Proverbs 1:1-9 –
Introduction to the Book of Proverbs,
by Scott Sperling
1
The proverbs of Solomon son of David, king of Israel:
2
for gaining wisdom and instruction;
for understanding words of insight;
3
for receiving instruction in prudent behavior,
doing what is right and just and fair;
4
for giving prudence to those who are simple,
knowledge and discretion to the young—
5
let the wise listen and add to their learning,
and let the discerning get guidance—
6
for understanding proverbs and parables,
the sayings and riddles of the wise.
7
The fear of the Lord is the beginning of knowledge,
but fools despise wisdom and instruction.
8
Listen, my son, to your father’s instruction
and do not forsake your mother’s teaching.
9
They are a garland to grace your head
and a chain to adorn your neck.
The
writer
of
the
Book
of
Proverbs
introduces
the
book
himself:
“The
proverbs
of
Solomon
son
of
David,
king
of
Israel”
(vs.
1).
These
are
the
“proverbs”
of
“Solomon”
.
“A
‘proverb’
is
a
pithy
sentence,
concisely
expressing
some
well-
established
truth
susceptible
of
various
illustrations
and
applications”
[Fausset].
Solomon
himself
tells
us
the
purpose
of
the
proverbs:
“…for
gaining
wisdom
and
instruction;
for
understanding
words
of
insight;
for
receiving
instruction
in
prudent
behavior,
doing
what
is
right
and
just
and
fair;
for
giving
prudence
to
those
who
are
simple,
knowledge
and
discretion
to
the
young
–
let
the
wise
listen
and add to their learning, and let the discerning get guidance”
(vss. 2-5).
This
book
has
value
because
it
deals
with
ordinary
life,
with
situations
that
crop
up
in
our
day-to-day
existence.
“The
Book
of
Proverbs
gives
us
the
application
of
that
wisdom
which
created
the
heavens
and
the
earth,
to
the
details
of
life
in
this
world
of
confusion
and
evil.
God
deigns
to
apply
His
wisdom
to
the
circumstances
of
our
practical
life,
and
to
show
us,
with
His
own
intelligence,
the
consequences
of
all
the
ways
in
which
man
may
walk.”
[Darby].
The
Bible
not
only
teaches
of
the
heavenly
realm,
but
also
teaches
practical
living.
It
not
only
enriches
the
spirit,
but
also
imparts
instruction
in
living
as
a
person
in
this
fallen
world.
The
Bible
as
a
whole
is
the
one-stop
manual
for
living
on
earth.
“Those
who
read
David’s
psalms,
especially
those
towards
the
latter
end,
would
be
tempted
to
think
that
religion
is
all
rapture
and
consists
in
nothing
but
the
ecstasies
and
transports
of
devotion;
and
doubtless
there
is
a
time
for
them,
and
if
there
be
a
heaven
upon
earth
it
is
in
them:
but,
while
we
are
on
earth,
we
cannot
be
wholly
taken
up
with
them.
We
have
a
life
to
live
in
the
flesh,
must
have
a
conversation
in
the
world,
and
into
that
we
must
now be taught to carry our religion” [Henry].
In
Solomon’s
book
of
proverbs,
there
is
a
wide-range
of
advice,
for
a
wide
cross-
section
of
the
populace.
This
book
has
something
for
everyone.
“All
ranks
and
classes
have
their
word
in
season.
The
sovereign
on
the
throne
is
instructed
as
from
God.
The
principles
of
national
prosperity
or
decay
are
laid
open.
The
rich
are
warned
of
their
besetting
temptations.
The
poor
are
cheered
in
their
worldly
humiliation.
Wise
rules
are
given
for
self-government.
[The
book]
bridles
the
injurious
tongue,
corrects
the
wanton
eye,
and
ties
the
unjust
hand
in
chains.
It
prevents
sloth;
chastises
all
absurd
desires;
teaches
prudence;
raises
man’s
courage;
and
represents
temperance
and
chastity
after
such
a
fashion,
that
we
cannot
but
have
them
in
veneration.
To
come
to
important
matters
so
often
mismanaged
–
the
blessing
or
curse
of
the
marriage
ordinance
is
vividly
portrayed.
Sound
principles
of
family
order
and
discipline
are
inculcated.
Domestic
economy
is
displayed
in
its
adorning
consistency.
Nay
–
even
the
minute
courtesies
of
daily
life
are
regulated.
Self-denying
consideration
of
others,
and
liberal
distribution
are
enforced.
All
this
diversified
instruction
is
based
upon
the
principles
of
true
godliness.
Thus
if
the
Psalms
bring
the
glow
upon
the
heart,
the
Proverbs
make
the
face
to
shine”
[Bridges, Intro.]
The
actual
word
translated
“proverb”
is
maschal
,
which
comes
from
the
word
meaning
“comparison”
in
Hebrew
[Fausset].
And
as
we
will
see,
most
of
the
proverbs
in
this
book
involve
a
comparison
of
one
sort
or
another,
using
the
Hebrew
poetical
feature
of
parallelism
.
Parallelism
in
Hebrew
writing
is
somewhat
similar
to
metaphors
and
similes
in
English,
but
is
more
wide-ranging.
Parallelism
may
involve
a
statement,
and
then
another
statement
that
is
a
metaphor
of
the
first;
it
may
involve
two
statements
which
are
opposites,
thus
reinforcing
each
other;
it
may
involve
statements
that
build
on
each
other;
it
may
involve
statements
that
build
up
to
an
overarching
concluding
statement;
etc.
In
all
cases,
one
part
of
the
proverb
comments
on
another
part,
in
a
parallel
fashion,
thus
giving
guidance
to
the
true
meaning
of
the
whole
proverb.
The
point
is
that
the
parallel
statements
are
synergetic,
so
that
the
meaning
of
the
multiple
statements
imparts
an
idea
that
is
greater
than
the
individual
statements
by
themselves.
The
parallel
statements
may,
at
first
glance,
be
referring
to
unrelated
subjects,
but
on
further
inspection
and
meditation, the relationship is discerned, and the teaching conveyed.
Teaching
in
this
way
is
effective.
“By
similitudes,
drawn
from
the
visible
parts
of
nature,
a
truth
in
the
understanding
is,
as
it
were,
reflected
by
the
imagination.
