The title (v. 1) sets out the genre and composer of the book, but is also syntactically linked to the rest of the prologue. The purpose infinitives in verses 2–6 hang from the word proverbs (mišlê) in verse 1. These are proverbs ‘for’ (niv) a specified purpose or to (esv) a given end. The clearly stated aim of verses 2–6 is meant to shape our reading of the book. The first purpose of the book (v. 2a) is to form our character, and this aspect is amplified in verses 3–5. The second half of verse 2 draws attention to the intellectual or academic purpose of the book, which is explained in verse 6. After the purpose of the book has been outlined, we find the foundational principle or motto about the fear of the Lord as the beginning of wisdom (v. 7). This important structural location is highlighted by the presence of a similar saying as an inclusio in 9:10, by the occurrence of the fear of the Lord elsewhere in chapters 1 – 9 (1:29; 2:5; 8:13) and in the closing poem (31:30), and in the concentration of Yahweh sayings in what has been called the ‘theological kernel’ of the book (15:33; 16:6; Whybray, 1990). The shaping of character and intellect outlined in verses 2–6 is built upon this indispensable foundation, so that wisdom rightly understood and used can never be separated from the fear of the Lord.
1. The book’s contents are described as proverbs. The Hebrew word used (the plural of māšāl) can include proverbs as we know them in English (e.g. ‘a stitch in time saves nine’), but does have a wider meaning than simply a proverb. The title tells us that Solomon is the author or perhaps editor of most of it (see the Introduction), or perhaps of only chapters 1 – 9 at this stage. The precise way in which they are proverbs of Solomon is not made clear, so it could imply either that he wrote them or collected them. We know from 1 Kings 4:32 that he ‘spoke 3,000 proverbs’ (more than are in this book).
Interestingly, despite being wisdom literature, and thus in a sense international, the sayings are here tied to a particular country, and to a specific historical person. In fact, none of the details mentioned here (the person of Solomon, Davidic ancestry, kingship or Israel) forms any significant part of the book’s contents, even though it is assumed throughout that these proverbs are primarily addressed to the people of the God of Israel.
2. A twofold goal is set out here. The purpose outlined in verse 2a is to experience skilful living and discipline, which is a matter of shaping the reader’s character. The verb yd‘, ‘to know’, often has the sense of ‘experience’ or ‘come to know’. Its twin objects are ‘wisdom’ (ḥokmâ), which is practical skill in living, and ‘instruction’ (mûsār), which has the nuance of ‘discipline’ or ‘shaping’. Although we connect these English words with the intellect, the underlying Hebrew words do not primarily refer to academic or ‘head knowledge’ matters, for they describe the realities of daily living more than thinking.
Wisdom is used to describe the ability or know-how to make clothes and other objects (Exod. 28:3; 31:3, 6), to do engraving (Exod. 35:35), to build the tabernacle (Exod. 36:1–2), to shape metal (1 Kgs 7:14) or to trade shrewdly (Ezek. 28:4–5). Instruction (v. 2a) is commonly used in the sense of discipline (Job 5:17), correction (Jer. 5:3), even punishment (Isa. 53:5). An interesting use is found in Proverbs 5:23, where the young man who succumbs to the adulteress is described as dying from lack of discipline. He had the head knowledge or instruction that adultery was deadly, but had not allowed it to shape his life. The need for discipline arises because character does not come naturally to a person. All of us need to be shaped, corrected and trained. The process is not simply to set us free to become our natural selves, but rather to discipline us so that we become better people. The two words together probably constitute a cluster expression meaning ‘disciplined wisdom’.
In verse 2b the intention of the collection of proverbs is to aid in understanding their insights and so to shape the reader’s thinking. Their purpose is to cause the reader to understand or comprehend words of insight. This implies insightful or wise sayings (lit. ‘to understand sayings of understanding’) which comprise the bulk of Proverbs.
3–5. Verse 3 begins to outline the process of shaping our character, continuing the purpose construction of verse 2 (‘to/for’). The proverbs are for receiving or taking in their discipline (instruction) or shaping. They are intended to shape the reader in wise dealing (esv) or ‘prudent behaviour’ (niv). The underlying Hebrew root (śkl) has the sense of being skilful, and the nature of the skill is set out in verse 3b: skill in righteousness, justice and equity (esv). The proverbs are meant to work on the character so that the reader will be able to act in a way that is ‘right and just and fair’ (niv). Righteousness and justice are a common Hebrew word pair in the prophets, but they are also found here in a wisdom book. Righteousness (ṣedeq) in Hebrew thinking is fundamentally fulfilling the demands of your relational obligations, while justice (mišpāṭ) and equity (mêšārîm) imply fairness and uprightness. The process envisaged in Proverbs is that one’s character is transformed so that one can lead a successful life which is fundamentally about integrity. Fox (2000: 60) helpfully notices that these virtues are not being demanded but being promised.
The target audience of the book is the simple one or youth (v. 4). The term ‘simple’ is often popularly misunderstood to refer to intellectual impairment. It does not refer in Proverbs to those of limited intelligence, but rather to those who are not (yet) formed in their thinking, their moral purpose, their life direction. It is a matter of age or maturity, not lack of intelligence. This can also be seen here in the parallel with the youth in the next phrase. They are gullible, inexperienced or able to be taken in by others, but are distinct from the fool or mocker in that they are able to be taught and shaped.
The purpose construction (‘for’) is continued in verse 4. The proverbs are designed to give prudence (‘ārmâ) to these unformed young men. Today prudence sounds old-fashioned, but it commonly means ‘shrewdness’ or ‘cunning’, referring to the ability to work out clever ways of achieving a goal. Interestingly, the term is used of the serpent in Genesis 3, where we see the other side of shrewdness, one separated from the fear of the Lord. This ability can be a virtue or a vice, depending on how it is used. The parallel expression in verse 4b (knowledge and discretion) clarifies that it is meant positively here. Knowledge and discretion is a cluster expression (hendiadys) meaning knowledge with discretion, and so is not just an intellectual feature, but a matter of character which will guard and guide a person (e.g. 2:11).
Verse 5 is a break from the purpose construction (resumed in v. 6), and functions as an exhortation to respond to verses 3–4. The three verbs (listen, add to, obtain) probably have a jussive sense, urging the recipients to embrace the teaching of the book. The call is not simply to listen or hear, for the Hebrew word šm‘ often includes the sense of obey or pay attention. This response is pictured as adding to their learning and obtaining guidance. In other words, it describes a process of allowing the proverbs to shape the way they are and the way they act. It is worth noting that those who are wise and understanding need further transforming by the proverbial teaching (see also 16:23, persuasiveness, esv; ‘instruction’, niv = ‘teaching’), so that the book is not only intended for the unformed simple person or youth (v. 4) but for all. The term for guidance (lit. ‘steering’) is used only a handful of times in the OT, mostly in Proverbs, and speaks of direction or strategic advice.
6. The resumption of the purpose construction here shows that it has not been abandoned, but rather that it takes a new turn at this point. Just as verses 3–5 unpacked verse 2a’s emphasis on the shaping of character, now verse 6 picks up verse 2b’s thrust on transforming thinking. The intellectual purpose of the book is that its readers will understand the various types of ‘proverbs’ and the meaning they convey. The category of proverb is a fairly generic one, which can be used as in verse 1 to mean all the various genres in the book. The saying (esv; ‘parable’, niv) is an uncommon word, found elsewhere in the OT only in Habakkuk 2:6.1 Its precise meaning is unclear, but the context shows that it describes a subgroup of sayings in the book. The words of the wise (or perhaps ‘wise words’) probably refer to the collection of sayings, such as that given this heading in 22:17 (see also 24:23). The final category is the riddle, or puzzling, enigmatic saying. However, the key point of the verse is not in differentiating the various types of sayings, but rather in exhorting the reader to learn from the whole range of literary types and groups of proverbs found in the book.
The prologue as a whole thus urges the formed and unformed learners to grow in their understanding, but also in their character, so that they will be able to manage daily life rightly and successfully.
7. The concept of the fear of the Lord is the motto of the book, but is potentially open to misunderstanding. As outlined in the Introduction, it does not imply being terrified by, or living in dread of, God. Rather, it has a range of meanings that centre on respecting God as God and treating him as he deserves. It is this underlying attitude of treating God as God that is the only true foundation for knowledge and living wisely as outlined in the book. This is a necessary condition for successful living in God’s world.
Respecting God as God is seen in verse 7 as the starting point or foundation of knowledge. Beginning (rē’šît) could be translated as either ‘starting point’ (first chronologically) or ‘chief part’ (first in importance). The different word used in the parallel saying in 9:10 can only mean ‘starting point’, and so it is likely that this is its main thrust here as well, since the two verses act together to bracket the opening nine chapters.
The concept of the fear of the Lord is clarified by noticing the second half of verse 7. Those who fear the Lord are contrasted with fools. This is the first mention of the fool, and they will become a key stereotype within the book. Fools are not just the unformed simple youths of verse 4, but rather those who reject or ignore the path of wisdom. In verse 7b they are described as despising wisdom and instruction. This word pair was also found in verse 2, tying the prologue with the motto to make up the introduction of the book. We have seen in verse 2 that these words refer primarily to skill in living and the shaping of character, and this is precisely what the fools have not only rejected but despised.
The prologue (vv. 2–6) establishes that the book has a specific purpose. It is designed to shape both our character and our thinking. This twin purpose is set out in verse 2, and amplified in verses 3–5 and verse 6. The book claims to be not simply filled with interesting observations, but is presented in such a way as to change its readers. Like the rest of Scripture, it is useful for ‘teaching, reproof, correction and training in righteousness’ (2 Tim. 3:16). Also at the outset of the book, the motto of verse 7 asserts that there is a fundamental choice in life between the way of wisdom built on respecting God as God and allowing him to shape our character, and the way of folly which treats such matters as of little value. Our foundational stance (fearing the Lord) and our fundamental choice to embrace the way of wisdom are presented as the only pathway to life in the book of Proverbs. The remainder of chapters 1 – 9 will expand on these underlying principles.
Immediately after the prologue in 1:2–7 comes the first of a number of calls to embrace wisdom and reject folly, which takes up the rest of chapter 1. Initially, it concerns embracing wisdom rather than joining with bad companions (vv. 8–19). The next section (vv. 20–33) speaks of embracing wisdom personified as a woman, an image found frequently in chapters 1 – 9. What is crucial is to see that this section is opening up the issue of choice, especially the foundational choice we make in life between wisdom and folly. Verses 8–19 certainly highlight the issue of where people take their basic stand in life, warning the individual child or student against falling into bad company.
Verses 8–9, an introductory call to listen, are essentially an appeal for a response, urging the young person to see the benefits of embracing wisdom and rejecting folly. They are followed by the core of the first lesson (vv. 10–18), and capped off by a conclusion (v. 19). The lesson is essentially in the form ‘if . . . then . . . because’: if sinners seek to lure you away (vv. 10–14), then do not follow them (v. 15), because their outcome is self-destruction (vv. 16–18).2 The scenario of their enticing invitation is set out in verses 11–14. The kind of enticements such a group of sinners would offer are expressed in verses 11–14 as power, wealth, greed, camaraderie. This is portrayed as an alternative way of living, a different pathway through life.
The enticements of folly (vv. 8–19) are then balanced by the bold call of wisdom personified (vv. 20–33). The flow of thought is fairly clear. After the setting is established (vv. 20–21), the nature of wisdom’s call is briefly outlined (vv. 22). The substance of the teaching is given in verses 23–31, which has two parts (vv. 23–27, the ‘you’ section in the second person and vv. 28–31, the ‘they’ section in the third person) with a similar pattern of reasons (vv. 24–25, 29–30) and consequences (vv. 26–27, 31). The core lesson is then drawn out in verses 32–33, which outlines the benefits of embracing wisdom and the disastrous outcome for those who reject her.
8–9. This begins with a call to hear, which is the common first element in the longer speeches of chapters 1 – 9 (so Fox 2000: 79, who notes that a verb for listen or a synonym begins each lecture). Hear often means not only listen but also obey, and the mention of instruction and teaching, with the warning not to forsake it, implies that it has that sense here. The words my son are used in Egyptian instructions by a teacher to speak to a pupil, but the use of father and mother in this verse implies an actual son and a family setting for this instruction.3 Interestingly, the mother is included here (and in a parallel introduction in 6:20), which implies that she has some authority and role in instruction at home. While the focus through chapters 1 – 9 is on the father as the shaper of his son (my son, 1:10, 15; my words/commands, 2:1; see also 3:1; 4:1; 5:1; 6:1; 7:1), the twin reference to the mother’s teaching (1:8; 6:20) makes her contribution clear. The father’s discipline or shaping (instruction, v. 8) is the same word used in the prologue and motto (1:2, 3, 7) and is parallel here to the mother’s teaching (tôrâ in the sense of instruction).4 The form of the prohibition in Hebrew (do not forsake, v. 8) implies an urging or pleading not to abandon this teaching, rather than a stern command. The substance of the instruction and teaching is set out in verses 10–19, and is an attempt to shape the unformed youth.
The motive clause of verse 9 (it begins with ‘for/because’, omitted in niv) implies that this parental shaping will benefit and reflect well on the youth. The garland or wreath and the necklace are physical objects representing adornment, and the garland graces the youth (lit. ‘a garland of grace’), suggesting that it gives its wearer favour in the eyes of others. The picture is of the youth growing in the esteem of others as a result of being shaped by his parents’ instruction. Similar imagery about garlands and necklaces is found most clearly in 4:9, but also in 3:3, 22; 6:21, and commonly refers to learning and its rewards.5
10. The key instruction is outlined here. The father alone is now addressing his son and faces the reality that youth – even good young people – may be enticed, persuaded or lured to join the wrong company. Van Leeuwen (1997: 38) notes that good families are not immune to these possibilities, which is a hint for the pastoral use of this passage. The use of sinners elsewhere suggests habitual wrongdoers, and so perhaps criminals not just sinners (so Fox 2000: 85). This verse expresses in summary terms, do not consent or give in to this pressure.
11–14. Just as this ‘gang’ calls on the youth to ‘come with us’ (v. 11), so later the adulteress – the key image of folly in chapters 1 – 9 – will also urge the unshaped youth to come with her (7:18). Folly herself will call out to the undecided to come into her house (9:16), a call to be resisted because of Wisdom’s call at the same time to come to her house (9:4). The purpose of going with the gang is to lie in wait for someone to ambush. The introductory words, If they say, begin a graphic, vivid call to benefit financially from plundering others. To lie in wait for blood implies a willingness to physically injure or even kill someone, with verse 16 making explicit that it is shedding blood that is in view. The niv translates it as ‘innocent blood’, which is possible if the phrase without reason at the end of the verse applies to both let us lie in wait and let us ambush. The person to be ambushed is described as innocent, which makes it clear that this is not a justified or even revenge attack, but rather one just ‘for fun’ (as Longman 2006: 91 translates it). ‘Lie in wait for’ and ‘ambush’ are synonyms, making it likely that these are not two separate activities proposed, but two different ways of proposing the same thing.
The words of the enticers continue in verse 12. The parallel images of Sheol (the place of the dead; niv = ‘grave’) and those who go down to the pit (= those who die) reveal the destructive nature of their plan. Before they are attacked, their victims are alive and whole; afterwards they are like the dead, literally or metaphorically. The word whole normally means ‘blameless’ (as in 2:21), but the parallelism in this verse implies its broader meaning of whole or complete. The lure of gaining much wealth is dangled before the youth, who is urged to chase after riches (v. 13). The attraction is of possessing costly or valuable treasures, and of taking them without apparent cost, like a conquering army takes plunder from its defeated enemies.
The concluding plea for a response is accompanied by a change from the first person (vv. 11–13) to the second person (v. 14), showing a greater sense of urgency. Verse 14 begins with a call to throw in your lot among us. This could mean either literally ‘cast lots with us’ (so niv), or metaphorically to mean ‘join us’. If the first is intended, then it might refer to the ‘thrill’ of gambling for the one purse mentioned in the second half of the verse, holding out the promise of even further riches. This is the end of the evildoers’ words which began in verse 11, making the teacher’s response begin in verse 15 with the resumptive my son.
15–18. The teacher/father explains the outcome of this downward spiral. Verse 15 exhorts the young man not to go down this path, before explaining where it will lead in verses 16–18. Again it is the wisdom language of urging and dissuasion rather than stern command (the form is the weaker form of prohibition in Hebrew, not the absolute prohibitions of the Ten Commandments). The intent is to train the youth to see the consequences for himself, rather than simply forbid a course of action. Yet the father is clear and strong in his warning not to choose this direction in daily living. Both way and path are metaphors for one’s behaviour or course of life. It could also have a further meaning of not going down the literal road to the place of ambush (so Fox 2000: 87).
The use of for (‘because’) at the beginning of verse 16 indicates that reasons will now be given for this advice. The people in such a gang (feet being a metaphor of their actions) run to evil or perhaps run to do what is morally wrong (evil). They run/make haste (esv; niv, ‘rush . . . are swift’). The nature of their intended harm is explained as shedding blood, implying that this is the real attraction even more than the promise of wealth. It is not yet explained whether the blood that will be shed is their victim’s or their own.6
Verse 17 ‘is an exceptionally difficult verse, and the commentators are divided about its meaning’ (Whybray 1994: 41). The imagery is based on catching birds, but often used metaphorically of evildoers trapped in their wrongdoing. If your aim is to trap birds, then it is futile to set out a net that they can see. A net might be stretched out on trees to catch or entangle the birds flying past or through. The verb does not normally mean ‘stretched or spread out’, so Murphy (1998: 8) proposes that it may refer to grain being scattered on a net to attract and trap the birds. Fox (2000: 89) suggests that the image has a double sense. First, the birds are compared to the naive youths who are lured, but after verse 18 it also seems to apply to the robbers as well, who are shown to be more witless than the birds.
