1:1–7 Title, Goal, and Motto. After the title (v. 1), there is an introduction that describes the goal of the whole book (vv. 2–6) and the motto that underlies every instruction in the book (v. 7).
Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”
PROVERBS—NOTE ON 1:2–6 These verses give the purpose and benefit of the book: it instills wisdom in the reader. The wisdom offered here is practical (instruction in wise dealing), intellectual (increase in learning), moral (righteousness, justice, and equity), and inquiring (to understand a proverb and . . . riddles). It is for all people, whether they are naive and untaught (the simple . . . the youth) or already experienced (let the wise hear).
PROVERBS—NOTE ON 1:7 The fear of the LORD is the beginning of knowledge. This is the core truth of the book: the quest for wisdom begins with the fear of the Lord (see 9:10 and Ps. 111:10). “Knowledge” and “wisdom” are closely tied together in Proverbs. “Knowledge” tends to focus on correct understanding of the world and oneself as creatures of the magnificent and loving God. “Wisdom” is an acquired skill in the art of godly living. “Fear of the LORD” means to respect, obey, and worship only God (see Deut. 4:10). Pursuing wisdom by fearing the Lord distinguishes the biblical search for knowledge and wisdom from that of the surrounding cultures. Submission to the Lord is key to the attainment of real understanding (see Ps. 111:10; Prov. 9:10). By using the covenant name “the LORD” in preference to the more generic “God,” this verse shows that truth is found through Israel’s God alone. In addition, the verse asserts that fools despise wisdom and instruction, thus contrasting the two ways of wisdom and folly. This contrast dominates the entire book.
PROVERBS—NOTE ON 1:8–9:18 A Father’s Invitation to Wisdom. This section describes the two paths implied in 1:7: the wise (grounded in the fear of the Lord) and the foolish (despising such wisdom and instruction). The appeals consist of: (1) a father (and mother in 1:8; 6:20) encouraging a son to seek wisdom (e.g., 2:1–22) and warning him against the ruin that comes from folly (e.g., 6:1–19); (2) Wisdom (personified as a woman) calling on all who will listen to seek her (1:20–33; 8:1–36); and (3) a final contrast of the two paths represented by Lady Wisdom and Lady Folly (9:1–18). The purpose of the section is to instruct the young and simple to embrace wisdom and to instill in them the desire to recognize and continue in the path of wisdom.
PROVERBS—NOTE ON 1:8 your father’s instruction . . . your mother’s teaching. The training in wisdom referred to in Proverbs includes instruction in the home by parents (see also 6:20; 23:22; 31:26).
PROVERBS—NOTE ON 1:17–19 A bird that sees a fowler spreading a net is aware of the trap and will flee the danger rather than take the bait. However, those who seek to trap the innocent overlook the fact that they are setting an ambush for their own lives.
PROVERBS—NOTE ON 1:20–33 Wisdom is personified here as a woman. She is pictured appealing to simple ones, scoffers, and fools to pay attention to her words. Wisdom speaks in a way that recalls the words of the Lord (e.g., I will pour out my spirit to you; I will make my words known to you, v. 23).
PROVERBS—NOTE ON 1:31 therefore they shall eat the fruit of their way. A person’s actions both reveal the state of the heart and also help to shape a person’s character. Those who refuse to listen to Wisdom’s correction walk in a way that will ultimately produce calamity, terror, and destruction for their own lives. For a similar description of the two paths and their ends, see Jer. 6:16–19.
PROVERBS—NOTE ON 2:1–4 These verses call the listener or reader to seek wisdom diligently.
In biblical times, proverbs were often used as a means of instruction for young people.
PROVERBS—NOTE ON 2:5–8 The first benefit of wisdom is that one will understand the fear of the LORD. This knowledge is possible only because the Lord gives it to the upright. While wisdom is to be sought diligently, it is not something merited by the actions of an individual.
PROVERBS—NOTE ON 2:9–11 The second benefit of wisdom is that one gains an understanding of righteousness and justice and equity. Wisdom takes root in the heart and protects the person who embraces it (vv. 10–11). The Lord will be “watching over the way of his saints” (v. 8) through the wisdom and understanding he will give them (v. 11).
PROVERBS—NOTE ON 2:16–19 Like those who walk the crooked path (vv. 12–15), a woman who seeks to lure a man to adultery both practices deception (she flatters with smooth words, v. 16) and is herself deceived (v. 18). Verses 18–19 show where the paths of death and life will finally lead.
