Exegetical and Hermeneutical Commentary of Proverbs 1:2
To know wisdom and instruction; to perceive the words of understanding;
2. To know ] The construction in this and the following clauses is elliptical: The proverbs to know, to discern, to receive, to give; i.e. the proverbs of which the purpose is that men may know, discern, and receive (as it is expressed in Pro 1:5), and that they (the proverbs) may give, &c.
wisdom ] In this one word the whole subject of the Book is gathered up. But in these opening verses the scope and functions of this Wisdom, which the Book is designed to teach, are set forth by a variety of words employed to expand and describe it. It is instruction, or, rather, discipline ( Pro 1:2), not only instructive but corrective. It is discriminating, intelligent, penetrating, it discerns the words of understanding ( ib. R.V.). It is practical, for it educates or disciplines in wise dealing ( Pro 1:3 ; Pro 1:1 st clause, R.V.). It is upright and just, and has regard to the severer virtues, for it trains in righteousness and judgement and equity ( ib. R.V.). It sharpens the intellect, for it imparts subtilty, or prudence (R.V. marg. Pro 1:4). It adds learning (lit. acquirement) and the art of steering one’s course aright ( wise counsels) by its growth and fuller application ( Pro 1:5). It gives play to the imagination and scope to the intellectual powers in proverb and figure, in riddles and dark sayings ( Pro 1:6, R.V.).
instruction ] So both A.V. and R.V. But the word carries with it the sense of correction, or discipline. LXX. (on which word in its Scriptural sense see Trench, N. T. Synonyms), Vulg. disciplina. The Heb. word is the same as is rendered chastening, A.V. and R.V. text in Pro 3:11, and in the quotation of that passage in Heb 12:5. As Trench points out there can be no true instruction of man as he now is, without correction and discipline.
understanding ] Lit. discernment, the Heb. root being the same as discern at the beginning of the verse. The root-meaning is to go between, divide, distinguish. Comp. “that ye may prove the things that differ” (R.V. marg.), Php 1:10. Penetration is an integral part of wisdom.
Fuente: The Cambridge Bible for Schools and Colleges
The Introduction. Chap. Pro 1:2-7
The Introduction consists of a statement of the object of the Book ( Pro 1:2-6), which is primarily to instruct the young in Wisdom ( Pro 1:4), but at the same time to increase the store of those who are already wise ( Pro 1:5); and also of a kind of motto, or enunciation of the basis and ruling principle of all the teaching which is to follow ( Pro 1:7).
Fuente: The Cambridge Bible for Schools and Colleges
The writers purpose is to educate. He is writing what might be called an ethical handbook for the young, though not for the young only. Of all books in the Old Testament, this is the one which we may think of as most distinctively educational. A comparison of it with a similar manual, the sayings of the fathers, in the Mishna, would help the student to measure the difference between Scriptural and rabbinical teaching.
Wisdom – The power by which human personality reaches its highest spiritual perfection, by which all lower elements are brought into harmony with the highest, is presently personified as life-giving and creative. Compare the notes of Job 28:23, etc.
Instruction – i. e., discipline or training, the practical complement of the more speculative wisdom.
Understanding – The power of distinguishing right from wrong, truth from its counterfeit. The three words sophia, paideia, phronesis (Septuagint), express very happily the relation of the words in the Hebrew.
Fuente: Albert Barnes’ Notes on the Bible
Pro 1:2
To know wisdom and instruction; to perceive the words of understanding.
Wisdom and instruction
Wisdom is here taken for the theoretical part, to know the truth of things, as appears by the opposition of manners in the next verse. It may be meant of wisdom in general, knowledge of the truth; for many philosophical truths are contained in this book. But it hath a special eye to the knowledge of God and Divine truths. And it signifies an exact knowledge of things by their causes, or other properties, whereby we may be able to distinguish between real and apparent truths. The word instruction properly signifies the manner of teaching by which wisdom is attained. It is set after wisdom, because that is the end and perfection of instruction, and therefore more worthy than the means. The end is first in intention, last in execution. Men think of dwelling before they think of building. It signifies such instruction as is communicated to boys, joined with correction, for the word imports both. Understanding means words of weight worthy to be understood, and well understood by those that delivered them; coming from men of great understanding, and making them such that learn them. Acute sentences, full of good matter, fit to pass for authentical like current money. Doctrines taught by this verse are–
1. Wisdom is to be gotten out of Scripture.
2. Divine truths are far more excellent than other truths.
3. There is need of wisdom to guide both the understanding and the will.
4. Divine truths must be inquired into as well as Divine precepts.
5. Pains must be taken to distinguish real truths from apparent. Because they are hard to distinguish, they are worth distinguishing.
