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 1:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here an introduction to this book, which some think was prefixed by the collector and publisher, as Ezra; but it is rather supposed to have been penned by Solomon himself, who, in the beginning of his book, proposes his end in writing it, that he might keep to his business, and closely pursue that end. We are here told,
I.Who wrote these wise sayings, Pro 1:1. They are the proverbs of Solomon.
1.His name signifies peaceable, and the character both of his spirit and of his reign answered to it; both were peaceable. David, whose life was full of troubles, wrote a book of devotion; for is any afflicted? let him pray. Solomon, who lived quietly, wrote a book of instruction; for when the churches had rest they were edified. In times of peace we should learn ourselves, and teach others, that which in troublous times both they and we must practise.
2.He was the son of David; it was his honour to stand related to that good man, and he reckoned it so with good reason, for he fared the better for it, Kg1 11:12. He had been blessed with a good education, and many a good prayer had been put up for him (Psa 72:1), the effect of both which appeared in his wisdom and usefulness. The generation of the upright are sometimes thus blessed, that they are made blessings, eminent blessings, in their day. Christ is often called the Son of David, and Solomon was a type of him in this, as in other things, that he opened his mouth in parables or proverbs.
3.He was king of Israel - a king, and yet it was no disparagement to him to be an instructor of the ignorant, and a teacher of babes - king of Israel, that people among whom God was known and his name was great; among them he learned wisdom, and to them he communicated it. All the earth sought to Solomon to hear his wisdom, which excelled all men's (Kg1 4:30; Kg1 10:24); it was an honour to Israel that their king was such a dictator, such an oracle. Solomon was famous for apophthegms; every word he said had weight in it, and something that was surprising and edifying. His servants who attended him, and heard his wisdom, had, among them, collected 3000 proverbs of his which they wrote in their day-books; but these were of his own writing, and do not amount to nearly a thousand. In these he was divinely inspired. Some think that out of those other proverbs of his, which were not so inspired, the apocryphal books of Ecclesiasticus and the Wisdom of Solomon were compiled, in which are many excellent sayings, and of great use; but, take altogether, they are far short of this book. The Roman emperors had each of them his symbol or motto, as many now have with their coat of arms. But Solomon had many weighty sayings, not as theirs, borrowed from others, but all the product of that extraordinary wisdom which God had endued him with.
II.For what end they were written (Pro 1:2-4), not to gain a reputation to the author, or strengthen his interest among his subjects, but for the use and benefit of all that in every age and place will govern themselves by these dictates and study them closely. This book will help us,
1.To form right notions of things, and to possess our minds with clear and distinct ideas of them, that we may know wisdom and instruction, that wisdom which is got by instruction, by divine revelation, may know both how to speak and act wisely ourselves and to give instruction to others.
2.To distinguish between truth and falsehood, good and evil - to perceive the words of understanding, to apprehend them, to judge of them, to guard against mistakes, and to accommodate what we are taught to ourselves and our own use, that we may discern things that differ and not be imposed upon, and may approve things that are excellent and not lose the benefit of them, as the apostle prays, Phi 1:10.
3.To order our conversation aright in every things, Pro 1:3. This book will give, that we may receive, the instruction of wisdom, that knowledge which will guide our practice in justice, judgment, and equity (Pro 1:3), which will dispose us to render to all their due, to God the things that are God's, in all the exercises of religion, and to all men what is due to them, according to the obligations which by relation, office, contract, or upon any other account, we lie under to them. Note, Those are truly wise, and none but those, who are universally conscientious; and the design of the scripture is to teach us that wisdom, justice in the duties of the first table, judgment in those of the second table, and equity (that is sincerity) in both; so some distinguish them.
III.For whose use they were written, Pro 1:4. They are of use to all, but are designed especially,
1.For the simple, to give subtlety to them. The instructions here given are plain and easy, and level to the meanest capacity, the wayfaring men, though fools, shall not err therein; and those are likely to receive benefit by them who are sensible of their own ignorance and their need to be taught, and are therefore desirous to receive instruction; and those who receive these instructions in their light and power, though they be simple, will hereby be made subtle, graciously crafty to know the sin they should avoid and the duty they should do, and to escape the tempter's wiles. He that is harmless as the dove by observing Solomon's rules may become wise as the serpent; and he that has been sinfully foolish when he begins to govern himself by the word of God becomes graciously wise.
2.For young people, to give them knowledge and discretion. Youth is the learning age, catches at instructions, receives impressions, and retains what is then received; it is therefore of great consequence that the mind be then seasoned well, nor can it receive a better tincture than from Solomon's proverbs. Youth is rash, and heady, and inconsiderate; man is born like the wild ass's colt, and therefore needs to be broken by the restraints and managed by the rules we find here. And, if young people will but take heed to their ways according to Solomon's proverbs, they will soon gain the knowledge and discretion of the ancients. Solomon had an eye to posterity in writing this book, hoping by it to season the minds of the rising generation with the generous principles of wisdom and virtue.
