Pro 10:1 | KingComments | STEP | From Proverbs 10:1 there is a striking change in the form in which Solomon passes on his proverbs. This changed form continues until Proverbs 22:16. In it we do not find the powerful instructions to seek wisdom and no long speeches with clear situations and persons or personifications. Instead, we find, corresponding to the name of the book, Proverbs, a collection of short, concise proverbs or sayings. There are about three hundred and seventy-five of them. The first part of the book, Proverbs 1-9, deals with two persons: woman Wisdom and woman Folly. In this second section, Proverbs 10:1-22:16, it deals with two kinds of persons, each kind of whom follows one of the women mentioned. One kind is wise, righteous, good, etcetera; the other kind is foolish, wicked, evil, etcetera. The form of the proverbs in this second volume, with a few exceptions, consists of two lines of verse, with the second line elaborating the thought of the first line. This mode of writing is called "parallelism. The lines run parallel. We will encounter three main types of parallelism. It is worth paying attention to them: 1. There are parallels that correspond to each other, also called synonymous parallelism. In this case, the second line of verse repeats in different words a similar thought as in the first line of verse. They are two parts that reflect one thought. An example is: Pride [goes] before destruction, And a haughty spirit before stumbling ( ). 2. There are also parallels that are opposite, forming a contrast, also called antithetical parallelism. In this case, the second line of verse says the opposite of what the first line of verse says. This is often expressed by the word "but" at the beginning of the second line of verse. An example is: A wise son makes a father glad, But a foolish son is a grief to his mother ( ). 3. Another form of parallelism is the complementary form, also called synthetic parallelism. In this, the second line of verse complements the first. The thought of the first line of verse is developed further in the second line of verse. This is often expressed by the word "and" at the beginning of the second line of verse. An example is: In the fear of the LORD there is strong confidence, And his children will have refuge ( ). The use of these different kinds of ‘parallelism’ will make us feel the power of the individual proverbs all the more. Incidentally, we also find this use of parallelism in Psalms and in Ecclesiastes. The proverbs in this second section are mostly about the consequences of right or wrong actions. In the letter to the Galatians, Paul puts it this way: “For whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption; but the one who sows to the Spirit will from the Spirit reap eternal life” ( ). The proverbs that follow now assist and encourage in making the right choice, or in other words, the sowing to the Spirit. There is no such thing as a predestination to make a choice, as if it were inevitable to make that choice. That would exclude personal responsibility. This book makes it clear that each one is responsible for the choice he makes and therefore for the consequences of that choice. That is what makes this book so important. There is no clear order to be noted in this section of the book, although there are instances when two or more consecutive proverbs are connected. In that case, this is evidenced by a theme or word mentioned in the successive verses. That in most cases there is no connection between verses forces the reader to engage deeply with the meaning of one particular verse, that is, one particular saying, before moving on to the next. That the context is lacking, at least to our eye, is also consistent with the course of daily life, in which not everything always follows a certain pattern, a fixed order, either. Although we have a certain pattern of expectations based on experience, life is still also full of surprises. When we are with the Lord, it may turn out that all sorts of events between which we see no connection have nevertheless been connected, but this has eluded us. Precisely because of its apparent incoherence, this book invites us to read it daily. The purpose is not so much to read a chapter every day. This is certainly not wrong, for by doing so we become increasingly familiar with the content in a general sense. What it is about is that we read a verse or a few verses and reflect on them. Who knows, we may encounter a situation to which what we have read and pondered applies. Thus, the proverbs in this section of the book constantly reinvigorate us by each time presenting us with a different truth or the same truth from a different perspective. God’s Spirit has given Solomon these ‘single’ proverbs, in which at first glance no particular order can be detected, to us for a purpose. He knows what we need on a particular day or in a particular situation. He can remind us of a particular proverb for that purpose or have us read it at that moment. This second part of Proverbs (Proverbs 10:1-22:16) has the same heading as the first part, “the Proverbs of Solomon” ( ; cf. ). It confirms that the book continues here, although the form is different from the first part. The second line of , containing the first proverb, underscores that. The first proverb is about a son in his relationship with his father and mother. This indicates that, as in the first part, the atmosphere in which the teaching is given is that of the family ( ). It emphasizes the importance of an upbringing in the fear of God. All subsequent proverbs are for the purpose of helping the son act like a wise son and keeping him from acting as a foolish son. He who acts as a wise son shows himself to be a son of wisdom. The result is joy with his father, who has raised him in wisdom, as the previous chapters have shown. This includes the warning not to behave as a foolish son, which leads to grief for his mother. Esau is a foolish son. He has caused his parents grief by his marriage to Hittite women ( ). Father and mother both have their own indispensable role in parenting. The father, through his powerful love, provides safety and security. The mother, through her warm, sensitive love, makes the child feel wanted and accepted. The child can be a son or a daughter. That a “son” is always mentioned is because it is about the ‘masculine’ aspect of life as a believer, that is, the practice of a relationship. The ‘feminine’ aspect of the believer represents more the relationship itself, the relationship in which the believer is placed. A wise son is not wise simply because he has a lot of knowledge and has also gained the necessary experience. Wisdom is not “knowledge plus experience”, but knowledge of Christ as the wisdom of God. The beginning of wisdom is fearing the Lord. It is impossible to become wise if He is not the center of our heart and life. Wisdom is “Christ-centered”. We see in the first proverb what the consequence is if the teaching of and about wisdom is listened to and what the consequence is if it is not listened to. He who listens to it is “a wise son”. He is a constant source of joy for his father. He who does not listen to it is “a foolish son”. He is a constant cause of intense grief for his mother. It will be clear that the mother is constantly rejoicing with the father over a wise son and the father is constantly grieving with the mother over a foolish son. We see that the effects of wisdom or foolishness in the son affect others. These are first and foremost both the parents who have shown him wisdom and folly (cf. ). But others who live with God will also be glad or grieved when they look at young people and perceive wisdom or folly (cf. ).