Irony emerges as the gang who had planned an ambush (v. 11) are themselves ambushed (v. 18). The verbs here are synonyms for those used in verse 11, which draws attention to this being a fitting but deadly end to their earlier misdoings. To go down that path is seen as a dead-end, destructive way of life. It is to have missed the shaping offered by the book of Proverbs. In seeking to hurt the lives of others, they put their own lives at risk, and the youth is warned about such a likely outcome.
19. The lesson is here drawn out in more abstract terms. Such are the results or consequences for those who are greedy for the wealth of others. The term unjust (or ‘ill-gotten’) gain always refers to an illegally or wrongly obtained profit or gain. Such a gain is attractive and enticing when it is offered, but it takes away rather than gives life. It promises life but delivers death.
20–22. Wisdom is described by four verbs of speaking (cries aloud, raises her voice, cries out, speaks) in order to build up anticipation of her message. The use of a plural form for wisdom together with a singular subject (as in 9:1) indicates that this is a personification of wisdom who speaks in this passage. A variety of settings in the city are given, but all are in busy, prominent locations where people can hear her call. Wisdom speaks in the streets outside the houses, and raises her voice in the city squares. While the esv translates this word as markets, the real thrust is that this is a broad, open space where public decisions will be made (so niv, ‘public square’). Verse 21a sees wisdom also at the busy crossroads (esv, the head of the noisy streets), although the lxx represents a slightly emended text and translates as ‘from the top of the walls’ (followed by the niv). On either reading, it describes a place where many people can hear. The final setting is at the entrance to the city at the gates. These were substantial, multi-roomed structures in ANE cities, and constituted the place of justice, community decisions and various public discussions. The cumulative effect of all this is that wisdom’s cry is a very public, inescapable call. No-one can say they did not hear her words.
Verse 22 outlines the essence of wisdom’s call in the settings of verses 20–21.7 It begins with a straight question, even rebuke, to various people who have not yet embraced the path of wisdom. In asking How long? Wisdom is urging her hearers to delay no more. Three types of individuals, or perhaps three stages of rejection of wisdom, appear at first to be in view: the simple, the scoffers and the fools. The simple are those who have not developed their pathway through life, generally because of their youth. They are not yet shaped by wisdom and are open to folly, but have not yet embraced or rejected either one. The danger for them is not to move on from this stage (= loving being simple), and if they persist in this, they will move into being either a fool or a scoffer. Fools are those who have rejected the call of wisdom and embraced the path of folly. They are described as hating knowledge, which implies that they are adopting the lie that self-focused folly is preferable to wisdom built upon respecting God as God. One form of fool is the scoffer or one who mocks wisdom and those who seek to live by it. If the mocker is simply one representative of the path of folly, then this reduces those addressed to two groups.
These two ways may well be different, sequential stages instead of different groups. Thus, while young people begin as simple or unformed, if they keep on rejecting wisdom’s attempts to shape them by her words, then they become fools and perhaps even scoffers.8
23–27. Verse 23 is difficult to interpret, and has been variously translated. What is clear is that wisdom is calling on the simple, unformed youth to turn (or perhaps repent) in response to her correction. The key debate is whether, if they respond to wisdom, there is held out a promise that I will pour out my Spirit to you, or whether it simply refers to my ‘thoughts’ (niv) or spirit (esv). The main clue is in the use of the words pour out, a different verb from the one in Joel 2:28. It is used eleven times in the OT, all but one in Psalms and Proverbs, and the overwhelming image is of pouring out words or what comes out of the mouth (Pss 19:2; 59:7; 78:2; 94:4; 119:171; 145:7; Prov. 15:2, 28; 18:4).9 Thus, most modern scholars and translations (the esv is a notable exception) see wisdom here indicating that she wants to pour out her thoughts to the simple ones, which makes a nice parallel with I will make my words known to you in the last part of the verse. Of course, even if it were to be translated ‘spirit’ here, it would be a reference not to the Holy Spirit of God, but to the spirit or essence of wisdom. This verse, then, is an encouragement and challenge to turn to wisdom, so that she can shape the simple person by her ideas through her words.
Verses 24–25 outline the current stance of the unformed person, which is not a depiction of innocence, but initially resisting wisdom’s call. The simple ones have refused to listen or pay attention to wisdom’s invitation (v. 24). In verse 25 they are described as letting go of, or brushing aside, wisdom’s counsel/advice and not accepting the correction or rebuke, which in verse 23 was aimed at people turning to wisdom to be formed by her. These verses lay the foundation for the consequences which are set out in verses 26–27.
The implied ‘then’ (v. 26) draws attention to what flows from their failure to be shaped by wisdom. The outcome for rejecting wisdom is not a lifetime of uncomplicated and innocent simplicity, but rather one of calamity and terror. This has already been illustrated in 1:18–19, and is developed further in verse 27. The sudden or unanticipated nature of the disasters is implied here, striking like a storm or whirlwind that is unable to be predicted. These metaphors hint at uncontrollable devastation, and the end result is an atmosphere of distress and anguish.
28–31. Then (v. 28) is either resumptive after verses 23–27, or sequential, outlining what happens next. The they of verses 28–31 describes the fools (who hated knowledge, vv. 22c, 29a) either as a second group of people or as the next stage for the simple who have rejected wisdom’s correction. There is an interesting parallel with verse 24 where wisdom called them; now in verse 28 they call on her. They did not answer her; she will not answer them. Fools do not miss out on wisdom because of a lack of trying, but rather because they only begin to respond once the unpalatable outcomes of their way of life begin to take place. At that point they are stuck with the consequences of their choices. They now seek wisdom diligently (v. 28b, so esv, which captures the nuance better than the niv’s ‘look for’), but in vain.
Verse 29 begins with ‘instead’ (because, esv; ‘since’, niv), which draws attention to what supplanted the embrace of wisdom at an earlier stage. As in verse 22c, they (the fools) hated knowledge, which has the force of rejecting a relationship with wisdom or God. Their hate or rejection of wisdom clearly has implications for their relationship with God, for the parallel expression is that they did not choose the fear of the Lord. By the time the simple have become self-sufficient fools, it is clear that they have failed to build on the foundation of respecting God as God as set out in 1:7. Everyday wisdom must be based on a relationship with God. The recurrence of fear of the Lord language draws attention to the contrast in this opening chapter between the path of folly (1:8–19) and the way of wisdom (1:20–33).
It is clear from verse 30 that the persistent dismissal of wisdom’s advice and correction (mentioned in the earlier stage or example of the simple in v. 25) also characterizes the fool. This unwillingness to be shaped by wisdom is the natural (or perhaps unnatural) outcome of ignoring or rejecting God. ‘Instead’ at the beginning of verse 29 hovers over verses 29–30, and the construction is then finished with verse 31 which explains the outcomes that flow from their prior choices and values. The irony in verse 31 is that the fools get what they wanted, and are stuck with it! Their attempt at a godless self-sufficiency is precisely all they have when they finally realize that they need more. But it is now apparently too late. The imagery of fruit suggests that the seeds they have sown yield the only product they can, but that is not what they need in the midst of a disaster. Their failure to respond appropriately to God (v. 29) has left them without God’s help now that they come to understand their need.
32–33. The concluding lesson is then set out in the last two verses, and again the figures of the simple and fools emerge (v. 32). The summary of verse 32 is that both the simple and fools, or perhaps the simple who become fools, are destroyed by their complacency and turning away from wisdom. Their claim that they have no need of wisdom is shown to be short-sighted folly. However, there is not only a warning to the simple, but also encouragement to those who embrace wisdom (as in 8:34–36). The key is listening to wisdom (v. 33a), which implies not only hearing her words, but being shaped by them. Those who accept wisdom in this way will be secure, at ease and not dreading any future disaster. This highlights the importance of the foundation call of the fear of the Lord, as well as the ongoing challenge to have our character and actions transformed by wisdom.
The juxtaposition of the way of folly (vv. 10–19) and the call of wisdom (vv. 20–33) sets up the fundamental choice of chapters 1 – 9. The reader is given a reading strategy for the book as a whole: start with the foundation of the fear of the Lord (v. 7), allow your character and thinking to be shaped (vv. 2–6), and now reject the path of folly (vv. 10–19) in order to embrace the way of wisdom (vv. 20–33). The tone of warning is the more dominant one, as even in the call to follow wisdom there is greater focus on the folly of not doing so, rather than on the benefits of walking her way.
Understanding the flow of the chapter is quite crucial to its meaning. In verses 1–4 there are the conditions (the protasis, if . . .), followed by a twofold consequence (each is an apodosis, beginning with then . . .) in verses 5–8 and 9–11. This results in three major sections in the first half: an extended set of provisos (vv. 1–4; if . . . in vv. 1, 3, 4), conditions that must be fulfilled in order to gain wisdom (vv. 5–8) and be protected by an upright character (vv. 9–11). In the second half there are promises for protection from the two tempters, male and female (vv. 12–15 and 16–19), followed by a summarizing conclusion (vv. 20–22, beginning with ‘thus’/‘so’). Both verses 12 and 16 begin with the infinitive ‘to save/deliver you’ and in both cases with an implied subject (‘wisdom’ supplied in niv). The use of the infinitive, a purpose construction (‘in order to deliver you’), draws attention to the fact that what is outlined in the previous verses is the subject of the verb. While this may refer to an abstract idea of wisdom, the flow of thought in this chapter is that wisdom linked with the fear of the Lord will lead to a shaped character which will be the means God uses to protect people. Thus, it is this shaped character that will preserve a person from evil men (vv. 12–15) and the strange woman (vv. 16–19). These are both manifestations of folly. The evil men have already been seen to have this role (1:8–19), and in chapters 5 – 7 the loose/strange woman will have this task as well.
An acrostic pattern may also be present, but it does not seem to have any major implications. Clifford and Murphy both suggest that there is a different kind of acrostic pattern found in this chapter. Verses 1–11 constitute the first half, and the three stanzas all begin with the first Hebrew letter, aleph (if, then, then). In the second half (vv. 12–22) the three stanzas each begin with a lamed, the twelfth letter of the alphabet. However, despite the presence of twenty-two verses, no such acrostic has been found elsewhere, and it does not seem to be of any interpretive significance.10 This chapter is detailing the importance of character as anticipated in the prologue (vv. 2a, 3–5). It has also been suggested that ‘Prov 2 functions as a sort of agenda for Proverbs 1–9’ (Tan 2008: 84).
1–4. This section also commences with the term my son, an indicator of either a family or a school context. The diligence required in the conditions draws attention to the seriousness of the quest for wisdom. Each verse contains a pair of parallel expressions outlining another key ingredient of the search. The first condition (v. 1) is accepting the teacher’s words and properly valuing his instructions. The force of receiving or accepting these words is that their teaching must be taken on board or adopted, a deliberate choice not to reject or ignore them, but rather to embrace them (see the parallel in 7:1). The nuance offered in the second half of the verse is that they must be highly valued (esv, treasure; the image is of accumulating something of value) and internalized (‘with[in] you’).11 While the esv translates the teacher’s words as commandments (which implies the Ten Commandments and so OT laws), it is better to regard them in a wisdom context as the teacher’s commands (so niv). They are authoritative but not legal commands or instructions.
The conditions continue in verse 2 with an explanation or unpacking of the meaning of accepting and treasuring the teacher’s words. It includes paying careful attention to the content of these words, that is, wisdom, and developing a right internal attitude (inclining your heart, which refers to the centre of one’s being and thinking, not one’s emotions).
Verses 3–4 draw attention to the fact that understanding must be actively pursued. There are two different words for understanding in verse 3 (translated by many versions as ‘insight’ and ‘understanding’), both equally common but with no real difference between them. The thrust of the verse is not on describing different subtleties of wisdom, but rather on the verbs. There is a need to pursue understanding energetically, to call out and raise your voice for it. Verse 4 picks up the language of seeking and searching, and again the force rests on the verbs. The quest must be diligently and thoroughly undertaken, based on the belief that what is being sought is of great value. It is to be pursued as if you were desperately searching for lost money, or treasure that is hidden from sight. Indeed, the picture that emerges from verses 1–4 is that the quest for wisdom is one that requires great effort and hard work. The willingness to learn in verses 1–2 must be matched by a willingness to work (vv. 3–4). A character shaped by wisdom does not fall into one’s lap, but must be actively sought.
5–8. The first consequence of searching wholeheartedly for wisdom is revealed in verse 5, while verses 6–8 outline how God works in his world. The result of striving hard for wisdom is understanding the fear of the Lord and finding the knowledge of God. This was the foundation and starting point in 1:7, but is now also the goal of the process. Knowing God and respecting him as God is clearly not left behind as wisdom is pursued. The search for wisdom will result in knowing and treating God as he is, for this is the ongoing assumption of the godly wisdom promoted by this book. Wisdom is never an end in itself. God’s activity is set out in more detail in verses 6–8. He is the giver of what people need to strive for – wisdom, knowledge and understanding. People do not earn wisdom by their own activity, for they are recipients of what God graciously gives. Seeking wisdom involves hard work, but it is not achieved by hard work alone. While OT wisdom literature tends to focus on human actions, the underlying theological presupposition is always that God is working in the background, and usually through human activity to accomplish his active kingly rule. Part of this divine ordering of his world is set out in verses 7–8. He treasures or stores up (ṣāpan, the same verb used in v. 1) for the upright the successful use of wisdom skills (esv, sound wisdom; niv, ‘success’).12 The second image of verse 7 is that God is a protective shield for those with integrity. There is no explanation at this stage about how God protects or stores up success, but it is clear that this is what he does for those whose character is shaped by uprightness and integrity. It is not a promise of success and protection for the self-indulgent, but for those who respect God as God and who follow the path of wisdom. Verse 8 amplifies the imagery of the shield, stating that God (the continuing subject of vv. 6–8) guards and watches over/protects those who are loyal and who act justly. This means that God is actively involved behind the scenes as people seek to live uprightly. These two verbs (guard, nāṣar and protect/watch over, šāmar) will recur with a different subject in verse 11.
9–11. The second set of consequences of diligently seeking wisdom (vv. 1–4) are set out in verses 9–11. Verses 9–10 outline the shaped character of those who seek wisdom linked with the fear of the Lord, and they do so in terms already used in the prologue. This is particularly seen in the triple expression righteousness, justice and equity, which is an exact quotation from 1:3. These words in 1:3, as well as wisdom and knowledge (v. 10; 1:2, 4), were seen to refer to a transformed character that results in godly action. The relational meaning of many of these words has already been set out. In verse 10 the focus appears to be on the changed, internal character (into your heart) that comes from the pursuit of wisdom, while verse 9 outlines the actions or pathway in life that issues from this shaped character.
The protective power of this character and life orientation is then outlined in verse 11. Discretion, already used in 1:4, operates here as a summary term for the character of those who seek wisdom. While the term can have a wider sense of a plan (e.g. Job 42:2), it most commonly refers to character in Proverbs (so 1:4; 3:21; 5:2; cf. 12:2; 14:17). The cluster of terms from the prologue used in this section establishes its character sense here. Waltke (2004: 228) makes the important observation that, while verse 8 claims that God guards and watches over those loyal to him, now verse 11 asserts that their shaped character does so. The same verbs are used in both verses 8 and 11. In other words, the character that comes from being formed by wisdom is the means by which God protects or guards people committed to him. What is true of God theologically (v. 8) is true of one’s shaped character instrumentally (v. 11). God preserves people through transforming their character as they pursue wisdom linked with the fear of the Lord.
12–15. As noted above, the wisdom-shaped character is the subject of verse 12. The focus is now on those who seek to entice or trap the one being instructed by the teacher. The first part of the verse could refer abstractly to the way of evil (so esv), or the ‘way of the evildoer’ (niv, ‘ways of wicked men’). However, even if it has this abstract sense, the second half of the verse makes it clear that individuals (a single human or person but used generically) are in view. A central feature of the loose woman in chapters 1 – 9 is that she attempts to seduce by her speech (2:16; 5:3; 6:24; 7:5, 14–18), and the first description of the evildoers here is that they have perverted speech. In the earlier warning against a gang of men there is a similar focus on words as the means of luring the youth away from the way of wisdom (1:10–14). Here, the speech, not the men, is ‘of perversity’. This word for ‘perversity’ (tahpukôt) is found only in Proverbs (except for Deut. 32:20), and refers to words that are twisted. It is formed from a root meaning ‘to turn upside down’ and so refers to ‘things turned upside down’ or perverted. The evil men (now plural) are further described in verses 13–15. They are those who have abandoned paths of moral uprightness so that they can be free to act reprehensibly (walk in the ways of darkness). They rejoice and delight in doing what is wicked or twisted (the same root as in v. 12). Not only do they act badly, but they also delight and possibly even gloat over their wrongdoing, implying that their underlying attitudes (v. 14) make their actions (vv. 13, 15) even worse. Verse 15 rounds off this section by describing their paths and ways (i.e. the direction of their lives) as morally crooked and devious.
16–19. This formed character is also effective in delivering a person from the strange or foreign woman (v. 16). The esv translates one of these words as adulteress, while the niv translates the other, but neither should be confined to an adulteress. When the first term (zārâ) is used as a noun, it often means a stranger or foreigner, but when used adjectivally (as here), it refers to a foreign or forbidden object, usually an idol or a woman. The phrase is used again in 7:5, and the adjective is also used of this female figure in 5:3, 20.13 The second description (nokriyyâ) means ‘foreigner’ at its base level, but is often seen as a technical term for a prostitute, since they were often foreigners. It is best not to prejudge her identity and to translate here as ‘the strange woman . . . the foreign woman’. As mentioned above, her main tool of seduction is her smooth or slippery words. Fox (2000: 119) comments, ‘The woman’s allure lies less in her looks (mentioned only in 6:25) than in her words.’ Smooth speech is a metaphor for flattery. It is clear that she is not just any foreign woman but rather one who has left behind broken commitments (v. 17). She has abandoned the (intimate) friend of her youth, who is not immediately identified. The parallel phrase in the second half of the verse sheds light on his identity, for to abandon this friend is to ignore the covenant of her God. This is the only time that covenant is used in this wisdom book, and most likely refers to the idea of marriage as a covenant (as in Ezek. 16:8; Mal. 2:14).14 Most commentators therefore identify the friend as her (former) spouse or partner, and thus see this as a description of marital unfaithfulness leading to a ruptured relationship.
