What does it mean that a wise man will hear and increase learning (Proverbs 1:5)?

Solomon had a valuable heritage in being the son of David, though this itself did not give him his wisdom, for it was when he took the throne of Israel, God then gave him wisdom and knowledge. If we are to understand rightly the book of Proverbs, we might well act upon the advice of James in his epistle (ch. 1:5), "If any of you lack wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him." But this does not mean we shall know everything immediately. for it takes time and energy of faith to learn by means of the Word of God, "to know wisdom and instruction" (v. 1), and "to perceive the words of understanding." Wisdom is the proper application of knowledge: understanding is the right perception of knowledge. When these requisites are present, then we are prepared to receive the instruction of wisdom (v. 3), which includes proper judgment, justice and equity. Equity is the virtue of being well balanced. Prudence is added to this in verse 4, a necessity for the simple, for this involves caution in our conduct. The young man is specially singled out here as needing knowledge and discretion. For knowledge alone without discretion may make us haughty and overbearing toward others, but discretion will keep us from being hasty in our treatment of them.

A wise man does not think he knows everything, but he needs to learn from others, especially from God, for he needs to increase in learning, and realizes this fact (v. 5). If he is a man of understanding, that is, who perceives the purport of what he learns, he will attain the honor of being able to give wise counsel. He will understand proverbs and enigmas and riddles that wise people may propose. This will not suddenly be the case, for one who is wise knows well he must have time to learn.

Verses 1-7. The introductory words of these verses present the object of the book. These proverbs were given to Solomon, and contain instructions he received from the Lord. They are given to him that he might know wisdom. The word "wisdom" is the characteristic word of this book for it occurs in the original language 42 times, which is 6 times 7. Six in Scripture is the human number, while 7 is the divine number. Wisdom is the first thing to be acquired, and that is followed by instruction, or admonition, to receive the instruction, the discipline of wisdom. The instructions are in justice, judgment and equity and they give subtilty to the simple. The word "subtilty" means prudence; the word "simple" has the meaning of "guileless." Solomon was a young man when the Lord answered his prayer for a wise and understanding heart, and in these proverbs given to him he received "knowledge and discretion" (thoughtfulness). Thus by the Word of God comes wisdom and that produces understanding and a moral character in the man who trusteth in the Lord and is obedient to Him. To hear marks the wise man, and hearing will increase learning, learning will give understanding so that proverbs can be understood and also the interpretation. The latter word is only used once more in the Old Testament. It has the meaning of "satire." The words of the wise and their dark sayings (riddles) are the words of the wise men of this world, the philosophers. The meaning is not that these wise men were the instructors of the young monarch, but that the divinely given proverbs rightly understood would protect him from accepting the foolish things of human wisdom, of philosophy. "This verse (6) intimates that the aim of the book is to confer an initiation which will make the possessor free of all the mysteries of the wise" (T.T. Perowne).

225 For the Christian, following Christ, being an imitator of God, is the grand point; but he also has to be "not as fools but as wise, understanding what the will of the Lord is." Christianity goes higher than Proverbs, for it deals with motives and gives divine ones; Proverbs experience, though of one judging according to the fear of God. Still such an experience is of great use. This wisdom, as we know, Solomon sought and obtained, and gives us his resulting experience in this book. We have several words used in connection with this: wisdom, a common Hebrew word, chokmah, meaning practised, experienced, skilful. The wise men of Babylon are so called and it is constantly used for wisdom which God gives in Daniel. We have again musahr, meaning instruction, warning, advice, used for chastisement too; Prov. 1:3; Job 5:17. We have also beenah, meaning discernment; Prov. 2:3. We have, as regards the simple one liable to be led by everybody, ormah, as in Prov. 1:4, prudence, used for cunning also, but cunning had by no means originally a bad sense, it meant knowing; as regards the young, knowledge. And mezimah, Prov. 2:11, discretion, being what we call up to things; and lastly, tachbuloth, Prov. 1:5, wise plans or counsels. The instruction is said to be in good conduct, righteousness, judgment, and uprightness. We have besides this, lekah, Prov. 1:5, the wise will increase or add doctrine, logos. But this is a matter of attainment: the wise will attain this, and counsels, and to interpret dark sayings and proverbs in which wisdom is shut up.

He that is wise will hear, and will increase learning; and the intelligent will gain wise counsels: to understand a proverb and an allegory, the words of the wise and their enigmas.

Solomon then introduces himself in his known relation and position as the channel of these divinely given apothegms, not to glorify man like the seven sages of Greece, still less to magnify himself who bears witness to his own humiliation, but to exalt Jehovah in guarding him that heeds these words from folly and snare. For the declared end is the moral profit of man by what God gave to His glory — to know wisdom and instruction, to discern, and receive. However precious for all, the first aim is to give prudence to the simple; so open to deception in this world, and knowledge and discretion to the young man, apt to be heady and rashly opinionated. But there is another result surely anticipated; "he that is wise will hear, and the intelligent will attain to sound counsel: to understand a proverb and an allegory, the words of the wise and their enigmas [or, dark sayings]." Who more in place to teach these things than the man then inspired of God?

Another thing which distinguishes wisdom is the appreciation of what is good and helpful. Egoism is necessarily unwise and evil, because man is sinful, and God is unknown and untrusted. It is self-satisfied and refuses to learn, having no distrust of its own dark, selfish, and sinful state. On the other hand, "impart to a wise man, and he will be yet wiser, teach a righteous man, and he will increase learning." It is not the great that are wise, nor does age of itself understand judgment. Every good giving and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor shadow of turning. Dependence on God is our only right attitude habitually, and hearing from one another what approves itself to our consciences as His truth; for we are members of one another; and He despises not any, let him be ever so lowly. But He hates the proud and will punish the scorner.

No man is wise unless he is sensible of his own ignorance. Such an one will realize that there is no one from whom something may not be learnt, and he will refrain from judging until he has heard the whole matter. Impatience and unwillingness to listen to others is a proof of lack of wisdom.

To give heed to the words of the wise is itself a wise thing — to apply the heart as well as the ear to such as know better than ourselves. How sad the self-sufficiency that doubts it!

The intelligence here commended began with the fear of Jehovah, and grew by hearing and gaining wise counsels which fools despise. Wisdom accordingly rests not on the tongue merely, but in the heart which prizes it.

Solomon was there before God with an undivided heart and he was seeking but one thing: to serve the Lord in the circumstances in which He had placed him as leader of the people. He asks the Lord for "an understanding heart," for hearing is the door to discernment and intelligence. In order to be wise one must begin by listening to wisdom: "Blessed is the man that hears me" (Prov. 8:34). All true service starts with hearing. Solomon did not know how to "go out or come in"; he could not learn this except by listening. He who does not begin by enrolling himself in the school of wisdom will never be a true servant. Such was the pathway of service of Christ Himself as man. "He wakens morning by morning, he wakens mine ear to hear as the learned" (Isa. 50:4).