‏ Proverbs 10:1

Introduction

From Proverbs 10:1 there is a striking change in the form in which Solomon passes on his proverbs. This changed form continues until Proverbs 22:16. In it we do not find the powerful instructions to seek wisdom and no long speeches with clear situations and persons or personifications. Instead, we find, corresponding to the name of the book, Proverbs, a collection of short, concise proverbs or sayings. There are about three hundred and seventy-five of them.

The first part of the book, Proverbs 1-9, deals with two persons: woman Wisdom and woman Folly. In this second section, Proverbs 10:1-22:16, it deals with two kinds of persons, each kind of whom follows one of the women mentioned. One kind is wise, righteous, good, etcetera; the other kind is foolish, wicked, evil, etcetera.

The form of the proverbs in this second volume, with a few exceptions, consists of two lines of verse, with the second line elaborating the thought of the first line. This mode of writing is called "parallelism. The lines run parallel.

We will encounter three main types of parallelism. It is worth paying attention to them:

1. There are parallels that correspond to each other, also called synonymous parallelism. In this case, the second line of verse repeats in different words a similar thought as in the first line of verse. They are two parts that reflect one thought. An example is:

Pride [goes] before destruction,

And a haughty spirit before stumbling (Pro 16:18).

2. There are also parallels that are opposite, forming a contrast, also called antithetical parallelism. In this case, the second line of verse says the opposite of what the first line of verse says. This is often expressed by the word "but" at the beginning of the second line of verse. An example is:

A wise son makes a father glad,

But a foolish son is a grief to his mother (Pro 10:1).

3. Another form of parallelism is the complementary form, also called synthetic parallelism. In this, the second line of verse complements the first. The thought of the first line of verse is developed further in the second line of verse. This is often expressed by the word "and" at the beginning of the second line of verse. An example is:

In the fear of the LORD there is strong confidence,

And his children will have refuge (Pro 14:26).

The use of these different kinds of ‘parallelism’ will make us feel the power of the individual proverbs all the more. Incidentally, we also find this use of parallelism in Psalms and in Ecclesiastes.

