Proverbs 10:1-14
Verse 1 says that a wise son will bring a disposition of joy and rejoicing to a father but a fool will cause the mother to go through the stress of the emotional sadness of grief. The comparison does not mean that the father never grieves or that the mother never rejoices. The meaning of the Hebrew terms along with the context teach that the behavior of the children strongly effect the mental, emotional, and spiritual life of the parents. What kind of child is it that can bring such heartache to those who love it the most? Lets look a little closer to find the answer.
In the Old Testament there are three Hebrew terms that are translated by the English word “fool.” Kesil, Ewil (moral insolence) and Nabal (the boorish man of mean disposition). Kesil is the most common of the three. Except for three occurrences in Psalms it is found only in Proverbs and Ecclesiastes. It means one who is dull and obstinate. Kesil is the opposite of wisdom. It speaks of a way of life that is enticing to the immature but can lead to destruction and ruin.
The context in which this is used in Proverbs 10:1 indicates that the person is a “kesil” by choice from than by genetic defect. Kesil speaks of one who has a propensity to make wrong choices. He has no interest in the patient search for godliness. He seems to think that he can purchase what he needs when he desires (“Why does a fool offer the sage a fee, when he has no mind to learn?” 17:16). He will never accept the fact that he is mistaken in his choice of priorities or his focus for life. No one can seem to convince him that he is his own enemy. (“A rebuke enters deeper into a discerning man than a hundred stripes into a fool.”).
As I mentioned earlier the problem is not because of genetic mental defect. He may be the most intelligent person on the face of the earth while at the same time being the greatest fool. The problem is more basic. The problem is spiritual in nature. The fools most problem is that he has founded his life on the wrong premise. As a result this has led him to the wrong conclusion. In the beginning he has rejected the fear of the Lord (Prov 1:29) and now is far from experiencing the love of God. The word kesil suggests both stupidity and stubbornness. In turn, both of these terms describe the “folly” of rejecting God. (Tyndale OT Commentaries, Proverbs) (Theological Wordbook of the Old Testament)
Dr. Gayle Woods
Proverbs 3:1-18
Keeping the laws of God is basic to trusting the Lord with all your heart, not leaning on your own understanding, and acknowledging Him in all your ways. The Hebrew word that is translated law in verse 1 is Towrah which we often see transliterated as Torah. For the Jews, this word has come to be synonymous with the Pentateuch. The verb from which it is derived means “to project, to point out or to teach.” It is easy to grasp the connection. The law of God is what He uses to point out His will to mankind. The word is used in various ways throughout the Old Testament. It at times refers to ritual, custom, or prescriptive right, but it is also used to speak of specific ordinances, to groups of regulations and instructions, and to the books that contain them. The Greek word that is used in the Septuagint for Law is Nomos. Both of these words speak of the Law of Moses as being one law while containing many commandments (entolai). “This law is also called the Law of the Lord because, though it was given by Moses (John 1:17) and by the disposition of angels (Acts 7:53), it really represented the will of the Lord God (Luke 2:23).” Girdlestone p. 231
Although law, judgment and justice are important concepts in Gods dealings with mankind they are always tempered with mercy. The Hebrew term in verse 3 that is used for mercy is Chacad which is used in various ways to speak of Gods dealings with mankind, and also to suggest how we should deal with each other. The Greek term used in the Septuagint is Eleos. An example of how the word is used is found in the New Testament in the account of the good Samaritan the “one who shewed the mercy”. To display mercy is to show love in practical ways even though the person may not deserve our love. The exercise of our mercy may cost us time, financial expenditure, and a loss of time or comfort. Girdlestone notes something of interest when he says, “It is a remarkable fact that the word Chaciyd (a variant of Chacad) when applied to man, has usually a possessive pronoun affixed to it, so as to indicate that the persons who are exercising this disposition belong in a special sense to God. They are “his merciful ones” (A.V. “His saints”). p. 131
We are forcefully reminded by these observations that Gods law is not something that is to be negotiated. It is not an option. It is to be obeyed and when disobeyed dire consequences will follow. On the other hand, God extends His mercy to those who have disobeyed the law but want to turn from their wicked ways. In all of this, His people are to emulate His perfection. We are to obey His law carefully but not legalistically. His mercy is to be extended through us to others who have faltered in the way.
Dr. Gayle Woods
