Chapters 22:17 – 24:22 form a discrete section based (especially 22:17 – 23:11) to some extent on thirty ‘chapters’ from the epilogue of the Egyptian wisdom text, the Instructions of Amenemope, but filtered through a grid of Israelite faith (e.g. 22:19; 24:21). Most of the parallels are confined to 22:17 – 23:11, but the specific nature of the examples makes the borrowing clear. Israel’s wisdom movement is part of a broader international interest in wisdom, and it is clear that some insights gathered from outside Israel have been incorporated into Scripture. Their truth – and adoption into the book – makes them authoritative rather than their source.
Thirty sayings are explicitly mentioned in 22:20. Of course, Egyptian deities and deified ideas (e.g. ma‘at) are appropriately omitted, and the sayings are rearranged and developed in fresh ways. They can usefully be discussed in these thirty sections (see the headings in the niv). There are some slight differences in the ways various scholars have divided up 22:17 – 24:22 into thirty sayings. Some treat 22:17–21 as an introduction and do not number it; some combine 23:12–14; some combine 23:15–18; some divide 24:8–9 into two; some separate 24:10 from 24:11–12. This commentary prefers the view of Waltke, which is reflected in the niv numbering. Within these words of the wise, there are three subsections after the introduction in 22:17–21: 22:22 – 23:11; 23:12–35; and 24:1–22. Clifford (1999: 199) proposes that the first part is addressed ‘to young people ambitioning a career’, while the second deals with the concerns of youth, and the third covers the destinies of the righteous and the wicked.
17–21. Some versions (e.g. nrsv) see the words of the wise in verse 17 as a heading like the others at the beginning of each section of Proverbs. However, while this acts as a heading for a discrete group within the book, this phrase is actually the object of the verb ‘to hear/obey’ and already follows the call to listen (lit. ‘extend/stretch out your ear’). Yet the focus of the verse is that what follows are words handed down by tradition among the wise. They are in parallel to knowledge in the second half of the verse. Those listening are urged to hear, obey and set their mind (lit. ‘heart’) to the content of these sayings. Keeping these teachings within you (lit. ‘in your womb’, used metaphorically of the inner self for young men as in 18:8; 20:27, 30) is pleasant (v. 18a), an adjective used in this section to describe words (23:8) and wealth (24:4). In the book as a whole wisdom’s ways are pleasant (3:17), while wisdom and knowledge in our inner being are described by the related verb (2:10). The picture of verse 18b is that these wise words are so much a part of us, that they are also on our lips as we teach others. These proverbs are not for us alone. Even this is not the end of the process, for verse 19a outlines the purpose of all this – that we may trust in the Lord (Longman 2006: 416 calls this ‘the theological motivation for the teaching of wisdom’). There is a close link between the fear of the Lord, embracing wisdom, and trust in the Lord. These instructions, which have their origin in an Egyptian wisdom text, have been selected and reworked so that they will help us to trust in Israel’s particular God, the God of the Bible. Clifford (1999: 206) notes that ‘the Lord’ is the centre word in verses 17–21.
The focus of verses 19b–21 is on describing the thirty sayings and their role. The sage (now singular, ‘I have made them known’; cf. the wise [plural] in v. 17) has, in collecting and editing these written sayings of advice and knowledge, made them known to his readers (vv. 19b–20). While there is a textual issue about the word translated thirty sayings, it is rightly adopted by most modern translations (e.g. nrsv, esv, niv) and it discloses the link with the Egyptian text, the Instructions of Amenemope, written in thirty (short) chapters.1 This was an earlier work than this section of Proverbs, and has also been filtered and adapted for the people of Israel. Verse 21 sets out the purpose of the rest of this section – to disclose right and true words (Van Leeuwen 1997: 204 suggests ‘a reliable answer’; Fox 2009: 712, ‘the truest of words’) so that the listeners might return with words of truth (emphasized by repetition) to those who sent them. The sayings that follow are commended for their truth and usefulness.
22–23. The theme here is caring for the poor and downtrodden, because the God of justice will act on their behalf (14:31; 17:5). No-one should rob from the poor, for it is not fair to take away the little a person has. Nor should those who have been struck down be attacked again (crush is the physical equivalent of ‘oppress’). The idea of retribution, an aspect of justice, is prominent, for God will ‘plead their pleadings’ and rob . . . those who rob them of life (‘soul’, in the sense of life). In other words, God will act to stop wrongdoers by treating them the way they have dealt with their victims.
