TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 1:20–33. His four-level outline is real structure in the source text, so it is rendered as structure.
Solomon, having shown how dangerous it is to hearken to the temptations of Satan, here shows how dangerous it is not to hearken to the calls of God, which we shall for ever rue the neglect of. Observe,
I.By whom God calls to us - by wisdom.
It is wisdom that crieth without. The word is plural - wisdoms, for, as there is infinite wisdom in God, so there is the manifold wisdom of God, Eph 3:10. God speaks to the children of men by all the kinds of wisdom, and, as in every will, so in every word, of God there is a counsel.
1.Human understanding is wisdom, the light and law of nature, the powers and faculties of reason, and the office of conscience, Job 38:36. By these God speaks to the children of men, and reasons with them. The spirit of a man is the candle of the Lord; and, wherever men go, they may hear a voice behind them, saying, This is the way; and the voice of conscience is the voice of God, and not always a still small voice, but sometimes it cries.
2.Civil government is wisdom; it is God's ordinance; magistrates are his viceregents [viceregents?]. God by David had said to the fools, Deal not foolishly, Psa 75:4. In the opening of the gates, and in the places of concourse, where courts were kept, the judges, the wisdom of the nation, called to wicked people, in God's name, to repent and reform.
3.Divine revelation is wisdom; all its dictates, all its laws, are wise as wisdom itself. God does, by the written word, by the law of Moses, which sets before us the blessing and the curse, by the priests' lips which keep knowledge, by his servants the prophets, and all the ministers of this word, declare his mind to sinners, and give them warning as plainly as that which is proclaimed in the streets or courts of judicature by the criers. God, in his word, not only opens the case, but argues it with the children of men. Come, now, and let us reason together, Isa 1:18.
4.Christ himself is Wisdom, is Wisdoms, for in him are hidden all the treasures of wisdom and knowledge, and he is the centre of all divine revelation, not only the essential Wisdom, but the eternal Word, by whom God speaks to us and to whom he has committed all judgment; he it is therefore who here both pleads with sinners and passes sentence on them. He calls himself Wisdom, Luk 7:35.
II.How he calls to us, and in what manner.
1.Very publicly, that whosoever hath ears to hear may hear, since all are welcome to take the benefit of what is said and all are concerned to heed it. The rules of wisdom are published without in the streets, not in the schools only, or in the palaces of princes, but in the chief places of concourse, among the common people that pass and repass in the opening of the gates and in the city. It is comfortable casting the net of the gospel where there is a multitude of fish, in hopes that then some will be enclosed. This was fulfilled in our Lord Jesus, who taught openly in the temple, in crowds of people, and in secret said nothing (Joh 18:20), and charged his ministers to proclaim his gospel on the housetop, Mat 10:27. God says (Isa 45:19), I have not spoken in secret. There is no speech or language where Wisdom's voice is not heard. Truth seeks not corners, nor is virtue ashamed of itself.
2.Very pathetically; she cries, and again she cries, as one in earnest. Jesus stood and cried. She utters her voice, she utters her words with all possible clearness and affection. God is desirous to be heard and heeded.
III.What the call of God and Christ is.
1.He reproves sinners for their folly and their obstinately persisting in it, Pro 1:22. Observe,
(1.)Who they are that Wisdom here reproves and expostulates with. In general, they are such as are simple, and therefore might justly be despised, such as love simplicity, and therefore might justly be despaired of; but we must use the means even with those that we have but little hopes of, because we know not what divine grace may do. Three sorts of persons are here called to: - [1.] Simple ones that love simplicity. Sin is simplicity, and sinners are simple ones; they do foolishly, very foolishly; and the condition of those is very bad who love simplicity, are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and are in their element when they are doing a simple thing, sporting themselves in their own deceivings and flattering themselves in their wickedness. [2.] Scorners that delight in scorning - proud people that take a pleasure in hectoring all about them, jovial people that banter all mankind, and make a jest of every thing that comes in their way. But scoffers at religion are especially meant, the worst of sinners, that scorn to submit to the truths and laws of Christ, and to the reproofs and admonitions of his word, and take a pride in running down every thing that is sacred and serious. [3.] Fools that hate knowledge. None but fools hate knowledge. Those only are enemies to religion that do not understand it aright. And those are the worst of fools that hate to be instructed and reformed, and have a rooted antipathy to serious godliness.