IV.What good use may be made of them, Pro 1:5, Pro 1:6.
Those who are young and simple may by them be made wise, and are not excluded from Solomon's school, as they were from Plato's. But is it only for such? No; here is not only milk for babes, but strong meat for strong men. This book will not only make the foolish and bad wise and good, but the wise and good wiser and better; and though the simple and the young man may perhaps slight those instructions, and not be the better for them, yet the wise man will hear. Wisdom will be justified by her own children, though not by the children sitting in the market-place. Note, Even wise men must hear, and not think themselves too wise to learn. A wise man is sensible of his own defects (Plurima ignoro, sed ignorantiam meam non ignoro - I am ignorant of many things, but not of my own ignorance), and therefore is still pressing forward, that he may increase in learning, may know more and know it better, more clearly and distinctly, and may know better how to make use of it. As long as we live we should strive to increase in all useful learning. It was a saying of one of the greatest of the rabbim, Qui non auget scientiam, amittit de ea - If our stock of knowledge by not increasing, it is wasting; and those that would increase in learning must study the scriptures; these perfect the man of God. A wise man, by increasing in learning, is not only profitable to himself, but to others also,
1.As a counsellor. A man of understanding in these precepts of wisdom, by comparing them with one another and with his own observations, shall by degrees attain unto wise counsels; he stands fair for preferment, and will be consulted as an oracle, and entrusted with the management of public affairs; he shall come to sit at the helm, so the word signifies. Note, Industry is the way to honour; and those whom God has blessed with wisdom must study to do good with it, according as their sphere is. It is more dignity indeed to be counsellor to the prince, but it is more charity to be counsellor to the poor, as Job was with his wisdom. Job 29:15, I was eyes to the blind.
2.As an interpreter (Pro 1:6) - to understand a proverb. Solomon was himself famous for expounding riddles and resolving hard questions, which was of old the celebrated entertainment of the eastern princes, witness the solutions he gave to the enquiries with which the queen of Sheba thought to puzzle him. Now here he undertakes to furnish his readers with that talent, as far as would be serviceable to the best purposes. "They shall understand a proverb, even the interpretation, without which the proverb is a nut uncracked; when they hear a wise saying, though it be figurative, they shall take the sense of it, and know how to make use of it." The words of the wise are sometimes dark sayings. In St. Paul's epistles there is that which is hard to be understood; but to those who, being well-versed in the scriptures, know how to compare spiritual things with spiritual, they will be easy and safe; so that, if you ask them, Have you understood all these things? they may answer, Yea, Lord. Note, It is a credit to religion when men of honesty are men of sense; all good people therefore should aim to be intelligent, and run to and fro, take pains in the use of means, that their knowledge may be increased.
Historical interpretation
Five Centuries of Reception
5 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.
He who accepts the doctrines of wisdom, sometimes, in addition to the first doctrines because of which he is already wise, takes up second doctrines in reference to which he was not formerly wise, and [then] he will be wiser, just as also it is said, “For when a wise man has heard these things, he will be wiser.”
[Daniel 2:21] "And it is He who changes times and seasons, who transfers kingdoms and establishes kingdoms." Let us not marvel, therefore, whenever we see kings and empires succeed one another, for it is by the will of God that they are governed, altered, and terminated. And the cases of individuals are well known to Him who founded all things. He often permits wicked kings to arise in order that they may in their wickedness punish the wicked. At the same time by indirect suggestion and general discussion he prepares the reader for the fact that the dream Nebuchadnezzar saw was concerned with the change and succession of empires. "He gives wisdom to the wise and knowledge to those who acquire learning." This accords with the scripture: "The wise man will hear and increase his wisdom" (Proverbs 1:5). "For he who has, to him it shall be given" (Matthew 25:29). A soul which cherishes an ardent love of wisdom is freely infilled by the Spirit of God. But wisdom will never penetrate a perverse soul (Wisdom 3:1-13).
There are indeed many who know how so to control their outward advancement as by no means to fall inwardly thereby. Whence it is written, “God casts not away the mighty, seeing that he also himself is mighty.” And it is said through Solomon, “A man of understanding shall possess governments.” But to me these things are difficult, since they are also exceedingly burdensome, and what the mind has not received willingly it does not control fitly. Lo, our most serene lord the emperor had ordered an ape to be made a lion. And, indeed, in virtue of this order it can be called a lion, but a lion it cannot be made. Wherefore his piety must … himself take the blame of all my faults and shortcomings, having committed a ministry of power to a weak agent.
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.