This section is rounded off by pointing out the deadly end to following her lead in life (vv. 18–19). This is a crucial reason to avoid her, so as not to succumb to her enticements. The phrase her house sinks down to death is not initially transparent, and the image of a house sinking down to death is not present elsewhere.15 However, a connection between her path and her house is found in Proverbs 5:8, as is a link between her house and the way down to death (7:27). The second part of verse 18 uses imagery of the spirits of the dead (as in Isa. 26:19), but without explanation. What is clear is that the teacher is warning that following such a woman will lead to premature death. The description, those who go to her (v. 19a), could simply refer to people visiting her house, but it may also be a euphemism for sexual intercourse (‘those who have sex with’, or ‘go into’ her; so Steinmann 2009: 98). The point being made is that such people do not, or will not, come back (alive), which is clarified by saying they do not regain the paths of life.
20–22. The word so or ‘thus’ is used resumptively in verse 20 to put all these principles back on the table as the teacher winds up the lesson. Having just been reminded of folly’s deadly path, there is now a focus on being committed to the more positive way through life. It is variously described as the way of the good people (the plural prevents it from meaning ‘the way of the [ideal of] good’) and the paths of the righteous. The reason for embracing this path is set out in verse 21 (beginning with for), and the picture is one of settledness and security. In these verses the right path is described as that taken by the good, the righteous, the upright and the blameless/those with integrity. Some see the reference in verse 21 (living and remaining in the land) to refer to the land of Israel, which would mean that being cut off or torn from the land (v. 22) would be a reference to the historical threat or reality of exile (as in Deut. 28:63). However, the distinctives of Israel’s covenant faith such as the Promised Land are bracketed out rather than discussed in the wisdom books, and the covenant focus (unlike here) is on national rather than individual use of the land. Thus, it is likely that another interpretation should be adopted. ‘Land’ (’ereṣ) is also commonly used in the OT to speak about the earth, not just the land of Canaan. If so, inhabiting the land refers to living on the earth (i.e. remaining alive).
In contrast, there is the way of the wicked in verse 22 (the first of seventy-eight uses of ‘wicked’ in Proverbs). Those on this deadly path are also described as the treacherous or ‘unfaithful’. Clearly, there are varying outcomes for the two groups of people, but the precise meaning has been debated. If the consequence for the first group is that they will remain alive, the outcome for this second group is that they will be cut off from the earth (i.e. experience premature death). This seems to parallel the conclusion found in 8:34–36, and yields good sense as this passage ends.
This chapter describes the process and benefits of forming a godly character. The conditions include giving wisdom its true value (vv. 1–2), and working hard to acquire it (vv. 3–4). The immediate consequence is that we will acquire God’s gift of wisdom and be protected and preserved (vv. 5–8). Verses 9–11 make it clear that this protection comes about through the wisdom-shaped character that is built upon respecting God as God (vv. 9–11).
The wisdom-shaped character is then the means God uses to deliver us from two groups of people who will seek to entice us into the ways of folly. Neither perverse men who do evil (vv. 12–15) nor the strange or foreign woman (vv. 16–19) will be successful in their attempts to spoil our lives.
The chapter concludes with a summary reminder of the two ways to do life (vv. 20–22), as a way of commending the one path that flows from linking the fear of the Lord with the search for wisdom, and allowing wisdom to shape your character.
The presence of three my son addresses (vv. 1, 11, 21) suggests a threefold outline.16 Waltke (2004: 238–240) helpfully shows that verses 1–10 are a celebration of what flows from the changed character outlined in chapter 2. In the odd verses (vv. 1, 3, 5, 7, 9) he discerns the outline of a godly character, while the even verses (vv. 2, 4, 6, 8, 10) draw attention to the outcomes that will follow. When read together, the even-numbered verses announce that those who are shaped by wisdom will receive a long and peace-filled life, favour and success in the sight of both God and others, a straight path through life, physical health and healing, and abundant material prosperity.
The second section (vv. 11–20) begins with a brief exhortation about the value of God’s discipline (vv. 11–12), presumably in seeking wisdom. Verses 13–18 then show that wisdom is incomparable, and that the consequences of embracing the path of wisdom include long life, wealth and honour (v. 16), days of delight and contentment (v. 17) and life as it is meant to be lived (v. 18). This reinforces and at times amplifies what was said in the even verses of verses 1–10. Verses 19–20 outline the role of wisdom in creation, probably as an encouragement to embrace wisdom since we live in this wisely made world.
The third my son section (vv. 21–25) is comprised of three parts. Verses 21–24 urge the adoption of a character shaped by wisdom (v. 21), on account of the positive consequences outlined in verses 22–24: life, safety, absence of fear, contented sleep. Verses 25–31 define a series of actions they are to refrain from doing (not being afraid, withholding good, plotting harm, falsely accusing, etc.), while the chapter concludes (vv. 32–35) by summarizing the different outcomes for the wicked and the upright.
1–4. The teacher/father exhorts the young person not to forget his teaching or instruction (tôrâ – see comments on 1:8). This warning is an important one, for both remembering and forgetting have moral aspects in the OT. People are responsible for choosing to remember (to bring to mind the great truths about God and act accordingly), and held accountable for choosing to forget (to fail to do so). One key to not forgetting is to internalize the teacher’s commands (not commandments, see 2:1), which requires diligence or vigilance (so Steinmann 2009: 107). This is a matter of the heart, that is, the drive or inner workings of a person.
The consequences of being moulded by this instruction (they will add to you) are long life and peace (v. 2). Length of days (repeated in v. 16) does not mean long days but rather many of them. The phrase years of life is found only in Proverbs (also in 4:10; 9:11) and refers to life in its fullest sense, a life that is enjoyable and worthwhile. The word šālôm (peace) is a rich and complex word in Hebrew thinking, and the niv translates it as ‘peace and prosperity’. It can refer to well-being, the absence of conflict, even material prosperity. Garrett (1993: 79) suggests ‘wholesomeness’ is better than prosperity here – rich in health and relationship to others – and so the picture is of a life that is healthy in every way.
This robust image should not, however, lead to presumption, for immediately there is a command to embrace steadfast love and faithfulness. The word for steadfast love (ḥesed) speaks of loyal and merciful kindness, a strong commitment to the well-being of the other in relationship.17 Faithfulness has a core sense of ‘truth’ and here has the sense of a firm, constant commitment to the truth of the commands (v. 1). These twin virtues are so crucial to a wisdom-shaped character that the pupil is urged not to let them abandon you. The image of binding them around your neck speaks of the public adopting of these characteristics, wearing them with boldness. This is balanced by the picture of them being not just outward, but internalized, engraved permanently on the tablets of your heart. They are to be made an enduring part of your character.18
The result of adopting these virtues into your character is a life of favour/grace and good success (esv; ‘good name’, niv, v. 4). In the light of the subsequent phrase in the sight of God and others, the term success appears to mean reputation or regard in their eyes. This was more highly valued in their culture than ours, probably to our loss.
5–6. Verse 5 urges the pupil to have wholehearted trust in God rather than being self-reliant. This dependence on God is the obvious corollary to having your foundation built on the fear of the Lord, and is again an issue of character leading to action. The pairing of trusting God and not leaning on your own understanding seems to be referring to the specific choice that needs to be made when your insight points in a different direction from God’s instructions. In other situations one of the distinctives of wisdom is that there is often an endorsement of relying on your God-given understanding. In verses 5, 7, 9 (and also in vv. 11, 19, 26 and 33 in the chapter) God is referred to as the Lord, Yahweh, the distinctively Israelite name for God. This reminds us that while the proverbs are designed for all human beings, they have been gathered here with a particular focus for the people of God.
Verse 6 is a slight deviation from the pattern in verses 1–10, as the first part of it still refers to a call to character (as begun in v. 5) and not the outlining of consequences. This first part urges the pupil to live out his relationship with God (acknowledge him, i.e. keep him in mind) in his actions (your ways).19 In light of verse 5’s call to trust in him rather than be self-reliant, this would mean to act consistently with trusting God. The outcome of this mindful trust is that God will make straight your paths. The intensive form of the verb ‘to be straight’ has the force of ‘to make (morally) straight’. It is not describing a smooth or easy path through, one free from obstacles or hardship, but rather a life that is righteous, morally straight and worthwhile.
7–8. Verse 7 begins with a call to humility or not being wise in your own eyes. It draws attention to the truth that not all wisdom is godly, such as when Solomon separates his wisdom from the fear of the Lord in 1 Kings 11. It is appropriate, then, that the parallel line includes the call to fear the Lord. In order to be humble, one must respect God as God, rather than trying to supplant him and become self-legislating. Longman points out that this verse clearly shows the connection between the fear of the Lord and humility, which is also made clear in 22:4.20 If humility is at least a prerequisite for the fear of the Lord, then rejecting evil is its necessary corollary. This is the flip side to fearing God – making a decisive break with the alternative sources of loyalty.
This transformed character will lead to physical health and perhaps nourishment (niv) or refreshment (esv) as well. While it is literally ‘healing will be to your navel’, it is clear that ‘navel’ should either be emended to ‘flesh’ or that the whole body is actually in view, despite the mention of only one part of it.21 In addition, there will be refreshment or nourishment to your bones (again presumably meaning the physical body as a whole). The base meaning of refreshment is a drink, but it is used figuratively for refreshment in an ANE culture. Whybray (1994: 63) suggests that it may even mean ‘medicine’ here, a particular kind of drink that would restore health.
9–10. These verses outline how the faithful use of material possessions leads to further material blessing. Again this outcome is based on a character trait, on this occasion honouring the Lord (v. 9). It does not specify how you are to honour the Lord with your wealth, but it seems at least to involve handing over the firstfruits. Both your wealth (or accumulated capital) and a share of your crops and livestock (your income during the year) are targeted as areas for honouring God. The word for wealth or sufficiency is almost exclusively used in wisdom literature, and especially in Proverbs. The besetting danger of wealth in any generation is that it can lead to self-sufficiency. The giving of the firstfruits is a thankful acknowledgment to God for his provision, set out in the law (e.g. Deut. 26:1–11) but also predating it (e.g. Gen. 4:4).22
The ensuing picture (v. 10) is one of abundant prosperity in an agricultural context, but the mechanism of the process is not explained – just that it happens. The images are clear and evocative. The storehouses (but in the context of a harvest, barns or silos) will be ‘filled to capacity’ (Steinmann 2009: 111) or even ‘overflowing’ (niv). The word śābā‘, used to describe how it is filled, comes from the root ‘to satisfy’. With reference to food it means plenty or abundance. The fresh or new wine was a symbol of fertility, and a valuable product. The wine vat is not our image of a wooden barrel, but an excavated section at the end of a stone winepress. What is pictured is that the wine trough is so full that the wine is bursting forth from it. They are images of abundance and plenty.
These verses in Proverbs are sometimes used by proponents of ‘prosperity gospel’ teaching, but this is to misuse them. First, there is no promise of abundant wealth, any more than there was a promise of long life and peace in verse 2. To claim a proverb as a promise is to misunderstand the type of literature it is. A proverb describes only part, not the whole, of life, and so is not always applicable in a given situation or at a given time. Thus, Jesus, despite honouring the Father with his whole life, had neither a long life (v. 2), nor barns filled with plenty (v. 10). Second, the material prosperity is not linked with the size of a monetary gift but with character (honouring the Lord). Such a character trait would involve not wanting to give wealth an inordinate place in one’s desires, so that truly honouring God would entail keeping your life free from the love of money. The prosperity gospel misses the important emphasis in the book of Proverbs on the theme of contentment (e.g. Prov. 30:8–9).
11–12. These verses address the situation when the prosperity, life and success of verses 1–10 do not seem to be happening. Instead, the pupil may be undergoing hard times, which are described as times of discipline and rebuke. Murphy (1998: 21) suggests that only here in Proverbs is the problem of suffering touched upon, but it is not likely that this section is intending to explore that philosophical issue. These two words have been met before. Discipline (mûsār) was first encountered in 1:2, 3, where it had the sense of ‘instruction’. Rebuke or reproof (ykh) occurred in 1:23, 25, 30 and has had the meaning of ‘correction’. Thus, while they may both refer to setbacks and obstacles, the focus is on using these sufferings to redirect or shape a person’s life. The pupil is therefore urged not to reject them or be weary of (esv; better, ‘resent’, niv) them, for this would prevent the individual from learning. In 9:7–12 it will be the fool who rejects correction. This is not a consideration of suffering in itself, or of punishment for wrongdoing, but of purposeful discipline with the goal of bringing about change. Thus, these two verses are appropriately quoted in Hebrews 12:5–6 in a setting not of suffering, but of the benefits of discipline in God’s purposes for his people. That is exactly the context here, where the main point is that such discipline is purposeful and evidence of God’s kindness. Verse 12 makes it clear that God’s attitude towards the person who is disciplined is one of love and delight.
13–18. This is a self-contained section, beginning and ending with related words for blessed. However, it also follows on nicely from the preceding pair of verses. The reason why discipline is to be valued so highly (vv. 11–12) is that it is needed in order to achieve wisdom. Now it is asserted (vv. 13–18) that wisdom is worth whatever it takes, so no price is too high. The beatitude of verse 13 sets out the basic tenet about the value of wisdom and understanding. These twin words take their now-familiar sense of skilful living based on the shaping of character and grounded on respecting God as God.
What follows in verses 14–18 is a series of assertions about the value of wisdom, both in itself (vv. 14–15) and as a result of the benefits that flow from embracing wisdom (vv. 16–18). There are two claims in verses 14–15 (so Garrett 1993: 82). Wisdom yields better returns than money (v. 14), and it is more precious than the most exquisite wealth (v. 15). The ‘better than’ saying in verse 14 draws attention to the sustained comparison between wisdom and anything else of apparent value. The dividends she yields are better than those of precious metals (v. 14), the standard measure of trade in those days. Silver and gold (lit. ‘yellow’, but the root is often used in poetry to mean gold) simply do not compare. She is more valuable than precious stones or jewels.23 Even your strongest desires or most ardent longing cannot surpass wisdom. This appears to be a wisdom theme, as Proverbs 8:11 seems to repeat verse 15 with only a slight rewording. Wisdom is incomparable.
The first set of consequences for embracing wisdom is a long life (length of days, as in v. 2), riches and honour (v. 16). Kayatz (cited in Lucas 2015: 64) notes that the picture of holding the ankh, a symbol of life, in one hand, and a sceptre, symbolizing power and wealth, in the other, is an image derived from the Egyptian goddess ma’at. In Proverbs, wisdom has replaced ma’at, resulting in a picture of wisdom as the giver of gifts to her followers. Verse 17 adds that wisdom’s paths are ways of peace and pleasantness. As in verse 2, peace involves well-being or wholesomeness in a very broad sense. The term ‘pleasant ways’ (niv) is also fairly general, but the overall thrust of the verse is a strong, positive commendation of the fullness of life that wisdom brings. The image of verse 18 may also be dependent on an Egyptian parallel, but could also be based on Genesis 3.24 There are many wisdom terms or ideas in Genesis 3 (life, shrewd, wise, knowing good and evil), which implies that the image here is of ongoing life, life as it was meant to be. This tree of life needs to be held on to tightly, which builds on the diligent search of 2:1–4.25 It most likely refers to the effort needed in staying close to wisdom. This is brought out in the second half of verse 18, where it is paralleled with ‘holding wisdom fast’. The choice to embrace wisdom is one to be envied and imitated.
19–20. The Lord’s connection with creation is an additional motive to walk on the path of wisdom. Wisdom’s active involvement in the creation means that she can provide clues about what is needed to live in accordance with the order set out in creation. The Lord used our familiar twins, wisdom and understanding, as he set the sky and land in place (v. 19). Wisdom also seems to be an aspect of God’s nature, for it is by his knowledge (another key wisdom word) that the seas and clouds gave forth their water.26 The core elements of creation are linked to wisdom and to God’s wise purposes. This has echoes of Genesis 7:11 (so Garrett 1993: 83), when in the time of Noah the depths were divided. Thus, it pictures the destructive power of nature, with the following expression of the falling dew restoring the image of the beneficent creation. However, it is more likely in this positive context to be another image of wisdom being woven into the Genesis creation account.
21–24. The teacher starts in the verse 21 by urging the pupil not to turn aside his eyes from (lose sight of) these aspects of wisdom mentioned in the second half of the verse: sound wisdom and discretion.27 The term for sound wisdom has previously appeared in 2:7 and has the sense of abiding success, perhaps even ‘resourcefulness’ (Longman 2006) or the ‘inner power that helps one escape a fix’ (Fox 2000). Discretion has already been used as a summary term for a wisdom-shaped character (2:8; see also 1:4) and retains that sense here. In verse 22 the result of focusing on these character traits is that they will bring life and grace (esv adornment; niv ‘an ornament to grace’) to you both inwardly (your soul) and outwardly (your neck).28
Verses 23–24 set out the positive outcomes that flow as a result of preserving sound wisdom and discretion. Longman sees the same theme in both verses – that wise behaviour creates a safe environment which breeds confidence. Verse 23 speaks of living securely or safely, and of not stumbling over obstacles.29 The safety of daily living in verse 23 is followed by confidence in sleep in verse 24. You will be able to lie down without fear of being attacked, and enjoy a sleep that is restful and refreshing.
25–31. A series of pleas to refrain from something begin all of these verses except verse 26, which then provides the key positive rationale that the Lord can be your confidence. The pupil is urged in verse 25 not to be afraid of an unexpected terror or disaster, or even less so, of the ruin of the wicked. Tragedies may come, but the reason for not being afraid is set out in verse 26: the Lord will be your confidence (esv; ‘at your side’, niv). The word translated ‘confidence’ has a range of meanings (including ‘stupidity’) and is used only here in Proverbs. It could mean either that God will be your source of confidence, or simply ‘at your side’, which would give you confidence.30 The second half of verse 26 also implies that the parallel first half is an image of protection or safety. This reason also stands behind the remainder of the pleas in verses 27–31. The present help of God gives strength to live wisely in trust.