(2.)How the reproof is expressed: "How long will you do so?" This implies that the God of heaven desires the conversion and reformation of sinners and not their ruin, that he is much displeased with their obstinacy and dilatoriness, that he waits to be gracious, and is willing to reason the case with them.
2.He invites them to repent and become wise, Pro 1:23. And here,
(1.)The precept is plain: Turn you at my reproof. We do not make a right use of the reproofs that are given us for that which is evil if we do not turn from it to that which is good; for for this end the reproof was given. Turn, that is, return to your right mind, turn to God, turn to your duty, turn and live.
(2.)The promises are very encouraging. Those that love simplicity find themselves under a moral impotency to change their own mind and way; they cannot turn by any power of their own. To this God answers, "Behold, I will pour out my Spirit unto you; set yourselves to do what you can, and the grace of God shall set in with you, and work in you both to will and to do that good which, without that grace, you could not do." Help thyself, and God will help thee; stretch forth thy withered hand, and Christ will strengthen and heal it.
[1.]The author of this grace is the Spirit, and that is promised: I will pour out my Spirit unto you, as oil, as water; you shall have the Spirit in abundance, rivers of living water, Joh 7:38. Our heavenly Father will give the Holy Spirit to those that ask him.
[2.]The means of this grace is the word, which, if we take it aright, will turn us; it is therefore promised, "I will make known my words unto you, not only speak them to you, but make them known, give you to understand them." Note, Special grace is necessary to a sincere conversion. But that grace shall never be denied to any that honestly seek it and submit to it.
3.He reads the doom of those that continue obstinate against all these means and methods of grace. It is large and very terrible, Pro 1:24-32. Wisdom, having called sinners to return, pauses awhile, to see what effect the call has, hearkens and hears; but they speak not aright (Jer 8:6), and therefore she goes on to tell them what will be in the end hereof.
(1.)The crime is recited and it is highly provoking. See what it is for which judgment will be given against impenitent sinners in the great day, and you will say they deserve it, and the Lord is righteous in it. It is, in short, rejecting Christ and the offers of his grace, and refusing to submit to the terms of his gospel, which would have saved them both from the curse of the law of God and from the dominion of the law of sin.
[1.]Christ called to them, to warn them of their danger; he stretched out his hand to offer them mercy, nay, to help them out of their miserable condition, stretched out his hand for them to take hold of, but they refused and no man regarded; some were careless and never heeded it, nor took notice of what was said to them; others were wilful, and, though they could not avoid hearing the will of Christ, yet they gave him a flat denial, they refused, Pro 1:24. They were in love with their folly, and would not be made wise. They were obstinate to all the methods that were taken to reclaim them. God stretched out his hand in mercies bestowed upon them, and, when those would not work upon them, in corrections, but all were in vain; they regarded the operations of his hand no more than the declarations of his mouth.
[2.]Christ reproved and counselled them, not only reproved them for what they did amiss, but counselled them to do better (those are reproofs of instruction and evidences of love and good-will), but they set at nought all his counsel as not worth heeding, and would none of his reproof, as if it were below them to be reproved by him and as if they had never done any thing that deserved reproof, Pro 1:25. This is repeated (Pro 1:30): "They would none of my counsel, but rejected it with disdain; they called reproofs reproaches, and took them as an insult (Jer 6:10); nay, they despised all my reproof, as if it were all a jest, and not worth taking notice of." Note, Those are marked for ruin that are deaf to reproof and good counsel.
[3.]They were exhorted to submit to the government of right reason and religion, but they rebelled against both. First, Reason should not rule them, for they hated knowledge (Pro 1:29), hated the light of divine truth because it discovered to them the evil of their deeds, Joh 3:20. They hated to be told that which they could not bear to know. Secondly, Religion could not rule them, for they did not choose the fear of the Lord, but chose to walk in the way of their heart and in the sight of their eyes. They were pressed to set God always before them, but they chose rather to cast him and his fear behind their backs. Note, Those who do not choose the fear of the Lord show that they have no knowledge.