6. Instruction is the means to get wisdom out of Scripture.
7. Hearing Divine truth without understanding doth men no good.
8. Knowledge of trivial things is of little worth.
9. Knowledge of Divine truth will do us much good. It will bring us acquainted with God more fully than the creatures can. (Francis Taylor.)
Religion and virtue considered under the notion of wisdom
The principal scope of the Proverbs is to teach men wisdom. Wisdom is introduced in the dramatic way, as a divine person appearing in a very lovely form, displaying her native worth and beauty, and, by the most powerful persuasions, and the most affectionate manner of address, soliciting the degenerate sons of men to hearken to her counsels for their good. In general, what the author meaneth by wisdom is true religion and virtue. The fear of the Lord is the beginning of wisdom. The fear of the Lord signifieth universal religion because it is an eminent part of it; and because it is a principle which, when the mind is duly possessed with, and brought thoroughly under its power, cannot fail of producing obedience to all the commandments of God. True religion is nothing else but the practice of virtue from a regard to the Deity. The wisdom recommended is called the knowledge of the holy (Pro 9:10). Acquaintance with Divine objects, and with the duty we owe to God, is the truest understanding. It is not mere speculative knowledge even of religion he meaneth; the instructions of wisdom do all tend to practice; and the conformity of our lives to its rules is that only which will dominate us wise men. The character of wisdom is applied to particular virtues. To receive the instructions of wisdom, justice, and judgment, and equity.
1. Justice is a very important branch of our duty.
2. Another virtue is chastity. All kinds of voluptuousness and excess are directly contrary to wisdom. Slothfulness and neglect in government of the tongue are also signs of unwisdom.
Observations:
1. That virtue and integrity, to be preserved from the ways of sin and wickedness, must be the result of deliberation and choice. Wisdom is the quality of a free-self determining agent. Discretion consisteth in weighing maturely the motives of action, in comparing them together, and being determined freely by that which, upon the whole, appeareth to be the justest and the best. From this it is a plain consequence, that the more calm and sedate, the more deliberate and free our minds are in acting, our conduct is the wiser and the better.
2. That a good man useth foresight, and looketh to the last issue of things, that so he may direct his behaviour. Religion could not justly be called wisdom if it had not a view to the future consequences of our present conduct. If men believe there is a God, wise, just, and good, they must conclude that righteousness is pleasing to Him; and if the soul is immortal, and shall subsist in another state, they who have done good in this life have the best hope of being distinguished by the favour of the Deity in the next. (J. Abernethy, M.A.)
A great teacher and a true learner
I. A great teacher.
1. His history. He was–
(1) The son of a great man. Solomon the son of David, saint, hero, poet, king.
(2) The king of a great people. King of Israel: the chosen of God, whose are the fathers.
2. His lessons.
(1) Their form. He spoke in proverbs.
3. His design. The true culture of the simple.
(1) Mental culture. Making them to know wisdom, etc.
(2) Moral culture. Teaching them justice, and judgment, and equity.
II. A true learner.
1. He is a wise man. He is wise who does the best thing.
2. He pays attention. A wise man will hear.
3. He improves. He increases in learning. He attains unto wise counsels. He receives docilely into him the words of his master, and he rises in intelligence, and worth, and power. (David Thomas, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. To know wisdom] That is, this is the design of parabolical writing in general; and the particular aim of the present work.
This and the two following verses contain the interpretation of the term parable, and the author’s design in the whole book. The first verse is the title, and the next three verses are an explanation of the nature and design of this very important tract.