Garrett (1993: 83) sees verses 27–30 as concerning goodwill and helpfulness, noting that verses 27–28 urge not failing to do good, while verses 29–30 prohibit malicious activity. However, the section arguably continues to verse 31, which has the same construction, and is a warning against another malicious activity, namely the path of violence. The general theme appears to be about ‘how to act in community’.
While verses 27–28 have the form of a prohibition, it is easy to discern the flip side that is being commended. Verse 27 describes the importance of fulfilling your obligations to others if you are able to do so (lit. ‘when it is in the power of your hand[s] to do so’). Verse 28 describes the common scenario of having promised to lend, or having borrowed something, but it seems too much trouble to you to do it now. Your obligation to your neighbour is seen to override your own convenience.
Verse 29 speaks against betraying your neighbour’s trust by apparently extending goodwill to him, but actually devising a treacherous plan. That would be a contravention of neighbourly trust. Even an argumentative spirit is ruled out in verse 30, where an unjustified (for no reason) personal or even legal dispute with another is prohibited. The reason given is that the person has not dealt with you wrongly. Finally, verse 31 warns against envy of a person who could presumably gain many possessions from acting violently, as in the gang of youths in 1:8–19. The pupil is warned not to be enticed by their apparent success, or to follow in their way of life. Thus, all the warnings of verses 27–31 speak about letting your wisdom-shaped character determine the way you act.
32–35. The entire chapter, and especially this speech, is summed up in this final section. The central lesson is to make sure that you pursue the way of the upright and reject the path of the wicked. This is an anticipation of chapter 9. Garrett (1993: 84) notes that in verses 32–34 the first line of each verse sets out God’s opposition to evil, while the second talks of his favour to the righteous. This order is reversed in the concluding verse 35.
Verse 32 contrasts the (morally) devious or twisted person with the morally upright. God’s different attitudes towards the two are clear – the first he regards in strong language as an abomination, while the second is in his confidence, his trusted ones. The image of being in his confidence is one of belonging to the inner circle of trusted friends.31 The language of curse and blessing is applied respectively to the wicked and righteous in verse 33. This is not an impersonal, automated process for, as in verse 32, there is a specific reference to the Lord. God is involved in this righting of wrongs. Verse 33 implies that there are only two categories of people, and that all must fit in one or the other, with each group experiencing fitting consequences. The same two groups are described differently in verse 34 – the scorners or mockers and the humble (niv, ‘humble and oppressed’). The person who scorns (God and humans?) receives what they give out to others. On the other hand, God extends grace to the humble poor, reversing their afflictions by showing his favour towards them. The core categories are mentioned in verse 35 – the wise and the fools – and their respective outcomes are honour and shame. The Hebrew word for ‘honour’ (kābôd) can also mean ‘glory’, and so some see here an indication of a magnificent or glorious outcome for the wise (e.g. Longman 2006: 143, ‘the wise possess glory’). It is likely that those of us in the individualistic Western world undervalue the significance of honour and shame. Ours is a right/wrong culture, but many cultures, including those in the ANE, are based largely on the categories of honour and shame. To us this seems a little anticlimactic, but for those to whom it was originally written it goes to the core of their societal values.
The value of wisdom, and of walking in her ways, is the central theme of this chapter. This is not, however, simply a neutral description of what wisdom is like, but an exhortation to embrace wisdom and find a fuller life. This ‘good life’ is pictured in relational, physical and material terms (vv. 2, 4, 6, 8, 10), showing why the pathway of wisdom makes such good sense. While it requires discipline (vv. 11–12), the goal of wisdom is always worth more than the cost paid (vv. 13–18). Since wisdom is woven into creation (vv. 19–20), the virtues of wisdom will give life (vv. 21–24). The young person is urged to refrain from folly (vv. 25–31) and to choose wisdom, since the Lord is actively at work in bringing about good consequences for those who do so (vv. 32–35).
There are three sections in this chapter, each introduced by the familiar form of address, my son (vv. 1, 10, 20, with a slight variation, O sons, in v. 1). Verses 1–9 act somewhat like a conclusion to the opening three chapters, especially with the lengthy quotation from the teacher’s father (vv. 4–9) having a strong emotive tone and a real sense of urgency. The plural addressees (sons) may indicate a generalizing of the teaching developed earlier, and now applied to all. This section is a sustained exhortation to get wisdom, with no mention at all of the wicked. The second section (vv. 10–19) has a completely different shape. The advantages of the way of wisdom (vv. 10–13) are balanced by the warnings of going down the path of the wicked (vv. 14–17), and are capped off by a summary contrast of the two ways (vv. 18–19). The final section (vv. 20–27) is a sustained plea to let wisdom shape all areas of your life. This includes your inner self (v. 23), your speech (v. 24), what you look at (v. 25) and your actions (vv. 26–27).
1–9. The introductory call of verses 1–2 echoes many of the words of the previous lessons. There is the urging for sons to hear (which implies obey) the instructions or shaping of (their) fathers (as in 1:8). There is also the call to pay attention (2:2), to ‘know understanding’ (gain insight, esv), and not to forsake the teaching that has been received (1:8), for the teaching (precepts, esv, as in 3:1) is good. The repetition of terms, together with the plural sons, suggests that these words draw together the previous lessons into this sustained exhortation to get wisdom.32 Verses 3–4a outline the setting of this section, locating it in the context of a father teaching his son, as part of a family where the mother is mentioned for her key role in the web of family relationships.33 The mention of tender (v. 3, rak) refers not to the mother’s love, but to the impressionable young age of the son, who was still in his tender years. This setting is followed (vv. 4b–9) by a lengthy quote from the learner’s father, who is mentioned as the one who teaches (v. 4a).
There are three groups of commands in verses 4b–9, followed by a reminder of the great benefit that comes from embracing wisdom. First, there is a need to hold on to the teacher’s or father’s words of instruction (vv. 4b, 5b). Second, there is the exhortation to get wisdom and insight (vv. 5a, 7). In particular here is the emphasis on the importance of gaining this wisdom, for it is both the beginning of the process (the beginning of wisdom is this, v. 7a) and of prime significance (whatever you get, get insight, v. 7b; niv, ‘though it cost all you have’). This is not different from the father’s instructions, but is rather the content of his words. Finally, verses 6 and 8 describe the quest in terms of not forsaking wisdom, loving her, prizing her highly, embracing her. This is the language of the active seizing of what is attainable. Fox (2000: 174) notes that ‘it is not enough to do wise things; one must love wisdom.’ The benefits that flow from this mission in life are set out in verses 6, 8, where the teacher reminds his son that wisdom will keep you, guard you, exalt you and honour you. This is similar to the teaching of chapter 2 that the shaped character that results from embracing wisdom will have the power to preserve and promote you in daily living (see 2:8, 11). The image outlined in verse 9 is one of placing a garland or crown on your head, symbols of victory and exaltation (so Waltke: 2004: 282–283). The garland is literally ‘a garland of grace’, probably with the dual meaning of commending its wearer and characterizing the grace-empowered way a person deals with others. The crown speaks of public recognition and honour. The end result of embracing wisdom is thus not a life of restriction, but rather one of fullness.
10–19. Verses 10–13 set out the positive consequences of choosing the way of wisdom, beginning with a call to hear (v. 10) and concluding with a mini-summary in verse 13 – keep hold of instruction, do not let go, guard her, for she is your life. The observation is again made that wisdom leads to a long, rich life (v. 10; see 3:12; 9:11) not as a promise but rather as a common outcome of sensible living. The focus is not on the many exceptions (e.g. those caused by injustice, war or genetics) that we know about, but on the general principle that, despite the many variables, living in accordance with God’s wise values will typically lead to good results. The teacher or father describes this life choice as the way of wisdom and upright paths (v. 11). It involves fundamental choices and an ongoing focus on what is in conformity to wisdom.34 The incentives are given in verse 12 that such wise living will lead to a smoother, less troublesome experience of daily life (not being hampered or caused to stumble). God’s wisdom works in his world. Thus, the threefold call of verse 13 is to value this wisdom so highly that you cling on to it as a prized possession, that you refuse to give it up, and that you wholeheartedly protect and guard it. So important is holding on to wisdom that it is described as your life – the very core or essence of what your life in this world is about.
Of course, choosing wisdom is only possible where there are other options. The positive exhortations to embrace wisdom in verses 10–13 are now balanced by the warnings against choosing instead the way of the wicked (vv. 14–17). Verses 14–15 outline six positive and negative exhortations in relation to the alternative path of the wicked or the way of evil (or evildoers). Initially there are two prohibitions: do not enter it in the first place, and do not continue straight ahead on it (the more precise meaning of walk, v. 14). Then, these are amplified by four rapid-fire commands (v. 15): actively avoid it (i.e. choose to let it go); do not pass or cross over into it; turn aside from it; and pass it by (the second and fourth commands use the same verb cleverly in two different senses).
The daily life and practices of the wicked are then set out in verses 16–17. It is not a path of restfulness, for they cannot go to sleep until they commit further wrongdoing. They are robbed of sleep (lit. ‘sleep robs them’) if they do not cause others to stumble (v. 16). There is a drivenness, a discontent, almost an addiction to the adrenalin rush they experience. As a result of their choice, they do eat and drink of the spoils (bread/food and wine, v. 17), but its source is from their wicked actions which have involved inflicting harm on their victims (the wine of [which comes from] violence). There is the implicit admission that wrongdoers may gain from their evil (food and wine), but there is still no contentment or rest.
A simple contrast between these two options is drawn out in verses 18–19. The path of the righteous is one of great light (v. 18), while the way of the wicked is characterized by darkness (v. 19). The metaphor of light is used in the sense that light enables you to continue walking on your path, since it is darkness that causes the wicked to stumble or trip up, presumably because they do not see the obstacles or traps in their way of life.35 The path of wisdom sheds light on daily life so that you can walk confidently and securely, while the way of the wicked makes everyday living more problematic.
20–27. The third and final section of this chapter (vv. 20–27) outlines a variety of areas of daily life in which wisdom is to be embraced and folly avoided. It begins with a familiar call to listen with full attention to the teacher’s or father’s wise words and sayings (see 1:8; 2:1–2; 3:1; 4:1, 10a). Verse 21 indicates that this teaching is to control your sight (‘your eyes’) and the very core of your thinking and willing (your heart).36 These words are thus to shape you outwardly and inwardly: how you relate to the world and what you value within yourself. As earlier (1:8; 3:2), reasons are given for allowing wisdom to shape who you are. Verse 22 claims that the teacher’s wise words bring life and healing. While wisdom sometimes speaks specifically of long life (years of life, 3:2; 4:10; 9:11), the focus here is rather on the quality of life – real life, true life. Elsewhere this is explained as embracing wisdom so that you may live (9:11), and that whoever finds wisdom, finds life (8:35), for she is a tree of life (3:18). Healing to all their flesh (as in the emended text of 3:8) implies a physical wholeness and health that will flow from being shaped by wisdom. Verse 21 specifically mentioned your eyes and your heart, and these are two of the four areas of everyday life now focused on. The heart – who you are on the inside, the centre of your being and thinking and will – must be protected or guarded carefully. It is not enough simply to modify your outward actions but not be changed on the inside. This is why the teacher’s sayings need to be kept within your heart (v. 21b). There is the further explanation that wisdom in the heart is the source of life, or that life flows out from wisdom (v. 23).
Wisdom must also shape the various outward expressions of who you are. There is a need to discipline your speech, putting aside crooked/perverse words as well as deceitful or devious ways of speaking. Both terms found here of the kind of speech to avoid have been used to describe the actions of the wicked in 2:15. These are words that are twisted from the proper purpose of speech to build up others, convey truth and bring life. The eyes, or what you look at, is a common theme in Scripture, for what is ‘eye-pleasing’ is a source of temptation (6:25; Gen. 3:6; 1 John 2:16). The idea in verse 25 is not being distracted from living wisely by the various attractive possibilities in your peripheral vision. Just as there is to be straightness of speech (and of action in v. 27), so there is to be straightness of focus.37 Finally, the metaphor of walking is used to describe your actions in verses 26–27. These too need to be shaped by wisdom, reflecting outwardly what you are like in your heart. Swerving to the right or the left is to leave the path of wisdom and to act like evildoers. While Jesus’ language of the narrow gate/way (Matt. 7:13–14) is not used here, it does seem to refer to the same idea.
In chapters 1 – 4 there is a continual call for the formation of a godly character that transforms every aspect of life. The sentence sayings later in the book (what they should do) cannot be dipped into by themselves, but are based on what kind of people they should be (their character). The real intention of Proverbs is to train a person, to actively form character, to show what life is really like, and how best to cope with and manage it. To miss this key insight is to miss the heart of the book. God, through wisdom, is active in this shaping process.
This summons to embrace wisdom climaxes in chapter 4, where a more urgent tone is found. The father’s extended speech in verses 4–9 is full of commands to love, gain and value wisdom. For a moment even the alternative of folly is ignored, as wisdom is the sole focus. In the remainder of the chapter the warnings against the evil way of folly reappear, but the emphasis remains on the positive value of embracing wisdom. In particular, the focus is on the life-giving nature of wisdom (vv. 13, 22–23).
The theme of 2:16, the ‘strange’ woman, is taken up in surprising detail in chapters 5 – 7. In 5:1–23, 6:20–35 and 7:1–27 there are lengthy warnings against the adulteress. Certainly, sexual behaviour is a legitimate, even important, area for wisdom writers (e.g. 22:14; 23:27–28), but it is not extensively dealt with in the sentence proverbs from chapter 10 onwards. What are we to make of this puzzling emphasis in Proverbs 5 – 7?
The contrast in the opening nine chapters between wisdom and folly is crucial to understanding chapters 5 – 7. Wisdom – with its character-shaping demands – has been outlined from 1:20 – 4:27, and will be returned to in chapter 8. Chapters 5 – 7 explore the other option, giving an extended warning against folly, largely, but not exclusively, through depicting folly as an immoral woman. Chapters 5 and 7 are entirely about this woman, as is 6:20–35. Proverbs 6:1–19 is still concerned with folly, but in a different way. Verses 1–5 deal with the actual folly of being in debt; verses 6–11 concern laziness; verses 12–16 deal with the troublemaker; and verses 16–19 round off this section with a numerical saying describing many varieties of folly. In other words, folly is woven through both the major figure of the immoral woman as well as the other minor images. The various invitations of wisdom and folly that will come in chapter 9 are best evaluated in this broader setting.
This motif of folly first emerges in the warnings against keeping the wrong company of men (1:8–19). To choose to associate with those who ambush and steal (vv. 11, 13), who do evil and shed blood (vv. 16–17), is to choose a path that leads to death (vv. 18–19). This is not the pathway to take; it is the way of folly. A similar description of it is given in outlining the ways of wicked men (2:12–15), and also as an aside in 4:14–17.
The theme of folly personified as a woman occurs as early as 2:16–19 – a warning against the ‘loose’ (nrsv; forbidden, esv) or ‘strange’ woman, in parallel with the adulteress (2:16).38 The strange woman of Proverbs 1 – 9 is, in the first instance, your neighbour’s wife, but is also a metaphorical illustration of folly, which leads to death. The infidelity of adultery is seen as the opposite of wisdom or fidelity to the Lord. Perhaps such a woman is chosen simply because adultery is the clearest example of folly. Yet female figures play a significant role in the book, occurring at the beginning (1:8, 20–33) and the end (31:10–31).
One significant aspect of this motif is that quite commonly a connection is made between this woman and death. Her house sinks down to death (2:18–19); her feet go down to death and Sheol (5:5–6); the youth who follows her dies for lack of discipline (5:23); those who hate wisdom love death (8:36); the dead are there . . . her guests are in the depths of Sheol (9:18). Most extensively in 7:20–27, those led astray by her are pictured as various animals caught in deadly traps that will cost them their life (7:22–23), and she is pictured as slaying a mighty throng since her house is the way to Sheol and the chambers of death (7:25–27). By way of contrast, the call from wisdom personified is to embrace her and find life. Those who do so will dwell secure and at ease (1:33); the years of your life will be many (4:10); wisdom is your life (4:13); whoever finds wisdom finds life (8:35); and so the call to the unshaped is to turn from your simple ways and live (9:6).
The prevalence of warnings against this immoral woman in chapters 1 – 9 suggests that the focus is not simply on sexual conduct, but on the broader contrast between wisdom and folly. This is reinforced by attention being drawn to the words of the seductress – she is smooth-talking (6:24; 7:5). Proverbs makes much of the seductive speech of the adulteress (e.g. 2:16; 5:3; 6:24; 7:5, 13–21; 9:15–17; 22:14). In relation to the strange woman of Proverbs 5 – 7, her weapons are not so much her beauty (mentioned only in 6:25) or sexually seductive wiles as her manner of using language. It is her ‘coaxing words’ (2:16; 6:24; 7:5, 21), her lips that drip honeyed words (5:3), her flattering speech (7:21), her mouth like a deep pit (22:14), that hold the power of entrapment.
Furthermore, much more attention is given to this figure than in the parallel Egyptian instructions, and the frequency of its occurrence in chapters 1 – 9 is out of all proportion to its mention in the rest of the book (22:14; 23:27). The figure of the strange woman is thus likely to be referring to more than sexual seduction, and so applies more generally to folly itself. It is interesting that in chapters 1 – 9 the emphasis is on wisdom personified and the immoral woman, with only a few references to woman as wife (5:15–19) and as mother (1:8; 4:3; 6:20). In chapters 10 – 29 the references to women are infrequent, but almost entirely refer to ordinary wives and mothers. Proverbs 31:1–9 concerns a woman who is the queen mother, while 31:10–31 reverts to the busy housewife, but also seems to mirror the image of wisdom in chapters 1 – 9. Personified wisdom is the antithesis of the ‘strange woman’ or ‘immoral woman’, and the opposite of folly personified in 9:13–18.