PROVERBS—NOTE ON 2:16–17 The esv footnote indicates that forbidden woman is literally “strange woman” and adulteress is literally “foreign woman.” “Strange” is likely used here in the sense of “forbidden” or “unauthorized,” that is, someone who is supposed to be unavailable because of another relationship. Likewise, “foreign” probably means being a member of another household.
PROVERBS—NOTE ON 2:21–22 The upright will inhabit the land describes the inheritance that will belong to those who continue on the wise path. This is contrasted with the wicked being cut off from the land.
PROVERBS—NOTE ON 3:3 steadfast love and faithfulness. These terms are used together in the Lord’s description of himself in Ex. 34:6 (“abounding in steadfast love and faithfulness”). In light of the later appeals to trust, fear, and honor the Lord (Prov. 3:5, 7, 9), the call here to bind them around your neck and write them on the tablet of your heart probably has to do with being faithful to the Lord by obeying one’s parents.
PROVERBS—NOTE ON 3:5 Trust in the LORD is necessary for following the wise ways of life taught in Proverbs. Trusting the Lord is closely connected to fearing him (see note on 1:7; see 2:5; 9:10; 15:33; 19:23; etc.). Do not lean on your own understanding further explains what it means to trust in the Lord. The wise will govern themselves by what the Lord himself declares. They do not trust their own finite and often-mistaken understanding if it opposes God’s word.
PROVERBS—NOTE ON 3:6 To make straight one’s paths means to continually progress toward a goal. In Proverbs, the emphasis is on the moral quality of one’s life path.
PROVERBS—NOTE ON 3:10 The prosperity described here is the blessing of the covenant (Deut. 28:1–14), a kind of restored Eden. Your barns will be filled with plenty describes the effect of honoring the Lord with all that one has and is.
PROVERBS—NOTE ON 3:11–12 A father should shape his own parenting (discipline) according to the pattern set by the LORD’s parenting. See Heb. 12:4–5.
PROVERBS—NOTE ON 3:17 peace. See note on John 14:27.
The Hebrew word for peace is shalom. It means much more than just the absence of conflict and turmoil. It means that “all is well” in a person’s life.
PROVERBS—NOTE ON 3:18 In Proverbs, the things that are called a tree of life are resources that help the righteous walk with God and be blessed by him (see also 11:30; 13:12; 15:4).
PROVERBS—NOTE ON 3:19–20 God has built the principles of wisdom into the way the world works. Wisdom keeps the world from descending into chaos. Thus, when one lives without integrity, one violates the very rules that hold everything together. One cannot do this and thrive. This idea is explained in more detail in 8:22–31.
PROVERBS—NOTE ON 4:3–4 When I was a son with my father. The father shows he can identify with his sons. He, too, was once young and under the instruction of a father. He also implies that wisdom did not begin with him but goes back through many generations.
PROVERBS—NOTE ON 4:7 get wisdom. The reader is encouraged to search for wisdom and guard it continually. It is a great treasure (see 2:4; 3:13–15; 4:20–23). In Proverbs, the beginning of wisdom is always the fear of the Lord (see 1:1–7; 9:10). The Lord is the giver of true wisdom (2:6–8).
PROVERBS—NOTE ON 4:10–19 This passage gives one of the main teachings of Proverbs: the doctrine of the two ways. Everyone has a choice between entering the way of wisdom and the way of folly. Which path is taken will determine the outcome of one’s life.
Garlands were wreaths woven from leaves and flowers. They were worn around the head or neck during various celebrations such as weddings. They were also symbols of honor for military success. In Proverbs, they symbolize the honor that comes from following the way of wisdom (4:9).
PROVERBS—NOTE ON 4:14–17 One should avoid the way of the wicked, for it creates a hunger that is destructive and that cannot be satisfied (v. 16).
PROVERBS—NOTE ON 4:18–19 dawn . . . full day. These verses describe ever-increasing brightness, from first light until noon. The path of a person refers to the way that a person lives (v. 14; see 2:8, 13, 15, 20; 3:6; Ps. 25:4). The wise person’s way of life shines brighter and brighter, as it increasingly displays God’s light.
PROVERBS—NOTE ON 4:20–23 The commands in vv. 20–21 all encourage making wisdom a vital part of one’s life. Heart in Proverbs refers to the center of one’s inner life. It is from this place that a person does all thinking, feeling, and choosing. Taking words of wisdom into the heart is of the greatest importance (they are life), because out of the heart flow all the thoughts, words, and choices of a person’s life (from it flow the springs of life; see Mark 7:21–23; Luke 6:45).