24–25. This is a warning not to make friends with those predisposed to getting angry (15:17–18). A person easily angered or given to anger (lit. ‘a lord of anger’) is one whose life is characterized by this response, like the closely related ‘lord of wrath’ (29:22) who is overcome with bursts of temper. These two characteristics, both mentioned here and in 29:22, are not always unhelpful (God experiences anger and wrath), but are destructive when they so dominate a person that they drive out love, compassion and forgiveness, and make no room for self-control. That is why there is such a strong warning to neither befriend nor associate with such people. The reason is given in verse 25: you become like them, and get trapped in their dangerous way of life.
26–27. An appeal to self-interest lies behind this section, with the key rhetorical question being ‘why would you act in a way that could be so harmful to yourself?’ (6:1–5). The idea is that when you act as guarantor for someone (thinking that the person will pay the debt), you can expose yourself to a situation where you have an obligation to pay, but no means by which to do so. This is not an attempt to discourage people today from acting as a guarantor, which in many societies is commonly done for family and sometimes friends. Rather, it is an exhortation to count the cost before doing so, and especially to factor in the real possibility that a person might (even if unintentionally) default on a loan. If the amount of the guarantee is greater than your liquid assets, such an arrangement should not be entered into lightly. Prudent individuals would not risk their ability to provide for their own needs and that of their family. This is not to deny the role of generosity among the people of God, but it is a warning against recklessness. Fox (2009: 717) notes that there is nothing comparable in Amenemope, so this seems based on Israelite traditions.
28. This verse is unusual in Proverbs as it contains only a negative command or prohibition. No reason is given, no metaphor used and there is no mention of any consequences. There seems to be some respect for tradition or the previous generations. Moving landmarks was prohibited in the law (Deut. 19:14; 27:17), but the form here is different (a weak prohibition, rather than an absolute prohibition or curse). The concern is the same, but the expression is different. When moving landmarks is mentioned in other wisdom texts (Job 24:2; Prov. 23:10–11), the setting is one of injustice motivated by greed or other wickedness, especially against the powerless (15:25), and that is probably the case here too.
29. Here is a commendation of skilful labour (see 18:9), but the exact kind of work is not specified. The stated consequence of the skill is that such a person will prosper or succeed, and be stationed before the king rather than before those less prominent. These workers will find themselves in a position where they can be amply rewarded, and their level of workmanship actually noticed. The implication is that there is value in skilful work. Van Leeuwen (1997: 205) reminds us that ‘Wisdom is concerned not with piety alone, but with responsible excellence in all of God’s creation.’
1–3. The setting envisaged here is an invitation to a banquet with a ruler (v. 1a). This is not a situation most of us face (but present in Amenemope XXIII.13–20), but there is a clear lesson here about the value of self-control at a time when it is easy to indulge. A meal before a ruler (or employer or official, etc.) can be a test as well as a gift. The advice given is to ‘understand well’ (an intensifying expression in Hebrew, the infinitive + imperfect of the verb ‘to understand’ [byn]; observe carefully, esv, nrsv; ‘note well’, niv), which is a call to explore all aspects of the setting (or the person, as it could mean either ‘what’ or ‘who’ is before you) in order to act wisely (v. 1b). The action urged is cloaked in hyperbole. Putting a knife to your throat (the word throat occurs only here in the OT, but is related to the root ‘to swallow’) is a dramatic way of saying ‘curb your eating’. The danger is if we are predisposed to over-indulgence with food (lit. ‘lord of soul’; ‘soul/self’ [nepeš] can mean appetite, as in 6:30; ‘lord of’ here means ‘inclined/given to’, as in 22:24). While it is quite natural to desire the fine food served, it can come with strings attached. It is described as ‘food of lies’ or deceptive food. It pretends to be a gift, but as a modern proverb says, there is no such thing as a free lunch. A ruler may have a hidden agenda, perhaps buying our loyalty or silence for some future occasion.
4–5. These verses warn against trusting in riches. The listener is urged not to work hard in order to become rich, as if that were the appropriate goal or ‘all-consuming purpose’ (Murphy 1998) in life (v. 4a). The second half of verse 4 is elliptical, and reads literally, ‘from your understanding, cease’. It could mean ‘as a result of your understanding, stop (trying to become rich)’ (so nrsv, esv: be wise/discerning enough to desist) or alternatively, ‘stop trying (to become rich) by means of your understanding’ (so niv: ‘do not trust your own cleverness’). Both are legitimate ways of reading the Hebrew text, and fit the context, so it may be a deliberate ambiguity implying both possibilities. Fox (2009: 723–724) argues it should be translated as ‘staring’ here; in other words, stop staring at or fixating on wealth. Verse 5 emphasizes the fleeting nature of riches, which gives a compelling reason for not trusting in or chasing wealth. As soon as our eyes focus (lit. ‘fly, hover, light upon’) on riches, they are gone (similarly, Amenemope, ch. 7). Wealth quickly (‘surely’, niv; suddenly, nrsv/esv; a Hebrew intensifying expression that does not specify the exact way in which the verb is intensified) sprouts wings and flies off like a wild eagle into the sky.
