all who had believed from his love and following, and fill their gatherings with such spoils of people. Similar to this is that parable of the Lord, when the son of the king came to them, they said: "This is the heir; come, let us kill him, and the inheritance will be ours" (Mark 12).

Proverbs 1:14

Cast in thy lot among us; let us all have one purse:

"Cast in your lot with us," etc. A purse is a sack of money. It is evident about robbers that, to gather more accomplices in crime, they promise them a share of the booty they have taken. But also the persecutors of our Redeemer, whoever they could, they joined to themselves. But those whom they saw following him, they expelled from the synagogue, depriving them of their communion.

Proverbs 1:15

My son, walk not thou in the way with them; refrain thy foot from their path:

"My son, do not walk in the way with them," etc. He forbids those who believe in Christ among the Jews from associating with the Jews who persecute Christ. Finally, all who believed were together. And Peter speaking to them said, "Save yourselves from this crooked generation" (Acts 2).

Proverbs 1:16

For their feet run to evil, and make haste to shed blood.

"For their feet run to evil," etc. They hasten not only to the evil they work temporarily, but also to the evil they will suffer perpetually, as often as they hurry to commit murder or some other crime. For as much as they are led to commit a crime, so much they approach to endure the punishment for the crime. These things can be especially understood of the plotters against our Savior. However, the following verse is generally inserted about his faithful who equally endure the malice of the wicked.

Proverbs 1:17

Surely in vain the net is spread in the sight of any bird.

"Surely in vain the net is spread," etc. Truly the snare of persecution or death is spread in vain for the elect, who have the wings of hope and charity and other virtues, by which they desire heavenly things while they live, so that they may deserve to reach them after death. They also have the eyes of the mind, by which they foresee both the evils they endure from the wicked passing quickly and the eternal goods they have deserved for enduring. With these same eyes, they foresee both the pride of the reprobate soon to be consumed and the perpetual torments following. It can also be understood thus, that he rightly speaks of the pernicious doctrine of the wicked, which he wove from the place where he said: "If sinners entice you, do not consent." For it is in vain that such a net is spread before those who contemplate heavenly things with pure eyes of the heart; who know how to say with the prophet: "Our soul has escaped like a bird from the snare of the fowlers." For he easily avoids the snares spread on earth, who has his conversation in heaven. Therefore, the wicked in vain prepa…

"Surely in vain the net is spread," etc. Truly the snare of persecution or death is spread in vain for the elect, who have the wings of hope and charity and other virtues, by which they desire heavenly things while they live, so that they may deserve to reach them after death. They also have the eyes of the mind, by which they foresee both the evils they endure from the wicked passing quickly and the eternal goods they have deserved for enduring. With these same eyes, they foresee both the pride of the reprobate soon to be consumed and the perpetual torments following. It can also be understood thus, that he rightly speaks of the pernicious doctrine of the wicked, which he wove from the place where he said: "If sinners entice you, do not consent." For it is in vain that such a net is spread before those who contemplate heavenly things with pure eyes of the heart; who know how to say with the prophet: "Our soul has escaped like a bird from the snare of the fowlers." For he easily avoids the snares spread on earth, who has his conversation in heaven. Therefore, the wicked in vain prepare both nets for the good, because if they persuade to wickedness, they are overcome by the wisdom of the righteous; and if they bring adversity, they are despised for their patience. Moreover, the tempters themselves are destroyed by their own snares. Hence, it is rightly added: