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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 1:7–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon, having undertaken to teach a young man knowledge and discretion, here lays down two general rules to be observed in order thereunto, and those are, to fear God and honour his parents, which two fundamental laws of morality Pythagoras begins his golden verses with, but the former of them in a wretchedly corrupted state. Primum, deos immortales cole, parentesque honora - First worship the immortal gods, and honour your parents. To make young people such as they should be,
I.Let them have regard to God as their supreme.
1.He lays down this truth, that the fear of the Lord is the beginning of knowledge (Pro 1:7); it is the principal part of knowledge (so the margin); it is the head of knowledge; that is,
(1.)Of all things that are to be known this is most evident, that God is to be feared, to be reverenced, served, and worshipped; this is so the beginning of knowledge that those know nothing who do not know this.
(2.)In order to the attaining of all useful knowledge this is most necessary, that we fear God; we are not qualified to profit by the instructions that are given us unless our minds be possessed with a holy reverence of God, and every thought within us be brought into obedience to him. If any man will do his will, he shall know of his doctrine, Joh 7:17.
(3.)As all our knowledge must take rise from the fear of God, so it must tend to it as its perfection and centre. Those know enough who know how to fear God, who are careful in every thing to please him and fearful of offending him in any thing; this is the Alpha and Omega of knowledge.
2.To confirm this truth, that an eye to God must both direct and quicken all our pursuits of knowledge, he observes, Fools (atheists, who have no regard to God) despise wisdom and instruction; having no dread at all of God's wrath, nor any desire of his favour, they will not give you thanks for telling them what they may do to escape his wrath and obtain his favour. Those who say to the Almighty, Depart from us, who are so far from fearing him that they set him at defiance, can excite no surprise if they desire not the knowledge of his ways, but despise that instruction. Note, Those are fools who do not fear God and value the scriptures; and though they may pretend to be admirers of wit they are really strangers and enemies to wisdom.
II.Let them have regard to their parents as their superiors (Pro 1:8, Pro 1:9):
My son, hear the instruction of thy father. He means, not only that he would have his own children to be observant of him, and of what he said to them, nor only that he would have his pupils, and those who came to him to be taught, to look upon him as their father and attend to his precepts with the disposition of children, but that he would have all children to be dutiful and respectful to their parents, and to conform to the virtuous and religious education which they give them, according to the law of the fifth commandment.
1.He takes it for granted that parents will, with all the wisdom they have, instruct their children, and, with all the authority they have, give law to them for their good. They are reasonable creatures, and therefore we must not give them law without instruction; we must draw them with the cords of a man, and when we tell them what they must do we must tell them why. But they are corrupt and wilful, and therefore with the instruction there is need of a law. Abraham will not only catechize, but command, his household. Both the father and the mother must do all they can for the good education of their children, and all little enough.
2.He charges children both to receive and to retain the good lessons and laws their parents give them. (1.) To receive them with readiness: "Hear the instruction of thy father; hear it and heed it; hear it and bid it welcome, and be thankful for it, and subscribe to it." (2.) To retain them with resolution: "Forsake not their law; think not that when thou art grown up, and no longer under tutors and governors, thou mayest live at large; no, the law of thy mother was according to the law of thy God, and therefore it must never be forsaken; thou wast trained up in the way in which thou shouldst go, and therefore, when thou art old, thou must not depart from it." Some observe that whereas the Gentile ethics, and the laws of the Persians and Romans, provided only that children should pay respect to their father, the divine law secures the honour of the mother also.
3.He recommends this as that which is very graceful and will put an honour upon us: "The instructions and laws of thy parents, carefully observed and lived up to, shall be an ornament of grace unto thy head (Pro 1:9), such an ornament as is, in the sight of God, of great price, and shall make thee look as great as those that wear gold chains about their necks." Let divine truths and commands be to us a coronet, or a collar of SS, which are badges of first-rate honours; let us value them, and be ambitious of them, and then they shall be so to us. Those are truly valuable, and shall be valued, who value themselves more by their virtue and piety than by their worldly wealth and dignity.
Historical interpretation
Five Centuries of Reception
12 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.
There are things practiced in a vulgar style by some people, such as control over pleasures. For as among the heathen there are those who, from the impossibility of obtaining what one sees and from fear of men, and also for the sake of greater pleasures, abstain from the delights before them, so also, in the case of faith, some practice self-restraint, either out of regard to the promise or from fear of God. [Indeed] such self-restraint is the basis of knowledge, and an approach to something better, and an effort after perfection. For “the fear of the Lord,” it is said, “is the beginning of wisdom.”
How extremely frequent is the intercourse which heretics hold with magicians, with mountebanks, with astrologers, with philosophers. The reason is that they are people who devote themselves to curious questions. “Seek and you shall find,” is everywhere in their minds. Thus, from the very nature of their conduct may be estimated the quality of their doctrine. They say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however, is God not feared, except where he is not present? Where God is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as theirs. But where God is, there exists “the fear of God, which is the beginning of wisdom.”
It is also the beginning of good discipline, as it is written: The fear of the Lord is the beginning of wisdom (Proverbs 1:7); for those who fear the Lord turn away from error and direct their ways to the path of virtue. For unless someone fears God, they cannot renounce sin.
To know goodness is not sufficient to reach blessedness, if one does not put goodness into practice with works. Piety toward God is actually the beginning of knowledge.
Virtuous living is really the source and root of wisdom, just as all wickedness has its source in folly. I say this because the braggart and the slave of passion are taken captive by these vices as a result of a lack of wisdom. For this reason the prophet has said, “There is no health in my flesh. My sores are foul and festering because of my folly,” to indicate that all sin takes its beginning from a lack of wisdom; just as the virtuous person who fears God is wisest of all. That is why a certain wise man also says, “The fear of the Lord is the beginning of wisdom.” If, then, to fear God is to have wisdom, and the evildoer does not possess this fear, he is really bereft of wisdom; and he who is bereft of wisdom is truly the most foolish of all.
Piety toward God is a beginning [of discernment]. It acts as a fountain and source for discerning the divine, according to our inner being, so that we may see the true light, hear the secret oracles, be nourished with the bread of life, obtain the fragrance of Christ and learn the doctrine of this life. When we have piety, our senses too are allied with us, when neither our eyes see nor our mouth speaks evil.
You should regulate your life and conduct by the commandments of God, which we have received to enable us to lead a good life, beginning with a religious fear, for “the fear of the Lord is the beginning of wisdom,” whereby human pride is broken down and weakened. Second, with a mild and gentle piety you should refrain from objecting to passages of the holy Scriptures which you do not yet understand and which seem to the uninstructed devoid of sense and self-contradictory. And you should not try to impose your ideas on the meaning of the holy books but submit and hold your mind in check rather than savagely attack its hidden meaning.
Since, therefore, the fear of God is the beginning of wisdom, and this virtue can be had without wisdom, to whom belongs the beginning of fear? The blessed apostle Peter says, “Grace to you and peace be accomplished in the knowledge of God, and of Christ Jesus our Lord,” who has now given “us all things of his divine power, which appertain to life and godliness.” Does he say, “Who has excited in us by his help the seeds of virtues which we had naturally implanted”? Rather, he says, “Who has now given us all things which pertain to life and godliness.” And in saying this, of what virtue has he placed the beginning in nature, which was not conferred by him who gave all things? Wherefore, St. Paul also says, “For what have you that you have not received? And if you have received, why do you glory as if you had not received?”
To the atheist is the name fool most accurately applied in truth and nature: if the fear of God is the beginning of wisdom, lack of fear and denial of him would be the opposite of wisdom.
He also said, ‘The beginning and the end is the fear of the Lord. For it is written, “The fear of the Lord is the beginning of wisdom” (Ps. 111:10) and, when Abraham built an altar the Lord said to him, “Now I know that you fear God” (Gen. 22:12).’
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.
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Summary
Proverbs 1:7 serves as the foundational thesis statement for the entire book of Proverbs, asserting that true knowledge and wisdom are not merely intellectual pursuits but originate from a profound, reverential awe of the Lord. It sharply contrasts this path of divine reverence, which leads to understanding and instruction, with the path of the fool, who, in their spiritual and intellectual arrogance, actively rejects and despises the very wisdom and discipline necessary for a flourishing life.
Context
Literary Context
Proverbs 1:7 functions as the programmatic statement for the entire collection of wisdom sayings that follow. It is strategically placed after the prologue, found in Proverbs 1:1-6, which outlines the book's overarching purpose: to impart wisdom, instruction, understanding, justice, judgment, equity, prudence, knowledge, and discretion. This pivotal verse establishes the indispensable prerequisite for acquiring any of these virtues: the "fear of the LORD." It sets the theological framework, indicating that the practical advice and moral guidance contained within Proverbs are not secular maxims but are rooted in a right relationship with God. Without this foundational principle, the subsequent proverbs would lack their ultimate authority and transformative power, becoming mere humanistic observations rather than divine truth.
Historical & Cultural Context
The book of Proverbs emerges from the ancient Near Eastern wisdom tradition, though it uniquely grounds its wisdom in the covenant relationship with Yahweh. In ancient Israel, wisdom was highly valued and often associated with kingship and governmental administration, as seen in the figure of Solomon, traditionally credited with much of the book. Education typically occurred within the family and community, emphasizing moral and practical instruction for living a righteous and successful life in accordance with God's law. The concept of "fear of the LORD" would have been understood within this covenantal context, signifying loyalty, obedience, and deep respect for God's authority as the sovereign Creator and Lawgiver, distinct from the fear of pagan deities or mere human fear. This reverence was considered the cornerstone of a well-ordered society and individual life.
Key Themes
This pivotal verse introduces several overarching themes that permeate the book of Proverbs. The primary theme is the "fear of the LORD," which is consistently presented not as cowering dread but as a profound reverence, awe, and submission to God's authority and holiness. This fear is the starting point for all true understanding and is repeatedly linked to life, blessing, and security, as echoed in Proverbs 14:27. Closely related are the themes of knowledge, wisdom, and instruction. "Knowledge" (Hebrew: da'ath) refers to intellectual and experiential understanding, while "wisdom" (Hebrew: chokmâh) signifies the practical skill of living life well according to divine principles. "Instruction" (Hebrew: mûwçâr) encompasses discipline, correction, and moral training. The verse also introduces the stark contrast between the wise and the fool. The "fool" (Hebrew: ʼĕvîyl) in Proverbs is not simply unintelligent but morally perverse, characterized by a willful rejection of God's truth and guidance, leading to destructive outcomes, a concept further elaborated in Proverbs 12:15.
Exposition and Analysis
Key Word Analysis
This term signifies far more than mere terror. It denotes a profound reverence, awe, and respectful submission to God's majesty, power, and holiness. It implies acknowledging God's supreme authority and submitting to His will, leading to a life of obedience and moral integrity. It is an active, worshipful response to God's character, rather than a passive dread.
This word carries multiple layers of meaning. It refers to the first in time, indicating the starting point or origin. However, it also signifies the chief or principal thing, denoting preeminence, foundational importance, and the best part. Thus, the "fear of the LORD" is not merely the initial step but the fundamental, most crucial element from which all true knowledge flows and upon which it is built.
In Proverbs, an ʼĕvîyl is not simply someone lacking intelligence, but rather a morally and spiritually perverse individual. This term denotes someone who is stubborn, arrogant, and willfully resistant to instruction, correction, and divine wisdom. Their foolishness is a chosen disposition of the heart, leading them to despise the very things that would bring them life and understanding.
Verse Breakdown
"The fear of the LORD is the beginning of knowledge:"
This opening clause establishes the foundational principle of all true wisdom. It posits that a profound, reverential awe and respect for Yahweh (H3068), the covenant God of Israel, is the indispensable starting point and chief principle for acquiring genuine knowledge (H1847). This is not mere intellectual assent but an active, obedient posture of the heart that acknowledges God's sovereignty and holiness. From this posture flows true understanding, discernment, and insight into life's realities and divine truths.
"but fools despise wisdom and instruction."
This contrasting clause immediately presents the antithesis to the path of wisdom. "Fools" (specifically, the ʼĕvîyl, characterized by stubborn, perverse resistance to truth) are those who actively reject and hold in contempt ("despise" H936) both "wisdom" (H2451, the practical skill of living righteously) and "instruction" (H4148, the discipline, correction, and moral training necessary for growth). Their disdain for divine guidance marks them as spiritually and morally bankrupt, choosing self-will and ignorance over the path to life and understanding.