We
are
enabled
to
see
something
like
color
and
shape
in
a
notion,
and
to
discover
a
scheme
of
thoughts
traced
out
upon
matter.”
[J.
Addison,
cited
in
Bridges,
Intro.].
“The
peculiar
charm
and
power
of
the
proverbs
are
due
to
a
combination
of
many
elements…
Often
there
is
something
to
startle
at
first;
and
yet,
on
closer
inspection,
that
which
seemed
paradox,
turns
out
to
be
only
intenser
truth…
Much
matter
is
pressed
into
little
room,
that
it
may
keep,
and
carry.
Wisdom,
in
this
portable
form,
acts
an
important
part
in
human
life.”
[Arnot,
chap.
II].
The
parallelism
not
only
provides
an
effective
way
to
teach
a
truth,
it
also,
in
that
form,
makes
it
easier
to
remember
the
teaching;
thus
we
take
to
heart
the
teaching;
it
becomes
part
of
our
being.
The
author
of
this,
as
is
told
us
in
verse
1,
is
primarily
“Solomon
son
of
David,
king
of
Israel”
.
I
say
“primarily”
because
chapters
30
and
31
are
attributed
to
others
(Agur
and
Lemuel,
of
whom
we
know
very
little).
We
know
Solomon
well
from
his
exploits
documented
elsewhere
in
the
Bible
(see
I
Kings,
chapters
2
through
11).
He
demonstrated
his
wisdom
as
he
ruled
as
“king
of
Israel”
.
Solomon
valued
wisdom
greatly.
Early
in
his
reign,
the
Lord
appeared
to
Solomon
in
a
dream
(I
Kings
3:5ff).
God
told
Solomon
he
could
ask
for
whatever
he
wanted
God
to
give
him.
Solomon
answered:
“So,
give
Your
servant
a
discerning
heart
to
govern
Your
people
and
to
distinguish
between
right
and
wrong”
(I
Kings
3:9).
God
was
greatly
pleased
with
Solomon’s
request,
and
so
answered
that
He
would
make
Solomon
the
wisest
of
all:
“I
will
do
what
you
have
asked.
I
will
give
you
a
wise
and
discerning
heart,
so
that
there
will
never
have
been
anyone
like
you,
nor
will
there
ever
be”
(I
Kings
3:12).
And
certainly,
the
fact
that
Solomon
asked
for
wisdom
in
the
first
place,
demonstrated
that
he
already
possessed
a
good
deal
of it.
God
was
true
to
His
promise.
Solomon
became
known
throughout
the
world
for
his
wisdom
(see
I
Kings
3:28;
4:34).
We
are
told
that
Solomon
spoke
three-thousand
proverbs
(I
Kings
4:32),
out
of
which
were
chosen
some
for
inclusion
here
in
this
book.
“Now
here
we
find
what
good
use
[Solomon]
made
of
the
wisdom
God
gave
him;
he
not
only
governed
himself
and
his
kingdom
with
it,
but
he
gave
rules
of
wisdom
to
others
also,
and
transmitted
them
to
posterity.
Thus
must
we
trade
with
the talents with which we are entrusted, according as they are” [Henry].
Late
in
his
life,
Solomon,
sadly
and
ironically,
turned
away
from
the
wisdom
that
he
taught.
He
fell,
by
the
influence
of
his
foreign
wives,
into
idolatry
and
worship
of
false
gods
(see
I
Kings
11).
By
this,
we
can
take
warning:
even
the
most
wise
can
fall,
ignoring
teaching
that
he
himself
gave.
But
let
us
not
think
any
worse
of
Solomon’s
inspired
teaching,
just
because
Solomon
the
man
was
weak
and
stumbled.
His
teaching
was
inspired
by
the
Holy
Spirit,
who
guided
his
hand.
All
men
of
God
have
weaknesses,
but
this
does
not
mean
that
their
teaching
should
be
ignored
(otherwise,
there
would
be
no
teachers
of
the
word
of
God,
for
all
have
sinned).
“Let
us
all
learn
not
to
think
the
worse
of
good
instructions
though
we
have them from those who do not themselves altogether live up to them” [Henry].
As
we
mentioned,
in
verses
2
through
6,
Solomon
summarizes
the
purpose
and
value
of
this
book:
“…for
gaining
wisdom
and
instruction;
for
understanding
words
of
insight;
for
receiving
instruction
in
prudent
behavior,
doing
what
is
right
and
just
and
fair;
for
giving
prudence
to
those
who
are
simple,
knowledge
and
discretion
to
the
young
–
let
the
wise
listen
and
add
to
their
learning,
and
let
the
discerning
get
guidance.”
First,
“for
gaining
wisdom
and
instruction.”
We
are
all
born
without
a
shred
of
wisdom,
and
so
we
all
need,
at
some
point,
“instruction”
.
The
first
instruction
we
receive
is
from
our
parents,
and
so,
godly
moral
instruction
from
parents
is
crucial
to
development
of
a
child,
because
the
child is essentially a blank slate, to begin with.
These
proverbs
will
provide
“words
of
insight”
,
“instruction
in
prudent
behavior”
,
and
instruction
in
“doing
what
is
right
and
just
and
fair”
(vss.
2-3).
The
phrase
“for
understanding
words
of
insight”
denotes
the
knowledge
needed
to
understand
wise
instruction.
“Instruction
in
prudent
behavior”
is
teaching
on
how
to
live
wisely,
day-to-day;
how
to
make
prudent
decisions
that
improve
one’s
life.
Instruction
in
“doing
what
is
right
and
just
and
fair”
,
of
course,
denotes
moral
instruction;
how
to
live
a
righteous,
moral
life,
and
treat
others
in
a
godly
manner. So, we expect to get a wide range of advice in this book.
Solomon
next
summarizes
the
target
audiences
for
his
instruction
in
wisdom:
the
“simple”
,
the
“young”
,
and
even
the
“wise”
,
and
“discerning”
(vss.
4-5).
The
“simple”
denotes
those
who
are
easily
influenced,
in
a
good
or
bad
way;
thus
they
are
ripe
for
being
led
astray,
and
so,
can
benefit
all
the
more
from
solid
instruction.