6–8. This section echoes verses 1–3, but broadens the concept out to one who offers food begrudgingly. The precise character of this person is not immediately clear. Some versions opt for stingy (esv, nrsv, hcsb), others for ‘begrudging’ (niv 1984), while some older versions pick up the more literal sense of ‘him who hath an evil eye’ (kjv). It refers to someone who is the opposite of one who has a good eye, which in 22:9 describes a generous person. The phrase do not desire his delicacies (v. 6b), a reference to desirable food, is also found in verse 3a. Verse 7 indicates that such a person has a façade of being generous, but is not like that on the inside. The only other place where the expression is used in the OT is in 28:22, where it refers to one who chases after wealth. So it describes someone who is greedy and not wanting to share, yet still wanting to have a name for being generous. Verse 7a does not clarify the matter, as it has been variously translated (see nrsv: ‘for like a hair in the throat, so are they’, and esv: for he is like one who is inwardly calculating). The esv probably best grasps the sense, but the verb ‘think’ or ‘calculate’ occurs only here in the OT. Although these stingy people urge you to eat and drink, they do not really mean it in their heart or inner self (v. 7b). The meaning of verse 8 is clear (you will vomit up what you have eaten and waste your kind words), but the reason for this is not set out. There may have been something bad about the food, but more likely it is a vivid expression for being revolted when you realize the hypocrisy of the host.2
9. The teaching here is reminiscent of another proverb: ‘do not throw your pearls before pigs’ (Matt. 7:6). The reason for refraining from speaking in the presence of fools (those who have rejected the way of wisdom) is that they will treat wise words as of little value (1:7b; 9:7–8a; 18:2). They will refuse to be shaped by them, and so speaking to them is actually a waste of time and effort. Fools will not be educated into God’s kingdom.
10–11. Verse 10a is identical to 22:28, but the rest of this section expands and justifies this warning. Here readers are not only told not to move an ancient boundary marker (the equivalent of a surveyor’s peg, but more longstanding), they are also prohibited from encroaching on (lit. ‘entering’, but the context suggests disentitling) the fields of orphans. Orphans are objects of God’s special provision in Israel (e.g. Exod. 22:22; Deut. 10:18), echoed in wisdom (Job 29:12; 31:17–18). The reason given in verse 11 for respecting the land rights of others is that they have a strong friend. Redeemer often refers to a legal figure, as in Job 19:25, and here refers to God, who is depicted as intervening in a court case (cause or ‘case’ is a legal term, as is plead, esv, or ‘take up’, niv) on their behalf in order to secure justice.
12. This is a general call to be shaped by wisdom, beginning a new section not borrowed from Amenemope, but including some sayings echoing other Egyptian sources (Fox 2009: 733 notes those from Ahiqar and Anii). Readers are urged to ‘bring their heart’, that is, apply their mind to instruction (mûsār), a key word in Proverbs from the introduction (1:2, 3, 7) and constantly thereafter. It can mean ‘discipline’ (e.g. 15:10), but in parallel with words of knowledge (as also in 19:27) has the sense of being shaped and instructed by wisdom. Being shaped involves both discipline and instruction. The second half of the verse calls on them to listen carefully (apply or ‘bring’ covers both halves of the verse) to words of knowledge. While instruction is wider than verbal instruction, listening to the words of the teacher is clearly crucial.
13–14. The word mûsār found in verse 12 also occurs here, but with the sense of physical discipline, expressed as striking with a rod. Contrary to many contemporary notions of the innocence of children, Proverbs works on the assumption that folly is bound up in the heart of a child (see 13:24; 22:15), and so children will need to be corrected and redirected. Physical punishment of children is a contentious issue today, but the underlying principle of the need to shape, restrain and limit them is an essential counterbalance with other legitimate calls to encourage and nurture our children. It is not simply one or the other, but both. The precise form in which this discipline will take place may vary from culture to culture, or from subculture to subculture. The goal is not for parents to let off steam, vent their anger or show their power or control. None of these is endorsed in the book. The purpose of discipline is to save their soul (nepeš, life) from an early death (Sheol, the place of the dead). This discipline is not meant to be cruel or vindictive, but rather life-giving. Waltke (2005: 252) rightly observes, ‘Parents who brutalize their children cannot hide behind the rod doctrine of Proverbs.’
15–16. Like verse 12, this is a general call to the student or son to be wise. As in verse 12, there is a focus on an inner reality (the heart/mind) and an outer expression (speech). In verse 12 the outer manifestation was listening, but here attention is given to the other important aspect of speaking the things that are right/righteously (mêšārîm). The other way in which these verses develop verse 12 is by the double reference to the teacher’s/parent’s response. They will rejoice in their inner selves (their heart) if their student/son is wise in their heart (v. 15b). Their inner being (lit. ‘kidneys’, the seat of the emotions) will exult (a different but parallel word to ‘rejoice’) when they speak what is right (8:6). The willingness of the young to be shaped by wisdom leads to joy and delight in those who are training them.