PROVERBS—NOTE ON 4:24 crooked speech. A wise person’s speech does not include elements contrary to what the Lord loves. See also 6:12–19, which describes how the misuse of speech displeases the Lord.
PROVERBS—NOTE ON 4:25 The idea that the eyes should look directly forward suggests determination to remain in the right way. When a person turns his eyes away from the path, he is likely to stumble.
PROVERBS—NOTE ON 5:2–6 The son’s lips may guard knowledge, that is, he should not speak anything that is inconsistent with true knowledge and wisdom. In contrast, the lips of a forbidden woman are flattering (they drip honey) and her words are persuasive (her speech is smoother than oil). The disastrous end of her own life proves her words to be hollow and destructive (vv. 4–6).
PROVERBS—NOTE ON 5:7–8 This instruction is repeated throughout the book: recognize the right path and seek to stay on it. A person stays on the right path by following words of wisdom (do not depart from the words of my mouth; see 4:20–21) and by avoiding evil (keep your way far from her, 5:8; see 4:26–27).
PROVERBS—NOTE ON 5:9–14 The man who follows after the forbidden woman will see others take away from him the things that he himself should have enjoyed later in life (honor and years, v. 9; strength and labors, v. 10). Such a wayward life also produces regret over the wasting of body and soul (vv. 11–13) and shame within the church and community (v. 14).
PROVERBS—NOTE ON 5:15–18 The wife is pictured as a source of water (well, fountain, etc.). The man who is tempted to commit adultery should think about how he would feel if his wife were to do the same (Should your springs be scattered abroad, streams of water in the streets?). He should be faithful to her just as he wants her to be faithful to him.
Cisterns (5:15) are underground chambers used to collect and store runoff water from rain and seasonal floods.
PROVERBS—NOTE ON 5:18–19 The intimacy of marriage provides the place where sexual desires are rightly expressed for the enjoyment (rejoice) and good (be blessed) of both husband and wife.
PROVERBS—NOTE ON 5:21–23 For a man’s ways are before the eyes of the LORD reminds the righteous of how the Lord blesses the one who stays on the good path (compare 4:26). It also warns about being led astray by the forbidden woman. This can result in being held fast in . . . sin.
PROVERBS—NOTE ON 6:1–5 security. Promising to pay someone else’s debt if he does not pay it is described as a trap in which one’s life is endangered. A person should not put himself in a position in which his labor or wealth could be wasted because someone else does not pay his debts. This does not mean that putting up security for someone is morally wrong in every situation, but rather that it is generally unwise (see 11:15; 17:18; 20:16; 22:26; 27:13).
PROVERBS—NOTE ON 6:3–5 If the son has already given security for a loan, he is urged to save himself from the whim of the one in debt and plead urgently with him. The point of such pleading is made clear by the comparison to game caught in a trap. The son should focus all his energy on finding a way out of such a situation and thus save himself from ruin.
PROVERBS—NOTE ON 6:7 The fact that the ant has no chief, officer, or ruler shows that it has initiative, which the sluggard lacks.
Despite their small size, ants are a picture of wisdom and initiative (6:6–8; 30:25). Ant colonies can reach populations of more than half a million, and will work tirelessly during the harvest season to store food for the winter.
PROVERBS—NOTE ON 6:10 A little sleep, a little slumber. The sluggard may rationalize his late rising and his too-frequent naps as “just a little,” but they destroy his productivity.
PROVERBS—NOTE ON 6:11 The poverty and want that the sluggard’s idleness causes are compared to external forces that will just as surely leave him in poverty (a robber and an armed man).
PROVERBS—NOTE ON 6:12–14 A worthless person, a wicked man describes someone who lacks any desire to act righteously. devises. A worthless person’s communication comes from a perverted heart that intends to create distrust and suspicion among others (continually sowing discord).
PROVERBS—NOTE ON 6:16–19 The literary device of naming six things . . . seven indicates that the list is representative rather than exhaustive (compare 30:15–16, 18–19, 21–31). It also draws particular attention to the final item as the focus of God’s hatred. It is easy to agree that God hates the first six items, but it is also easy to overlook the seventh (one who sows discord), and thus the author surprises the reader.
PROVERBS—NOTE ON 6:20 your mother’s teaching. In chs. 1–9, usually only the father is mentioned. The mother as teacher appears here and in 1:8. The young man’s mother represents respect for the institutions of family and marriage.