Though
simplicity
may
seem
a
not-so-desirable
state,
to
be
“simple”
is
much
better
than
being
smug
and
already
deceived
into
errant
knowledge,
or
a
bad
philosophy.
The
“young”
,
of
course,
are
also
ripe
for
learning.
“Youth
is
the
learning
age,
it
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” [Henry].
These
proverbs,
ironically,
are
also
for
the
“wise”
and
“discerning”
,
those
whom
we
may
think
need
no
instruction.
But
the
truly
“wise”
know
that
there
is
always
room
to
“add
to
their
learning”
(vs.
5).
Learning
does
not
stop.
Increasing
wisdom,
and
improving
moral
behavior
entails
a
lifelong
process
of
improvement.
And
certainly,
as
we
move
through
various
stages
of
life,
we
need
instruction
to
navigate
the
changing
issues
and
problems
we
encounter.
So,
in
summary,
this
book
is
for
everyone.
“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” [Henry].
As
we
grow
in
wisdom,
through
these
proverbs,
we
will
understand
life
more
and
more,
even
“understanding
proverbs
and
parables,
the
sayings
and
riddles
of
the
wise”
(vs.
6).
Increased
wisdom
facilitates
yet
further
learning
and
understanding.
Through
deeper
study
of
the
Bible,
we
understand
things
that
were
previously
“riddles”
to
us.
The
Bible
is
a
well
of
instruction
with
no
bottom:
there
are
always
new layers of insight, and depths of spiritual knowledge to dig deeper into.
The
word
translated
“riddles”
here,
was
translated
“dark
sayings”
in
the
KJV.
These
are
sayings
that
are,
at
first
glance,
opaque
in
their
darkness.
Many
proverbs
are
like
this:
obscure
at
first.
“The
obscurity
attendant
on
‘these
words
of
the
wise,
and
their
dark
sayings’
(vs.
6),
is
not
altogether
without
its
uses.
It
whets
the
understanding,
excites
an
appetite
for
knowledge,
and
keeps
alive
the
attention
by
the
labor
of
the
investigation,
giving
an
increased
pleasure
to
the
discovery
of
truth,
by
having
called
forth
our
efforts
to
attain
it”
[Nicholls,
chap.
II].
“The
dark
sayings
of
fools
and
triflers
are
not
worth
a
thought;
but
the
‘dark
sayings
of
the
wise’
are
worthy
to
be
studied
till
we
obtain
a
complete
knowledge
of
their
meaning;
for
they
are
dark
at
first
hearing
only,
on
account
of
the
sublimity
of
their
views,
and
the
force
of
their
manner
of
expression,
which
contains
much
useful
instruction
in
small compass” [Lawson].
To
begin
the
recitation
of
the
actual
proverbs,
Solomon
starts
with
what
I
would
call
the
proverb
of
all
proverbs:
“The
fear
of
the
Lord
is
the
beginning
of
knowledge,
but
fools
despise
wisdom
and
instruction”
(vs.
7).
This
proverb
defines
the
basis
of
all
true
wisdom
to
be
“the
fear
of
the
Lord”
.
It
is
“the
beginning
of
knowledge”
,
the
foundation
of
all
true
knowledge,
a
prerequisite
to
acquiring
wisdom.
If
you
do
not
have
a
fear
of
the
Lord,
there’s
no
point
in
reading
further
in
the
book
of
Proverbs.
“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”
[Henry].
David
agreed
with
Solomon:
“The
fear
of
the
Lord
is
the
beginning
of
wisdom;
all
who
follow
His
precepts
have
good
understanding.
To
Him
belongs
eternal
praise”
(David,
in
Ps.
111:10).
Job
tells
us
that
this
assertion
comes
from
God
Himself:
“And
[God]
said
to
the
human
race,
‘The
fear
of
the
Lord—that
is
wisdom,
and
to
shun
evil
is
understanding’”
(Job
28:28).
In
a
way,
Solomon
avers
that
the
fear
of
God
is
also
the
end
of
all
knowledge,
in
his
conclusion
to
the
book
of
Ecclesiastes:
“Now
all
has
been
heard;
here
is
the
conclusion
of
the
matter:
Fear
God
and
keep
His
commandments,
for
this
is
the
duty
of
all
mankind.
For
God
will
bring
every
deed
into
judgment,
including
every
hidden
thing,
whether
it
is
good or evil”
(Eccl. 12:13-14).
But
what
exactly
is
the
“fear
of
the
Lord”
?
The
phrase
“fear
of
the
Lord”
,
as
used
in
the
Bible,
does
involve
our
concept
of
“fear”
or
“terror”,
to
some
extent
(especially
in
that
we
should
fear
the
consequences
of
disobeying
God),
but
also
denotes
the
utmost
respect
for,
and
faith
in,
God
and
His
works.
“
‘The
fear
of
the
Lord’
is
an
expression
of
frequent
occurrence
throughout
the
Scriptures.
It
has
various
shades
of
meaning,
marked
by
the
circumstances
in
which
it
is
found;
but
in
the
main
it
implies
a
right
state
of
heart
toward
God,
as
opposed
to
the
alienation
of
an
unconverted
man.
Though
the
word
is
‘fear’
,
it
does
not
exclude
a
filial
confidence,
and
a
conscious
peace.
There
may
be
such
love
as
shall
cast
all
the
torment
out
of
the
fear,
and
yet
leave
full
bodied,
in
a
human
heart,
the
reverential
awe
which
creatures
owe
to
the
Highest
One…
What
God
is
inspires
awe;
what
God
has
done
for
His
people
commands
affection…
The
whole
of
this
complicated
and
reciprocal
relation
is
often
indicated
in
Scripture
by
the
brief
expression,
‘The
fear of God’
” [Arnot, chap. III].
Solomon’s
assertion
that
the
fear
of
the
Lord
is
the
“beginning”
of
knowledge,
sets
his
definition
of
what
knowledge
is
in
contrast
to
the
world’s
definition
of
what
knowledge
is.
The
world
proclaims
someone
as
“knowledgeable”
if
he
or
she
has
had
a
certain
level
of
education
and
learning.
For
example,
the
world
would
say
that
any
college
professor
is
a
knowledgeable
person.
