Similarly, there are those in rural areas who might not be familiar with trickery in commerce or deceit in social interactions. Such individuals are labeled unkind, not because they deliberately avoid vice, but rather due to their lack of exposure to such corrupt practices.
The term ‘unkind’ in its true sense applies to someone like David, who declares: "But I walk in my unkindness" (Ps. 25:11). Through a commitment to virtue, he expelled all guile from his heart and received heavenly rewards, for "the Lord will not deprive those who walk in unkindness of good things" (Ps. 83:12). Someone like him can boldly proclaim: "Judge me, O Lord, for I walk in my integrity" (Ps. 25:1); and again: "Judge me, O Lord, according to my righteousness and according to my integrity within me" (Ps. 7:9). The traits of those who are free from anger include simplicity, dignity, and an uncomplicated nature. Jacob embodies this quality, as it is said, “He that dwelleth in the house is not deceitful” (Gen. 25:27); meaning he possessed an inherent simplicity and did not artificially construct a facade to deceive others.
It appears that Solomon refers to those inexperienced with evil as unkind, and thus speaks of the necessity of praiseworthy cunning, which allows a person to gain worldly wisdom while retaining natural innocence, effectively serving as a shield against the malice of adversaries. It is essential for the righteous to maintain discernment regarding good and innocence concerning evil. From this source, the wicked may draw wisdom on cunning behavior. As Proverbs states: "A prudent man concealeth knowledge" (Prov. 12:23) and "The prudent foresee the evil and hide themselves" (Prov. 27:12); likewise, "He who heeds discipline shows the most understanding" (Prov. 15:5). Thus, cunning is characterized by a skillful and strategic approach in all endeavors, while wickedness represents a singular focus on malevolence.
Since a shrewd individual engages in a variety of activities, among those actions, some may be detrimental, leading to two interpretations of the crafty individual. One who schemes to the detriment of others is a wicked trickster; conversely, one who astutely seeks personal benefit while evading harm plotted by others is commendably clever. Therefore, we must carefully examine the concept of ‘cunning’ and recognize that there exists a balanced state where a person possesses a healthy disposition that benefits both themselves and their neighbor through reasonable cunning, while anyone whose cunning brings harm to others is condemned for turning their expertise into a tool for destruction.
History reveals many instances of how one can wield their abilities, whether for good or ill. The cunning of the Israelites is noteworthy, as they cleverly outsmarted the Egyptians, demanding resources for city construction and securing materials for the tabernacle. The midwives who saved Hebrew infants exhibited admirable cunning. Rebekah's cleverness secured a significant blessing for her son, while Rahab's and Rachel's wisdom brought deliverance—one saved spies, and the other freed her father from idolatry. On the contrary, the Gibeonites practiced deceit against the Israelites, and Absalom, through feigned honesty, betrayed many to spur rebellion against his father.
Scripture, however, commends cunning that serves a moral purpose, acting as a protective measure for the innocent in dealing with life’s challenges. Had Eve possessed such cunning, she might not have fallen for the serpent's temptation. Consequently, those who are unkind, easily influenced by every word, are safeguarded by the doctrines that assist them in life by offering the benefits of wise cunning.
It is essential to consider how "the adolescent gives sense and perception to the young." As the Apostle notes, humanity has two aspects: the external and the inner person (2 Cor. 4:16). Understanding these stages relates to both the visible individual and the inward man. Claiming that an infant acquires bodily senses seems absurd since these abilities—sight, hearing, smell, taste, and touch—innately belong to us, not derived from instruction but naturally endowed by creation.
Therefore, the term ‘adolescence’ must be understood not in a physical context, and ‘sense’ should not refer solely to the physical senses listed earlier. Rather, these stages align with the inner man, as Scripture indicates various developmental states of the soul, such as childhood, maturity, and old age. Paul illustrates this with the Corinthians, who were likened to infants in faith, requiring basic teachings of the Gospel as they were unprepared for deeper doctrines.
A young man signifies someone who is fully cultivated in virtues, with a fervent spirit and zeal for pious endeavors, possessing the strength to perform good works wholeheartedly. The Gospel refers to him as a ‘raptor’ who takes the heavenly kingdom by force (Matt. 11:12). The Holy Spirit also represents young men as capable of glorifying God, as noted: "Young men and maidens, let them praise the name of the Lord" (Ps. 148:12-13). The prophet Joel foretells that young men will "see visions" (Joel 2:28).
An elder in spirit, such as Daniel, embodied wisdom, displaying mature insight even in his youth, proving admirable to those seasoned by years. Thus, the parable refers to "the young child" as one renewed through baptism, nourished and transformed to be "like a young child," now poised to enter the kingdom of heaven.
To such newborn believers who yearn for genuine and wholesome spiritual nourishment, Proverbs imparts understanding and insight—providing current sensibilities and foresight regarding the future. It instructs individuals on the truth of their nature, enabling them to resist corrupt pleasures and maintaining awe before the emptiness of worldly glory, while also imparting knowledge of the coming age and nurturing faith in divine promises.
As we have elucidated the various stages pertinent to the inner man, it is vital to align the senses with the faculties of the soul. When Solomon advises, "Apply thine ear to my words" (Prov. 22:18), he beckons for an obedient spirit, resonating with the Lord’s words, "He who has ears to hear, let him hear" (Matt. 13:9); and, "A word fitly spoken is like apples of gold in pictures of silver" (Prov. 25:12). Through such guidance, ‘sense’ imparts sound discernment to the youth.
When he proclaims, "Take heed not to evil to your wife" and emphasizes the necessity to keep one’s gaze straight (Prov. 5:3; Prov. 9:18; Prov. 4:25), it is evident that he bestows an intellectual vision upon the young. Furthermore, when he encourages: "Eat honey, my son... let your throat delight in it" (Prov. 24:13), he figuratively refers to divine teachings as sweet sustenance, echoing: "How sweet are Your words to my taste, sweeter than honey to my mouth" (Ps. 118:103). This exhortation cultivates a spiritual palate, leading one to savor the goodness of the Lord, "Taste and see that the Lord is good" (Ps. 33:9).
Finally, the soul experiences a spiritual embrace of wisdom, which encompasses the seeker. As it is written: "Embrace her, and she shall bring you to honor" (Prov. 4:6, 8). The book of Ecclesiastes observes: "A time to embrace and a time to refrain from embracing" (Eccl. 3:5). Whereas the body may be tainted by corrupt associations, the soul that fully embraces wisdom experiences holiness and purity. Thus, wisdom grants ‘sense to the youth.’
And how does this ‘sense’ communicated? "They shall not rely on material wealth in the day of adversity" (Prov. 11:4). This statement invokes contemplation of the day when material possessions will offer no salvation from eternal condemnation. When the text asserts, "the unkind shall inherit the earth" (Prov. 2:20), it refers to the inheritance of the meek, as reflected in the words of the Psalmist: "The meek shall inherit the earth" (Ps. 36:11), and as affirmed by the Lord: "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5). Finally, the verse "The wise shall inherit glory" (Prov. 3:35) stirs the soul’s desire for the promised blessings. This encapsulates the essence of “adolescence to the young,” imparting fear of the consequences of sin while instilling a longing for the rewards prepared for the righteous.
THEOSIS