PROVERBS—NOTE ON 6:26 Being with a prostitute can be as cheap as a loaf of bread, but having an affair with a married woman can cost the man his very life.
PROVERBS—NOTE ON 6:27–31 The father uses two comparisons to show how adultery leads to disaster. First, he says that one who engages in foolish behavior will suffer for it (vv. 27–29); embracing a neighbor’s wife is like taking fire to one’s chest. Second, he reasons that if someone who steals due to need has to pay a severe penalty, then someone who commits an unnecessary offense will suffer a greater penalty (vv. 30–31).
PROVERBS—NOTE ON 6:35 He will accept no compensation. The offended husband will not be satisfied until you (that is, the son being addressed, vv. 20–25) have paid the full penalty.
PROVERBS—NOTE ON 7:4 Sister in ancient texts sometimes refers to one’s wife, as in Song 5:1. Thus, the idea may be that one should commit himself to Wisdom, rather than the adulteress, as his intended companion.
PROVERBS—NOTE ON 7:6–9 The simple and the young stumble into adultery by putting themselves in the wrong place (v. 8) at the wrong time (v. 9). This is in contrast to the clear instruction of 5:8 to “keep your way from her, and do not go near the door of her house.”
PROVERBS—NOTE ON 7:11–12 The woman is described in terms similar to Wisdom, who cried aloud in the streets and markets (see 1:20–21). But these are the actions of the woman Folly (see 9:13–18). Her actions (loud, wayward, in the street, in the market) show that she has a deceptive heart.
The simple person (7:7) is one of the primary character types described in the book of Proverbs. The term describes someone who is immature and easily misled (14:15).
PROVERBS—NOTE ON 7:13–20 The woman tries many things to appeal to the young man. She kisses him boldly in public. She flatters him into thinking he is someone special (to meet you, to seek you eagerly, v. 15). She promises sensual delights (vv. 16–18) and assures him that their affair will not be discovered (her husband will not be back anytime soon, vv. 19–20).
PROVERBS—NOTE ON 7:24–25 The narrative of the fool and the trap are meant to instill in the sons the good sense to keep far from such ways or paths. Such caution is learned by obeying the father’s commandments (v. 4). Wisdom will keep them from wayward women (v. 5).
PROVERBS—NOTE ON 7:26–27 The woman promises immediate pleasure, but such pleasure leads to the chambers of death.
PROVERBS—NOTE ON 8:5 simple . . . fools. For these terms see Introduction: Reading Proverbs. Though such people have not embraced the covenant, they are still invited to do so.
PROVERBS—NOTE ON 8:6–9 Wisdom describes the character of her speech (noble things, right, righteous, nothing twisted or crooked) in contrast to the speech of the forbidden woman (see 2:16; 5:3; 6:24; 7:5) and of those who use their words for wicked purposes (e.g., the one who causes discord, 6:12, 19).
PROVERBS—NOTE ON 8:13 Describing what wisdom hates calls a person to examine his or her heart, to guard it from such things, and to practice what the Lord loves (compare 6:12–19).
PROVERBS—NOTE ON 8:14–16 Wisdom can give the simple person the same insight used by kings and rulers when they govern nations justly.
PROVERBS—NOTE ON 8:18–21 Within a just society, the wise person will often enjoy riches and honor. But wisdom gives something even greater: an enduring wealth and righteousness, a fruit that is better than gold and silver, and an abundant inheritance. These represent favor from the Lord (see v. 35).
PROVERBS—NOTE ON 8:22–31 the first of his acts of old (v. 22). Wisdom was present with God when he created the world. Wisdom was daily his delight (v. 30; see also 3:19–20). God offers this deep wisdom to the faithful; they may have insight into how the created world works.
PROVERBS—NOTE ON 8:32–36 O sons draws together all of Wisdom’s paternal appeals to highlight the benefits of wisdom for faithful covenant living. all who hate me love death. Those who practice what wisdom hates (see v. 13) show that they are on the way that leads not to life and favor but to injury and death.
PROVERBS—NOTE ON 9:1 The image of Wisdom’s house is of a noble lady inviting people to a great feast. Seven pillars suggests that the house is large; it could also symbolize perfection.
The fact that the house of Wisdom has seven pillars (9:1) could signify perfection. Or, it could simply mean that Wisdom’s house is large and impressive.
PROVERBS—NOTE ON 9:4–6 let him (who is simple) turn in here. Compare the invitation in 8:5. Leave your simple ways. Wisdom calls the simple to her feast so that they may become wise. Folly, in contrast, calls the simple to learn the way of foolishness.