Solomon
(by
the
Holy
Spirit)
tells
us
that
one
who
lacks
the
“fear
of
the
Lord”
cannot
be
defined
as
“knowledgeable”,
no
matter
how
much
book-learning
he
or
she
has,
because
the
“fear
of
the
Lord”
is
the
absolute
“beginning
of
knowledge”
.
“He
who
pursues
any
description
of
knowledge,
however
good
and
honorable
in
itself,
while
he
forgets
God,
is
according
to
this
book,
emphatically
a
‘fool’
.
He
may
be
admired
by
men,
as
a
very
prodigy
of
science,
or
philosophy,
or
literature,
and
may
be
adorned
with
all
the
titles
of
human
honor,
and
send
down
his
name
to
future
ages
with
a
halo
of
the
light
of
this
world
around
it;
but
in
the
eye
of
God,
he
stands
the
object
of
deep
and
merited
condemnation;
and,
while
eulogized
and
extolled
on
earth,
is
pitied and deplored in heaven” [Wardlaw].
This
proverb
involves
a
parallelism
,
as
most
of
the
proverbs
do
in
this
book.
The
primary
characteristic
of
a
wise
man
(
“fear
of
the
Lord”
)
is
contrasted
with
a
primary
characteristic
of
a
fool:
“…fools
despise
wisdom
and
instruction”
.
The
word
“fool”
is
used
quite
a
lot
in
this
book,
and
here
Solomon
gives
us
the
defining
characteristic
of
a
fool:
someone
who
“despises
wisdom
and
instruction”
.
Such
a
person
will
ever
and
always
be
a
fool.
If
you
desire
“wisdom”
(not
“despise”
it),
and
seek
out
and
heed
“instruction”
,
there
is
hope
for
you
to
become
wise,
and
escape
fool-dom;
but
to
perennially
“despise”
wise
advice,
as
found
in
the
book
of
Proverbs,
and
to
close
one’s
ears
to
“instruction”
will
doom
one
to
a
life
of
being
a
“fool”
.
Next,
there
is
advice
to
young
people
about
the
source
of
most
knowledge
and
wisdom
that
young
people
attain:
“Listen,
my
son,
to
your
father’s
instruction
and
do
not
forsake
your
mother’s
teaching.
They
are
a
garland
to
grace
your
head
and
a
chain
to
adorn
your
neck”
(vss.
8-9).
The
speaker
in
this
proverb
is
a
hypothetical
parent,
addressing
his
“son”
(i.e.,
this
is
not
limited
advice
addressed
only to Solomon’s son).
For
most
young
people,
the
primary
source
of
advice
and
instruction
is
the
parents.
The
parents,
by
their
actions
and
words,
have
the
greatest
influence
over
the
course
of
a
person’s
life.
Parents
naturally
have
the
desire
that
their
children
live
good
lives,
and
so,
instinctively
parents
will
offer
sound
instruction,
as
best
they
can.
The
child’s
responsibility
is
to
“listen”
to
the
instruction
of
parents,
and
to
“not
forsake”
their
teaching.
There
is
also
an
implied
responsibility
here
upon
parents,
to
do
all
they
can
to
offer
up
sound
instruction
and
teaching.
From
verse
7,
we
learn
that
the
cornerstone
of
all
teaching
offered
up
to
children
must
be
to
inculcate into them a
“fear of the Lord”
.
The
incentive
for
heeding
the
instruction
and
teaching
of
the
parents
is
given
in
verse
9:
“They
are
a
garland
to
grace
your
head
and
a
chain
to
adorn
your
neck.”
The
“garland”
and
“chain”
are
bestowals
of
beauty
and
honor.
Youth
naturally
chase
after
the
tokens
of
beauty
and
honor,
chase
after
the
“garlands”
,
and
gold
or
silver
“chains”
of
adornment.
Solomon
is
saying
that
the
instruction
and
teaching
of
the
parents
inculcates
honor
and
beauty
into
those
who
heed
it:
The
honor
and
beauty
becomes
built
into
the
person.
Even
the
worldly
understand
this.
Plato
spoke
truth
when
he
said:
“Neither
gold
nor
precious
stone
so
glitters
as
the
prudent mind of a pious person” [Plato, cited in Trapp].
Note
the
poetic
structure
of
verses
8
and
9.
There
are
two
sets
of
couplets,
each
of
which
employs
parallelism
internally
(the
second
line
of
the
couplet
parallel
to
the
first),
and
then
the
couplets
themselves
are
parallel
to
each
other
(the
entire
second
couplet
parallel
to
the
first
couplet).
In
the
first
couplet,
the
“mother’s
teaching”
is
parallel
to
the
“father’s
instruction”
,
emphasizing
that
guidance
of
children
is
the
responsibility
of
both
parents.
In
the
second
couplet,
the
“chain”
adorning
the
neck,
is
parallel
to
the
“garland”
gracing
the
head,
implying
that
there
are
multiple
benefits of heeding the guidance of the parents: both honor and beauty.
Bibliography and Suggested Reading
Arnot, William. Laws from Heaven for Life on Earth - Illustrations from the Book of
Proverbs. London: T. Nelson and Sons, 1873.
Bridges, Charles. An Exposition of the Book of Proverbs. New York: Robert Carter,
1847.
Clarke, Adam. The Holy Bible, Containing the Old and New Testaments. Vol. 3.
London: William Tegg and Co., 1854. (Originally published in 1837).
Henry, Matthew. An Exposition of All the Books of the Old and New Testament. Vol. III.
London: W. Baynes, 1806. (Originally published in 1710).
Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical,
Experimental, and Practical on the Old and New Testaments. Glasgow, Scotland:
William Collins, Queen’s Printer, 1863.
Lawson, George. Exposition of the Book of Proverbs. Edinburgh: David Brown, 1821.
Trapp, John. Exposition of the Whole Bible. Vol. 3. Originally published in c. 1660.
Wardlaw, Ralph. Lectures on the Book of Proverbs. Edinburgh: A. Fullarton & Co.,
1869. (Originally published in 1844).