(2.)The sentence is pronounced, and it is certainly ruining. Those that will not submit to God's government will certainly perish under his wrath and curse, and the gospel itself will not relieve them. They would not take the benefit of God's mercy when it was offered them, and therefore justly fall as victims to his justice, Pro 29:1. The threatenings here will have their full accomplishment in the judgment of the great day and the eternal misery of the impenitent, of which yet there are some earnests in present judgments.
[1.]Now sinners are in prosperity and secure; they live at ease, and set sorrow at defiance. But, First, Their calamity will come (Pro 1:26); sickness will come, and those diseases which they shall apprehend to be the very arrests and harbingers of death; other troubles will come, in mind, in estate, which will convince them of their folly in setting God at a distance. Secondly, Their calamity will put them into a great fright. Fear seizes them, and they apprehend that bad will be worse. When public judgments are abroad the sinners in Zion are afraid, fearfulness surprises the hypocrites. Death is the king of terrors to them (Job 15:21, etc.; Job 18:11, etc.); this fear will be their continual torment. Thirdly, According to their fright will it be to them. Their fear shall come (the thing they were afraid of shall befal them); it shall come as desolation, as a mighty deluge bearing down all before it; it shall be their destruction, their total and final destruction; and it shall come as a whirlwind, which suddenly and forcibly drives away all the chaff. Note, Those that will not admit the fear of God lay themselves open to all other fears, and their fears will not prove causeless. Fourthly, Their fright will then be turned into despair: Distress and anguish shall come upon them, for, having fallen into the pit they were afraid of, they shall see no way to escape, Pro 1:27. Saul cries out (Sa2 1:9), Anguish has come upon me; and in hell there is weeping, and wailing, and gnashing of teeth for anguish, tribulation and anguish to the soul of the sinner, the fruit of the indignation and wrath of the righteous God, Rom 2:8, Rom 2:9.
[2.]Now God pities their folly, but he will then laugh at their calamity (Pro 1:26): "I also will laugh at your distress, even as you laughed at my counsel." Those that ridicule religion will thereby but make themselves ridiculous before all the world. The righteous will laugh at them (Psa 52:6), for God himself will. It intimates that they shall be for ever shut out of God's compassions; they have so long sinned against mercy that they have now quite sinned it away. His eye shall not spare, neither will he have pity. Nay, his justice being glorified in their ruin, he will be pleased with it, though now he would rather they should turn and live. Ah! I will ease me of my adversaries.
[3.]Now God is ready to hear their prayers and to meet them with mercy, if they would but seek to him for it; but then the door will be shut, and they shall cry in vain (Pro 1:28): "Then shall they call upon me when it is too late, Lord, Lord, open to us. They would then gladly be beholden to that mercy which now they reject and make light of; but I will not answer, because, when I called, they would not answer;" all the answer then will be, Depart from me, I know you not. This has been the case of some even in this life, as of Saul, whom God answered not by Urim or prophets; but, ordinarily, while there is life there is room for prayer and hope of speeding, and therefore this must refer to the inexorable justice of the last judgment. Then those that slighted God will seek him early (that is, earnestly), but in vain; they shall not find him, because they sought him not when he might be found, Isa 55:6. The rich man in hell begged, but was denied.
[4.]Now they are eager upon their own way, and fond of their own devices; but then they will have enough of them (Pro 1:31), according to the proverb, Let men drink as they brew; they shall eat the fruit of their own way; their wages shall be according to their work, and, as was their choice, so shall their doom be, Gal 6:7, Gal 6:8. Note, First, There is a natural tendency in sin to destruction, Jam 1:15. Sinners are certainly miserable if they do but eat the fruit of their own way. Secondly, Those that perish must thank themselves, and can lay no blame upon any other. It is their own device; let them make their boast of it. God chooses their delusions, Isa 66:4.
