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.
We must observe that not every time something is named “darkness” is it taken in a bad sense; there are times when it has also been used in a good sense. It is because the heterodox did not make this distinction that they accepted the most irreverent doctrines concerning the Creator and withdrew from him and abandoned themselves to the fictions of myths. We must now point out, therefore, how and when the term darkness is understood in a good sense.Darkness, storm clouds and thunderstorms are said to surround God in Exodus, and in Psalm 17 it says, God “made darkness his hiding place, his tent around him, dark water in the clouds of the air.” …
But if someone takes offense at such interpretations, let him be persuaded both from the dark sayings and the dark, hidden, invisible treasures given to Christ by God.
It is universally admitted that the name of “proverb,” in its scriptural use, is not applied with regard to the evident sense but is used with a view to some hidden meaning, as the Gospel thus gives the name of “proverbs” to dark and obscure sayings. So the “proverb,” if one were to set forth the interpretation of the name by a definition, is a form of speech which, by means of one set of ideas immediately presented, points to something else which is hidden. Or [it is] a form of speech which does not point out the aim of the thought directly but gives its instruction by an indirect signification.
[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).
“He made darkness his cover, his pavilion around him: dark water in the clouds of the air.” … Remember that darkness is used also in a good sense, as in this passage from Solomon’s Proverbs: “He also understands a parable and a dark saying.” All divine matters that we do not know about are dark to us, that is, deep and obscure, though they bask in continuous light. A hiding place, namely, the secret place of his majesty, which he reveals to the just when it falls to them to gaze face to face upon the glory of his divinity. “His pavilion around him”: this expression is explained as the glorious worthiness of the blessed, that those who have persevered faithfully in his church dwell beside him. “Around him” indicates his nearness, for he encircles and penetrates all things, but he is not encircled by anyone, because he is not able to be hemmed in by any place.
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.
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Summary
Proverbs 1:6 serves as a precise articulation of the book's specialized objectives, moving beyond a general impartation of wisdom to cultivate in the reader the acute intellectual and spiritual capacity required to decipher and interpret the diverse forms in which divine truth is presented. This verse emphasizes the critical necessity of transcending superficial understanding to grasp the profound, often veiled, meanings embedded within proverbs, the counsel of the wise, and even enigmatic riddles, thereby preparing the diligent student for a deeper, transformative engagement with God's multifaceted revelation.
Context
Literary Context
Proverbs 1:6 strategically concludes the programmatic introduction to the entire book, which spans Proverbs 1:1-7. Following the declaration of the book's authorship and its overarching purpose—to impart wisdom, instruction, and understanding to all, from the naive to the discerning, as outlined in Proverbs 1:2-5—verse 6 narrows the focus considerably. It specifies the particular skills of comprehension that the book aims to develop: not merely the acquisition of knowledge, but the cultivation of an active interpretive ability. This includes discerning the diverse literary forms that wisdom takes, such as proverbs, parables, and even riddles, thereby setting the intellectual and spiritual stage for the practical application of the subsequent chapters and preparing the reader to embrace the foundational principle of the fear of the Lord.
Historical & Cultural Context
In the ancient Near East, including Israel, wisdom literature held immense cultural and pedagogical significance. It was a primary means of transmitting moral principles, practical life skills, and societal values across generations. Proverbs, riddles, and allegories were not merely literary forms but active pedagogical tools employed by sages, elders, and even royalty to instruct the young and guide the community. This verse reflects the sophisticated nature of such instruction, acknowledging that not all wisdom was presented in a straightforward, easily digestible manner. "Dark sayings" (riddles or enigmas) were particularly valued in courtly settings or among the intellectual elite as tests of intelligence, discernment, and even diplomatic skill, famously exemplified by the Queen of Sheba's visit to Solomon to test him with "hard questions" (1 Kings 10:1-3). The ability to comprehend and interpret these complex forms was a recognized mark of true wisdom and intellectual prowess within the ancient world, signifying a mind capable of penetrating beyond the surface.