All of these books can be downloaded free of charge from:
http://www.ClassicChristianLibrary.com
© 1994-2017, Scott Sperling
Proverbs 1:1-9 –
Introduction to the Book of Proverbs,
by Scott Sperling
1
The
proverbs
of
Solomon
son
of
David,
king
of
Israel:
2
for gaining wisdom and instruction;
for understanding words of insight;
3
for receiving instruction in prudent behavior,
doing what is right and just and fair;
4
for giving prudence to those who are simple,
knowledge and discretion to the young—
5
let the wise listen and add to their learning,
and let the discerning get guidance—
6
for understanding proverbs and parables,
the sayings and riddles of the wise.
7
The
fear
of
the
Lord
is
the
beginning
of
knowledge,
but fools despise wisdom and instruction.
8
Listen, my son, to your father’s instruction
and do not forsake your mother’s teaching.
9
They are a garland to grace your head
and a chain to adorn your neck.
The
writer
of
the
Book
of
Proverbs
introduces
the
book
himself:
“The
proverbs
of
Solomon
son
of
David,
king
of
Israel”
(vs.
1).
These
are
the
“proverbs”
of
“Solomon”
.
“A
‘proverb’
is
a
pithy
sentence,
concisely
expressing
some
well-established
truth
susceptible
of
various
illustrations
and
applications”
[Fausset].
Solomon
himself
tells
us
the
purpose
of
the
proverbs:
“…for
gaining
wisdom
and
instruction;
for
understanding
words
of
insight;
for
receiving
instruction
in
prudent
behavior,
doing
what
is
right
and
just
and
fair;
for
giving
prudence
to
those
who
are
simple,
knowledge
and
discretion
to
the
young
–
let
the
wise
listen
and
add
to
their
learning,
and
let
the
discerning
get
guidance”
(vss.
2-
5).
This
book
has
value
because
it
deals
with
ordinary
life,
with
situations
that
crop
up
in
our
day-to-day
existence.
“The
Book
of
Proverbs
gives
us
the
application
of
that
wisdom
which
created
the
heavens
and
the
earth,
to
the
details
of
life
in
this
world
of
confusion
and
evil.
God
deigns
to
apply
His
wisdom
to
the
circumstances
of
our
practical
life,
and
to
show
us,
with
His
own
intelligence,
the
consequences
of
all
the
ways
in
which
man
may
walk.”
[Darby].
The
Bible
not
only
teaches
of
the
heavenly
realm,
but
also
teaches
practical
living.
It
not
only
enriches
the
spirit,
but
also
imparts
instruction
in
living
as
a
person
in
this
fallen
world.
The
Bible
as
a
whole
is
the
one-stop
manual
for
living
on
earth.
“Those
who
read
David’s
psalms,
especially
those
towards
the
latter
end,
would
be
tempted
to
think
that
religion
is
all
rapture
and
consists
in
nothing
but
the
ecstasies
and
transports
of
devotion;
and
doubtless
there
is
a
time
for
them,
and
if
there
be
a
heaven
upon
earth
it
is
in
them:
but,
while
we
are
on
earth,
we
cannot
be
wholly
taken
up
with
them.
We
have
a
life
to
live
in
the
flesh,
must
have
a
conversation
in
the
world,
and
into
that
we
must
now
be taught to carry our religion” [Henry].
In
Solomon’s
book
of
proverbs,
there
is
a
wide-range
of
advice,
for
a
wide
cross-section
of
the
populace.
This
book
has
something
for
everyone.
“All
ranks
and
classes
have
their
word
in
season.
The
sovereign
on
the
throne
is
instructed
as
from
God.
The
principles
of
national
prosperity
or
decay
are
laid
open.
The
rich
are
warned
of
their
besetting
temptations.
The
poor
are
cheered
in
their
worldly
humiliation.
Wise
rules
are
given
for
self-government.
[The
book]
bridles
the
injurious
tongue,
corrects
the
wanton
eye,
and
ties
the
unjust
hand
in
chains.
It
prevents
sloth;
chastises
all
absurd
desires;
teaches
prudence;
raises
man’s
courage;
and
represents
temperance
and
chastity
after
such
a
fashion,
that
we
cannot
but
have
them
in
veneration.
To
come
to
important
matters
so
often
mismanaged
–
the
blessing
or
curse
of
the
marriage
ordinance
is
vividly
portrayed.
Sound
principles
of
family
order
and
discipline
are
inculcated.
Domestic
economy
is
displayed
in
its
adorning
consistency.
Nay
–
even
the
minute
courtesies
of
daily
life
are
regulated.
Self-denying
consideration
of
others,
and
liberal
distribution
are
enforced.
All
this
diversified
instruction
is
based
upon
the
principles
of
true
godliness.
Thus
if
the
Psalms
bring
the
glow
upon
the
heart,
the
Proverbs
make
the
face
to
shine”
[Bridges,
Intro.]
The
actual
word
translated
“proverb”
is
maschal
,
which
comes
from
the
word
meaning
“comparison”
in
Hebrew
[Fausset].
And
as
we
will
see,
most
of
the
proverbs
in
this
book
involve
a
comparison
of
one
sort
or
another,
using
the
Hebrew
poetical
feature
of
parallelism
.
Parallelism
in
Hebrew
writing
is
somewhat
similar
to
metaphors
and
similes
in
English,
but
is
more
wide-ranging.
Parallelism
may
involve
a
statement,
and
then
another
statement
that
is
a
metaphor
of
the
first;
it
may
involve
two
statements
which
are
opposites,
thus
reinforcing
each
other;
it
may
involve
statements
that
build
on
each
other;
it
may
involve
statements
that
build
up
to
an
overarching
concluding
statement;
etc.
In
all
cases,
one
part
of
the
proverb
comments
on
another
part,
in
a
parallel
fashion,
thus
giving
guidance
to
the
true
meaning
of
the
whole
proverb.
The
point
is
that
the
parallel
statements
are
synergetic,
so
that
the
meaning
of
the
multiple
statements
imparts
an
idea
that
is
greater
than
the
individual
statements
by
themselves.
The
parallel
statements
may,
at
first
glance,
be
referring
to
unrelated
subjects,
but
on
further
inspection
and
meditation,
the
relationship
is
discerned, and the teaching conveyed.
Teaching
in
this
way
is
effective.
“By
similitudes,
drawn
from
the
visible
parts
of
nature,
a
truth
in
the
understanding
is,
as
it
were,
reflected
by
the
imagination.