Literary Devices
Proverbs 1:7 masterfully employs several literary devices to convey its profound truth. The most prominent is Antithetical Parallelism, where the second half of the verse presents a direct contrast to the first half, highlighting the divergent paths and outcomes of reverence for God versus foolish disdain. "The fear of the LORD is the beginning of knowledge" is set in stark opposition to "fools despise wisdom and instruction," emphasizing the fundamental choice humanity faces. This verse also uses Metaphor, as "beginning" (Hebrew: rêʼshîyth) functions metaphorically not just as a temporal start but as the foundational "head" or "chief part" of knowledge, implying its preeminence and foundational nature. Furthermore, the verse employs Personification in its implicit portrayal of wisdom and instruction as entities that can be either embraced or despised, lending them a tangible quality. The use of Juxtaposition between the "fear of the LORD" and "fools" immediately clarifies the two distinct categories of humanity and their respective orientations toward truth.
Theological and Thematic Connections
Proverbs 1:7 is a theological cornerstone, asserting that all true knowledge and wisdom are ultimately derived from God. It challenges any humanistic worldview that seeks understanding apart from divine revelation, establishing that intellectual and moral discernment are not autonomous but are contingent upon a right relationship with the Creator. This verse underscores the biblical principle that God is the source of all truth, and genuine wisdom involves aligning one's life with His character and commands. It also highlights the moral dimension of knowledge, demonstrating that a rejection of God's authority leads not merely to ignorance but to a perverse, destructive way of life.
Reflection and Application
Proverbs 1:7 calls us to a profound re-evaluation of the sources and foundations of our understanding. In an age saturated with information, this verse reminds us that accumulating facts or intellectual prowess alone does not constitute true knowledge or wisdom. Instead, it is a humble, reverent posture before God that unlocks genuine insight and guides us toward a life of purpose and flourishing. To "fear the LORD" means to acknowledge His absolute sovereignty, holiness, and love, leading to a desire to obey His will and walk in His ways. This foundational reverence transforms our perspective on learning, decision-making, and our very purpose, challenging us to prioritize spiritual truth over worldly philosophies and to embrace divine correction as a pathway to growth.
Questions for Reflection
FAQ
What does "the fear of the LORD" truly mean?
"The fear of the LORD" (Hebrew: yirʼâh) does not primarily mean cowering terror or dread, but rather a profound reverence, awe, and respectful submission to God's supreme authority, holiness, and power. It is an active, worshipful posture of the heart that acknowledges God as Creator and Sovereign, leading to obedience and a desire to live in accordance with His will. This reverential fear is consistently presented in Scripture as the foundation for true wisdom and a blessed life, as seen in passages like Psalm 34:11.
Who is a "fool" in the book of Proverbs?
In Proverbs, a "fool" (Hebrew: ʼĕvîyl or kesil) is not simply someone who lacks intelligence. Instead, the term describes a person who is morally and spiritually perverse, characterized by stubbornness, arrogance, and a willful rejection of God's truth, wisdom, and instruction. They are not ignorant due to a lack of capacity, but rather because they actively despise and resist the very guidance that would lead them to understanding and a flourishing life. Their foolishness is a chosen disposition of the heart, leading them to destructive paths, as illustrated in Proverbs 14:16.
Christ-Centered Fulfillment
Proverbs 1:7, with its declaration that "the fear of the LORD is the beginning of knowledge," finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the Old Testament emphasizes a reverential awe of God, the New Testament reveals that this reverence is perfectly embodied and made accessible through Christ. Jesus himself is the very Wisdom of God personified, as articulated by Paul in 1 Corinthians 1:24 and 1 Corinthians 1:30. To "fear the LORD" in the New Covenant sense is to acknowledge Jesus's divine authority, to trust in His atoning work, and to submit to His Lordship. He is the "beginning" (Greek: archē) of all things, the source of all knowledge and truth, as affirmed in Colossians 1:17. The "fools" who despise wisdom and instruction are those who reject Christ, who is the Way, the Truth, and the Life (John 14:6). In Christ, we find not only the beginning of knowledge but its very fullness, for in Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Therefore, true reverence for God and the acquisition of genuine wisdom are inextricably linked to a saving relationship with Jesus, who is the embodiment of divine wisdom and the ultimate instructor.