Wisdom] chochmah may mean here, and in every other part of this book, not only that Divine science by which we are enabled to discover the best end, and pursue it by the most proper means; but also the whole of that heavenly teaching that shows us both ourselves and God, directs us into all truth, and forms the whole of true religion.
And instruction] musar, the teaching that discovers all its parts, to understand, to comprehend the words or doctrines which should be comprehended, in order that we may become wise to salvation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To know; written to help men to know thoroughly and practically.
Wisdom; both human wisdom, to conduct our affairs in this life, which divers of the following proverbs do; and especially Divine wisdom, which Solomon chiefly designed; or to make men wise to know their duty, and to save their souls.
Instruction; the counsels and instructions delivered, either by God or by men, in order to the attainment of wisdom.
Words of understanding; either,
1. Which are the effects of a good understanding; or,
2. Which teach a man true understanding, whereby to discern between truth and error, between good and evil, to choose the former, and to refuse the latter.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. To know . . .instructionliterally, “for knowing,” that is, suchis the design of these writings.
wisdomor the use ofthe best means for the best ends, is generally employed in this bookfor true piety.
instructiondiscipline,by which men are trained.
to perceiveliterally,”for perceiving,” the design (as above)
understandingthat is,words which enable one to discern good and evil.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To know wisdom and instruction,…. That is, these proverbs were made, and written, and published, to make known or to teach men wisdom and knowledge; not only in things moral, and therefore these proverbs are by some called Solomon’s “ethics”; and indeed they do contain the best system of morality in the whole world; nothing like it is to be extracted out of all the writings of the Heathen poets and philosophers: nor only in things civil; for which reason they may be called his “politics”, seeing they are instructive to kings and civil magistrates, and to subjects; and also his “economics”, seeing they furnish out rules for husbands and wives, parents and children, masters and servants, worthy of their attention and observance: but also they are a means of and are designed to teach spiritual and evangelical wisdom and knowledge; things relating to Jesus Christ, the wisdom of God, and the way of life and salvation by him, the knowledge of which is life eternal. These words, with others that follow, seem to be synonymous, and signify much one and the same thing; and are used to show that the most consummate wisdom and comprehensive knowledge may be attained by means of this book; which, like the rest of Scripture, with a divine blessing, is able to make a man “wise unto salvation”; and is “profitable for doctrine, for reproof, for correction, and for instruction in righteousness”, 2Ti 3:15; where the apostle seems to allude to this text: since “wisdom” here may stand for “doctrine” in general; and “instruction” may signify the means of attaining to it; and it may be observed, that the word is used for “discipline” and “correction”, as well as “instruction”. If these words are to be distinguished, the first, “wisdom”, may design a wise scheme and plan of truths, and the theory of them and the latter, “instruction”, the learning it and putting it into practice; and for both theory and practice this book is useful;
to perceive the words of understanding; which flow from a good understanding, and give a right understanding of things; so that a man may be able to distinguish between light and darkness, truth and error, right and wrong; particularly the doctrines of the Gospel may be meant, which are eminently so, and exceed the understanding of a natural man, and which are only understood by a spiritual man; the means of knowing which are the Scriptures, under the guidance and direction of the Spirit of God.
Fuente: John Gill’s Exposition of the Entire Bible
(2) To know.That is, they are written that one may know. The writer in this and the following verses heaps up synonyms with which to bring out the wide purpose of the instruction he offers.
Wisdom (chokhmah).The original meaning of this word is firmness, solidity, having an opinion based upon sound reasons; the opposite state of mind to being carried about with every wind of doctrine (Eph. 4:14).
Instruction (msr).Or rather, discipline, the knowledge how to keep oneself under control. (Comp. 2Pe. 1:6 : Add to your knowledge temperance, or self-control.)
To perceive the words of understanding.Comp. Heb. 5:14 : To have the senses exercised to discern both good and evil. (Comp. also Php. 1:10.) The opposite condition to this is having the heart made fat (Isa. 6:10) by continuance in evil, so that it can no longer understand.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. As in the first verse we have the title of the book, so in this and the following verses, to the sixth, we have its design or object stated and explained. The purpose is disciplinary, educational; first, with respect to the young man, and then to him that is already wise, instructed.