[5.]Now they value themselves upon their worldly prosperity; but then that shall help to aggravate their ruin, Pro 1:32. First, They are now proud that they can turn away from God and get clear of the restraints of religion; but that very thing shall slay them, the remembrance of it shall cut them to the heart. Secondly, They are now proud of their own security and sensuality; but the ease of the simple (so the margin reads it) shall slay them; the more secure they are the more certain and the more dreadful will their destruction be, and the prosperity of fools shall help to destroy them, by puffing them up with pride, gluing their hearts to the world, furnishing them with fuel for their lusts, and hardening their hearts in their evil ways.
4.He concludes with an assurance of safety and happiness to all those that submit to the instructions of wisdom (Pro 1:33): "Whoso hearkeneth unto me, and will be ruled by me, he shall," (1.) "Be safe; he shall dwell under the special protection of Heaven, so that nothing shall do him any real hurt." (2.) "He shall be easy, and have no disquieting apprehensions of danger; he shall not only be safe from evil, but quiet from the fear of it." Though the earth be removed, yet shall not they fear. Would we be safe from evil, and quiet from the fear of it? Let religion always rule us and the word of God be our counsellor. That is the way to dwell safely in this world, and to be quiet from the fear of evil in the other world.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is written: “Wisdom is made known in death,” that is to say, the life of the wise man is praised at the end of his life. Wherefore we read also in another place: “Do not praise a man during his lifetime”and again, “Praise not any man before death.” Now suppose someone says: praise a man after death, for in the praise of the living there is a possible occasion of vain exultation for the object of the laudation and a note of flattery is attached to the one bestowing it. In many ways, however, it is useful to praise the dead: in the first place, because, while the one is absent who might be gratified by our praise, it is necessary that the whole glory be referred to the bestower of grace; second, because only admiration for his virtue remains when the suspicion of flattery is removed. Therefore, praise of the dead which is proclaimed in the holy congregation of the faithful is full of edification and utterly free from ostentation. LIFE OF ST.
What about this saying: “He who shall have persevered to the end, shall be saved,” or that oracle of the divine word in the sacred proverbs: “Wisdom is proclaimed at the moment of departure”? These sayings show that, though wisdom is helpful in every age, all people should be particularly wise when they are leaving this world, because the wisdom of past years will not fully deserve praise if it does not terminate in a good end. Wisdom is proclaimed at the moment of departure.
Wisdom preaches in the streets, etc. The Wisdom of God, indeed, is Christ, who, having lived in the world, revealed the mysteries of His divinity to a few and instructed them not to preach that He was Jesus Christ before His passion and resurrection, lest they tell anyone the glory they saw on the mount; and then, He showed His Majesty’s power more by works than by words, fulfilling the prophecy that said: Nor shall anyone hear His voice in the streets (Isaiah 42). But after His resurrection, wisdom preached outside (Matt. 12); for, having sent down the Holy Spirit, He revealed Himself to the world through the apostles. In the streets, He raised His voice, because He publicly repeated to the crowds what He had taught to few, fulfilling the word which He said to His heralds: What I tell you in the darkness, speak in the light; and what you hear whispered, proclaim on the housetops (Matt. 10). He cried out at the head of the multitudes, because He openly brought to the memory of the princes, who thought they had prevailed against Him by crucifying Him, the guilt of the murder they committed and called them to the remedy of repentance.
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Summary
Proverbs 1:20 vividly personifies Wisdom as a dynamic and public figure who actively and persistently calls out to humanity. She is not depicted as a reclusive, esoteric voice, but as a vibrant, vocal presence in the most accessible and central spaces of the city, earnestly seeking to impart life-giving instruction, moral discernment, and practical understanding to all who will listen. This compelling imagery underscores the universal accessibility and urgent necessity of divine wisdom for navigating the complexities of life and making righteous choices.
Context
Literary Context
Proverbs 1:20 is strategically placed within the opening didactic section of the book of Proverbs (chapters 1-9), which functions as an extended parental appeal from a father to his son, urging him to embrace wisdom and reject the paths of folly. This foundational section establishes the core premise that "The fear of the Lord is the beginning of knowledge" Proverbs 1:7, setting the stage for the practical application of this principle. The personification of Wisdom as a woman, introduced here and profoundly developed in Proverbs 8, elevates wisdom from an abstract concept to an active, divine agent. This portrayal creates a dramatic and intentional contrast with the seductive and ultimately destructive appeals of Folly, also personified as a woman, which is vividly depicted later in the book (e.g., Proverbs 9:13-18).