Key Themes
This verse powerfully reinforces the overarching theme of discernment and understanding that permeates the entire book of Proverbs. It moves beyond a passive reception of information, emphasizing an active, engaged pursuit of truth that requires significant intellectual and spiritual effort. The explicit mention of "a proverb, and the interpretation" and "dark sayings" highlights the complex and multifaceted nature of wisdom itself, suggesting that divine truth is not always immediately obvious or self-evident. Instead, it often requires careful thought, diligent meditation, and even divine illumination to unlock its profound depths. This theme is foundational, preparing the reader for the diverse, sometimes challenging, and often figurative expressions of wisdom found throughout the book. Ultimately, this active pursuit of understanding is presented as an essential component of living a life rooted in the fear of the Lord, which is the very beginning of true knowledge.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the mental process of separating or distinguishing, leading to a comprehensive grasp of something. It implies not merely acquiring facts, but discerning relationships, implications, and underlying truths. It denotes an active, intelligent engagement with information, leading to true comprehension, prudent action, and often, the ability to teach or instruct others. It is a deep, insightful knowing.
Apparently derived from a sense of superiority in mental action, this term refers to a pithy maxim, usually of a metaphorical nature. It encompasses a broad range of literary forms, including short sayings, parables, allegories, and even satirical verses. Its purpose is to convey a moral truth, observation, or principle in a memorable and often illustrative way, inviting reflection and application.
From a root meaning to "propound a riddle," this word signifies a puzzle, riddle, or enigmatic statement. It refers to a profound or obscure utterance that requires careful thought, interpretation, or even divine insight to comprehend. It suggests that some truths are not immediately accessible but are veiled, demanding deeper engagement and a discerning mind to unravel their hidden meanings.
Verse Breakdown
"To understand a proverb, and the interpretation"
This initial clause sets forth the primary objective of the book of Proverbs: to enable the reader to gain a deep comprehension of the mâshâl (proverb) and its mᵉlîytsâh (interpretation). It implies that proverbs are not always self-evident but often require an explanation, a key, or a discerning mind to unlock their full meaning. The goal is to move beyond the literal words to grasp the underlying wisdom, its practical implications, and the deeper truth it conveys. This suggests an active, rather than passive, engagement with the text.
"the words of the wise, and their dark sayings"
This second clause expands upon the first, specifying the broader content to be understood. "The words of the wise" refers to the comprehensive body of instruction, counsel, and moral teachings originating from those who possess châkâm (wisdom). The phrase "and their dark sayings" (or chîydâh) highlights that this wisdom often comes in challenging, enigmatic forms—riddles, paradoxes, obscure statements, or profound truths veiled in figurative language—that demand careful thought, discernment, and sometimes even divine revelation to unravel their profound truths and apply them appropriately.
Literary Devices
Proverbs 1:6 is artfully constructed, employing several significant literary devices to convey its profound purpose. Parallelism is prominently featured, as the verse presents two closely related phrases that reinforce and expand upon each other: "a proverb, and the interpretation" and "the words of the wise, and their dark sayings." This synonymous and progressive parallelism not only adds poetic rhythm but also emphasizes the dual nature of wisdom—its common, accessible forms (proverbs, wise words) and its more challenging, enigmatic expressions (interpretations, dark sayings). The use of metonymy is also present, where "proverb" and "dark sayings" stand in for the broader category of wisdom literature itself, highlighting the specific types of content the reader will encounter and needs to master. Furthermore, the verse employs enumeration by listing the specific types of wisdom forms, providing a comprehensive scope of the intellectual and spiritual challenges the book aims to address, thereby setting clear expectations for the diligent student.
Theological and Thematic Connections
Proverbs 1:6 powerfully underscores a fundamental biblical principle: divine truth often requires diligent effort, spiritual discernment, and a receptive heart to comprehend fully. It is not always presented in a straightforward, explicit manner but can be veiled in parables, metaphors, or "dark sayings" to test the hearer's readiness to receive deeper revelation and to cultivate a dependency on God for understanding. This active pursuit of understanding is presented as a vital spiritual discipline, reflecting a genuine desire to move beyond superficial knowledge into a profound, transformative encounter with God's wisdom, which is ultimately rooted in a reverent fear of the Lord. The ability to interpret these profound truths, especially those that are obscure, is ultimately a gift from God, enabling believers to navigate life's complexities with divine insight and to discern His will amidst ambiguity.