17–18. The focus on the heart continues in verse 17a, with a discouragement from being jealous of sinners (3:31; 24:1, 19). Verse 17b uses an emphatic expression (kî-’im, ‘indeed’ = but) to point to a positive alternative: live/continue/remain (the verb is only implied here, and not actually present) in the fear of the Lord all (your) days. This is a call not to move away from the foundational stance in life of treating God as God (1:7; 9:10) in order to follow the enticements of folly (9:13–18). A motivation for standing firm is given in verse 18, with an assurance (again kî-’im, here often translated as surely) that there is a time after the present (a future), and that the certain hope that comes from building on the right foundation (the fear of the Lord) will prevail rather than be cut off.
19–21. These verses begin with an introductory exhortation (v. 19) to listen in order to be wise and in order to go straight ahead in the right way (a series of imperatives as purpose clauses). The specific focus is then on avoiding the company of those who drink and eat excessively, and not to be with/among those who drink wine in excess (20:1; 31:4–5) and eat meat gluttonously (v. 20). Many Christians heed the warning against too much alcohol, but ignore the danger of overeating. The reason for these warnings is given in verse 21 (introduced by kî, for): those who adopt such behaviour will be impoverished or dispossessed (land as their means of wealth taken from them). Their excessive consumption and drunkenness, and the resulting drowsiness or slumber, mean that nothing will be achieved, and they will only be able to afford rags for clothes (lit. ‘they will be clothed with torn things/garments’). Self-control is the missing virtue here, as the drunkard’s and glutton’s self-indulgence will only lead to further misery.
22–25. A number of proverbs mention both father and mother (1:8; 4:3; 6:20; 10:1; 15:20; 17:25; 19:26; 20:20; 28:24; 30:11, 17), but this small section is bracketed by calls to have a positive attitude to them. Children are to have a right regard for them – listening, not despising, making them glad (vv. 22, 25). The father is described as the one who gave you life (v. 22), while the mother is the one who bore you (v. 25). There is a strong note of joy in verses 24–25: greatly rejoice (an emphatic expression in Hebrew, gyl), be glad (twice, śmḥ), rejoice (gyl). The key idea is to listen to and respect parents in order to make them glad. The exhortation in verse 23 to buy (or gain/acquire) truth, wisdom, instruction and understanding (see 4:5, 7; 16:16) needs to be interpreted in this context. A right attitude to parents is part of the shaping that wisdom wants to bring.
26–28. The heart has been a recurring image in this part of Proverbs (vv. 12, 15, 17, 19) and has been coupled with an outward expression in listening (v. 12), speaking (v. 16) and now looking (v. 26) – ears, lips and eyes. Keeping our eyes (focus, attention, what we look at) on wisdom and her ways is a key to the warnings that follow about the loose woman. Sexual unfaithfulness often has its origin in what we look at, and where our heart is. Two examples of loose women are given in verse 27: the prostitute and the adulteress. The adulteress is literally a ‘foreign’ or ‘strange’ woman, but it is a term that is characteristically used of an adulteress in the foundational chapters of the book (2:16; 5:20; 6:24; 7:5). The prostitute is also used in chapters 1 – 9 as a clear example of folly in practice (6:26; 7:10).3 The language of her being like a deep pit and, its parallel, a narrow well, are images of danger and death from which it is difficult to escape (22:14). The loose or forbidden woman is elsewhere linked to death (2:18–19; 5:5, 22–23; 6:27–28; 7:22–23, 25–27). She is pictured as lying in wait (7:10–12) for her victim like a robber (‘bandit’, niv), and increasing the number of ‘betrayers’ (traitors, esv; ‘unfaithful’, niv) among men. What she does, and how her targets react, has an effect on others who are entitled to faithfulness and loyalty.