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Summary
Proverbs 1:5 serves as a pivotal statement at the outset of the book, articulating the dynamic and lifelong nature of wisdom. It posits that even individuals already possessing wisdom and discernment are called to an ongoing, active pursuit of knowledge and understanding. This continuous engagement with truth enables them to deepen their spiritual insight, refine their discernment, and effectively apply divine counsel, not only for personal growth but also for the benefit and guidance of others. The verse thus establishes an enduring call to humility, teachability, and the progressive acquisition of profound spiritual and practical insight.
Context
Literary Context
Proverbs 1:5 is strategically positioned within the introductory section of the book, immediately following the comprehensive purpose statement found in Proverbs 1:1-4. While the preceding verses primarily address the "simple" and the "young," aiming to impart foundational knowledge and discretion, verse 5 significantly broadens the intended audience. By including the "wise" and "understanding," the text signals that the wisdom contained within Proverbs is not merely for the uninitiated but offers a perpetual source of deeper insight for those already on the path of wisdom. This placement underscores the progressive and cumulative nature of wisdom, emphasizing that the journey of learning and spiritual growth is never fully complete, but rather a continuous process of refinement and expansion.
Historical & Cultural Context
In ancient Israel, wisdom was a highly revered attribute, fundamental to both individual flourishing and communal well-being. It was understood not merely as intellectual acumen but as a practical skill for living righteously and successfully in covenant with God. This wisdom was typically transmitted through familial instruction, particularly from father to son, and through the teachings of community elders and sages. The "wise man" or "man of understanding" held a respected position, often serving as a counselor or leader within the community. Crucially, this cultural emphasis on wisdom was deeply rooted in a theological conviction: true wisdom originated from God and was inextricably linked to the "fear of the Lord," as profoundly articulated in Proverbs 9:10. Therefore, the pursuit of wisdom was not a secular endeavor but a spiritual discipline, aiming to align one's life with divine principles and contribute positively to the collective.
Key Themes
Proverbs 1:5 masterfully contributes to several core themes woven throughout the book. Firstly, it champions the theme of Continuous Learning and Growth, asserting that wisdom is an dynamic process rather than a static achievement. The call for the wise to "increase learning" highlights a lifelong commitment to acquiring deeper knowledge and insight, rejecting complacency. Secondly, the verse underscores the vital importance of Humility and Receptivity. The phrase "A wise man will hear" implicitly demands an open, teachable spirit, one that is willing to receive instruction, even when already knowledgeable. This receptive posture is foundational to all genuine wisdom and spiritual progress. Thirdly, the verse points to the theme of Practical Application and Counsel. As a "man of understanding shall attain unto wise counsels," it signifies that accumulated wisdom is not solely for personal edification but equips individuals to offer sound, strategic guidance to others. This reflects the profoundly practical and relational dimension of biblical wisdom, as further illuminated in passages like Proverbs 11:14, where the abundance of counselors is linked to safety and success.
Exposition and Analysis
Key Word Analysis
This term extends beyond mere intellectual capacity, encompassing practical skill, intelligence, and the ability to live prudently and skillfully in accordance with God's established order. A châkâm is one who possesses discernment, exercises sound judgment, and aligns their actions with divine truth, demonstrating practical sagacity in all aspects of life.
This word signifies much more than simply auditory perception. It denotes attentive listening, deep comprehension, and, most importantly, obedient response. To "hear" in this context implies a receptive heart and mind, a willingness to internalize instruction, and a readiness to act upon it. It powerfully conveys the necessity of a teachable spirit and submission to truth.
This plural noun refers to skillful guidance, strategic plans, or prudent management, often drawing a metaphor from the art of steering a ship. It suggests a profound understanding that enables one to navigate complex situations, make discerning decisions, and offer strategic advice that leads to successful, righteous, and beneficial outcomes for oneself and others.
Verse Breakdown
"A wise [man] will hear"
This opening clause immediately establishes the essential characteristic of true wisdom: a posture of humble receptivity. The "wise man" is not one who presumes to know everything, but rather one who actively listens, pays close attention, and remains open to receiving further instruction. This "hearing" is not passive but implies an active willingness to learn, understand, and ultimately obey.
"and will increase learning"
This phrase vividly illustrates the progressive and cumulative nature of wisdom. The act of attentively hearing, deeply understanding, and faithfully obeying divine instruction leads to a continuous accumulation of knowledge, insight, and practical wisdom. Wisdom is portrayed as a dynamic, ongoing journey of growth, where each new piece of received truth adds to one's overall comprehension and capacity for discernment.
"and a man of understanding shall attain unto wise counsels"
This second part of the verse presents a parallel progression, highlighting the practical fruit of deep understanding. A "man of understanding" (one who possesses keen discernment and insight) will "attain" or acquire the ability to formulate, offer, and effectively apply "wise counsels." This signifies that profound understanding is not merely for personal enrichment but empowers one to provide sound, strategic guidance and to navigate life's complexities with skill and prudence, extending the benefit of wisdom beyond oneself to the community.