To know wisdom and instruction That is, that the reader may know or acquire wisdom. The verb , yadha’h, comprehends the active knowing, both as inchoative and as completed; that is, to come to know, to gain a knowledge of, and also to know, to have a knowledge of. It is used in the first sense here that the reader or pupil may attain to, or acquire, wisdom.
To perceive the words of understanding Or, more literally, to discern the words of discernment. The noun at the end of the clause is from the same root as the infinitive at the beginning. The primary idea is, that of separating; then of distinguishing, or making distinctions. It implies attention and the power of accurate discrimination, or observing the difference between one thing and another their different qualities, properties, and relations; the power of analysis and classification; hence, of precision and clearness of thought, of seeing “through and through” things. The object of the book, therefore, is, that the student, thoroughly informed and disciplined, may be capable of penetrating abstruse and difficult subjects; of understanding and relishing the teachings of the most profound instructors. When beginning his course he finds it impossible to understand fully his teachers and his text books. He is unable to grasp the subject, either in the aggregate or the details. Terms are new, strange, and confusing. The attempt to seize unwonted thought distracts him. But that discipline and cultivation, which the wise Teacher proposes, gradually clears his vision, and strengthens and enlarges his intellect, until the objects of his pursuit stand out vividly before his mind in all their relations and intricacies. He has mastered his subject, and gained his end.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 1:2. To know wisdomto perceive To give the knowledge of wisdomthe perception of, &c. and so on. The first six verses contain the author’s design; wherein he uses several synonymous words to express the matter of which he intends to treat, as wisdom, instruction, understanding, knowledge, &c. By which he means instructions proper to form the mind; particularly those which respect youth, and which serve to correct and repress the sallies of their passions and humours. The first principle he lays down is, that a due sense of God is a most necessary qualification to enable one to profit by these instructions; teaching us, that our principal care must be to possess our minds with a lively sense of the being, wisdom, power, and goodness of God. This is the first step to wisdom; and the second is, to bear a high reverence to parents, both natural and spiritual, Pro 1:8. One of the first things that parents should take care of is, to teach their children to avoid evil company, Pro 1:10.; to represent vice in its true light, Pro 1:11, &c.; and to admonish them to hearken to the voice of wisdom, Pro 1:20. In short, in this chapter he introduces Wisdom speaking to her son, or to her children in general; inviting them to love her, and by no means to tread in the way of sinners, but to keep close to her directions; threatening destruction to those who contemn this counsel. See Bishop Patrick and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice, and judgment, and equity; To give subtilty to the simple, to the young man knowledge and discretion. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: To understand a proverb, and the interpretation; the words of the wise, and their dark sayings. The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
These verses seem to be designed as a preamble or general preface to the book itself. And I particularly beg the Reader to remark with me, that under this idea, a proverb is said to be a dark saying, intimating that there is much more in it than might at first sight be supposed. And therefore, through the whole of the proverbs, we are taught to be looking beyond the surface for the grand substance that is concealed. And this if I do not greatly err, we shall find to be Christ. He is the wisdom which is here spoken of, and for which the proverbs are given. He calls himself by the name, Luk 7:35 . Lord, I would pray, give to him that writes, and to him that reads, a rigid understanding in all things; that we may discover Christ to be both the wisdom of God and the power of God, for salvation to everyone that believeth, 1Co 1:21-24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 1:2 To know wisdom and instruction; to perceive the words of understanding;
Ver. 2. To know wisdom. ] That is, To give others to know; to wise them, as in Dan 12:3 ; to give the knowledge of salvation; Luk 1:77 to show men “great and mighty things which they know not,” Jer 33:3 but may here hence be taught better than out of Lipsius’s Beehive or Machiavel’s Spider web.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
To know = For discerning. So in verses: Pro 1:3, Pro 1:4, Pro 1:6.
wisdom. Hebrew. chokmah. There are six words rendered “wisdom” in this book.
(1) chokmah, rendered “wisdom” except in the passages below. It occurs thirty-nine times in singular, and three times in plural (Pro 1:20; Pro 9:1; Pro 24:7 = true wisdom); forty-two times altogether (6×7. See App-10).