Reflection and Application
Proverbs 1:6 serves as a profound and timely call to intellectual and spiritual diligence in our pursuit of God's truth. It challenges us to move beyond a passive reading of Scripture or a superficial understanding of life's complexities, urging us to engage deeply with the wisdom presented to us. Just as ancient proverbs and riddles required careful thought and often external interpretation, so too does much of divine wisdom demand our focused attention, meditation, and prayerful wrestling. This verse encourages us to embrace the "dark sayings"—the difficult passages of Scripture, the perplexing circumstances of life, the challenging truths that defy easy answers—as invaluable opportunities for deeper growth and spiritual discernment. It reminds us that God often reveals profound insights through forms that compel us to seek Him more earnestly, to wrestle with His Word, and to rely on the Holy Spirit for illumination. This active, diligent engagement cultivates a richer, more resilient faith, equipping us to apply God's wisdom effectively and discerningly in every area of our lives, transforming our understanding into genuine, lived wisdom.
Questions for Reflection
FAQ
What is the significance of "dark sayings" in Proverbs 1:6?
"Dark sayings" (Hebrew: chîydâh) refers to riddles, enigmas, or profound, obscure statements that are not immediately clear. Their significance in Proverbs 1:6 is multifaceted: first, they highlight that divine wisdom is not always presented in an obvious manner but often requires careful thought, diligent study, and spiritual interpretation to unlock its deeper meaning. Second, they serve as a test of discernment, challenging the reader to engage actively and thoughtfully with the text rather than passively receiving information. The ability to understand these complex forms was a mark of true wisdom and intellectual prowess in ancient cultures, and it points to the ongoing need for spiritual insight to grasp God's profound truths, much like Jesus later spoke in parables that simultaneously concealed and revealed truth.
How does Proverbs 1:6 relate to the overall purpose of the book of Proverbs?
Proverbs 1:6 acts as a specific and vital extension of the book's broader purpose outlined in Proverbs 1:2-5. While the earlier verses state the general aim of imparting wisdom, instruction, and understanding, verse 6 narrows the focus to the practical skill of interpreting the forms of wisdom. It emphasizes that the book is designed to train the reader not just to know proverbs, but to understand them, to grasp their intricate "interpretation," and to decipher the profound "dark sayings" of the wise. This verse thus prepares the reader for the diverse, often figurative, and sometimes challenging nature of the wisdom that follows, ensuring they are equipped for deep, discerning engagement rather than superficial reading. It underscores that the book's goal is to cultivate a perceptive mind capable of unlocking hidden truths.
Christ-Centered Fulfillment
Proverbs 1:6, with its emphasis on understanding proverbs and "dark sayings," finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of divine wisdom. While the Old Testament sages conveyed wisdom in various forms, often requiring diligent interpretation, Christ Himself is declared to be "the wisdom of God" (1 Corinthians 1:24) and "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He frequently spoke in parables and "dark sayings" (Matthew 13:34-35), not primarily to obscure truth entirely, but to reveal it to those with "ears to hear" and a receptive heart, while simultaneously concealing it from those whose hearts were hardened (Mark 4:11-12). The "interpretation" of these divine mysteries is found exclusively in Him; He is the key that unlocks the profound truths of God's kingdom and the very nature of God Himself (John 14:6-9). Furthermore, the "dark sayings" of the Old Testament, such as prophecies, types, and shadows, are illuminated and fully understood only in light of Christ's life, death, and resurrection (Luke 24:27). Through the Holy Spirit, whom Christ sent, believers are given the spiritual discernment to "understand all things" (1 John 2:27), transforming what might otherwise remain an impenetrable riddle into clear, life-giving truth that reveals the "mystery of Christ" (Ephesians 3:4).