Proverbs 1:25

But ye have set at nought all my counsel, and would none of my reproof:

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

1:20-33 Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of God. Christ himself is Wisdom, is Wisdoms. Three sorts of persons are here called by Him: 1. Simple ones. Sinners are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and flatter themselves in their wickedness. 2. Scorners. Proud, jovial people, that make a jest of every thing. Scoffers at religion, that run down every thing sacred and serious. 3. Fools. Those are the worst of fools that hate to be taught, and have a rooted dislike to serious godliness. The precept is plain; Turn you at my reproof. We do not make a right use of reproofs, if we do not turn from evil to that which is good. The promises are very encouraging. Men cannot turn by any power of their own; but God answers, Behold, I will pour out my Spirit unto you. Special grace is needful to sincere conversion. But that grace shall never be denied to any who seek it. The love of Christ, and the promises mingled with his reproofs, surely should have the attention of every one. It may well be asked, how long men mean to proceed in such a perilous path, when the uncertainty of life and the consequences of dying without Christ are considered? Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers; but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey the Lord Jesus, that we may enjoy peace of conscience and confidence in God; be free from evil, in life, in death, and for ever.

Barnes' Notes on the Bible

The threats and warnings of Wisdom are also foreshadowings of the teaching of Jesus. There will come a time when "too late" shall be written on all efforts, on all remorse. Compare Matthew 25:10, Matthew 25:30.

Jamieson-Fausset-Brown Bible Commentary

25. set at naught—rejected as of no value.

would none of—literally, "were not willing or inclined to it."

Matthew Poole's Commentary

Set at nought, or despised, or made void; resisted its power and authority.

My counsel: either,

1. My design of doing sinners good, which you have made of none effect to yourselves. Or,

2. My commands and counsels, which suits better with the next clause.

Gill's Exposition of the Entire Bible

But ye have set at nought all my counsel,.... The same with "the counsel of God", Acts 20:27. The whole Gospel, and all the truths of it; the entire scheme of salvation by Jesus Christ, which is the produce of divine wisdom, and is according to the counsel of the divine will, and his eternal purpose in Christ Jesus; this the Jews set at nought, made no account of, but despised and rejected, as they did Christ, the author of it, Acts 4:11; as also his ordinances, which go by the same name, because of the wisdom and will of God in them; particularly baptism, rejected by the Scribes and Pharisees, Luke 7:30;

and would none of my reproof; would not hearken to it, nor take it, nor receive any instruction from it nor caution by it; did not like it, but contemned it, and trampled upon it; see Matthew 23:37.

Geneva Study Bible

But ye have set at nought all my counsel, and would none of my reproof:

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 25. - Ye have set at nought; rather, rejected (Umbreit, Ewald, et alii). The Authorized Version rendering here is equivocal, inasmuch as it is capable of meaning "despised," whereas פְרַע (para) signifies "to let loose," "to let go" (cf. the German fahren lassen), and hence "to overlook, or reject." Its force is fairly represented in the LXX., Ἀκύρους ἐποιεῖτε ἐμὰς βουλὰς, "Ye rendered my counsel of no effect." Counsel (עֵצָה etsah); i.e. advice, in the sense of recommendations for doing good, as opposed to reproofs for the avoidance of evil (see vers. 23 and 30). Would none. The same verb, אַבַה (avah), occurs in vers. 10 and 30, hence used with the negative לא (lo) in the sense of ἀπειθεῖν (LXX.), "to refuse compliance with," as in AEschylus, 'Agam.,' 1049. Proverbs 1:25

Keil and Delitzsch Biblical Commentary on the Old Testament

פּרע is synonymous with נטשׁ, Proverbs 1:8; cf. Proverbs 4:15 פּרעהוּ, turn from it. Gesenius has inaccurately interpreted the phrase פרע ראש of the shaving off of the hair, instead of the letting it fly loose. פרע means to loosen ( equals to lift up, syn. החל), to release, to set free; it combines the meanings of loosening and making empty, or at liberty, which is conveyed in Arab. by fr' and frg. The latter means, intrans., to be set free, therefore to be or to become free from occupation or business; with mn of an object, to be free from it, i.e., to have accomplished it, to have done with it (Fl.). Thus: since ye have dismissed (missum fecistis) all my counsel (עצה as לדה, from יעץ, Arabic w'd), i.e., what I always would advise to set you right. אבה combines in itself the meanings of consent, Proverbs 1:10, and compliance, Proverbs 1:30 (with ל), and, as here, of acceptance. The principal clause begins like an echo of Psalm 2:4 (cf. Jeremiah 20:7).