(2) binah = discernment or discrimination. Once rendered “wisdom” (Pro 23:4). Elsewhere, in twelve passages rendered “understanding”; once “knowledge” (Pro 2:3).
(3) leb = heart; rendered “wisdom” four times (Pro 10:21; Pro 11:12; Pro 15:21; Pro 19:8).
(4) ‘armah = shrewdness; rendered “wisdom” only in Pro 8:5; elsewhere only in Pro 1:4 rendered “subtilty”; Pro 1:12 rendered “prudence”,
(5) sahal = prudence, or good sense, rendered “wisdom” once (Pro 1:3); and
(6) sekel = insight, rendered “wisdom” (Pro 12:8; Pro 23:9); elsewhere rendered “understanding” (Pro 3:4; Pro 13:15; Pro 16:22), and “prudence” (Pro 19:11). For “sound wisdom”, see note on Pro 2:7.
instruction = admonition or discipline. Sometimes rendered “chastening”.
words = sayings. Hebrew. ‘imrah. See App-73.
understanding. Hebrew. binah. See note on “wisdom”, Pro 1:2.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 4:5-7, Pro 7:4, Pro 8:5, Pro 16:16, Pro 17:16, Deu 4:5, Deu 4:6, 1Ki 3:9-12, 2Ti 3:15-17
Reciprocal: 1Ki 12:8 – General Pro 2:9 – General Pro 8:33 – Hear Luk 11:49 – the wisdom
Fuente: The Treasury of Scripture Knowledge
Pro 1:2-4. To know wisdom Written to help men to know, thoroughly and practically, both human wisdom, to conduct their affairs properly in this life, and especially divine wisdom, showing them their duty to God and man, and making them wise unto salvation; and instruction The instructions delivered, either by God or men, in order to the attainment of wisdom. To perceive the words of understanding Those words which are the effects of a good understanding, or which give a man that true understanding whereby he can discern between truth and error, between good and evil, in order that he may choose the former and refuse the latter. To receive the instruction of wisdom Willingly to receive the wise and salutary counsels of others, which is a good step to wisdom, and a part of it. This is opposed to the instruction of fools and of folly, of which he speaks Pro 16:22, and Pro 19:27. For folly hath its school, where multitudes of scholars attend, who are very apt to learn its lessons. Justice, judgment, and equity That is, to receive the instruction which teaches men just judgment, or equity, namely, their whole duty to God, their neighbour, and themselves. To give subtlety Or, rather, prudence, as this word, , is used Pro 8:5; Pro 8:12; although it is frequently taken in an evil sense for craft and subtlety; to the simple To such as want wisdom, and are easily deceived by others, and therefore most need this blessing; to the young man Who wants both experience and self-government; knowledge and discretion That they may gain so much knowledge as will enable them to conduct themselves and their affairs with knowledge and discretion.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:2 To know wisdom {a} and instruction; to perceive the words {b} of understanding;
(a) That is, what we ought to know and follow, and what we ought to refuse.
(b) Meaning, the word of God in which is the only true knowledge.
Fuente: Geneva Bible Notes
2. The purpose of the book 1:2-6
"The Book of Proverbs has two purposes: to give moral skillfulness and to give mental discernment. The first purpose is developed in Pro 1:3-4; then, after a parenthetical exhortation in Pro 1:5, the second purpose is developed in Pro 1:6." [Note: Ross, p. 904.]
"The purpose of all these sections [all the sections of the book] is the inculcation of certain cardinal social virtues, such as industry, thrift, discretion, truthfulness, honesty, chastity, kindness, forgiveness, warning against the corresponding vices, and praise of wisdom as the guiding principle of life." [Note: Crawford H. Toy, A Critical and Exegetical Commentary on the Book of Proverbs, p. vii.]
This book claims to offer wisdom (Heb. hokmah) to the reader. The words "wise" and "wisdom" occur about 125 times in Proverbs. It is this wisdom that the Apostle Paul commanded Christians to walk in (cf. Eph 5:15).
Wisdom is "God’s fixed order for life, an order opposed to chaos and death.