29–35. The theme of this section is the self-destructive nature of drinking excessive amounts of alcohol. This is not a major idea in the book, but is certainly present (20:1; 21:17; 23:19–21), and there is a particular warning for those in positions of power and influence (31:4–5). The concept is cleverly introduced by ‘a riddle in six questions’ (Clifford 1999: 213), beginning with who (v. 29), in which a set of negative outcomes (woe, sorrow, strife, complaining, wounds) is described, but not their cause. There is a hint in the last of the six: Who has redness of eyes? Our focus is not meant to be on each of these separate consequences, but simply on the barrage of one after another. In verse 30 we are led to the identity of those with such troubles – those who drink excessively. They spend a lot of time drinking (the verb ’ḥr has connotations of delaying, lingering; Whybray 1994: 340 notes it is used of late drinkers in Isa. 5:11) and sampling new mixtures of wine. Mixed wine is not diluted wine, for it was common to mix rich spices with the wine to bring out a richer flavour. They were the ancient ‘wine snobs’. There is a clear instruction given in verse 31: do not spend so much time lingering over wine. Looking at wine when it is red (there is no suggestion that we should all drink white wine instead) is really a matter of continually looking at the wine, presumably because they always have a cup in their hand. The expression it sparkles in the cup is literally ‘it gives [puts forth] its spring in the cup’, a way of describing the wine bubbling up like mineral springs.4 It seems full of life and fun. It tastes rich and mellow in that it goes down smoothly, so it is tempting by both its appearance and its taste. Ironically, smoothly translates the Hebrew word mêšārîm, used in verse 16 in its normal sense of righteousness, but it is also used of wine going down smoothly in Song 7:9 (7:10 Heb.). Verse 31 indicates that drinking can often be an enjoyable – even enticing – experience at the time, but the rest of the passage then sets out the forgotten consequences of excessive drinking.
The sobering realities of verses 32–35 are meant to deter us from indulging in the pleasures of drinking. Verse 32 acts as a summary, observing that the effects are painful like a snakebite or sting. This is then itemized by a series of examples. In verse 33a there will be visions of strange things or perhaps even (lustful) images of ‘forbidden women’ (zārôt is used of the strange or forbidden women in 22:14 and other places). The inner thoughts (heart) of excessive drinkers will be expressed in perverse or twisted speech (v. 33b), presumably as they lose self-control. They will put themselves in situations of reckless danger (v. 34, lying down in the sea; sleeping on top of a mast or rigging – a hapax so its precise meaning is not certain, but it is clearly foolish). They may be physically injured or beaten up, but not aware of the damage done (v. 35a). The pain will certainly be felt after they have sobered up. The lack of direction in life is seen in that when they wake up from their drunken stupor, all they can think about is the next drink. There is no further purpose in life beyond this downward spiral.
1–2. This is a general warning not to envy evil people or aspire to joining with them, building on 23:17 and anticipating 24:19–20 (perhaps also 3:31). The nature of their evil (rā‘â) is not specified in verse 1, but it involves what they are like on the inside (their hearts) and their outward speech (their lips). They internally ‘plot/plan’ violent destruction (šōd), and use their speech to create mischief/trouble (‘āmāl, v. 2; 1:11–16). Trouble commonly has the sense of ‘work’ or ‘toil’, but here means mischief or harm (as in Job 4:8; Ps. 10:7). We need to choose our friends well, and seek out a helpful group of companions.
3–4. An analogy of a house is used to describe a person’s life (see 9:1). It is created (echoing 3:19) by means of practical skill in living (= wisdom, ḥokmâ) and caused to stand (= established) by understanding (tĕbûnâ). The analogy of a house continues with the reference to its rooms (v. 3) being filled with wealthy objects that are valuable and give great pleasure (15:6). The exact nature of these objects is not identified (Garrett 1993: 198 is probably wrong to argue that these must be viewed primarily as metaphorical), but it is a picture of delighting in life’s overflowing blessings (see 3:9–10). There is simply no other way to build a life that makes sense.
5–6. The positive value of wisdom is set out in these verses, which claim that the guidance wisdom gives is stronger than physical or military power. Real strength is found in a wise person, a man of knowledge (v. 5). Strength must be harnessed to some goal, and the wise have the power to live the good life to its fullest extent, which will include self-control, humility and concern for the community. Similarly, military battles are not always won by the army with the most resources, because it is the tactical decisions that hold greater sway. Thus, verse 6 affirms that proper guidance, part of the goal of the book (1:5), is crucial for military success, as is the advice of many counsellors (11:14; 20:18; 21:22). A key element of being wise is knowing the limits of our wisdom, and therefore looking to wise advisors. If this is so for times of war, it can also be applied to other occasions as well.
7. Fools can be smart, but they cannot be wise. In chapters 1 – 9 those who choose the path of wisdom reject the way of folly and build their lives instead on the fear of the Lord. One practical application of this occurs at the city gate, the place where public and legal decisions were made in a community. The second half of this verse could be read as saying that a fool will not speak in such a context (so esv, nrsv, probably because it would show his folly), or that he should not speak (so niv, because he will have nothing worthwhile to contribute). While either is possible, the latter seems more likely in the light of the first half of the verse.