PROVERBS—NOTE ON 9:7–9 The person who desires to be wise must consider how his heart responds to wise correction (see v. 12). In order to be wise with others, he must have the good sense to observe other people’s actions. The wise or righteous person becomes still wiser, and will increase in learning, through correction.
PROVERBS—NOTE ON 9:10 The fear of the LORD. This verse, together with 1:7, states the theme for all the appeals to wisdom throughout 1:1–9:18.
PROVERBS—NOTE ON 9:12 for yourself . . . you alone. Each person is responsible to either accept or reject Wisdom’s call.
PROVERBS—NOTE ON 9:18 The first major section of Proverbs (1:8–9:18) closes with a reminder that, although the one who heeds Folly’s call does not know it, her way ends in spiritual death (compare 7:27; 8:36). He refers to anyone who turns aside and follows the woman Folly (see 9:13).
PROVERBS—NOTE ON 10:1–22:16 Proverbs of Solomon. Here begins what may be called the “proverbs proper.” They are short, individual sayings, in contrast to the longer wisdom poems of chs. 1–9. Often, however, individual proverbs are grouped together into small collections which give the reader a more complete understanding of a given topic.
PROVERBS—NOTE ON 10:1–5 These proverbs encourage working in a righteous way. They discourage acquiring treasures by unjust means (v. 2a) or wasting one’s wealth by sloth (vv. 4–5). God’s people can live in this way because the LORD does not let the righteous go hungry. They trust God to provide for them, and they do not waste his resources (v. 3; see note on v. 4).
PROVERBS—NOTE ON 10:1 This verse introduces the proverbs of 10:1–22:16 by echoing the previous chapters’ appeals of a father and mother to be a wise son. This should remind the reader that the instruction of 1:1–9:18 is essential for a proper understanding of the proverbs that will follow.
PROVERBS—NOTE ON 10:4 makes rich. See v. 22a. The diligent is another name applied to the wise (see Introduction: Reading Proverbs). The gift of persistence is the Lord’s primary means of providing for his people’s material needs (see v. 3). The contrasts of vv. 6–32 further indicate that an attitude of diligence comes from “the fear of the LORD” (v. 27).
PROVERBS—NOTE ON 10:6–11 Neither the blessings . . . on the head of the righteous nor the violence that is hidden by the mouth of the wicked are necessarily obvious to an observer who sees only external facts (v. 6). However, the one who is wise of heart (v. 8a) will walk securely (v. 9a), whereas the fool (vv. 8b, 10) who makes his ways crooked (v. 9b) will come to ruin (vv. 8b, 10b).
PROVERBS—NOTE ON 10:12 The wicked are described as concealing violence (vv. 6b, 11b) or hatred (vv. 12a, 18a). They deceive others for their own sinful purposes. The one who is wise seeks the good of others even when he or she is the offended party: love covers all offenses (the Hebrew verb translated here as “covers” is translated “conceal” in vv. 6b, 11b, 18a). Compare Matt. 5:44; 1 Pet. 4:8.
PROVERBS—NOTE ON 10:15 The proverb reflects on the benefit of wealth and the harmful effect of poverty. Wealth can be like a strong city, providing safety, resources, and protection against misfortune. Poverty leads to difficulty and thus should not be embraced out of laziness or romanticism.
PROVERBS—NOTE ON 10:22 This verse, at the center of vv. 12–32, teaches an important truth about both the source and the nature of wealth. Since it is the blessing of the LORD that makes rich, one must seek wealth through righteous means. A person’s hope should come not from material things but from the Lord who provides (see vv. 23–30). he adds no sorrow with it. When the Lord gives material blessing, he gives it freely and with joy.
PROVERBS—NOTE ON 10:27 As a general rule, the fear of the LORD prolongs life because of the Lord’s blessing (compare 9:11; Deut. 5:16). Likewise, as a general rule, the years of the wicked will be short, whether because the Lord brings about premature death as a judgment or because sinful patterns destroy physical health and peace of mind.
Vinegar (10:26) is wine that has soured. Though generally made from grapes, vinegar can be made with many different fruits. It was often used for seasoning food and bread (Ruth 2:14).
PROVERBS—NOTE ON 10:30 The phrases will never be removed and will not dwell indicate that the land here refers to the promised end of the righteous path (see note on 2:21–22).