Historical & Cultural Context
The imagery of Wisdom crying "without" and "in the streets" is deeply rooted in the public life of ancient Near Eastern cities. The "streets" (Hebrew: rehovot) refer to the broad public squares, city gates, and main thoroughfares that served as the vibrant hubs of daily commerce, legal proceedings, public announcements, and social interaction. The city gate, in particular, was the nexus of community life, functioning as a court, marketplace, and primary meeting place. By deliberately positioning Wisdom in these highly visible and active locations, the text powerfully conveys that divine wisdom is not confined to religious sanctuaries, academic institutions, or the private sphere. Instead, it is universally relevant and readily available to everyone in their everyday lives, public dealings, moral decisions, and communal interactions, emphasizing its practical and pervasive applicability.
Key Themes
This verse significantly contributes to several overarching themes within the book of Proverbs. Firstly, it powerfully conveys the Accessibility of Wisdom, asserting that God's truth is not hidden or exclusive to a select few, but is openly proclaimed for all to hear and embrace. Secondly, it underscores the Urgency and Persistence of Wisdom's Call, employing strong, active verbs like "crieth" and "uttereth" to suggest a loud, insistent, and unavoidable invitation. This implies that a lack of wisdom is often a deliberate choice or a result of inattention, rather than a lack of opportunity. Thirdly, the verse highlights Wisdom's Public Relevance, demonstrating that its principles are applicable to and necessary for every facet of societal and individual life, from personal conduct and ethical decision-making to communal justice and the ordering of the entire public sphere.
Exposition and Analysis
Key Word Analysis
This term, a collateral form of chokmah, signifies more than mere intellectual knowledge. It denotes a comprehensive understanding encompassing practical skill, moral discernment, and the ability to live righteously in alignment with God's principles. It represents applied knowledge that leads to right action and a flourishing life. The plural form, chokmôwth, can emphasize the abundance, intensity, or manifold aspects of this divine wisdom, suggesting its rich and multifaceted nature.
Derived from a primitive root meaning "to creak (or emit a stridulous sound), i.e. to shout (usually for joy)," this word suggests a loud, clear, and often joyful or triumphant proclamation. It implies a confident, unreserved declaration, rather than a desperate or pleading cry. Wisdom is not whispering in a corner but boldly announcing something profoundly good, necessary, and ultimately beneficial for humanity.
This primitive root, meaning "to give," is used with immense latitude of application, including "to put, make, etc." In this context, combined with "voice," it signifies the active giving forth or emitting of sound, reinforcing the audible and intentional nature of Wisdom's communication. It underscores that Wisdom's call is a deliberate and clear transmission of her message.
This term refers to a "width," specifically an "avenue or area," denoting broad public places, squares, or thoroughfares within a city. As detailed in the context, these were the central hubs of public life, commerce, and legal proceedings. Wisdom's deliberate presence in these locations signifies its universal relevance and open availability to all members of society, in every aspect of their daily existence and public interactions.
Verse Breakdown
"Wisdom crieth without;"
This clause introduces the personified Wisdom as an active, vocal agent. The verb "crieth" (from rânan) suggests a loud, clear, and perhaps joyful or triumphant proclamation, indicating that Wisdom is not shy or hidden but boldly making her presence known. The adverb "without" (from chûwts, meaning "outside" or "outdoors") signifies that her call is made in the open, outside private dwellings, emphasizing her public and accessible nature to all.
"she uttereth her voice in the streets:"
This second clause powerfully reinforces and expands upon the first. "She uttereth her voice" (using nâthan "to give" and qôwl "voice") reiterates the active, audible, and intentional nature of Wisdom's communication. The specific location "in the streets" (from rᵉchôb) specifies the broad public squares and thoroughfares, which were the very heart of communal life. This repetition and precise specification underscore the profound idea that Wisdom's message is not intended for a select few, but is openly offered to everyone, permeating every public sphere of life and interaction.
