Proverbs 24:7
Wisdom is too high for a fool; he does not open his mouth in the meeting place.
Wisdom is too high for a fool
The Hebrew word for "wisdom" here is "חָכְמָה" (chokmah), which encompasses not just knowledge but also the skillful application of knowledge in daily life. In the ancient Near Eastern context, wisdom was highly esteemed and often associated with the ability to make sound judgments and live a life pleasing to God. The phrase "too high" suggests an unattainable standard for the fool, indicating that wisdom is beyond the reach of those who lack the fear of the Lord, which is the beginning of wisdom (Proverbs 9:10). The "fool" in Hebrew is "כְּסִיל" (kesil), often characterized by a stubborn rejection of wisdom and moral insight. This highlights the spiritual and intellectual chasm between the wise and the foolish, emphasizing the importance of seeking wisdom through humility and reverence for God.

he does not open his mouth
In ancient Israelite culture, the "opening of the mouth" was a metaphor for speaking with authority and insight. The fool's inability to open his mouth signifies a lack of understanding and the incapacity to contribute meaningfully to discussions or decisions. This phrase underscores the fool's silence not as a virtue but as a consequence of his ignorance and lack of wisdom. In a broader biblical context, speech is often linked to wisdom, as seen in Proverbs 10:19, where wise speech is valued and excessive words are cautioned against. The fool's silence is thus a reflection of his inner emptiness and lack of divine insight.

in the meeting gate
The "meeting gate" refers to the city gate, which in ancient times was the place where elders and leaders gathered to discuss and make important decisions. It was a hub of communal life, where legal matters were settled, and wisdom was dispensed. The Hebrew term "שַׁעַר" (sha'ar) for "gate" signifies a place of authority and judgment. The fool's absence of voice in such a setting indicates his exclusion from the community's decision-making processes due to his lack of wisdom. This exclusion serves as a cautionary tale, urging believers to seek wisdom and understanding so they can participate fully in the life of the community and contribute to its well-being. The verse as a whole serves as a reminder of the value of wisdom and the consequences of foolishness, encouraging a life dedicated to the pursuit of godly wisdom.

Persons / Places / Events
1. The Fool
In the context of Proverbs, the fool is someone who rejects wisdom and understanding, often characterized by a lack of moral insight and discernment.

2. Wisdom
A central theme in Proverbs, wisdom is portrayed as a valuable and divine attribute that guides righteous living and decision-making.

3. The Meeting Place
This refers to a public setting where community discussions or judgments occur, often a place where wisdom and discernment are required.
Teaching Points
The Value of Wisdom
Wisdom is portrayed as a treasure that is beyond the reach of those who reject it. It requires humility and a willingness to learn.

The Consequences of Foolishness
A fool's inability to contribute meaningfully in important discussions highlights the practical consequences of rejecting wisdom.

The Importance of Seeking Wisdom
Believers are encouraged to actively seek wisdom, understanding that it is a gift from God that requires effort and dedication to obtain.

The Role of Community in Wisdom
The meeting place symbolizes the importance of community in the pursuit of wisdom. Engaging with others in meaningful dialogue can enhance understanding and discernment.

Guarding Our Speech
The fool's silence in the meeting place serves as a reminder to be mindful of our words and to speak with wisdom and discernment.
Bible Study Questions
1. How does the description of the fool in Proverbs 24:7 challenge us to evaluate our own pursuit of wisdom?

2. In what ways can we actively seek wisdom in our daily lives, and how does James 1:5 encourage us in this pursuit?

3. How does the concept of the meeting place in Proverbs 24:7 relate to the role of community in our spiritual growth and decision-making?

4. What are some practical steps we can take to ensure that our speech reflects wisdom rather than foolishness, as discussed in Ecclesiastes 10:12-14?

5. How can the fear of the Lord, as mentioned in Proverbs 1:7, serve as a foundation for acquiring wisdom and avoiding the pitfalls of foolishness?
Connections to Other Scriptures
Proverbs 1:7
This verse highlights the foundational principle that the fear of the Lord is the beginning of knowledge, contrasting the wise with fools who despise wisdom and instruction.

James 1:5
This New Testament verse encourages believers to seek wisdom from God, who gives generously to all without finding fault, emphasizing the accessibility of divine wisdom to those who ask.

Ecclesiastes 10:12-14
These verses discuss the contrast between the words of the wise and the foolish, illustrating the consequences of foolish speech.
Some Traits of Folly and SinE. Johnson Proverbs 24:7-10
People
Solomon
Places
Jerusalem
Topics
Assembly, Corals, Doesn't, Exalted, Fool, Foolish, Gate, Keeps, Mouth, Nothing, Open, Openeth, Outside, Power, Public, Shut, Unattainable, Wisdom
Dictionary of Bible Themes
Proverbs 24:6

     5608   warfare, strategies
     5779   advice
     5780   advisers

Library
The Sluggard's Garden
'I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--PROVERBS xxiv. 30, 31. This picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise
Alexander Maclaren—Expositions of Holy Scripture

The Broken Fence
A sermon (No. 3381) published on Thursday, November 20th 1913. Delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and to, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Then I saw, and considered it well: I looked upon it and received instruction."--Proverbs 24:30-32. This slothful man did no hurt to his fellow-men:
C.H. Spurgeon—Sermons on Proverbs

The Sluggard's Farm
A sermon (No. 2027) intended for reading on Lord's Day, June 3rd 1888, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction."--Proverbs 24:30-32. No doubt Solomon was sometimes glad
C.H. Spurgeon—Sermons on Proverbs

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Portrait of a Drunkyard
'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine; they that go to seek mixed wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32. At the last it biteth like a serpent, and stingeth like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yea, thou shalt be as
Alexander Maclaren—Expositions of Holy Scripture

2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any thing as of our selves: but our Sufficiency is of God. IN my former Discourse upon these Words, I shewed you that it was the sole Design of St. Paul in them, to declare, that, in the setting about, and executing, the difficult and laborious Work of an Apostle, He did not arrogate to himself the Power, and Ability, and Success, which he had: but that he ascribed his Sufficiency for this great Work, as well as his being designed to it, to God himself,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments.
Dr. Martin Luther—A Treatise on Good Works

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

Links
Proverbs 24:7 NIV
Proverbs 24:7 NLT
Proverbs 24:7 ESV
Proverbs 24:7 NASB
Proverbs 24:7 KJV

Proverbs 24:7 Commentaries

Bible Hub
Proverbs 24:6
Top of Page
Top of Page