Literary Devices
Proverbs 1:5 is a masterful example of Synthetic Parallelism, a common feature in biblical poetry where the second line or clause expands upon, completes, or develops the thought introduced in the first, rather than merely restating it. The initial clause, "A wise man will hear, and will increase learning," sets forth the principle of continuous personal growth in wisdom. The subsequent clause, "and a man of understanding shall attain unto wise counsels," then builds upon this, demonstrating the practical outcome and broader application of such growth—the capacity to offer discerning and strategic guidance to others. This progression from internal acquisition of wisdom to its outward expression in counsel is a hallmark of the book of Proverbs. Additionally, the verse employs Synonymity by linking "wise man" with "man of understanding," which, while carrying subtle nuances, are used in parallel to emphasize the comprehensive nature of the individual being addressed, encompassing both practical sagacity and deep discernment.
Theological and Thematic Connections
Proverbs 1:5 profoundly articulates the biblical understanding that wisdom, while a divine gift, necessitates active human engagement and continuous cultivation. It underscores the theological truth that God's wisdom is boundless, perpetually inviting His people into deeper understanding and more profound application of His truth. This verse seamlessly connects to the broader biblical theme of spiritual maturity, emphasizing that genuine growth in faith is inextricably linked to growth in discernment and the practical application of God's revealed will. Furthermore, it highlights the communal dimension of wisdom, where individual spiritual and intellectual development ultimately equips believers to serve as sources of godly counsel and strategic insight for others, reflecting God's overarching desire for His people to be a beacon of light and truth in a world desperately needing divine guidance.
Reflection and Application
Proverbs 1:5 presents a timeless challenge and a profound encouragement for every follower of Christ. It serves as a vital reminder that spiritual maturity is not a static destination to be reached but a dynamic, lifelong journey of learning, growth, and transformation. Regardless of our current level of knowledge or experience, there is always more of God's infinite truth to discover, more wisdom to acquire, and greater discernment to cultivate. This calls for a posture of profound humility, a willingness to always remain teachable, and an eager readiness to listen not only to the authoritative voice of God's Word but also to the wise counsel and insights of fellow believers. Embracing the principle of this verse means actively pursuing knowledge, diligently meditating on Scripture, and allowing the Holy Spirit to continuously refine our understanding and shape our character. As we grow in personal wisdom and discernment, we are simultaneously equipped by God to become a wellspring of godly counsel and strategic insight for those within our spheres of influence, thereby fulfilling our calling to be salt and light in a complex and often confused world.
Questions for Reflection
FAQ
What is the distinction between a "wise man" and a "man of understanding" in this verse?
While often used in close parallel and sometimes interchangeably in Proverbs, the terms "wise man" (Hebrew: châkâm) and "man of understanding" (Hebrew: bîyn) carry complementary nuances. A châkâm (wise man) generally refers to someone who possesses practical skill, prudence, and the ability to live skillfully and successfully according to God's ways. It denotes a broad, practical wisdom applied to daily life and decision-making. A bîyn (man of understanding), on the other hand, emphasizes discernment, insight, and the ability to mentally separate or distinguish between things, grasping deeper meanings, implications, and the underlying principles of a situation. So, while the "wise man" acts skillfully and prudently, the "man of understanding" comprehends deeply and discerns accurately. The verse suggests that both are called to continuous growth: the practically wise person will deepen their learning, and the discerning person will gain the capacity for strategic, insightful counsel. Both qualities are essential for comprehensive spiritual maturity and effective living, as seen in the broader call for discernment in Proverbs 2:3-5.
Christ-Centered Fulfillment
Proverbs 1:5 finds its ultimate and perfect fulfillment in the person of Jesus Christ, who is not merely a wise man, but the very wisdom of God personified. Unlike human wisdom, which must continuously "hear" and "increase learning," Christ, as the eternal Word, perfectly possesses all knowledge and understanding from the Father, for in Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He perfectly "heard" and perfectly obeyed the Father's will, demonstrating unparalleled humility and receptivity, even to the point of sacrificial death on a cross (Philippians 2:8). Through His impeccable life, profound teachings, and ultimately His redemptive work on the cross, Jesus provides the ultimate "wise counsels" for all humanity, guiding us into truth, righteousness, and eternal life, for He is "the way, the truth, and the life" (John 14:6). For believers, our growth in wisdom and understanding is not merely an intellectual pursuit but a profound spiritual transformation, as we are progressively conformed to the image of Christ, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). We "increase learning" by drawing from His infinite wisdom, and we "attain unto wise counsels" as the Holy Spirit, the very Spirit of Christ, guides us into all truth and teaches us all things (John 16:13).