Another interesting aspect of the immoral woman of Proverbs 1 – 9 is the absence of God’s intervening to punish the wayward youths who succumb to her ways. Even the passages that connect this woman and death do not say that if you commit adultery, God will strike you dead; it is simply an observation that those who go down this path are on the way to death (e.g. 2:18–19). Death is the consequence for those who embrace the adulteress, much like saying that if you take a fish out of water it will die, or if you jump off a tall building you will be dealt with according to the law of gravity! It speaks almost of natural consequences (e.g. 6:27–28). In other words, it is pictured largely as folly, self-destructive (6:32), being caught in a trap (7:22–23), a failure of discipline (5:12, 23). It is not generally even spoken of as a sin against God, and even where it does speak of sin (e.g. 5:21–22), the verses do not say that God will punish the sin, but rather that your sins will entangle or trap you. This reminds us that the function of these instructions is to urge us not to go down the path of folly, but rather to embrace wisdom, not with the threat of a big stick, but with the carrot of ‘finding life’ and ‘avoiding death’.
While the focus up to this point has been on the upside of wisdom, attention now turns to the downside of folly with a focus on her clear representative, the woman who entices a young man to commit adultery. The amount of vivid detail suggests that this operates at two levels. First, it warns against the specific act of adultery, commending instead a relationship of delighting in your spouse (vv. 15–19). Second, it also has in view the more general pathway of folly, with warnings of death (v. 5) due to lack of discipline (vv. 12, 23), and concluding with the observation that this has all happened because of his great folly (v. 23b).
In terms of the focus on female sexual predators (not the common pattern in our world), Longman (2006: 165) helpfully suggests ‘that women readers transform the language to suit their context. In other words, instead of a honey-lipped female seducing a male reader, they should read in terms of a sweet-talking male trying to entice them into bed.’ Proverbs was written with a particular audience in view (young men), but the principles apply to male and female alike. It is certainly not asserting that sexual sin is primarily the fault of females.
1–6. Verses 1–2 provide the introductory call to listen, followed by the reason to pay attention to this teaching. Again, the traditional form of address (my son) is used, showing that this is a continuation of the kind of teaching already found in chapters 1 – 4. The call is to actively pay attention to the familiar pairing of wisdom and understanding (e.g. 1:2; 2:2; 3:13, although here alone called my wisdom . . . my understanding), seeking to change who we are and how we think. The purpose of listening (v. 2) is that it will help hearers to retain what they are already gaining – the virtue of discretion as part of their character, and relational knowledge that will determine their speaking.
The reference to lips (as an image for speech) in verse 2 leads well into the description of the immoral woman’s lips/speech in verse 3.39 The focus is not on her actions, but rather on how she uses words as weapons to entice those who are unformed.40 The image of her lips dripping honey refers not to untidy eating habits, but is a sensual depiction of something that initially seems sweet and satisfying. The parallel description of her speech being smoother than [olive] oil also has rich and stimulating associations. The combined picture is of enjoying a rich banquet, a feast that promises no end to enjoyment. Of course, the reality is quite different from this projection. Her words are bitter and sharp, not just in their aftertaste, but in their very essence.41 Wormwood (absinth) is a bitter, even potentially deadly, plant, while a two-edged sword is effective in cutting, but primarily has associations with death in battle. Immediately after the mention of the sword (v. 4b) is an assertion that such a woman leads you down the pathway of death (vv. 5–6; see 2:18; 7:27). While images of honey and oil suggest life in all its fullness, the reality is that the destination she takes you to is death or Sheol, the place of the dead in Hebrew thought (v. 5). Far from offering life, she gives no real consideration to what will lead to a life worth living (v. 6a). Her ways are those of instant gratification, of immediate pleasure, but not of a purposeful direction in life. Indeed, not only does she wander aimlessly in life, but she is not even aware that she is doing so (v. 6b). It is a thoughtless way of life that is not self-aware or worthwhile.
7–11. Advice and warning are given in verses 8–11, introduced by the generalized form of address, sons (as in 4:1, the plural form without ‘my’), warning the young men to take notice of his teaching (v. 7). They are to listen to his words, not the smooth speech of the immoral woman (v. 3). His command (an imperative) is to distance themselves (your way) from such a woman (v. 8a). The door to her house (v. 8b) seems to be a common location for issuing her seductive invitations. Her house is mentioned in other descriptions (2:18; 7:8, 27), with an elaborate description of the young man seduced as he passes by her house given in 7:6–20.
The negative consequences of not keeping your distance are set out in verses 9–11. The niv translates verse 9 to refer to the loss of face (‘lose your honour’), a concept well understood in an honour/shame culture found in much of the Majority World. To succumb to the immoral woman is to surrender your honour and your dignity. However, the force of these words is likely to be different in this context. Honour (hôd), more specifically splendour, refers to the wealth and possessions that would be understood as the outward signs of your character.42 Dignity (niv) is literally ‘years’. The reference here in verse 9 is to a loss of possessions and time that would come from developing a relationship with someone who is not your wife (who are not simply others but also ‘cruel’/merciless). This makes sense of the following verses as well. In verse 10 your strength and your labours (this word normally means ‘pain’ or ‘hurt’, but can be used to refer to toil or work which is painfully hard) do not benefit you but rather strangers.43 Verse 11 outlines that the final consequence of developing such a relationship is that your life is used up. The image of groaning at the end of your life pictures the regret of a life that is wasted. Your physical life is ‘spent’ (niv), but your energies will have been wrongly directed.44 Thus, all of verses 9–11 depict how a relationship with an immoral woman results in all your wealth, time, energy and hard work being used up in such a way that brings no benefit to you and your family (see vv. 15–20).
12–14. This small section continues the reflections of verses 7–11, but does so now in retrospect as it looks back over the situation and outlines the lesson learnt. Verses 12 and 13 say the same thing, but in different ways. This young man has resisted the rebukes and correcting words of his teachers and instructors. Proverbs 9:7–9 will later outline how someone’s character (whether wicked or wise) is determined by how that person responds to correction and reproof. The identity or setting of these teachers is not the point, but rather there is a focus on how this young man has resisted their attempts to shape him. This section is rounded off by verse 14, which outlines the devastating conclusion reached by the young man who has gone down this path. The exact nature of his utter ruin (esv; ‘serious trouble’, niv) is not detailed, but the context of the assembled community implies at least an element of social disgrace and shame.
15–20. This is a crucial passage for contemporary believers because of its high view of human sexuality in a way reminiscent of Song of Songs. Some, however, interpret verses 15–18a as referring only to protecting your water rights. Thus, Kruger proposes that the passage has nothing to do with faithfulness in marriage, but is rather a reference to wells and cisterns being private not common property, continuing the loss of property theme of 5:9–11. On this reading, verse 18b is the first mention of a wife (Kruger 1987: 66). This is to miss the force of the water metaphor as an image of the husband’s sexual energies and affections.45 The use of the water metaphor is a discrete way of describing actions that are often described far more explicitly in much of the contemporary world. It depicts an evocative, sexual delight in making love to our spouse. Christians, who see the awful effects of sexual sin in the world, can often give the impression that sex is too dangerous to be delightful. However, if we are going to take this passage seriously, we need to proclaim a positive view of sexuality and sexual expression within the context of an exclusive heterosexual marriage relationship. This needs to be done with the same clarity and conviction found in Proverbs, for anything less is to short-change God’s people (male and female). If God has seen fit to include teaching about sexuality in Scripture, we must make room for such teaching in the church. In fact, ‘the best defense (against committing adultery) is a strong offense (reveling in the joys of marital sex)’ (Longman 2006: 158).
Different forms of water are referred to in verses 15–16. A cistern is simply a container for storing water, while a well is replenished by an underground source. Water can also come from visible springs, or streams filled by rainwater. The point is not the diversity of origins but rather the piling up of one image of life-giving water after another. The cumulative effect is that water (i.e. sexuality) is greatly valued, and the lesson is to delight in expressing your sexuality only in its God-given context of marriage (your own cistern . . . your own well . . . your springs). Thus, there is both restriction (only within marriage) and also encouragement to view sexual activity as one of God’s best ideas! Verse 17 sets out the idea of exclusivity, but with a twist suggesting that you lose rather than gain by seeking to go outside the marital boundaries. In this context variety is not the spice of life, and more is not better. Verse 18a is simply the language of praise and delight in your spouse (your fountain). The church needs to rediscover and promote such a positive view of marital sexuality as an antidote to a sex-obsessed but not satisfied world.
The second half of verse 18 makes explicit the teaching of the whole section – that a young man should delight in his own wife.46 The verb fill you . . . with delight (esv, rwh) means to take pleasure in, or to enjoy, and the context of verse 19 suggests that it is not referring primarily to enjoying the general marriage bond, but especially delighting in the physical and sexual relationship with your wife. As in the Song of Songs (e.g. Song 4:1–11), the language of praise (a lovely deer, a graceful doe) is found. Verse 19 speaks of her breasts filling you with delight, which is an example of synecdoche (using a part to mean the whole, like fifty head of cattle). The part chosen clearly implies that the teacher is talking of enjoying making love to your wife, in the whole variety of sexual expression from tender touch to intercourse itself. This sexual activity is within the context of marriage (the wife of your youth, v. 18b), and flows out from a relationship of love (her love, v. 19c). This is not simply a rational decision to be faithful to your spouse (although that is a good thing), but rather a physical and emotional ‘intoxication’, which so characterizes your relationship that it happens at all times . . . always. The verb be intoxicated (šgh, v. 19c) has a core meaning of ‘be led astray’, but here the image is of being so caught up in the delights of making love with your spouse that your thoughts are led away from other matters. There is a time, as Song 5:1 describes it, to ‘be drunk with love’. In verse 20 the verb ‘to be intoxicated/led astray’ (šgh) is cleverly used in its negative sense of being led astray morally by this immoral woman first introduced in 2:16. Be intoxicated with the right woman, not the wrong one.47
21–23. The chapter ends with a motivational section focusing on the reality of God’s judgment (vv. 21–23), although it does not specify when or how this will occur. While much of verses 3–20 has argued against adultery because its consequences make it a foolish option, the teacher’s warning reaches its climax with a reminder of the deeper consideration of being accountable to God. This is a crucial part of wisdom and wisdom-affected ethics (e.g. Gen. 39:9; Job 31:2, 4, 6, 14, 23). Proverbs is not simply a pragmatic book without theological principles. In fact, verses 21–23 hold together the rich teachings of Proverbs on why to avoid wrongdoing. Verse 21 teaches that God both sees and evaluates all human actions. Even secret sin is not hidden from the Lord, who weighs up, assesses or ponders (esv; ‘examines’, niv) every deed. God is the one to whom all will give account, even in OT wisdom literature where it is not the dominant theme.
Verse 22 focuses on the more common teaching of Proverbs that an individual’s actions often have natural consequences as well. The wrong actions (which include trying to trap others) end up trapping the wicked themselves. Sin, often with the tantalizing promise of freedom, leads rather to being held captive or tangled up by wrongdoing. We see this most closely with drug or alcohol addiction, but Proverbs insists that those who take the way of folly are addicts to their sin or wickedness. Wrongdoing is often enticingly captivating, but usually ends up being captivating in a different sense.
The final verse brings us back to the issue of character. The evildoer has made the wrong foundational choice – folly rather than wisdom. He is led astray (the same verb šgh translated be intoxicated in vv. 19–20) because he has chosen the path that leads to death not life. He will die because he has refused to have his character shaped by the discipline or character formation offered by wisdom.
As seen in Proverbs 2, it is this wisdom-shaped character (2:11) that will protect a person from men and women who seek to lead someone astray (2:12–19). At the surface level, chapter 5 clearly alerts us to the dangers and consequences of adultery. The teaching here is both negative and positive. Negatively, reject the seductive enticements of a person you are not married to. Positively, delight in the God-given and enjoyable gift of sexual expression within marriage. Yet its setting in chapters 1 – 9 suggests that it is also a warning against embracing folly of every kind. This chapter sets out a theologically rich and multi-strand rationale for avoiding folly in the guise of the immoral woman. Folly is not only subject to God’s scrutiny, but also deadly, self-destructive and enslaving (vv. 21–23).
The warnings against four snares or distractions in 6:1–19 are the only materials in chapters 5 – 7 that do not deal with the immoral woman. This raises the question of why these verses are located in this part of the book. A crucial hint is that the role of the immoral woman in chapters 5 – 7 is to personify folly. When you look again at 6:1–19, it seems to be moving beyond the personification of folly to some specific, concrete examples of folly, and warns against them. Perhaps this is in case some miss the significance of personification and say, ‘Well, I haven’t committed adultery, so I’m OK’, even if the rest of their life is full of folly. So verses 1–5 speak of folly in financial matters with your neighbour; verses 6–11 target laziness; verses 12–15 refer to troublemakers, while the numerical sayings of verses 16–19 outline a miscellany of activities, climaxing in stirring up conflict in the community (v. 19). These examples of other forms of folly are a reminder that the real focus in chapters 5 – 7 is not adultery or the loose woman, but rather folly itself.
1–5. The first snare concerns financial folly. Verse 1 outlines the action of being a guarantor for another, either a local neighbour or a stranger. The circumstances or reasons for doing so are not set out, but are more likely to be a result of seeking a large profit than to do an act of kindness. The consequences, however, are clearly described in verse 2 as being caught in a snare or trap. It is not even stated that the neighbour or stranger has defaulted, or whether this is just a possibility. The double mention of mouth in verse 2 draws attention again to the importance of right speech.
Verses 3–5 are then a sustained call to be urgent about getting released from this (actual or possible) financial bind. There is folly in putting up financial security for others, but there is further folly in not facing up to the resulting crisis. The goal is to save yourself (vv. 3, 5; ‘free yourself’, niv) or deliver yourself from the financial obligation you have assumed for another. Since verse 3 urges you to go to your neighbour (the one who has taken out the loan), the goal is not to have the debt cancelled by the lender, but rather that the borrower should somehow pay or refinance the debt. This would only make sense if the neighbour had enough assets to do so, but chose to use yours instead.48 The urgency is outlined in verse 4, with no time to sleep until the danger is removed. Verse 5 then compares the scenario to being like a trapped animal or snared bird, with death or captivity as the inevitable outcomes.
It is not stated that it is always wrong for believers today to act as financial guarantors for others. Many parents find themselves in this situation as children seek to buy or build their own homes. Yet even today there are many situations where people foolishly expose themselves to financial ruin as a result of being duped or naive. Folly comes in all areas of life, and money is a central idea in the book as a whole. In the sentence sayings the issue of acting as guarantor for another commonly arises (11:15; 17:18; 20:16; 22:26; 27:13) and is never viewed positively.
6–11. This section is narrated in reverse order, with verses 6–8 outlining the solution of hard work, while the problem of the lazy person or sluggard is developed in verses 9–11. It may operate at two levels. Its surface intention is to encourage the lazy to work hard instead, but the setting in the contrast of wisdom and folly in chapters 1 – 9 may also suggest a further level of meaning. Those who do not bother much about pursuing wisdom may here be provoked to work hard in chasing wisdom (as in 2:1–4) and so embracing life.
Verse 6 gives three commands: the lazy person is instructed to act (go to the ant), think (consider her ways) and become (be wise). The action of going may be the hardest one in the light of the description in verse 9. It involves taking initiative and responsibility to bring about change. The assumption is that we can learn from observing the natural world, for there are many lessons there about how life works. However, mere observation is not enough, for there is also a need to consider or understand the way that ants live.49 The logical conclusion for the lazy and presumably unshaped person is to embrace wisdom, to take a stand with wisdom not folly, and so be wise. The cameo given in verses 7–8 draws attention to the diligence or industriousness of ants. The significance of not having a chief or ruler (v. 7) is that they do not simply work because they are told or forced to. However, the reason why they do work so constantly is not explained, and it does not seem to matter whether that is simply their nature or if they just act communally (both of which are probably true). What is important is their action of working hard, and the positive consequences that follow. The ant both prepares or builds up her food supply (better ‘stores its provisions’, niv than prepares her bread, esv; the noun normally means ‘bread’ but has a more general sense of food as well) and gathers in her food at harvest time when there are abundant scraps.
The sluggard (esv/niv; ‘lazybones’, nrsv) is one of the stereotypical characters described often in the book (e.g. 10:26; 13:4; 15:19; 19:24; 20:4; 21:25; 22:13; and at length in 24:30–34 and 26:13–16). He is rebuked for simply lying down and sleeping when there is work to be done and wisdom to be pursued. Frequently he is pictured as making excuses to avoid action (e.g. 22:13; 26:13) so that he does not have to move from his bed (26:14a), and avoiding using his hands to work (19:24; 21:25; 24:33; 26:14b). In this passage he lies down, refuses to get up, and seems to imply that he is just having a little sleep or rest (vv. 9–10a). The image of folding his hands (v. 10b, as in 24:33–34; Eccl. 4:5) is adopting a posture that prevents any work happening. Whether lying down or perhaps sitting up, no work will get done. Verse 11 sets out the consequences of poverty and want coming suddenly to the sluggard (but with ample warning), like when being robbed by a thief or assaulted by an armed man.50 Neither the fruits of hard work, nor the prize of wisdom, will be achieved by one who is too lazy to act, think and become wise.