8–9. Most scholars read these verses together (although Lucas 2015: 159 sees them as separate sayings), even though the scoffer of verse 9b is arguably a different figure. However, plans to do evil (v. 8a) seems to be very similar to the devising of folly (v. 9a), so it is best to consider the verses as parts of one saying. The one planning to cause evil or injury is rightly viewed as a schemer (‘mischief-maker’, nrsv). While schemer (ba‘al mĕzimmôt, ‘lord of plans’) can be a neutral description, doing evil suggests otherwise, as does the labelling of such planning as sin (ḥaṭṭā’t) in verse 9a. Sin here primarily has the sense of missing the mark or falling short of what we should be. The precise connection of verse 9b with what precedes is not clear, but it certainly continues the critique of the scoffer found in the rest of the book (e.g. 1:22; 9:7–8a; 14:6, 9; 15:12; 19:25; 21:24). Most likely the schemer of verses 8–9a is also the scoffer of verse 9b.
10–12. These verses concern how to act towards those suffering adversity.5 Those who show themselves to be slack (as in 18:9, the hitpael of rph) in the time of trouble (sārâ) reveal that their strength is small (ṣar). This implies that they should have tried harder in those circumstances. While the day of trouble could refer to the person’s own troubles, they lead nicely into the discussion of the sufferings of others in verse 11 and so more likely have this is view. This also accounts for the imperative (Rescue . . .) at the beginning of verse 11, where the specific trouble refers to those who are being taken in order to be put to death, or perhaps are on the path of folly that leads to death. This is in parallel with holding back those who are stumbling or tottering to being slain or slaughtered (v. 11b). Verse 11 acts as an exhortation to act on behalf of those who are in peril, rather than be slack and give up. Behind these ideas is the principle of taking initiative to help others, even if it is not our specific responsibility (see the parable of the Good Samaritan in Luke 10:25–37). This leads nicely on to the reason for being proactive in our care of those who are suffering. We are going to face an evaluation of our lives by God (v. 12). God is described obliquely as the one who weighs the heart (21:2) and the one ‘who guards your life’ (similarly, 2:8, but often using wisdom, 2:11). We cannot plead a lack of knowledge of the need, because God knows and evaluates not simply our words but our inner beings (the heart). God guards our life (so niv), rather than our soul (as in esv/nrsv), since he is keeping watch over all of our life, not just one part of it. Verse 12 climaxes in the clearest expression of our accountability in the retribution principle that he will repay us according to our earthly work. This is also a NT principle (e.g. 2 Cor. 5:10), and one that does not undermine the doctrine of grace.
13–14. These verses exalt wisdom by describing it as sweeter than the dripping honey from the honeycomb (an image also used in 5:3; Ps. 19:10 [11 Heb.]). Honey is pictured proverbially as the sweetest food (Judg. 14:18), but it is described so positively in verse 13 simply as a backdrop to the value of wisdom in verse 14 (16:24). This is a ‘how much more’ kind of argument. If honey is so desirable, how much more is wisdom! The kind of energy and sweetness that wisdom adds to our life (nepeš) gives us a future and a sure hope. While Christian readers might see here a further meaning, the proverb more likely has in view a future that comes from a full, ongoing life in this world (3:16a; 8:35). It could even refer to their descendants or posterity, as in Psalm 37:37. Similarly, the hope (tiqwâ) that will not be cut off is not beyond death, but a long life shaped by purpose and value (19:18).
15–16. This section is important not only for its prohibition of attacking the righteous, but also for its reflection on the righteous and their rewards. The negative commands in verse 15 are very clear, reminiscent of 1:10–19 (see also 23:28). They warn not to act like the wicked and ambush the dwelling or resting place of the righteous, nor do any destructive violence to it (and impliedly to the righteous). More interesting is the reason given in verse 16. Some readers think that the doctrine of retribution in Proverbs – that God will reward the righteous and punish the wicked – means that the righteous will always prosper. This view, echoed by Job’s three friends, takes no account of this verse, nor of other proverbs that describe property being unjustly taken by violence. The idea of retribution is not that righteousness is always rewarded on every occasion, but rather over the course of one’s life. Verse 16 makes it clear that a righteous person can fall (suffer a setback, reversal or difficulty) seven times (symbolic of completeness), even though that is not the end (Ps. 34:19 [Heb. 20]). This makes it important for us not to judge a person’s righteousness only by their current circumstances. Of course, life also tells us that there are many other reasons (famine, being born in a poor country, etc.) why people do not prosper materially. Yet there is a truth that those who live in a way intended by God will find ‘the good life’ (including in its fullest NT sense), while those who take the path of folly will experience obstacles in their pathway.