We
are
enabled
to
see
something
like
color
and
shape
in
a
notion,
and
to
discover
a
scheme
of
thoughts
traced
out
upon
matter.”
[J.
Addison,
cited
in
Bridges,
Intro.].
“The
peculiar
charm
and
power
of
the
proverbs
are
due
to
a
combination
of
many
elements…
Often
there
is
something
to
startle
at
first;
and
yet,
on
closer
inspection,
that
which
seemed
paradox,
turns
out
to
be
only
intenser
truth…
Much
matter
is
pressed
into
little
room,
that
it
may
keep,
and
carry.
Wisdom,
in
this
portable
form,
acts
an
important
part
in
human
life.”
[Arnot,
chap.
II].
The
parallelism
not
only
provides
an
effective
way
to
teach
a
truth,
it
also,
in
that
form,
makes
it
easier
to
remember
the
teaching;
thus
we
take
to
heart
the
teaching; it becomes part of our being.
The
author
of
this,
as
is
told
us
in
verse
1,
is
primarily
“Solomon
son
of
David,
king
of
Israel”
.
I
say
“primarily”
because
chapters
30
and
31
are
attributed
to
others
(Agur
and
Lemuel,
of
whom
we
know
very
little).
We
know
Solomon
well
from
his
exploits
documented
elsewhere
in
the
Bible
(see
I
Kings,
chapters
2
through
11).
He
demonstrated
his
wisdom
as
he
ruled
as
“king
of
Israel”
.
Solomon
valued
wisdom
greatly.
Early
in
his
reign,
the
Lord
appeared
to
Solomon
in
a
dream
(I
Kings
3:5ff).
God
told
Solomon
he
could
ask
for
whatever
he
wanted
God
to
give
him.
Solomon
answered:
“So,
give
Your
servant
a
discerning
heart
to
govern
Your
people
and
to
distinguish
between
right
and
wrong”
(I
Kings
3:9).
God
was
greatly
pleased
with
Solomon’s
request,
and
so
answered
that
He
would
make
Solomon
the
wisest
of
all:
“I
will
do
what
you
have
asked.
I
will
give
you
a
wise
and
discerning
heart,
so
that
there
will
never
have
been
anyone
like
you,
nor
will
there
ever
be”
(I
Kings
3:12).
And
certainly,
the
fact
that
Solomon
asked
for
wisdom
in
the
first
place,
demonstrated
that
he
already possessed a good deal of it.
God
was
true
to
His
promise.
Solomon
became
known
throughout
the
world
for
his
wisdom
(see
I
Kings
3:28;
4:34).
We
are
told
that
Solomon
spoke
three-thousand
proverbs
(I
Kings
4:32),
out
of
which
were
chosen
some
for
inclusion
here
in
this
book.
“Now
here
we
find
what
good
use
[Solomon]
made
of
the
wisdom
God
gave
him;
he
not
only
governed
himself
and
his
kingdom
with
it,
but
he
gave
rules
of
wisdom
to
others
also,
and
transmitted
them
to
posterity.
Thus
must
we
trade
with
the
talents
with
which
we
are
entrusted,
according
as
they
are”
[Henry].
Late
in
his
life,
Solomon,
sadly
and
ironically,
turned
away
from
the
wisdom
that
he
taught.
He
fell,
by
the
influence
of
his
foreign
wives,
into
idolatry
and
worship
of
false
gods
(see
I
Kings
11).
By
this,
we
can
take
warning:
even
the
most
wise
can
fall,
ignoring
teaching
that
he
himself
gave.
But
let
us
not
think
any
worse
of
Solomon’s
inspired
teaching,
just
because
Solomon
the
man
was
weak
and
stumbled.
His
teaching
was
inspired
by
the
Holy
Spirit,
who
guided
his
hand.
All
men
of
God
have
weaknesses,
but
this
does
not
mean
that
their
teaching
should
be
ignored
(otherwise,
there
would
be
no
teachers
of
the
word
of
God,
for
all
have
sinned).
“Let
us
all
learn
not
to
think
the
worse
of
good
instructions
though
we
have
them
from
those
who
do
not
themselves
altogether
live
up
to them” [Henry].
As
we
mentioned,
in
verses
2
through
6,
Solomon
summarizes
the
purpose
and
value
of
this
book:
“…for
gaining
wisdom
and
instruction;
for
understanding
words
of
insight;
for
receiving
instruction
in
prudent
behavior,
doing
what
is
right
and
just
and
fair;
for
giving
prudence
to
those
who
are
simple,
knowledge
and
discretion
to
the
young
–
let
the
wise
listen
and
add
to
their
learning,
and
let
the
discerning
get
guidance.”
First,
“for
gaining
wisdom
and
instruction.”
We
are
all
born
without
a
shred
of
wisdom,
and
so
we
all
need,
at
some
point,
“instruction”
.
The
first
instruction
we
receive
is
from
our
parents,
and
so,
godly
moral
instruction
from
parents
is
crucial
to
development
of
a
child,
because
the child is essentially a blank slate, to begin with.
These
proverbs
will
provide
“words
of
insight”
,
“instruction
in
prudent
behavior”
,
and
instruction
in
“doing
what
is
right
and
just
and
fair”
(vss.
2-3).
The
phrase
“for
understanding
words
of
insight”
denotes
the
knowledge
needed
to
understand
wise
instruction.
“Instruction
in
prudent
behavior”
is
teaching
on
how
to
live
wisely,
day-to-day;
how
to
make
prudent
decisions
that
improve
one’s
life.
Instruction
in
“doing
what
is
right
and
just
and
fair”
,
of
course,
denotes
moral
instruction;
how
to
live
a
righteous,
moral
life,
and
treat
others
in
a
godly
manner.
So,
we
expect
to
get a wide range of advice in this book.
Solomon
next
summarizes
the
target
audiences
for
his
instruction
in
wisdom:
the
“simple”
,
the
“young”
,
and
even
the
“wise”
,
and
“discerning”
(vss.
4-5).
The
“simple”
denotes
those
who
are
easily
influenced,
in
a
good
or
bad
way;
thus
they
are
ripe
for
being
led
astray,
and
so,
can
benefit
all
the
more
from
solid
instruction.