12–15. The third snare of troublemakers (what Waltke 2004: 341 calls ‘the nefarious insurrectionist’) has already been introduced in the book. The image of crooked speech (v. 12b) is the same as that used to describe the wicked in 4:24, and echoes the description of unruly men in 2:12–15. However, the images of verse 13 occur here for the first time and are not explained. He winks (niv adds ‘maliciously’, presumably to avoid the impression that it may have been playful) with his eyes (see 10:10). He scrapes (esv/niv signals with) his feet on the ground, perhaps leaving signs there for other troublemakers who will pass by. He points (esv; ‘motions’, niv) with his fingers, as if to point something out or cause it to be seen. However, it is the descriptions surrounding this that make clear the general thrust of these otherwise-obscure actions. These are the deeds of one who is worthless and wicked (v. 12a);51 they are the outworking of a perverted heart (v. 14a; ‘deceit in his heart’, niv), and his actions continually sow discord (v. 14b), a theme picked up in verse 19b. In ‘sending out’ (sowing) discord, he spoils relationships with others. It may be that the acts of verse 13 are deliberately vague, for such a person often wreaks havoc by ambiguous and unclear signs that may not be self-evident at first. However, such a person – and the traits he embodies – should not be underestimated, for verse 15 outlines how a destructive and sudden end will come his way. His ways are not harmless but a serious threat to those seeking to honour God.
16–19. The final snare overlaps somewhat with the previous description, with both mentioning the sowing of discord (vv. 14, 19).52 This is a numerical saying, a typical wisdom form found prominently in Proverbs 30 (30:15–16, 18–19, 21–23, 29–31). A clue to reading numerical sayings is that the focus of the message is often on the last item mentioned. The seventh example here, sowing discord in the community, draws together the remainder of the other descriptions. While they are initially a loose conglomerate of images, they can all be seen to contribute to a breaking down of the harmony and wholesome relationships which God intends to characterize people living together. Proud or haughty looks (eyes) imply that some are better than others. A lying tongue ruptures trust, friendships and families. The shedding of innocent blood undermines justice and causes needless grief. The mention of wicked schemes and feet rushing to do evil reveals some in the group who are concerned only for themselves, regardless of the cost to others. A false witness (as in 14:5, 25; 19:5, 9) can promote injustice and rip a good person’s character to shreds. These are all socially destructive and anti-community activities. God longs for peace in community, and the thrust of the biblical idea of peace is not simply the absence of overt conflict, but more so the presence of wholesome relationships across human divisions. The language used in this numerical saying is very strong: God hates and detests such human failings. This gives some idea of the extent to which God is committed to building up community. Conflict, deceit and hatred must not be allowed to fester.
Folly can be evident in many areas of life. Being foolish with finances can put us in a bind from which it is difficult to be disentangled. A failure to work hard, or perhaps strive for wisdom, leads to a lack of any achievement. Associating with troublemakers leads to irreversible disaster. The summary picture of verses 16–19 draws attention to folly leading to the breakdown of all kinds of relationships in the community. Folly has serious and deadly effects in these areas of everyday life.
This discrete unit continues from chapter 5 the focus on folly personified as an immoral woman, and will lead smoothly into a similar description in chapter 7. While the description in each chapter varies in how this woman is described, her role seems to be similarly negative in each case. In this section the man is specifically described as committing adultery with this woman (v. 32), making her husband furious (v. 34). She is a married woman (vv. 26, 29). The main lesson is that adultery is self-destructive and so makes no sense (v. 32). This description gives greater emphasis to the role of the woman’s husband in seeking retribution than in the surrounding chapters.
20–24. Verses 20–21 are echoes of 1:8–9, with the mention of both parents teaching, as well as images of wearing the instruction like jewellery. As in 1:9, the image of wearing the teaching/commands is one of accepting and adopting them so that they characterize your life. While binding them on your heart is not physically possible, it probably has the sense of wearing a necklace that will sit close to your heart. As a metaphor, it suggests incorporating these instructions into the very core of who you are. Tying them around the neck implies that they are to be lived out in your actions as well. There may be echoes of Deuteronomy 6:6–9 here.
Verses 22–23 outline the benefits of being shaped by the wisdom of this instruction (v. 22) because of what it is (v. 23, which is an aside or parenthesis in the argument), while verse 24 explains that the goal of being wise is that you will be preserved from the adulterous woman. The three settings of verse 22 (your walk/daily life, when you sleep, when you awake) are indications that the instructions given by the parents are useful at all times. They will usefully guide you in your daily activities; they will preserve you (one of the verbs used in 2:11) when you are vulnerable; they will give you input (lit. ‘muse’ or ‘complain’, but used in poetry to mean ‘speak’ or ‘talk to’) as the day begins. This assistance is based on the nature of this teaching (v. 23, the same words as in v. 20), for it sheds light or makes things clear like a lamp or a light. However, these instructions do not simply disclose the way life is, for they also work on shaping those who hear the teaching. They contain rebukes of (which come from, or consist of) discipline (niv, ‘correction and instruction’), which means that they are to correct and positively shape who you are and how you act. This dual process of shedding light on the way the world is, and shaping your character, is designed to preserve or guard (the same verb as watch over in v. 22, but here more active) from the immoral woman, who is here also described as either the evil woman (esv) or ‘your neighbour’s wife’ (niv).53 The other descriptions in this chapter make it clear that she is an adulteress (vv. 26, 29, 34). As elsewhere (e.g. 2:16; 5:3; 7:5), she is characterized by smooth or seductive talk.
25–29. This section begins with two prohibitions, warning the young man against both desiring (niv, ‘lust in your heart’) and being captivated (lit. ‘do not let her take you’) by the immoral woman’s beauty.54 The eyelashes (‘eyes’, niv: it probably means ‘eyes’ in 4:25 but ‘eyelids’ in 6:4, but is used elsewhere of the rays of light associated with the dawn – hence ‘eyelids’ or perhaps ‘eyelashes’ here) seem to refer to the fluttering of the eye(lashe)s as an attempt to entice the young man. Thus, like beauty in the first half of the verse, it refers to using her appearance as a way of seducing the youth. The reason for these admonitions is given in verse 26, introduced by for. The idea is that, although there is some small cost (a loaf of bread) in hiring a prostitute, adultery or sex with another man’s wife may cost your very life. This is not an endorsement of prostitution, but rather setting out how much more deadly is adultery. Indeed, it is the married woman, not her husband, who will chase after (hunt) your precious or valued life.
The point is made further by two rhetorical questions in verses 27–28, both of which expect the answer ‘of course not’. Just as fire cannot be scooped into your lap (niv, or chest, esv) without burning your clothes, or walking on hot coals is impossible without scorching your feet, so too one who has sex with another person’s wife is playing dangerously with fire and will not emerge unscathed (v. 29). The images are so vivid that they require no further explanation.55 There are, however, two interesting features about verse 29. First, one who only goes as far as touching or perhaps striking her (presumably with a view to sexual contact) will still be punished.56 Attempts at adultery are deadly as well. Second, the idea of punishment arises here for the first time in this description, which is otherwise focused on natural consequences. It is not clear if the punishment is meted out by God (as perhaps in 5:21), or by the aggrieved husband (as in v. 34), who could also be viewed as God’s instrument. However, the language of punishment implies that this is more than simply the consequences of a foolish action. The conclusion of this section is that adultery is clearly dangerous and potentially lethal.
30–35. This section outlines the consequences of adultery. The starting point is the one who steals because he is hungry (v. 30), which at least makes some sense if the only alternative was to starve to death. Yet while such action could be understood, it is not endorsed, and the culprit, if caught, will need to pay the customary financial penalty (v. 31). This is the platform for a ‘how much more’ argument. How much more foolish is one who commits adultery, for his options were either abstinence or sexuality expressed in marriage. He would not die if he chose to reject adultery. Thus, the key verse (v. 32) concludes that the one who commits adultery both lacks sense and destroys himself. The way in which he fails at these two levels is not set out in the verse, but the unit as a whole makes it very clear. One who plays with fire obviously lacks sense (lit. ‘heart’, lēb, but ‘good sense’ captures the image well). By his actions he destroys himself, as outlined in verse 33. He will suffer physical wounds or injuries, presumably inflicted by, or on behalf of, the woman’s spouse.57 He will also be dishonoured or irrevocably disgraced in a culture where loss of face matters even more than physical injury. The final two verses of this chapter indicate that an offended spouse will not be deterred from seeking revenge by payment of a bribe.58 This is a matter that money cannot fix.
This part of chapter 6 depicts the practice of adultery – and the way of folly behind it – as not only dangerous but also senseless. At the level of both adultery and folly, it promises much, but it is deceptive and deeply disappointing. Adulterous relationships may take place in private, but the consequences that flow from them will be both public and humiliating. The thrust of the passage is summed up well in verse 32: he who commits adultery lacks sense.
The woman of chapter 7 is presented in verse 5 in similar categories to the descriptions of 5:20 and 6:24, although the specific details differ in each case. While she is initially only identified as the ‘strange’ (zārâ) or ‘foreign’ (nokriyyâ) woman (v. 5) – what we have called an immoral woman – she too is a married woman (v. 19) who lives in the neighbourhood (vv. 6–8). So although she is never called the neighbour’s wife or adulteress, she is identified in the chapter as such. She serves to round off the detailed emphasis given to folly personified in chapters 5 – 7. Accordingly, she alone has a long speech (vv. 14–20), which develops the flavour of her enticing words. This example, as part of chapters 5 – 7, provides a foil to the personification of wisdom in chapter 8 and leads into the two invitations of chapter 9. The purpose of folly pictured as a woman in chapter 7 is chiefly to remind us that to choose folly and her ways is not simply ‘a lack of sense’ (6:32), but is actually to choose the path of death rather than life. This theme will be picked up in chapter 8 with an extended description of wisdom personified, leading to the explicit choice between life and death (8:35–36) and reinforced further in the two invitations of chapter 9 (9:6, 18).
1–5. This section begins with the final use in the gateway chapters (chs. 1 – 9) of the address My son (O sons, esv, is, however, later used in 7:24; 8:32). Verse 1 echoes the opening verse of chapter 2 (see comments there for more detail), with a focus on keeping (in 2:1 ‘receiving’) the teacher’s or father’s words and treasuring up his commands. The young man is urged to start from the assumption that these words and commands are to be highly valued and become part of who he is (with[in] you). This emphasis on being shaped by this teaching seems to be so crucial that it is reinforced in verses 2–3. The result or purpose of keeping his commands is that you will live (v. 2a, the likely force of two imperatives). So the youth is called on to regard the instruction he has received as his most prized possession, the apple of your eye. This phrase (found also in Deut. 32:10; Ps. 17:8) is literally ‘the pupil of your eye’. It speaks of the one thing that you choose as your favourite out of all the possibilities.59 The descriptions in verse 3 imply that the teaching is to be outwardly worn like jewellery, perhaps like a ring on the fingers and a necklace (the tablet of your heart), but designed to be visible reminders in order to be adopted within (your heart).60 Verse 4 uses a relational metaphor to describe the same reality. The two parallel expressions of calling wisdom and understanding/insight your sister and your relative (esv, intimate friend) is the language of full acceptance (a performative speech-act) and delight in the relationship.61 The end result of embracing wisdom and being shaped by the teacher’s words is, as in 2:16, that the young man will be preserved from being led astray by an immoral woman (v. 5). This example will fill the rest of the chapter.
6–13. A lengthy example is given in verses 6–13, 21–23, expanded in verses 14–20 by the enticing words the immoral woman uses to lead the young man astray. The scene is set in verse 6, with the teacher or father saying that he looked out through the latticed window (just like Sisera’s mother in Judg. 5:28) as a vantage point for observing a scene of daily life.62 Among the unformed (= simple) young men – those who could still choose the paths of either wisdom or folly – the focus centres on one young man (v. 7). He is described as lacking sense (lit. ‘lacking heart’, an idiom for understanding or sense), presumably from a moral or life experience point of view.
The story is told well. He is initially described as walking on the street near her corner, with her not yet explained but presumably referring to the immoral woman of verse 5. Anticipation builds up as he takes the road to her house (v. 8b, esv; ‘in the direction of her house’, niv).63 While we expect an immediate meeting, verse 9 instead describes the setting. It is twilight, with the light fading and the night settled in. At the time of night is literally ‘in the pupil [of the eye] of night’, containing the word translated as apple in verse 2. This is an idiom for ‘the middle/black of the night’, the time when people’s actions will not be as noticeable, hidden by the encroaching darkness, as in Job 24:15.
Suddenly the woman meets him, and she is at first described as ‘made out like a prostitute’ and ‘guarded of heart’ (v. 10, wily of heart, esv; ‘with crafty intent’, niv). Her intent is clearly to seduce someone like this youth. Verses 11–12 are an aside describing her characteristic behaviour. She is loud (used of folly personified in 9:13) and ‘rebellious’ (esv, wayward; niv, ‘defiant’, having the sense here of stubbornly resisting societal norms, in particular her obligations to her husband). As a married woman (not yet mentioned, but evident in v. 19) in that culture, her life should have revolved around her husband and her home, but she is a wanderer physically and relationally. She does not stay at home, but voyages into the streets outside and the market squares. This would be expected in much of our contemporary world, but her motive is not simply to be with other people. Verse 12b indicates that her sorties are hunting trips, for she is lying in wait for, or lurking to ambush, her prey on every street corner. She is on the lookout for men to seduce. Her actions make this clear. When this young man appears, she takes hold of him and kisses him (v. 13a) and speaks to him in a ‘brazen’ (niv, or ‘impudent’, from the root ‘zz, ‘to be strong’) way. She takes initiative to lead him astray.
14–20. This section is an extended recounting of her smooth and slippery words as she invites the young man to her house for sex. It is described as seductive speech and smooth talk in verse 21. It begins with an unusual pick-up line, the ancient equivalent of ‘I have just been to church’ (v. 14). It works on several levels. First, it accounts for why she is on the street, for the apparently noble purpose of fulfilling her religious obligations. She may even be trying to disarm the young man by portraying herself as godly, although that is a little difficult to square with her seizing and kissing him. Second, and perhaps more importantly, it gives her a reason to invite him to her home. While it literally reads, ‘I have sacrificed my peace or fellowship offerings’, an Israelite would know that some of the food offered in this way would have been returned to the offeror to eat that day or the next (Lev. 7:11–18; v. 16 links it with making a vow). The niv picks up this thrust well with its amplified translation: ‘I have food from my fellowship offering at home.’ However, even this is simply a pretext, for the invitation of verse 18 is not to take your fill of food, but rather of sex, misdescribed as love.
The offer is set out enticingly in verses 15–17. She has come out to invite (lit. ‘meet’, qr’, but commonly with the sense of ‘invite’) him to join her. She has been looking for him eagerly or with longing, and has found him. The description of her ‘bedroom’ is opulent and sensual. There are coverings and coloured linens imported from Egypt (v. 16; see 31:22). The bed is perfumed and spiced with expensive, delicious aromas (v. 17). She is painting a picture that would arouse and stimulate desire, all as a prelude to her daring invitation to make love all night and delight in it (v. 18). She also seeks to allay his possible fears that they will be surprised by her husband, mentioned in verse 19. After stating he is not at home, she explains that he is away on a long journey. The bag of money he took indicates that he had much time-consuming trading to do, and would not be home until the next full moon (i.e. weeks away). She has cornered the young man, embraced him, enticed him with images of luxurious lovemaking and explained that it is all without risk of discovery or danger. She is an effective presenter of her advertising pitch.
21–23. The example reverts to narrative in verse 21 with a summary evaluation of the woman’s words. As previously (2:16; 5:3; 6:24; 7:5), her smooth or flattering speech is the weapon of choice to lead him astray. She also turns him aside from the right path by her many words.64 The words of verses 14–20 are effective in leading the young man to act on his aroused desires and to go with her. All at once he follows her (v. 22a).
However, the cameo ends with a description of the actual consequences he receives, rather than those that were offered to him. There are three images of death (vv. 22–23): an ox going to the slaughter (‘lurching not to bliss but to butchery’, Fox 2000: 252), a deer trapped until it is killed with an arrow (the Hebrew is difficult here, but this is probably the sense), and a bird caught in a snare. What began with the promise of making love all night has now degenerated into a scenario that is deadly. It will cost him his life, but he does not know it because he has been duped by her flattering words. The enticing offer promised much, but delivered only death.
24–27. The real consequence of death (in the sense of total loss not gain) is explained in the concluding lesson. The phrase And now, O sons, listen to me (v. 24) begins the final section, as it will in the next chapter (8:32), reminding us of the important truth learnt. Verse 25 warns against following the immoral woman, while verses 26–27 indicate that her pathway leads to death. The young man is urged not to let his thinking or inner longings (his heart, lēb) be turned aside to follow her (v. 25a), nor to stray into her paths by his actions (v. 25b). Four images of death and loss follow. Her victims have been brought down low, and are among many who are slain (v. 26). Her house, with its promise of delights (vv. 16–18), is actually the way of or to Sheol, the place of the dead in Hebrew thought, and is vividly pictured as going down to the chambers or domain of death (v. 27). The offer was inviting – as invitations often are in order to elicit a response. However, the reality was not only deeply disappointing, but deadly serious in its consequences.
This warning example is meant to make clear to the implied reader that the path of adultery, or sexual intimacy outside of the God-given context of marriage, is extreme folly. What you think you see is not what you get. The outward form or enticements are not matched by the reality – it will cost him his life (v. 23). Furthermore, folly in other areas of daily living will also lead to a dead end, in contrast to the gift of life offered on the pathway to wisdom. The solution is to embrace wisdom (v. 4) and prize her teaching (vv. 1–3), but not to stray from her paths into the way of folly (v. 25).
The genre of this chapter is a wisdom speech (so Murphy 1998: 48–49), having departed from the instruction genre in order to offer the student inspiration and encouragement to pursue wisdom.65 Waltke (2004: 386) calls the chapter an interlude and entitles it ‘wisdom’s self-praise to the gullible’, while Longman (2006: 197) entitles it ‘wisdom’s autobiography’. Within chapters 1 – 9, chapter 8 appears to serve as the companion piece to 1:20–33 (so Clifford 1999: 93). The wisdom speech contained here is best evaluated against the deceitful speeches and promises of non-wisdom in chapters 1 – 9 (e.g. 1:11–14; 2:16; 5:2–3; 6:24; 7:5, 14–21; 9:16–17). In verses 22–31 it picks up the theme of wisdom’s involvement in the creation, which was first raised in 3:19–20. Appropriately, it ends in verses 32–36 on the theme of the two pathways, with a strong emphasis on wisdom as the way of life and thus the only sensible choice to make.