17–18. The advice in verse 17 is a typical expression of wisdom righteousness in treating your enemies (20:22; 25:21–22; Job 31:29; Matt 5:43–44). It is discouraging even an inner delight (your heart) when your enemy stumbles (Schadenfreude). Yet the reason given in verse 18 is quite unexpected for a proverb. We are to avoid gloating over our enemy’s setbacks lest the Lord sees us gloating, is displeased by our attitude, and turns back his anger from our enemy. In other words, if we delight in our enemies tripping up, God will help them. God is even prepared to aid those who oppose him.
19–20. This section is a call not to worry about, or be jealous of, wicked wrongdoers. The reason for this confidence in the face of evil is set out in verse 18, introduced by for (kî). Future, as in verse 14, refers not to life after death, but rather a long and full life on earth. This is what the evil person will not have. Confirmation of this can be found in verse 20b. The lamp of the wicked (as in 13:9; 20:20; 21:4) is their life, and being put out refers to their early or untimely death. Evildoers are not to be envied or feared as they have no prospect of a life that can be enjoyed (23:17–18; 24:1–2).
21–22. The words of the wise conclude with both a positive direction and a pathway to avoid. In verse 21 there is a commendation of the underlying wisdom foundation of fearing the Lord, which means to respect him for who he is. Twinned with this is a call to fear (which probably also means ‘respect’) the king. Negatively, this means to turn away from those who act differently. Verse 22 provides the reason (again introduced by for, kî). Disaster will arise among those who do not fear their God and the king (v. 22a). Verse 22b is more difficult, in that the ‘two of them’ are not identified. While it could refer to two opponents, the only twosome mentioned here is the Lord and the king. If these are the source of the ruin, it will be a punishment imposed on those who have failed to respect them. The opponents are not those who will create a disaster, but those who will experience disastrous punishment that will be imposed on them. This is a good reason to avoid such people.
These words of the wise are a recapitulation of themes found earlier in the book. The introduction in 22:17–21 has strong echoes of chapters 1 – 9, and calls on the young person to embrace wisdom as the path through life. This is followed in 22:22 – 23:11 by a series of examples of the kind of choices that young people need to make in order to stay wise, with a particular focus on finances. Attitudes to the needy, friends, money, property, work, food and speech are all considered. The second major section (23:12–35) covers a number of temptations that young people will encounter – refusal of parental discipline, gluttony, sexual immorality and drunkenness. This leads nicely on to a description of the differing destinies of the wise and the wicked (24:1–22), peppered with clear exhortations to choose wisdom.
A new heading is found in 24:23, which introduces further sayings of the wise in 24:23–34. These sayings are distinct from what precedes in that there is no father’s address to the son, nor any mention of the Lord or wisdom (Koptak 2003: 564). However, this may be because it is a very short section of only twelve verses. There are two useful ways of structuring the material. It can be grouped into verses 23–25 (the role of judges in administering justice); verses 26–29 (promoting community in speech and work); and verses 30–34 (the folly of laziness). Alternatively, there could be two parallel sections (vv. 23–27, 28–34), each starting with a focus on the law courts (vv. 23–25, 28–29) then moving on to daily life (speech and work in vv. 26–27; laziness in vv. 30–34). Perhaps it is part of the cleverness of Proverbs that both structures seem grounded in the text, but the first has most to commend it.6
Some scholars (e.g. Garrett) see verse 26 included in this section which involves behaviour in court. However, the focus in verses 23b–25 is on judging not witnessing (so Waltke). Even if verse 26 had in view lying in a court setting, it has more in common with verses 28–29 (including the word lips in vv. 26, 28) than with verses 23–25, and so belongs in the next section. This gives a single thrust to these verses, set out clearly in verse 23b as ‘showing partiality is not good’.
23–25. Verse 23b is not a command to avoid partiality (lit. ‘recognizing the face’, i.e. preferential treatment), but rather a wisdom warning that showing favouritism in a court setting is not wise or right (good). Fundamental to a just legal system is that cases are decided according to the evidence, not for other, often self-serving, reasons such as the offer of a bribe. The idea of unfairly favouring the wicked is also condemned in 18:5; 28:21, while the broader principle of partiality is also found in 17:15, 23, 26. There is no concern here with the unfair favouring of the righteous, although this too would be unjust. Rather, verse 24 deals only with the wrong acquittal of a wicked person. Those who are guilty of committing a crime (the sense of ‘wicked’ in a legal setting, so Waltke) are to be confronted and condemned. This right attitude is commended in verse 25a. The varying attitudes to the wicked/guilty are then evaluated by their consequences in terms of cursing and blessing. Those who wrongly acquit the guilty will be cursed and denounced (v. 24b), but those who rebuke or convict the wicked will gain a great blessing (v. 25b).
When responsibility is given to a person to decide right and wrong, this must be based on the facts, not on our feelings for the person, or our personal benefit. Right action on such matters will lead to blessing.