PROVERBS—NOTE ON 10:31–32 The repetition of the mouth of the righteous (see v. 11a) and the mouth of the wicked (see vv. 6b, 11b) acts as a frame around vv. 6–32. Verses 31–32 conclude the chapter by drawing the contrast into focus: The perverse tongue shows the state of the person’s heart (see the related contrast of v. 20). The fact that it will be cut off indicates that what the wicked have hidden in their speech (violence, vv. 6b, 11b; hatred, v. 18a) has ruined them from the inside out. By contrast, the mouth and lips of the righteous reveal a heart that brings forth wisdom, which is a blessing to themselves and others (see vv. 11a, 21a).
PROVERBS—NOTE ON 11:1–8 These proverbs focus on matters of financial and personal security.
PROVERBS—NOTE ON 11:1–4 These verses form a unit, with vv. 1 and 4 answering each other as vv. 2 and 3 parallel each other. The false balance with which a wicked man increases his income is contrasted with a just weight. The riches of the wicked will not save them, but righteousness will. The violation of fair standards is not worth the immediate gain it may offer.
PROVERBS—NOTE ON 11:1 A false balance refers to deception by altering the scale used to measure the quantity of an item being bought or sold (compare 16:11; 20:10, 23; Lev. 19:35–36; Ezek. 45:9–12; Amos 8:5).
PROVERBS—NOTE ON 11:5–6 These two verses parallel each other (the righteousness of the blameless/upright). They emphasize a common theme of the section: the faithfulness of righteous people guides (vv. 3a, 5a) and delivers (vv. 4b, 6a, 8a, 9b) them from the fate of the wicked.
PROVERBS—NOTE ON 11:7–8 The expectation and hope provided by wealth will be useless when the wicked dies. Proverbs contrasts this sad outcome with the hope of the righteous (see 10:28). It assures those who fear the Lord that their pursuit of wisdom will not be in vain (see 23:18; 24:14).
PROVERBS—NOTE ON 11:9 by knowledge the righteous are delivered. In Proverbs, “knowledge” usually means knowledge of God and of his will. Even when slandered, the righteous person knows how to conduct himself rightly.
PROVERBS—NOTE ON 11:12 A man of understanding remains silent rather than spreading harmful information that he knows about his neighbor.
PROVERBS—NOTE ON 11:15 To put up security is equivalent to cosigning for a loan (see note on 6:1–5). To do so on behalf of a stranger is not wise. Striking hands most likely refers to some kind of gesture used to seal such a deal, similar to a handshake.
A different kind of security. In biblical times, if a person was unable to pay his debt, the consequences could be serious. The whole family could be sold into slavery. If someone put up “security” for another person, he promised to pay that person’s debt if he was unable to do so himself. Proverbs teaches that putting up security for another person is generally unwise, since those who do so risk losing everything if the other person cannot pay his debt (11:15).
PROVERBS—NOTE ON 11:16–21 These three pairs of proverbs (vv. 16–17, 18–19, 20–21) relate to a common theme. The gracious woman (v. 16) and the man who is kind (v. 17) contrast with violent men (v. 16) and the cruel man (v. 17). The violent gain no happiness from their wealth, which has come at a high price.
PROVERBS—NOTE ON 11:23–31 The ultimate destinies of the wicked and the righteous (e.g., vv. 23 and 31) are reflected in their actions (v. 27) and are suggested in the response of those affected by such actions (v. 26). The particular actions in focus are the way a person relates to provisions and people (vv. 24–26, 28).
PROVERBS—NOTE ON 11:24 Because there is a God who blesses generosity and withholds blessing from the greedy, this paradoxical proverb makes perfect sense.
PROVERBS—NOTE ON 11:30 The life of the righteous produces fruit that is so attractive that it captures the souls of people who are on the wrong path (compare Dan. 12:3; James 5:20).
PROVERBS—NOTE ON 12:1–4 These verses begin by encouraging the reader to be one who loves discipline and not one who hates reproof or moral correction. Such an attitude produces a life that will never be moved.
PROVERBS—NOTE ON 12:4 crown. A woman of good character helps her husband live faithfully and brings him visible public honor. excellent wife. See ch. 31.
PROVERBS—NOTE ON 12:5–7 These three proverbs are united by the word pairs righteous/wicked, wicked/upright, and wicked/righteous. The proverbs progress from righteous counsel vs. wicked counsel (v. 5), to treachery vs. deliverance (v. 6), and finally to the destruction of the wicked vs. the stability of the righteous (v. 7).