Literary Devices
The primary literary device employed in Proverbs 1:20 is Personification, where the abstract concept of wisdom is endowed with human attributes and actions, specifically the ability to "cry" and "utter her voice." This makes wisdom a dynamic, relatable character actively engaging with humanity, rather than remaining an abstract concept. The setting of "without" and "in the streets" functions as a potent Metonymy or Synecdoche, where these specific public places represent the entirety of human experience and the public square, emphasizing that wisdom's principles are not confined to private study or secluded contemplation but are applicable and necessary in all areas of life. The forceful, active verbs "crieth" and "uttereth" also contribute to an element of Emphasis and Urgency, highlighting the clarity, persistence, and unavoidable nature of wisdom's call, making it difficult to ignore for those who are genuinely listening.
Theological and Thematic Connections
Proverbs 1:20 establishes a profound theological truth: God's wisdom is not a secret to be guarded or an esoteric knowledge for an elite few, but a truth to be openly proclaimed and eagerly embraced by all. This open, public invitation reflects God's benevolent desire for humanity to live in alignment with His divine design, leading to flourishing, righteousness, and true life. The public nature of Wisdom's call foreshadows the universal scope of God's revelation and His persistent pursuit of humanity, inviting all to turn from folly and embrace life. This divine initiative underscores that spiritual understanding and moral discernment are not earned through arduous intellectual striving alone, but are freely offered to those who humbly seek and respond to it.
Reflection and Application
Proverbs 1:20 serves as a compelling and timeless reminder that divine wisdom is not hidden away in obscure texts or confined to sacred, inaccessible spaces; rather, it is actively and loudly proclaimed in the very fabric of our daily lives and public spheres. The profound challenge for us today is to cultivate an intentional attentiveness to Wisdom's voice amidst the overwhelming cacophony of modern life, which often prioritizes noise and fleeting trends over enduring truth. Are we truly listening for God's principles and discernment in our personal decisions, our complex relationships, our professional endeavors, and our public discourse? This verse calls us to recognize that wisdom is not merely intellectual assent to abstract ideas but a practical, moral discernment that impacts every "street" we walk down, every interaction we have, and every choice we make. Embracing this wisdom means actively seeking to understand God's perspective, diligently applying His truth to our unique circumstances, and allowing it to profoundly shape our character and actions, ultimately leading us toward a life of greater understanding, discernment, and true flourishing in Christ.
Questions for Reflection
FAQ
Is the "Wisdom" in Proverbs 1:20 a literal woman?
No, the "Wisdom" in Proverbs 1:20 is not a literal woman. This is a powerful and effective literary device known as personification, where an abstract concept (wisdom) is given human characteristics, actions, and even a voice, to make it more relatable, vivid, and impactful for the reader. Throughout the book of Proverbs, wisdom is consistently personified as a woman who actively calls out, builds her house, prepares a feast, and offers guidance and life. This artistic choice emphasizes wisdom's active, accessible, and life-giving nature, and it also serves to distinguish it from the destructive allure of Folly, which is likewise personified as a woman in later chapters (e.g., Proverbs 9:13-18). The ultimate theological significance of this personification points to the divine origin and inherent nature of true wisdom, which emanates from God Himself.
Christ-Centered Fulfillment
The personified Wisdom crying out in the streets finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as Wisdom in Proverbs is portrayed as eternally present with God at creation, serving as a master craftsman (Proverbs 8:22-31), so too is Christ identified as the eternal Word (Logos) through whom all things were made and by whom they hold together. The Apostle Paul explicitly declares Jesus to be "the wisdom of God" (1 Corinthians 1:24) and states that God "made Him our wisdom and our righteousness and sanctification and redemption" (1 Corinthians 1:30). Like the personified Wisdom in Proverbs, Jesus did not hide His message in secluded places or speak only to a select few; rather, He publicly proclaimed the kingdom of God, teaching openly in the synagogues, on hillsides, and in the streets of Galilee and Judea, inviting all who would hear to come to Him for rest and life. His entire life, His profound teachings, His sacrificial death, and His glorious resurrection are the embodiment of divine wisdom, offering humanity the ultimate path to understanding, righteousness, and eternal life. To embrace Christ by faith is to embrace true wisdom, for in Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3).