Though
simplicity
may
seem
a
not-so-
desirable
state,
to
be
“simple”
is
much
better
than
being
smug
and
already
deceived
into
errant
knowledge,
or
a
bad
philosophy.
The
“young”
,
of
course,
are
also
ripe
for
learning.
“Youth
is
the
learning
age,
it
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” [Henry].
These
proverbs,
ironically,
are
also
for
the
“wise”
and
“discerning”
,
those
whom
we
may
think
need
no
instruction.
But
the
truly
“wise”
know
that
there
is
always
room
to
“add
to
their
learning”
(vs.
5).
Learning
does
not
stop.
Increasing
wisdom,
and
improving
moral
behavior
entails
a
lifelong
process
of
improvement.
And
certainly,
as
we
move
through
various
stages
of
life,
we
need
instruction
to
navigate
the
changing
issues
and
problems
we
encounter.
So,
in
summary,
this
book
is
for
everyone.
“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”
[Henry].
As
we
grow
in
wisdom,
through
these
proverbs,
we
will
understand
life
more
and
more,
even
“understanding
proverbs
and
parables,
the
sayings
and
riddles
of
the
wise”
(vs.
6).
Increased
wisdom
facilitates
yet
further
learning
and
understanding.
Through
deeper
study
of
the
Bible,
we
understand
things
that
were
previously
“riddles”
to
us.
The
Bible
is
a
well
of
instruction
with
no
bottom:
there
are
always
new
layers
of
insight,
and
depths
of
spiritual
knowledge to dig deeper into.
The
word
translated
“riddles”
here,
was
translated
“dark
sayings”
in
the
KJV.
These
are
sayings
that
are,
at
first
glance,
opaque
in
their
darkness.
Many
proverbs
are
like
this:
obscure
at
first.
“The
obscurity
attendant
on
‘these
words
of
the
wise,
and
their
dark
sayings’
(vs.
6),
is
not
altogether
without
its
uses.
It
whets
the
understanding,
excites
an
appetite
for
knowledge,
and
keeps
alive
the
attention
by
the
labor
of
the
investigation,
giving
an
increased
pleasure
to
the
discovery
of
truth,
by
having
called
forth
our
efforts
to
attain
it”
[Nicholls,
chap.
II].
“The
dark
sayings
of
fools
and
triflers
are
not
worth
a
thought;
but
the
‘dark
sayings
of
the
wise’
are
worthy
to
be
studied
till
we
obtain
a
complete
knowledge
of
their
meaning;
for
they
are
dark
at
first
hearing
only,
on
account
of
the
sublimity
of
their
views,
and
the
force
of
their
manner
of
expression,
which
contains
much
useful instruction in small compass” [Lawson].
To
begin
the
recitation
of
the
actual
proverbs,
Solomon
starts
with
what
I
would
call
the
proverb
of
all
proverbs:
“The
fear
of
the
Lord
is
the
beginning
of
knowledge,
but
fools
despise
wisdom
and
instruction”
(vs.
7).
This
proverb
defines
the
basis
of
all
true
wisdom
to
be
“the
fear
of
the
Lord”
.
It
is
“the
beginning
of
knowledge”
,
the
foundation
of
all
true
knowledge,
a
prerequisite
to
acquiring
wisdom.
If
you
do
not
have
a
fear
of
the
Lord,
there’s
no
point
in
reading
further
in
the
book
of
Proverbs.
“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”
[Henry].
David
agreed
with
Solomon:
“The
fear
of
the
Lord
is
the
beginning
of
wisdom;
all
who
follow
His
precepts
have
good
understanding.
To
Him
belongs
eternal
praise”
(David,
in
Ps.
111:10).
Job
tells
us
that
this
assertion
comes
from
God
Himself:
“And
[God]
said
to
the
human
race,
‘The
fear
of
the
Lord—that
is
wisdom,
and
to
shun
evil
is
understanding’”
(Job
28:28).
In
a
way,
Solomon
avers
that
the
fear
of
God
is
also
the
end
of
all
knowledge,
in
his
conclusion
to
the
book
of
Ecclesiastes:
“Now
all
has
been
heard;
here
is
the
conclusion
of
the
matter:
Fear
God
and
keep
His
commandments,
for
this
is
the
duty
of
all
mankind.
For
God
will
bring
every
deed
into
judgment,
including
every
hidden
thing,
whether
it
is
good
or
evil”
(Eccl. 12:13-14).
But
what
exactly
is
the
“fear
of
the
Lord”
?
The
phrase
“fear
of
the
Lord”
,
as
used
in
the
Bible,
does
involve
our
concept
of
“fear”
or
“terror”,
to
some
extent
(especially
in
that
we
should
fear
the
consequences
of
disobeying
God),
but
also
denotes
the
utmost
respect
for,
and
faith
in,
God
and
His
works.
“
‘The
fear
of
the
Lord’
is
an
expression
of
frequent
occurrence
throughout
the
Scriptures.
It
has
various
shades
of
meaning,
marked
by
the
circumstances
in
which
it
is
found;
but
in
the
main
it
implies
a
right
state
of
heart
toward
God,
as
opposed
to
the
alienation
of
an
unconverted
man.
Though
the
word
is
‘fear’
,
it
does
not
exclude
a
filial
confidence,
and
a
conscious
peace.
There
may
be
such
love
as
shall
cast
all
the
torment
out
of
the
fear,
and
yet
leave
full
bodied,
in
a
human
heart,
the
reverential
awe
which
creatures
owe
to
the
Highest
One…
What
God
is
inspires
awe;
what
God
has
done
for
His
people
commands
affection…
The
whole
of
this
complicated
and
reciprocal
relation
is
often
indicated
in
Scripture
by
the
brief
expression,
‘The fear of God’
” [Arnot, chap. III].
Solomon’s
assertion
that
the
fear
of
the
Lord
is
the
“beginning”
of
knowledge,
sets
his
definition
of
what
knowledge
is
in
contrast
to
the
world’s
definition
of
what
knowledge
is.
The
world
proclaims
someone
as
“knowledgeable”
if
he
or
she
has
had
a
certain
level
of
education
and
learning.
For
example,
the
world
would
say
that
any
college
professor
is
a
knowledgeable
person.