PROVERBS—NOTE ON 12:9–11 These sayings about ordinary workers illustrate either the “good sense” or the “twisted mind” of v. 8. Lack bread is paralleled by lacks sense. The righteous person cares even for his animals (v. 10a) and provides for his household by a sensible perspective on life (v. 9a) and sensible labors (v. 11a). By contrast, he who follows worthless pursuits (such as get-rich-quick schemes or gambling) lacks sense and will probably end up in poverty (compare 28:19).
PROVERBS—NOTE ON 12:12–14 One who covets illegitimate spoil will be trapped by his own transgression. In contrast, the labor of the righteous takes root, bears fruit, and leads in a path that ultimately escapes from trouble.
PROVERBS—NOTE ON 12:15 The person who is right (or wise) in his own eyes sees no need to seek instruction or counsel from others. He is unwilling to listen to correction.
PROVERBS—NOTE ON 12:16–23 The fool’s perspective of being “right in his own eyes” (v. 15) is illustrated in his speech, which is contrasted with that of the wise.
PROVERBS—NOTE ON 12:18 The normal speech pattern of some people is constantly to accuse, belittle, manipulate, mock, insult, or condemn. Their rash words hurt other people and feel like sword thrusts. This is the opposite of the way of wisdom taught in Proverbs, for the tongue of the wise brings healing (compare Eph. 4:29).
PROVERBS—NOTE ON 13:1–6 The present section of Proverbs (10:1–22:16) began with a call to be a wise son (compare 10:1). This present sub-section (13:1–6) uses word play (compare 10:6–32) relating to speech (hears/listen, 13:1; mouth, vv. 2–3; lips, v. 3; falsehood, v. 5) and eating or desire (eats, v. 2; desire, v. 2; craves and richly supplied, v. 4). Those who seek to guard their mouth (v. 3) through righteousness (v. 6) are assured that such a path will have a positive impact on their heart and actions.
What is an “abomination”? When the Bible refers to something as an “abomination” (12:22), it means that it is repulsive or detestable to the Lord. Things that are an abomination are contrary to the will of God and his commandments.
PROVERBS—NOTE ON 13:9 The images of light and lamp refer to a person’s joy, energy, and visible success in life, all of which cause the righteous to rejoice. For the wicked, this light will be put out. This may also imply the actual end of life for the wicked (compare 24:20).
PROVERBS—NOTE ON 13:11 Wealth gained hastily will dwindle. The person who receives sudden wealth has not worked for it enough to understand its value and has not gained sufficient skill in managing it (see 28:20). By contrast, Proverbs prefers diligent, patient, careful labor that will increase wealth over time.
PROVERBS—NOTE ON 13:22–25 Walking with the wise (see vv. 20–21) includes caring for children by providing both a material inheritance and moral discipline.
What does it mean to be prudent? The “prudent” person (13:16) is one who uses good sense. A prudent person carefully thinks through situations and their possible consequences and acts accordingly. Prudence also involves carefully managing resources so that one has what is needed in the future.
PROVERBS—NOTE ON 13:23 The causes of poverty are complex. It can be caused by injustice and oppression (as here; compare 22:16; 28:3, 15); by laziness (6:9–11; 28:19); by God’s punishment on wickedness (10:2–3; 13:25); or by his mysterious providence (e.g., 22:2).
PROVERBS—NOTE ON 13:24 Physical discipline is a common theme in Proverbs (e.g., 10:13; 17:10; 22:15; 23:13–24; 29:15). It is viewed as an important part of training of a child: to teach him to avoid wrong behavior, to embrace what is right, and to build godly character. See Heb. 12:5–11.
PROVERBS—NOTE ON 14:1–3 The benefits of the sensible labor of the wisest of women and the careful speech of the wise are contrasted with the harmful effects of the acts of folly and the words of the fool. with her own hands tears it down. Sinful people sometimes foolishly destroy the results of many years’ work.
PROVERBS—NOTE ON 14:4 If the strength of the ox is the means for plowing the ground to produce abundant crops, then protecting oxen in a stable is a necessary part of the labor, even though it involves the unpleasant work of cleaning the stable. An empty stable may be clean (thus not requiring any unpleasant work), but it won’t produce any abundance.
PROVERBS—NOTE ON 14:5–7 A person’s character is shown through his speech.
PROVERBS—NOTE ON 14:8–15 This section begins and ends with contrasts between the prudent (vv. 8a, 15b) and fools and the simple (vv. 8b, 15a). A person’s conduct in life always has consequences.
PROVERBS—NOTE ON 14:9 guilt offering. See Lev. 5:14–6:7. The upright finds acceptance from the Lord because his sacrifice was sincerely given (see Lev. 1:3–4).