1–3. Verses 1–3 set the scene by introducing wisdom personified, in terms that echo 1:20–21. As earlier, wisdom is spoken about in the third-person voice of a narrator. This voice is not actually identified, and may be the father or sage who is so dominant in chapters 1 – 9. Wisdom is calling for people to pay attention, and so she raises her voice (v. 1). The twin terms of wisdom and understanding have strongly overlapping meanings, and seem to be just slightly different descriptions of the one reality. Verses 2–3 outline the public places from and in which she calls out. In a way reminiscent of 1:21, wisdom raises her voice on the heights, beside the way/path, at the crossroads, beside the gates, at the entrance to the gates (vv. 2–3). The point of the heights is that she will be able to be heard on the path. Similarly, the crossroads and the gates (and their entrance) are the busiest parts of the town, with the gates also being the place where the important decisions of the town are taken. The overall image is one of wisdom making her call to people so public, that as many as possible will hear. No-one can respond, ‘I didn’t receive that email’ or ‘I was never told.’66
4–11. This is the most extended self-commendation that wisdom has yet made, a sustained invitation to listen, supported by reasons for paying attention. The groups addressed in this chapter are men and children/‘sons of humanity’ in verse 4. Longman (2006: 200) suggests that the audience, as previously, is actually (young) men at the beginning of their professional or married lives. This is possible, but not established simply by verse 4. Certainly there is a narrowing in verse 5 to a focus on two distinct groups: simple ones and fools. The simple ones are those not yet shaped by either wisdom or folly, and the fact of the appeal here suggests that they have not yet rejected wisdom either. However, if they do not embrace wisdom, they will become fools. What they are urged to gain is prudence (v. 5a), an issue of character and skill to find your way through the issues of life. The second group specifically addressed, the fools, are those who have rejected the path of wisdom, for they are those who despise wisdom and instruction (1:7). To the fools wisdom says, learn sense (v. 5b, esv; Longman 2006: 199, ‘take this to heart’). This reads more literally ‘understand heart’, where the heart would represent thinking. The phrase ‘come to your senses’ captures the intention of urging those who have rejected wisdom to change the core of their thinking. If the unformed simple ones are urged to have their character shaped by wisdom, the fools who have already rejected wisdom are challenged to do a U-turn and come to their senses by reconsidering wisdom and her claims.
Wisdom recommends herself because of the rightness and value of her teaching in verses 6–11. In verses 6–9 the moral quality of wisdom’s words is highlighted. They are what is right (upright, v. 6b), truth (v. 7a), righteous (v. 8a; ‘just’, niv), straight (v. 9a; ‘right’, niv), right (v. 9b; ‘upright’, niv) – and not wicked (v. 7b) or twisted/crooked (v. 8b). Wisdom is a trustworthy source, and so all her words and ideas can be relied upon. They are for the discerning/understanding, for those who have found knowledge, implying that they are intended to further shape those who have already chosen the way of wisdom.
This self-commendation ends with wisdom urging those who hear to receive or ‘take on board’ her instruction in preference to money, valuable metals or jewels (3:15). A number of scholars suggest that verse 11 is a gloss rather than an original part of the text (including evangelicals like Waltke 2004: 399). This is largely a text-critical debate, but if verse 11 is included, it is simply developing the value of wisdom in verse 10, and drawing out the obvious conclusion that nothing could be compared to her in value. The very objects that people treasure in this world are less valuable than what wisdom has to offer. Up to this point wisdom is exhorting her listeners to opt for the way of wisdom, without yet detailing what will flow from this foundational choice.
12–16. Wisdom introduces herself more formally in verse 12 and then proceeds to outline her character. She deals first with her positive characteristics (prudence, knowledge, discretion, v. 12) and then indicates what she distances herself from (evil, pride, arrogance, a perverse mouth, v. 13). There is parallelism between wisdom in verse 12 and the fear of the Lord in verse 13, as if they are different ways of describing the same reality, indicating how the fear of the Lord is foundational for the wisdom task.67 As in 1:7, the fear of the Lord refers to the foundational choice of respecting God as God. Verse 13 makes it clear that this involves the decisive rejection (hate is used twice) of evil and its component parts, pride and arrogance, evil behaviour (the way of evil, esv) and twisted speech. All these have to be renounced if God is to be treated as God.
Verses 14–16 focus on the value of wisdom to those in positions of power. Verse 14 is a little more general than that, but in the context of verses 15–16, it is talking about advice, sound wisdom, insight and strength in order to rule well. There is a parallel between verses 15a and 16a (by me kings reign = ‘by me rulers rule’) and between verses 15b and 16b (and rulers decree what is just’ = ‘and nobles, all who govern rightly’). The thrust of verses 14–16 is that wisdom will help those who wield power to exercise it in appropriate and beneficial ways in their community setting. This means that wisdom is intensely practical in leadership positions. The classic example of this is when Solomon asked for wisdom to govern God’s people and discern between good and evil in doing so (1 Kgs 3:3–15, especially v. 9). Immediately after this is given, Solomon is tested in a legal dispute between two prostitutes over who is the true mother of a baby (1 Kgs 3:16–22). Solomon uses his wisdom by devising a shrewd test – ordering that the baby be dissected – to reveal the one woman who had true maternal instincts, with the result that all Israel understood that God’s wisdom was with Solomon to do justice (1 Kgs 3:28).
17–21. Verses 17–19 operate similarly to verses 14–16, with a more generic introduction in the first verse before focusing on the real issue in the second and third verses. At one level, verse 17 is simply descriptive of the fact that wisdom loves those who love her, and is found by those who seek her. However, in light of the parallels in 2:1–6, it seems that the main task of this verse is to motivate people to seek and love wisdom. It is urging action, not simply describing the way things are. One key purpose of chapters 1 – 9 within the book is that its readers will strive to have their character shaped by wisdom as they reject the path of folly. This emphasis on pursuing wisdom makes sense of verses 18–19, which outline financial incentives for seeking wisdom: riches, honour, lasting wealth, prosperity (v. 18); better than gold or choice silver (v. 19). Honour (kābôd) can mean ‘glory’ and so refer to a glorious abundance of money and possessions, but may also imply here the notion of being held in respect by others. Enduring wealth suggests that what is gained from wisdom is not just short-term, ‘flash-in-the-pan’ wealth that is conjured up today and disappears tomorrow. Of all the descriptions in verse 18, the most interesting is righteousness (ṣĕdāqâ). Although the niv translates this as ‘prosperity’, this is a common word for righteousness (it will be repeated in v. 20), and makes sense within a wisdom mindset. The rich should be shaped by wisdom, and a key component is a shaped character which will include a commitment to the righteous use of their wealth and power. Verse 19 states that the fruit or yield of wisdom is better than precious metals like gold or silver. While this may be a way of asserting that the by-product of wisdom is abundant riches, it may also be that it is better in that riches as the outworking of a godly character are better than riches alone. However, it is at least clear that those who want to receive what wealth promises to give should pursue wisdom instead. The message is ‘embrace wisdom who grants wealth and perhaps more’.
Verse 20 puts this wealth in the context of justice and righteousness. While wisdom will give wealth (Longman 2006: 195, ‘substance’) to those who love her and fill their treasuries (v. 21), loving wisdom involves being shaped by justice and righteousness, for that is part of the way of wisdom (v. 20). Wisdom does not offer the promise of dishonest gain, or wealth at the expense of those in need, but of wealth rightly gained and to be used in conformity with wisdom’s nature and values. Justice and righteousness are a common pairing in OT legal and prophetic texts, and the wisdom book of Proverbs shows a similar valuing of these key values and priorities. Verse 21 projects a picture of wisdom being willing to give out rich treasures that will be able to fill their coffers.68 Anything less than wisdom is worthless, or at least worth less than what wisdom can offer.
This key theological section has been debated at length by scholars. Some suggest that the description of wisdom in 8:22–31 is so exalted that it is to be understood as a hypostasis, that is, a heavenly or divine being separate to God, even though it is described in human terms. However, wisdom is not depicted here as an actual heavenly being co-existing with God, but rather is an extended personification, an abstraction made personal for the sake of vividness.
The context favours the view that wisdom is here being personified. Wisdom has previously been described in personal terms throughout this opening section of Proverbs. For example, she is portrayed as a woman crying out to the youth in the city in 1:20–33. In 3:16 she holds long life, riches and honour in her hands, making them available for those who seek her. In 4:6 the pupil is promised that if he loves her, she will protect him. In 4:8–9 she will honour and exalt those who embrace wisdom, putting a garland or crown on their head. Furthermore, she is one of two women in chapter 9 who personify the virtues of wisdom and folly respectively. Indeed, it is part of the teaching strategy in these chapters of Proverbs to personify folly as well. The immoral woman of chapters 5 – 7 (and 2:16–19) is at one level the embodiment of folly. Thus, there is ample evidence of the virtues of wisdom and folly being personified in the surrounding context. The juxtaposition of wisdom and the contrasting figures in chapters 7 and 9 reinforce the view that wisdom is only personified, for the figure in 9:13–18 is certainly not a hypostasis (Kidner 1964: 78–79).
While later Jewish wisdom identifies the figure of Proverbs 8 with the Torah, a number of scholars have sought to identify the wisdom figure as a pre-incarnation appearance of the second person of the Trinity, later to come as Jesus. Along these lines, verses 22–31 are sometimes compared to John 1:1–18, or verse 30 is connected to Hebrews 1:2–3. Attempts to make a link with Christ are largely based on the relationship between this figure and the Lord in the much-debated verse 22 (see below). There is difficulty in knowing how the verb qnh is to be understood. The two viable options are ‘created’ and ‘acquired/possessed’. Arianism (an early Christian heresy claiming that there was a time when Christ did not exist) used the former meaning to argue that Christ is a created being. However, if you adopt the more likely translation of ‘acquired’ or ‘possessed’, there are still problems connecting this figure to Christ. If this figure was ‘acquired’ or even ‘possessed’ by the Lord, then there still seems to be a time when he was not, or perhaps that he existed but was independent of the Lord. None of these options seems to fit orthodox Christology. If the nrsv is right in translating verse 22b as ‘the first of his acts of long ago’, this makes the objection even stronger.
The other obvious option is that it is not a reference to the pre-incarnate Christ (nor the Spirit, the view of Irenaeus), but simply to wisdom. Here it is an assertion that, since wisdom precedes the creation, it could be woven into every part of the created world. This makes sense of the examples of verses 24–26, highlighting the presence of wisdom before the creation. While there is a link between OT wisdom and Jesus, this does not require the figure of Proverbs 8 to be a depiction of Christ. Jesus fulfils and embodies OT wisdom, just as he fulfils OT law, prophecy and apocalyptic. This leads to Jesus being described as the ‘wisdom of God’ (1 Cor. 1:24, 30), without implying that every time wisdom is mentioned, it is really a hidden reference to Jesus. Similarly, the emphasis on wisdom in creation in Proverbs 8 is fulfilled in Colossians 1:15–20, where Christ is not only Lord in redemption (vv. 18–20), but also Lord over creation, bringing it into being and sustaining it (vv. 15–17). Wisdom is not separate from God’s purposes, but the personified figure of Proverbs 8:22–31 is not a description of the pre-incarnate Christ.69
What, then, is the purpose of the personification in Proverbs 8? Goldsworthy (1987: 79) suggests that, ‘Personification in Proverbs 8 is almost certainly a poetic way of highlighting the important characteristics of wisdom as being both a gift of God and an activity of man.’ Wisdom is best seen here as an attribute of God, one that he used as he wisely made the entire creation. To some extent, then, God’s wisdom can be partially discerned by a close study of the created world. In addition, the precise identity of wisdom in its current context is to be found in the studied contrast in Proverbs 1 – 9 between wisdom personified (‘Lady Wisdom’) and folly depicted as a woman (‘Dame Folly’). This common wisdom theme of the two ways is both how this chapter ends and is a theme further developed in chapter 9. The personification of wisdom in chapter 8 makes for a vivid contrast between these two fundamental choices in life. Thus, it is better to read the figure of wisdom as an extended personification, that is, an abstraction made personal in order to be remembered more easily. God possesses wisdom as one of his key attributes.70
22–26. This subsection outlines the beginnings of wisdom, first with a statement of God’s action (v. 22), then a series of passive verbs in verses 23–25 (I was set up . . . I was brought forth . . . I was brought forth). God is the active participant here.
Of the two main possibilities of translating qnh (‘created’ and ‘acquired/possessed’), the latter meaning is the core one and is adopted by kjv, esv and niv 1984 (contra nrsv = ‘created’; niv 2011 has ‘brought me forth’).71 Some suggest that it may mean ‘create’ in Genesis 4:1, when Eve speaks of the birth of Cain and says, ‘I have created a man’, but this could easily be translated as ‘acquired’ or ‘gained’. Kidner (1964: 75) argues that of the verb’s eighty-four OT occurrences, only six or seven allow the sense of ‘create’, and even they do not require it. Fox concedes that its basic meaning is ‘acquire’, but observes that the verb can mean ‘acquire by creating’ and so needs to be translated as ‘created’ here. Steinmann argues that the verb is nowhere used of creatio ex nihilo, which it would need to mean here, and so translates it as ‘acquired’ or ‘possessed’.
Certainly, if it means ‘acquired’, this should not be understood as implying that there was a time when God was not wise. That would be to miss the thrust of this passage entirely. The rest of this section shows no interest in what existed prior to wisdom being created or acquired. Rather, it focuses on wisdom being infused into all parts of the creation from the very beginning. This bypasses the debate between those who wish to translate qnh as ‘created’ and those who prefer ‘acquired’ (and by extension, ‘possessed’). The main point is not the process of acquisition of wisdom (by a new act of creation, or by acquiring an existing entity), but rather that God has wisdom and has used it extensively as he has made the world. In this light, possessed (esv) is the most useful translation as it draws attention to the outcome rather than the process.
Wisdom then explains that she is the first of God’s ‘way’ (v. 22). The word ‘first’ (rē’šît) has a variety of meanings, ranging from the first in importance (chief) to the first in a sequence (beginning). Since the context is one of the very commencement of creation, and since no rival virtues are mentioned or implied, ‘first’ most likely has a time sense here, and so means ‘beginning’. ‘Way’ (derek), commonly used in Proverbs to mean your fundamental choice through life, here has the related sense of all that you do on this way, and so is usually translated as ‘works’ or ‘deeds’.72 The last part of verse 22 reads, ‘his deeds of old, from then’ (= ‘from his deeds of old/antiquity’, a time phrase in parallel to ‘the beginning of his way’. Both the niv ‘before his deeds of old’, and esv the first of his acts of old add a little to the text as a way of interpreting it.
In this time long ago, wisdom describes herself as being ‘poured out’ into the creation. The verb in the Hebrew text, ‘poured out’ (nsk), is often emended to read ‘formed’ (niv) or set up (esv).73 However, the image of wisdom being poured out into the created world does parallel the verb used in verses 24–25 of wisdom being brought forth into the world. The idea in each case is that wisdom becomes an integral component used in shaping the creation. Verse 24 refers to this beginning period – in terms reminiscent of Genesis 1 – as the time when there were no depths or underground springs of water. Verse 25 describes this time as before the shaping of the mountains and hills (echoes of Ps. 90:2), while the following verse refers to the earth with its fields (lit. ‘outsides’) and soil (dust). The section from verses 24–26 thus gives a variety of descriptions of the same time period before the creation of the earth. In that setting wisdom was poured out (v. 23) and brought forth (vv. 24–25), so that there is nothing in creation that has not been wisely or skilfully made. It is therefore important to understand wisdom if you wish to make sense of the created world. This dovetails nicely into the affirmation of Genesis 1 about the original goodness of creation, and would have implications for the ‘wise’ use of our world.74
27–31. This subsection consists of two connected parts. In verses 27–30a we see wisdom’s presence and ‘involvement’ with God the Creator and Sustainer. In verses 30b–31 wisdom is both the delight of God and the one who delights in God’s creation.
Verses 27–30a contain various creational actions by God (vv. 27–29), which are bracketed by twin statements by wisdom (vv. 27a, 30a) saying that she was there, that she was beside God as he was acting. If verses 22–26 describe the creation just before God made or shaped it, then verses 27–29 outline wisdom’s presence during (when) the acts of creation.75 These acts clearly echo the narrative of Genesis 1. Sometimes the descriptions use the words of Genesis 1 (e.g. ‘on the face of the deep’ in Gen. 1:2 and Prov. 8:27), but more commonly they simply allude to the Genesis account.76 Thus, establishing the heavens echoes the creation of night and day, and filling them with the sun, moon and stars. Drawing a circle (esv; ‘marked out the horizon, niv) on the deeps reflects the separation process of creation, while the firming of the skies (lit. ‘clouds’) and the fixing of the fountains of the deep refer back to the waters above the earth (sky) and those on the earth (Gen. 1:6–8). The assigning of limits to the sea (v. 29) echoes the gathering of the waters to make dry land (Gen. 1:9–10).77 These are clear connections between the two texts. Against the backdrop of this account of the creation, wisdom makes two claims: I was there (v. 27a) and I was beside him (v. 30a). The phrase I was there (v. 27a) does not imply that wisdom was in the heavens/sky, but that she was part of that process. As Fox (2000: 284) points out, ‘“There” is a situation, not a location.’ Wisdom was both present and actively involved in the work of creation. One key implication of this is that if wisdom is foundational to the creation of the world, it is also foundational to making a successful path through life.