The proverbs in this second section are mostly about the consequences of right or wrong actions. In the letter to the Galatians, Paul puts it this way: “For whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption; but the one who sows to the Spirit will from the Spirit reap eternal life” (Gal 6:7b-8). The proverbs that follow now assist and encourage in making the right choice, or in other words, the sowing to the Spirit.

There is no such thing as a predestination to make a choice, as if it were inevitable to make that choice. That would exclude personal responsibility. This book makes it clear that each one is responsible for the choice he makes and therefore for the consequences of that choice. That is what makes this book so important.

There is no clear order to be noted in this section of the book, although there are instances when two or more consecutive proverbs are connected. In that case, this is evidenced by a theme or word mentioned in the successive verses. That in most cases there is no connection between verses forces the reader to engage deeply with the meaning of one particular verse, that is, one particular saying, before moving on to the next.

That the context is lacking, at least to our eye, is also consistent with the course of daily life, in which not everything always follows a certain pattern, a fixed order, either. Although we have a certain pattern of expectations based on experience, life is still also full of surprises. When we are with the Lord, it may turn out that all sorts of events between which we see no connection have nevertheless been connected, but this has eluded us.

Precisely because of its apparent incoherence, this book invites us to read it daily. The purpose is not so much to read a chapter every day. This is certainly not wrong, for by doing so we become increasingly familiar with the content in a general sense. What it is about is that we read a verse or a few verses and reflect on them. Who knows, we may encounter a situation to which what we have read and pondered applies.

Thus, the proverbs in this section of the book constantly reinvigorate us by each time presenting us with a different truth or the same truth from a different perspective. God’s Spirit has given Solomon these ‘single’ proverbs, in which at first glance no particular order can be detected, to us for a purpose. He knows what we need on a particular day or in a particular situation. He can remind us of a particular proverb for that purpose or have us read it at that moment.

A Wise Son and a Foolish Son

This second part of Proverbs (Proverbs 10:1-22:16) has the same heading as the first part, “the Proverbs of Solomon” (Pro 10:1; cf. Pro 1:1). It confirms that the book continues here, although the form is different from the first part. The second line of Pro 10:1, containing the first proverb, underscores that. The first proverb is about a son in his relationship with his father and mother. This indicates that, as in the first part, the atmosphere in which the teaching is given is that of the family (Pro 1:8). It emphasizes the importance of an upbringing in the fear of God.

All subsequent proverbs are for the purpose of helping the son act like a wise son and keeping him from acting as a foolish son. He who acts as a wise son shows himself to be a son of wisdom. The result is joy with his father, who has raised him in wisdom, as the previous chapters have shown. This includes the warning not to behave as a foolish son, which leads to grief for his mother. Esau is a foolish son. He has caused his parents grief by his marriage to Hittite women (Gen 26:34-35 ; Gen 27:46).

Father and mother both have their own indispensable role in parenting. The father, through his powerful love, provides safety and security. The mother, through her warm, sensitive love, makes the child feel wanted and accepted.

The child can be a son or a daughter. That a “son” is always mentioned is because it is about the ‘masculine’ aspect of life as a believer, that is, the practice of a relationship. The ‘feminine’ aspect of the believer represents more the relationship itself, the relationship in which the believer is placed.

A wise son is not wise simply because he has a lot of knowledge and has also gained the necessary experience. Wisdom is not “knowledge plus experience”, but knowledge of Christ as the wisdom of God. The beginning of wisdom is fearing the Lord. It is impossible to become wise if He is not the center of our heart and life. Wisdom is “Christ-centered”.

We see in the first proverb what the consequence is if the teaching of and about wisdom is listened to and what the consequence is if it is not listened to. He who listens to it is “a wise son”. He is a constant source of joy for his father. He who does not listen to it is “a foolish son”. He is a constant cause of intense grief for his mother. It will be clear that the mother is constantly rejoicing with the father over a wise son and the father is constantly grieving with the mother over a foolish son.

We see that the effects of wisdom or foolishness in the son affect others. These are first and foremost both the parents who have shown him wisdom and folly (cf. Pro 17:21 ; 25 ; Pro 23:24-25). But others who live with God will also be glad or grieved when they look at young people and perceive wisdom or folly (cf. 2Jn 1:4).