"No longer can wisdom be defined simplistically as ’the practical application of knowledge.’ Instead wisdom must be thought of as a broad, theological concept denoting a fixed, righteous order to which the wise man submits his life." [Note: Bruce K. Waltke, "The Book of Proverbs and Ancient Wisdom Literature," Bibliotheca Sacra 136:543 (July-September 1979):234, 238.]
"’Wisdom’ (hokmah) basically means ’skill.’" [Note: Ross, p. 904.]
". . . wisdom means being skillful and successful in one’s relationships and responsibilities. It involves observing and following the Creator’s principles of order in the moral universe." [Note: Roy B. Zuck, "A Theology of the Wisdom Books and the Song of Songs," in A Biblical Theology of the Old Testament, p. 232.]
"It isn’t enough simply to be educated and have knowledge, as important as education is. We also need wisdom, which is the ability to use knowledge. Wise men and women have the competence to grasp the meaning of a situation and understand what to do and how to do it in the right way at the right time. . . .
"The pages of history are filled with the names of brilliant and gifted people who were smart enough to become rich and famous but not wise enough to make a successful and satisfying life. Before his death, one of the world’s richest men said that he would have given all his wealth to make one of his six marriages succeed. It’s one thing to make a living, but quite something else to make a life." [Note: Wiersbe, pp. 10-11, 12.]
"When a man knows the right and does the right he is a wise man. It is the wedding of knowing and doing-it is the junction of the good and the true." [Note: Paul E. Larsen, Wise Up and Live, p. 4.]
This is not to say that everyone who submits to God will be able to make equally wise decisions in life. Some Christians, for example, demonstrate more wisdom than others. This is another sense in which Proverbs uses the word wisdom. Nevertheless, essentially, wisdom is a proper or skillful orientation toward God. [Note: For a study of the subject of wisdom as Proverbs uses it, including the shades of meaning the various Hebrew synonyms provide, see Kidner, pp. 36-38; and Zuck, pp. 209-19, 232-38. Several commentaries contain helpful topical indexes to the proverbs (e.g., Ross, pp. 897-903; W. G. Plaut, Book of Proverbs, pp. 333-36; and Kidner, pp. 31-56).]
"Proverbial wisdom is characterized by short, pithy statements; but the speculative wisdom, such as Ecclesiastes or Job, uses lengthy monologues and dialogues to probe the meaning of life, the problem of good and evil, and the relationship between God and people." [Note: Ross, p. 883. Cf. The New Bible Dictionary, s.v. "Wisdom Literature," by D. A. Hubbard.]
The key words in Pro 1:2 through 4 have the following meanings.
|
Word |
Verse |
Meaning |
|
Wisdom |
Psa 1:2 a |
Skillfulness |
|
Instruction |
Psa 1:2 a |
Child training |
|
Understanding |
Psa 1:2 b |
Discernment |
|
Righteousness |
Psa 1:3 b |
Right behavior |
|
Justice |
Psa 1:3 b |
Correct decisions |
|
Equity |
Psa 1:3 b |
Moral integrity |
|
Prudence |
Psa 1:4 a |
Sensibility in practical matters |
|
Discretion |
Psa 1:4 b |
Thoughtfulness |
A second purpose of the book is to solve riddles: thought-provoking problems about life. The riddles in view (Pro 1:6) are any puzzles that are unclear and need interpreting, not just what we call riddles today (cf. Num 12:8; Jdg 14:12; 1Ki 10:1; Eze 17:2; Hab 2:6). [Note: See Harry Torcszyner, "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):125-49.]
Pro 1:2-6 set forth four objectives. God gave us these proverbs to impart an intimate acquaintance with wisdom and discipline (Pro 1:2 a) and to impart understanding of wisdom sayings (Pro 1:2 b, 6). He also wanted to impart moral insight (Pro 1:3) and to identify the intended recipients of wisdom (Pro 1:4). [Note: John E. Johnson, "An Analysis of Proverbs 1:1-7," Bibliotheca Sacra 144:576 (October-December 1987):425-28.]
"The Book of Proverbs was not intended to be read as an exhaustive book of right actions but as a selective example of godly wisdom." [Note: John H. Sailhamer, "The Mosaic Law and the Theology of the Pentateuch," Westminster Theological Journal 53 (Fall 1991):247.]