These verses all deal with some aspects of being members of the community, either in what we say (vv. 26, 28–29) or how we work constructively (v. 27). While verses 28–29 address how to behave in a court setting, they deal with how to act as a witness not a judge. The principle behind the exhortations will also have a wider application in society.
26. An honest answer is commended. The absence of any legal language, and the surrounding community setting, suggest that verse 26 has honest speech in general in view (so Clifford 1999: 217). The phrase kisses the lips (v. 26b) is not found elsewhere in the OT. Kissing is sometimes an action of affection or homage, neither of which suits the context here. DCH suggests it means ‘seal’ and so ‘be silent’ (as in similar expressions in Gen. 41:40; Job 31:27). Certainly, the act of kissing involves putting the lips together, so the idea here is that once you have said all that needs to be said, you add nothing else. This seems better than the niv suggestion that an honest answer is ‘like’ a kiss on the lips (i.e. something delightful). While this is also true, the preposition ‘like’ is not part of the Hebrew text, nor does it seem implied. Waltke (2005: 293) argues that the ‘saying instructs the disciple to express his devotion to his superiors or peers by giving a straightforward, not devious and/or distorted, answer’.
27. The idea of building a house in verse 27 is used in 14:1 of building a community or household, not the physical building – a home rather than a house (McKane 1970: 575–576 notes that it can mean ‘build a family’ elsewhere). The saying clearly endorses hard work and diligent preparation, but it also requires an appropriate set of priorities. At the very least, as Garrett (1993: 201) suggests, it means that ‘one should not provide for personal comfort until a means of income is established’ (similarly McKane 1970: 576, ‘Wealth must be produced before it is consumed’). Doing tasks in the right order is also an important aspect of wisdom.
28–29. These verses seem to be a proverbial pair. Themes of being a false witness (v. 28) and the danger of taking revenge (v. 29) are combined here. Other sayings about being a false witness are more descriptive (e.g. 12:17; 14:5, 25; 19:5, 9, 28; 21:28; 25:18), but this proverb explicitly prohibits being a deceptive witness, making groundless (ḥinnām, without cause or ‘without success’) allegations against a fellow member of the community. The prohibition against revenge in verse 29 echoes 20:22, which reminds us that God will exercise retribution. While verse 28 endorses truth in speech, the exhortation in verse 29 not to stoop to paying someone back also speaks of the need for us to be gracious in speech – treating people better than they deserve.
Honest and gracious words are not only good work priorities, but also build up our community. Benefiting others strengthens our society, while being self-serving and vindictive does not.
The sluggard or lazy person is a prominent figure in Proverbs, and is dealt with at length here, in 6:6–11 and 26:13–14. Verse 32 indicates that this is an example story, told in verses 30–31, in which the point is established by the proverbs quoted in verses 33–34 (so Garrett). The conclusion of verses 33–34 is a virtual quotation of 6:10–11, while the agricultural imagery in verses 30–31 echoes similar pictures elsewhere in the book (6:8; 10:5; 20:4).
30–31. The parallelism in verse 30 makes it clear that the sluggard (lazy person) is someone who is lacking sense (‘stupid’, nrsv). The phrase lacking sense (ḥăsār lēb, lacking heart) is a distinctively wisdom one, used in the OT eleven times in Proverbs, once in Ecclesiastes and nowhere else. It can refer to those led astray by folly (6:32; 7:7; 9:16), or who have not yet embraced wisdom (9:4). The setting in a field or vineyard is suitable for a society where the means of producing wealth were largely agricultural. The observations of verse 31, introduced by ‘see’ or behold, testify to neglect. Even basic maintenance of a vineyard would involve clearing away thorns and weeds/nettles (see the mention of the sluggard and thorns in 15:19). In the hill country of Israel stone walls were used to terrace slopes, enabling trees to take root and preventing water from running away. Failure to maintain such walls was self-destructive (see the positive pattern in Isa. 28:24–29, using wisdom language).
32–34. In verse 32 the speaker begins to draw out the lesson (mûsār), gaining instruction from what has been observed. This is a typical wisdom practice of learning lessons based on observing the created world (see 6:6–11). The conclusion in verses 33–34 is that lack of effort will lead to poverty and want (19:15; 20:4). Verse 33 appears to be a proverb that the lazy could use to justify their way of life. We all need rest, and the threefold repetition of a little (mĕ‘aṭ) makes it sound balanced and responsible. However, the lazy person is only making excuses, for such people love sleep (20:13), and their laziness puts them into a deep sleep (19:15). As in 6:10–11, their idleness means that they have nothing to eat, and so the consequence of their laziness is poverty and want.
As seen elsewhere in the book, laziness is not criminally wrong, but simply self-destructive. Failure to work or produce anything leads to the possession of no food, and no means to buy any. While sluggards are described in comic terms, their life is really a tragic mistake.