Solomon
(by
the
Holy
Spirit)
tells
us
that
one
who
lacks
the
“fear
of
the
Lord”
cannot
be
defined
as
“knowledgeable”,
no
matter
how
much
book-learning
he
or
she
has,
because
the
“fear
of
the
Lord”
is
the
absolute
“beginning
of
knowledge”
.
“He
who
pursues
any
description
of
knowledge,
however
good
and
honorable
in
itself,
while
he
forgets
God,
is
according
to
this
book,
emphatically
a
‘fool’
.
He
may
be
admired
by
men,
as
a
very
prodigy
of
science,
or
philosophy,
or
literature,
and
may
be
adorned
with
all
the
titles
of
human
honor,
and
send
down
his
name
to
future
ages
with
a
halo
of
the
light
of
this
world
around
it;
but
in
the
eye
of
God,
he
stands
the
object
of
deep
and
merited
condemnation;
and,
while
eulogized
and
extolled
on
earth,
is
pitied
and
deplored
in
heaven” [Wardlaw].
This
proverb
involves
a
parallelism
,
as
most
of
the
proverbs
do
in
this
book.
The
primary
characteristic
of
a
wise
man
(
“fear
of
the
Lord”
)
is
contrasted
with
a
primary
characteristic
of
a
fool:
“…fools
despise
wisdom
and
instruction”
.
The
word
“fool”
is
used
quite
a
lot
in
this
book,
and
here
Solomon
gives
us
the
defining
characteristic
of
a
fool:
someone
who
“despises
wisdom
and
instruction”
.
Such
a
person
will
ever
and
always
be
a
fool.
If
you
desire
“wisdom”
(not
“despise”
it),
and
seek
out
and
heed
“instruction”
,
there
is
hope
for
you
to
become
wise,
and
escape
fool-dom;
but
to
perennially
“despise”
wise
advice,
as
found
in
the
book
of
Proverbs,
and
to
close
one’s
ears
to
“instruction”
will
doom
one
to
a
life
of being a
“fool”
.
Next,
there
is
advice
to
young
people
about
the
source
of
most
knowledge
and
wisdom
that
young
people
attain:
“Listen,
my
son,
to
your
father’s
instruction
and
do
not
forsake
your
mother’s
teaching.
They
are
a
garland
to
grace
your
head
and
a
chain
to
adorn
your
neck”
(vss.
8-9).
The
speaker
in
this
proverb
is
a
hypothetical
parent,
addressing
his
“son”
(i.e.,
this
is
not
limited
advice
addressed
only
to
Solomon’s son).
For
most
young
people,
the
primary
source
of
advice
and
instruction
is
the
parents.
The
parents,
by
their
actions
and
words,
have
the
greatest
influence
over
the
course
of
a
person’s
life.
Parents
naturally
have
the
desire
that
their
children
live
good
lives,
and
so,
instinctively
parents
will
offer
sound
instruction,
as
best
they
can.
The
child’s
responsibility
is
to
“listen”
to
the
instruction
of
parents,
and
to
“not
forsake”
their
teaching.
There
is
also
an
implied
responsibility
here
upon
parents,
to
do
all
they
can
to
offer
up
sound
instruction
and
teaching.
From
verse
7,
we
learn
that
the
cornerstone
of
all
teaching
offered
up
to
children
must be to inculcate into them a
“fear of the Lord”
.
The
incentive
for
heeding
the
instruction
and
teaching
of
the
parents
is
given
in
verse
9:
“They
are
a
garland
to
grace
your
head
and
a
chain
to
adorn
your
neck.”
The
“garland”
and
“chain”
are
bestowals
of
beauty
and
honor.
Youth
naturally
chase
after
the
tokens
of
beauty
and
honor,
chase
after
the
“garlands”
,
and
gold
or
silver
“chains”
of
adornment.
Solomon
is
saying
that
the
instruction
and
teaching
of
the
parents
inculcates
honor
and
beauty
into
those
who
heed
it:
The
honor
and
beauty
becomes
built
into
the
person.
Even
the
worldly
understand
this.
Plato
spoke
truth
when
he
said:
“Neither
gold
nor
precious
stone
so
glitters
as
the
prudent
mind
of
a
pious
person”
[Plato,
cited in Trapp].
Note
the
poetic
structure
of
verses
8
and
9.
There
are
two
sets
of
couplets,
each
of
which
employs
parallelism
internally
(the
second
line
of
the
couplet
parallel
to
the
first),
and
then
the
couplets
themselves
are
parallel
to
each
other
(the
entire
second
couplet
parallel
to
the
first
couplet).
In
the
first
couplet,
the
“mother’s
teaching”
is
parallel
to
the
“father’s
instruction”
,
emphasizing
that
guidance
of
children
is
the
responsibility
of
both
parents.
In
the
second
couplet,
the
“chain”
adorning
the
neck,
is
parallel
to
the
“garland”
gracing
the
head,
implying
that
there
are
multiple
benefits
of
heeding
the
guidance
of
the
parents: both honor and beauty.
Bibliography and Suggested Reading
Arnot, William. Laws from Heaven for Life on Earth -
Illustrations from the Book of Proverbs. London: T.
Nelson and Sons, 1873.
Bridges, Charles. An Exposition of the Book of Proverbs.
New York: Robert Carter, 1847.
Clarke, Adam. The Holy Bible, Containing the Old and
New Testaments. Vol. 3. London: William Tegg and
Co., 1854. (Originally published in 1837).
Henry, Matthew. An Exposition of All the Books of the
Old and New Testament. Vol. III. London: W. Baynes,
1806. (Originally published in 1710).
Jamieson, Robert; Fausset, A. R.; Brown, David. A
Commentary: Critical, Experimental, and Practical on the
Old and New Testaments. Glasgow, Scotland: William
Collins, Queen’s Printer, 1863.
Lawson, George. Exposition of the Book of Proverbs.
Edinburgh: David Brown, 1821.
Trapp, John. Exposition of the Whole Bible. Vol. 3.
Originally published in c. 1660.
Wardlaw, Ralph. Lectures on the Book of Proverbs.
Edinburgh: A. Fullarton & Co., 1869. (Originally
published in 1844).
All of these books can be downloaded free of charge
from:
http://www.ClassicChristianLibrary.com