PROVERBS—NOTE ON 14:20 The poor is disliked is an observation on how the world works, not an endorsement of such an attitude (see v. 21; and note on 10:15).
Tents were the most common type of housing in biblical times, as is the case in some parts of the world today. The simple structure and sparse furnishings made them easy to move from place to place. Tents were made by setting poles in the ground, then stretching animal skin or cloth over the poles. Curtains could be used inside the tent to divide it into rooms. Mats often covered the floor, with an open area left in the middle for building a fire.
PROVERBS—NOTE ON 14:21 Proverbs commends being generous to the poor, particularly those among God’s people (see 19:17; 21:13; 31:20; see Deut. 15:7–11).
PROVERBS—NOTE ON 14:24 The phrase the folly of fools brings folly appropriately captures the continuous nature of the foolish path. See v. 8; 16:22.
PROVERBS—NOTE ON 14:26–27 The fear of the LORD brings the confidence of lasting security (v. 26) and molds a person’s character to follow the right path (v. 27).
PROVERBS—NOTE ON 14:27 The fear of the LORD is a fountain of life. The “teaching of the wise” is also called a “fountain of life” in an otherwise identical proverb (13:14).
PROVERBS—NOTE ON 14:28–35 Verses 28 and 35, both of which concern a king, provide a frame for this paragraph. A person must rule his heart with wisdom (vv. 29–30, 33). He must understand that all are under a higher sovereign (v. 31). And he must have confidence that the wicked, however powerful they are, will be removed (v. 32).
PROVERBS—NOTE ON 14:34 Righteousness exalts a nation. Morally righteous behavior has far-reaching effects, especially when rulers make fair laws and show concern for their people.
PROVERBS—NOTE ON 15:1–17 This is a series of proverbs dealing primarily with speech, submission to instruction, and God’s providence.
PROVERBS—NOTE ON 15:1–2, 4 Harsh word is literally “word of pain,” that is, a word that is hurtful. Words wisely chosen promote peace rather than anger, they instruct by example (v. 2), and they encourage rather than discourage (v. 4).
PROVERBS—NOTE ON 15:3 The eyes of the LORD is a major theme in Proverbs. The Lord knows the actions and hearts of all. He is neither pleased with nor fooled by one who offers sacrifices while continuing in the way of wickedness (see vv. 8–9, 11, 26, 29).
PROVERBS—NOTE ON 15:5 The description of a fool who despises his father’s instruction mirrors that of the foolish man who “despises his mother” (v. 20). In Proverbs, the way a person responds to wise parental instruction is an indication of whether he or she will follow the path of wisdom or the way of folly (see 1:8; 4:1; 6:20; 13:1). Note also the references in ch. 15 to how a person responds to reproof (vv. 5, 10, 12, 31, 32).
PROVERBS—NOTE ON 15:8–9 The sacrifice of the wicked is meaningless. By contrast, the prayer of the upright, as a part of a life that pursues righteousness, is pleasing to the Lord (see also vv. 26, 29; 21:3, 27; 28:9).
PROVERBS—NOTE ON 15:13–15 These proverbs focus on the heart. A cheerful face indicates a positive attitude toward life. Such a person has inner joy (v. 15b). But circumstances can rob a person of this joy (vv. 13b, 15a). The key to regaining a joyful heart is in v. 14: seek knowledge.
PROVERBS—NOTE ON 15:16–17 These verses show how to develop the kind of heart described in vv. 13–15. One who “seeks knowledge” (v. 14) recognizes that contentment is found not primarily in external circumstances but in a life governed by the fear of the LORD.
PROVERBS—NOTE ON 15:19 The life of the sluggard is like a hedge of thorns. It is filled with one difficulty after another.
Thorns grew abundantly in the lands of the Bible (15:19). In both the OT and NT, thorns were used as instruments of torture and punishment. During the crucifixion, Roman soldiers mocked Jesus by placing a crown made from thorns on his head (Matt. 27:29).
PROVERBS—NOTE ON 15:20 On the fool who despises his mother, see the complementary proverb of v. 5.
PROVERBS—NOTE ON 15:25–33 These proverbs begin and end with a contrast: the LORD opposes the proud (v. 25) but is near those who act in humility that comes from the fear of the LORD (v. 33). Verses 24–32 expand on this by illustrating the pride of the wicked and the humility of the righteous. At the center of this section is the reminder that the Lord is far from the wicked but hears the prayer of the righteous (v. 29).