Verse 30a needs to be discussed separately because of the variety of interpretations that have been offered, even if none of the possibilities undermines the basic point established above. The Hebrew word ’āmôn has been variously translated as ‘master worker/craftsman’ (e.g. esv), ‘constantly’ (e.g. niv) or ‘little child’ (e.g. Waltke, Fox). The existence of this debate needs to make us cautious about drawing too much from whatever translation we think gives the best sense, but there is significant overlap of meaning in any event. Whether wisdom was by God’s side constantly, like a master worker, or as a little child paying close attention, she is actively involved in the process as a co-worker or onlooker/admirer. Wisdom at least is present and learning from God’s activity in creation, and perhaps also being used by God as he creates. While ‘master worker’ (or equivalent) seems to be the most commonly chosen in English Bible translations, the context in verses 22–31 favours an emphasis on wisdom’s presence rather than her activity. She is active in the present (vv. 1–21), calling people to choose her, and claiming that she helps rulers rule (vv. 15–16). But the thrust of verses 22–31 is simply on wisdom’s presence with God from the very beginning. If anything, wisdom is being used by God, woven into the fabric of the world, rather than herself being active.78 In the end we cannot be sure, but it seems clear that it is primarily an echo of I was there in verse 27a.
The theme of delight is covered in verses 30b–31. Verse 30b could refer to God’s delight in wisdom (so esv: I was daily his delight) or wisdom’s own delight, presumably at being beside God (so niv: ‘I was filled with delight day after day’). While it most likely refers to wisdom being God’s delight,79 it is immediately followed by clear statements that wisdom was rejoicing before God (v. 30c), rejoicing in the whole inhabited world (v. 31a) and delighting in human beings (v. 31b). There is a sense of playful exploration of the way the world is ordered. While God delighted in wisdom’s presence, wisdom itself rejoiced in both God and those who fill his creation.
32–36. After this aside in verses 22–31, the key threads of the chapter are drawn together in verses 32–36, and a suitable challenge is given, introduced by the resumptive O sons (= niv ‘my children’). It consists of wisdom urging those who are still uncommitted to be shaped by wisdom. The call to listen is, as often elsewhere, a demand for obedience, evident in verse 32b by the parallel keep my ways. The warning of verse 33 is not to neglect or ignore (lit. ‘let loose’) the teacher’s wise instruction or shaping. The one who listens/obeys is called blessed in both verses 32 and 34, and the way to listen is to be eagerly and expectantly watching out for lessons to learn (v. 34). There is clearly nothing more important than being shaped by wisdom.
The final two verses (vv. 35–36) unpack the most severe consequences of accepting or rejecting wisdom, seeing it as a matter of life and death. The contrast between verse 35a and verse 36b is telling: whoever finds me finds life . . . all who hate me love death. There is a careful balance between this simply being the consequence of their choice (v. 36a, ‘those who miss me injure themselves’) and also the active involvement of God (v. 35b, obtains favour from the Lord). From one vantage point, the consequences naturally follow; from another, God is actively involved in the process. The two ways to do life of chapter 9 are thus anticipated in this final exhortation. Both will speak of life as the outcome of embracing wisdom (8:35; 9:6), while death is the consequence of choosing folly (8:36; 9:18). The promise of life as it is meant to be is starkly contrasted with the shadowy threat of death. Murphy (1966: 9) describes the kerygma of wisdom as ‘life’ and sees it set out most clearly in this section.
Wisdom is portrayed here as an attractive, even irresistible, figure. Her call is unmistakable (vv. 1–3); her instruction is rich (v. 10); her foundation is the fear of the Lord (v. 13); her benefits are beyond measure (vv. 15–19); and her character is upright (v. 20). She is the ideal one to shape a young person’s life. Furthermore, verses 22–31 describe her as so integrated into the creation that living in accordance with wisdom is the only way to live ‘with the grain’ (vv. 22–31). God’s incredibly complex creation is riddled with the presence of wisdom. For this reason, the chapter concludes with a call to find true life through embracing wisdom, for the alternative is deadly (vv. 32–36).
The three sections of this chapter are clearly verses 1–6, 7–12 and 13–18, although verses 7–12 may be divided further. In the context of chapters 1 – 9, the call to embrace wisdom is actually part of a wider choice – which woman shall I embrace? Proverbs 9 contains two seemingly identical party invitations (vv. 4, 16), one from ‘Lady Wisdom’ and one from ‘Dame Folly’. While the two invitations make a fitting conclusion to chapters 1 – 9, there is less clarity about verses 7–12. Byargeon (1997), however, points out that each individual mentioned in verses 7–12 corresponds to either wisdom or folly in the surrounding invitations.80 Perhaps more significantly, the fear of the Lord sayings in 1:7 and 9:10 form an inclusio within chapters 1 – 9. The chapter does not end with a fear of the Lord saying simply because it is structured chiastically, in which the key point is made in the centre. The invitation of personified wisdom (vv. 1–6) is balanced by the invitation of personified folly (vv. 13–18). The folly of the scoffer when corrected (vv. 7–8a and v. 12b) brackets the response of the wise person to correction (vv. 8b–9 and v. 12). This leaves the fear of the Lord and promise of long life at the centre and the structural key point of the chapter (vv. 10–11).
1–6. As in the parallel invitation in verses 13–18, there is an outline of the setting (vv. 1–3), the inviting words (vv. 4–6) and ending with the consequences of this choice (v. 6). Wisdom herself is introduced in the same, unusual plural form (with a singular verb) found in 1:20.81 She has prepared well for the feast. The house that she has built is a substantial one, evident from the seven pillars she has quarried or carved (hewn, esv).82 The seven pillars or standing columns are described as belonging to wisdom (her, esv, not ‘it’, niv), so they may be decorative rather than structural. Solomon’s palace had many cedar pillars (1 Kgs 7:2–6) and two decorative bronze pillars (1 Kgs 7:15–22), but simple homes may have had one or two wooden pillars in the centre.83 The number seven may not have any particular significance (contra Garrett 1993: 115, who sees it as an echo of the seven days of creation), but if they are the pillars around the open courtyard in the house (so Waltke 2004: 433), then it is a grand house with plenty of room for more to come in. Her provision of a suitable place for a feast (v. 1) is matched by a description of the banquet itself (v. 2). The provision of meat (beasts, esv) indicates a lavish meal since meat was a luxury item. The mixing of wine is not watering it down, but rather mixing in honey and spices for an even richer taste. She has also arranged or ordered the tables.84 Wisdom is a generous and indeed perfect hostess. In the context of the book this is a celebration not to be missed.
She has sent out young women as her messengers to ensure the invitation is heard. Dahood (1963: 17), citing a Ugaritic parallel, proposes that no-one would send out female servants to invite male guests, making it likely that she has sent them away or dismissed them. However, this is to press the details of a literary device too far, since wisdom is not an actual mistress with servant girls. The sending out of the girls is part of making the feast known. Wisdom calls out from prominent locations (as in 1:20–21, places chosen to ensure that all will hear), and issues her invitation through these girls.85 Strictly, it is wisdom who calls out or invites (this verb means ‘invite’ in the context of a feast), but she does so through her messengers.
The words of the invitation are set out in verses 4–6. They are addressed to the simple, which refers as before to those who are not yet shaped by either wisdom or folly (see 1:4, 22), those who are still naive and easily taken in. In parallel with the simple is him who lacks sense, literally lacking heart (as in 7:7 and echoed in 8:5), which is an idiom for lacking sense or understanding. The invitation given in verse 4 will be repeated in identical words by folly in verse 16. It is a call to ‘turn aside’, to leave the current path and enter the house and way of wisdom. In other words, it is a plea to make wisdom the foundation of your life. The banquet image from verse 2 is repeated in verse 5, with a call to enjoy her food and carefully prepared wine. The reality behind this symbolism is set out in the transparent words of verse 6. The youth is invited to give up or leave behind his unformed or simple ways by making this foundational decision to base his life on wisdom. The double imperative (leave . . . live) is commonly a purpose construction in Hebrew, so the force is on leaving behind your simple way (nrsv opts for ‘lay aside immaturity’) in order to live (it could alternatively be a result clause: so that/with the result that you will live). The second half of verse 6 adds another imperative, ‘go straight’ (walk, esv/niv), which continues this purpose (or result) construction: ‘leave . . . in order to live and in order to walk in the way of insight’. This explains the imagery of verse 5 as a call to leave behind your past indecision in order to travel wholeheartedly on the path of wisdom, to have your whole life shaped by wisdom. This is an invitation to live, to find life as it is meant to be, life in all its fullness – an idea picked up in the NT where Jesus describes himself as the bread of life who gives life to the world (John 6:32–35), a life that is abundant (John 10:10).
7–9. This middle section of the chapter (vv. 7–12) connects the two invitations, compares the wise and the scoffer, and centres on the fear of the Lord as the foundational principle for life.
A crucial clue to discerning the difference between those who have embraced wisdom and those who have embraced folly is to examine the way they respond to the correction of other people. Those who choose folly (vv. 7–8a) do not know their own need – so they react with insults and abuse. They have nothing to learn and are unteachable. Those who choose wisdom (vv. 8b–9) know their need to grow in wisdom, appreciate correction and are teachable, since they seek to gain further knowledge.
In verse 7 the one who corrects or disciplines a scoffer or mocker receives abuse or insults.86 The second half of verse 7 claims that the one who rebukes the wicked gets hurt. The word for ‘hurt’ or injury is a term commonly used for animals unsuitable for sacrifice because they have blemishes, but is here used as a parallel to ‘insult’. Thus, it could refer to either physical injury or being accused of having (moral) defects (so Waltke 2004: 427, ‘brings moral blemish on himself’). Verse 8a warns against rebuking (a different verb from that used in v. 7, but with a similar meaning) a scoffer, for the outcome is that he will hate you.87 In each case, the wicked or mockers reveal their (lack of) character as they respond to correction, or being called to account.
The second half of verse 8 begins the contrasting description of the wise. Since the truly wise would aim to grow in wisdom and character, they appreciate any constructive criticism, instruction or correction, since it will help them to become the kind of people they wish to be. Thus a wise man who is rebuked will love the one who takes the risk of calling him to account. A rebuke therefore makes it clear whether a person wants to grow in character or simply to save face. The mention of a righteous person (v. 9b), in parallel to the wise one, emphasizes that this is not simply a matter of gaining knowledge, but rather an issue of character. Those who willingly embrace the instruction (implied) and teaching being given will increase or add to their learning (see 1:5a). In other words, the way in which people respond to correction and instruction is commonly a litmus test of their character and deepest commitments.
10–12. Against this backdrop comes an echo of the foundational principle of 1:7, acting as a kind of inclusio bracketing all of chapters 1 – 9. The fear of the Lord, or respecting God as God (see on 1:7), is the beginning of wisdom (v. 10). This is a different word for beginning from the one used in 1:7, and clearly has the sense of ‘first in time’, a word that occurs only here in Proverbs. This verse is the only place in the chapter where God is explicitly mentioned, but it is the crux of the teaching. Respecting God as God is the indispensable starting point, without which it is impossible to understand the various descriptions of daily life found in the rest of the book. To build a life or worldview without starting here is like building a house without foundations, or running a marathon without training. It makes no sense and will only lead to disaster. To interpret the sentence sayings that begin in chapter 10 without this hermeneutical key is to be like the fool in 26:7, 9, whose use of a proverb is ineffective and even dangerous.
In parallel with this fear of the Lord saying is a reminder about the importance of knowledge of God, or perhaps even ‘knowing God’ in a relational sense. The Hebrew words for knowing and knowledge are not simply about ‘head knowledge’, but often imply a relationship. Knowing God is crucial to understanding this world and how to live in it. God is described in verse 10b as the Holy One (actually the form is plural, but it is best to read it as a plural of majesty, since God is clearly in view). The term ‘holy ones’ is commonly used elsewhere to describe angels, but this sense does not fit the context or parallelism here. The language of holiness is not very common in Proverbs, used only here and in 30:3 (again knowledge of the Holy One). The book clearly does not deny God’s holiness – indeed, here it assumes it – but it is not often focused on this aspect of God’s character, which is dealt with more extensively elsewhere in the OT. The concern of this book is rather about how to act in daily life, built on the foundation of knowing and respecting God.
Verse 11 is closely connected with verse 10, giving a reason or motivation for grounding your life on respecting God as God (for/‘because’).88 It makes sense to ground your life on the fear of the Lord because it is by wisdom that you will gain long life.89 The expressions your days will be multiplied and years will be added to your life are parallel ways of describing a long life as the fruit of wisdom.
A further incentive is provided by verse 12, contrasting the wise person and the scoffer. The advantage of wisdom is set out a little cryptically, reading, If you are wise, you are wise for yourself (esv), but the force of the final phrase is that you will be benefit from it. Clifford translates this phrase as ‘to your own gain’, in contrast to the outcome for the scoffer (similarly, niv, ‘your wisdom will reward you’). The outcome for the scoffer is that he alone will bear it, with ‘it’ sometimes understood as ‘guilt’ (e.g. Waltke 2004: 428), but most commonly as ‘the consequences’ (so Clifford 1999: 101; niv, ‘you alone will suffer’). Benefits flow from wisdom, and negative outcomes from scoffing.
13–18. This final section is the invitation by ‘Dame Folly’, the counterpart to, and opponent of, wisdom. Unlike Lady Wisdom, she has not prepared very much. She has built no house and sends out no servant girls. Instead, her character is outlined, whereas wisdom’s was only implied by her words and actions. The woman Folly abstracts or personifies folly, which is the rejection of wisdom based on the fear of the Lord.90 Verse 13 makes three crucial observations about her before her actions and words are described. She is pictured as making a loud, roaring noise (esv, is loud; niv, ‘unruly’, as in 7:11). This word can mean ‘tumultuous’ when applied to cities or lands, ‘roaring’ when applied to the sea, and ‘growling’ or ‘barking’ in relation to bears and dogs. When applied to this woman, it probably means ‘bustling, boisterous’ (Longman 2006) or ‘stormy’ (Murphy 1998). She is also described as ‘simple’ (niv). The underlying Hebrew root means ‘be wide, open, spacious’, and while the noun, as here, usually means ‘simplicity’, the intensive (piel) form of the root means ‘to persuade, seduce, entice’. A number of scholars therefore translate it as seductive (esv).91 If the word ‘simple’ is retained, it is no longer the simpleness of the unformed youth, but rather the rejection of wisdom’s offer to shape her character. Another way in which she is opposite to wisdom is that she ‘does not know what’, which is probably elliptical for ‘what there is to know’ or ‘what is going on’ (hence esv/niv, knows nothing). The verb ‘know’ can also mean ‘care about, be concerned about’, and be translated ‘she cares about nothing’ (so Whybray 1994: 148, who cites Gen. 39:6; Job 9:21).
Verses 14 and 15 describe Dame Folly sitting in a prominent place in the city, calling out to those who pass by. In an Israelite walled city the doorway to the house would open into the street, so that she would be in public view. In parallel with this is the description of her sitting in the highest places in the town (see 9:3), which may be an additional location or simply the site of her house. Its significance is that the highest place makes it much more possible to be heard further away, so that her invitation can spread widely. The word seat could be translated ‘throne’,92 but the emphasis here is not on her claiming undue honour, but on her making herself heard. Her purpose in sitting in this public location is to ‘invite’ (‘call’ takes this sense here) passers-by to her house.
The invitation of verse 16 is a repetition of wisdom’s invitation in verse 4. Both invitations are addressed to those not yet shaped by wisdom or folly (‘the simple’), and to those who lack sense or understanding (‘lacking heart’). She is calling to those going straight on their way (v. 15) to turn aside into her house and what it offers. Her tempting offer is based on the insinuation that what is forbidden or hidden must be better than what is offered by wisdom. Stolen water is an enticing way of referring to adultery, the stealing of what belongs to another, as in 5:15–17 where water is used of sexuality. This is depicted as sweet or attractive. Bread/food eaten in secret (lit. ‘of secrets’) is in parallel with stolen water, and suggests that what is done in her house will not be made known to others. It happens in private, away from prying eyes, and is promoted as pleasant (esv) or ‘delicious’ (niv). This echoes the seductive speech of the immoral woman earlier in the book (e.g. 7:18–20). Her invitation started off in the same way as Lady Wisdom’s in verse 16, but now in verse 17 it sounds more appealing, even seductive, as she offers forbidden fruit.
Verse 18 begins with but, indicating that the wrong impression given by Dame Folly’s words will now be corrected. The one who is enticed into her house is not aware of the real and deadly serious consequences of embracing folly. While wisdom offers life, all other options are on the path to self-injury and death (8:35–36). The departed spirits (esv/niv, the dead) are there, as in 2:18. Another way of putting this is that those called/invited (her guests) are in the place of the dead, Sheol, with the depths making it clear that there is no way to return. While her invitation sounded very appealing, it is clear from verses 17–18 that it was dangerously deceptive.
This chapter thus rounds off chapters 1 – 9, highlighting the fundamental choice between wisdom and folly, and reminding us of the need to build on the right foundation of fearing God as God. Although the invitations from wisdom and folly begin in a similar way (vv. 4, 16), only that of wisdom leads to a life that makes sense. Folly offered what claimed to be sweet and pleasant (v. 17), but was actually the way of death, a place of rotting corpses (v. 18). To quote a proverb, all that glitters is not gold. Folly offers much but delivers little – then and now. Wisdom must be grounded in the fear of the Lord, and will be shown in the way we respond to correction and reproof (vv. 7–9). Only embracing the way of wisdom will lead to the ‘good life’ (vv. 5–6, 11). In the end there are not two ways to live, but rather one way to live, and another way that leads to death.
What, then, do chapters 1 – 9 offer to the reader of the book of Proverbs? Fundamentally, they claim that the key to interpreting observations about daily life (found extensively in the rest of the book) is to make certain foundational commitments and choices. Life as God intended it must be grounded in respecting him as God (the fear of the Lord, 1:7; 9:10), and the path of wisdom must be followed and the way of folly decisively rejected. Once we respond to wisdom’s gracious invitation, we must allow our character to be shaped by her and her values. Only then will we be ready to be God’s person in God’s world, living under God’s rule in the many and complex situations of daily life. And only then will we be able to gain the benefit God intends us to have from reading the rest of the book of Proverbs.