PROVERBS—NOTE ON 16:1–9 The comparison between the plans of a man’s heart (vv. 1a, 9a) and the sovereign direction of the LORD (vv. 1b, 9b) unifies this section. Verses 2–8 focus on the heart-action connection.
PROVERBS—NOTE ON 16:6 This proverb portrays the sacrificial system, by which iniquity is atoned for, as an expression of God’s steadfast love and faithfulness (see Ex. 34:6; Prov. 3:3; 14:22; 20:28). The right response is the fear of the LORD, by which one turns away from doing evil (compare 3:7; 14:16; Job 1:1; Ps. 34:14). The Bible consistently presents the effort to behave morally as the right response to God’s grace.
PROVERBS—NOTE ON 16:10–33 The remaining sections of ch. 16 illustrate the benefits of wisdom for the well-being of the heart (vv. 16–19, 20–24, 25–33).
PROVERBS—NOTE ON 16:10–15 These verses concern the king, who is mentioned in all but v. 11. These proverbs represent the ideal ruler, and imply that people should have respect for their leaders.
PROVERBS—NOTE ON 16:16–19 The “better” sayings of vv. 16 and 19 value wisdom over gold and humility with the poor over spoil with the proud. The middle verses offer guidance on how to continue in the way of the wise (v. 17) and humble (v. 18). For similar statements of what the wise person should value, see 15:16–17; 16:8; 19:1, 22; 28:6.
PROVERBS—NOTE ON 16:20–24 These verses commend the kind of speech that is typical of those who are wise of heart.
PROVERBS—NOTE ON 16:25–32 a way that seems right . . . but. People often have the wrong idea about what is good and what is bad. Hunger seems a bad thing, but it forces people to work and keeps them from idleness (v. 26). Gray hair seems to be a mark of decline but actually is a crown of glory (v. 31; compare 20:29). Finally, a mighty warrior seems to be the strongest man of all, but in reality a man who can control himself is stronger than a conqueror (16:32).
The fountains of ancient Israel (16:22) were not the decorative kind seen today. A fountain was a natural spring-fed pool and was considered a treasure in the arid climate. Cities were often built around such water sources.
PROVERBS—NOTE ON 17:1 A poor but loving home is better than a home filled with feasting and strife (see 5:17).
PROVERBS—NOTE ON 17:3 Crucible and furnace suggest that the LORD tests hearts through difficulties.
PROVERBS—NOTE ON 17:8 A bribe is like a magic stone . . . prospers. The writer observes that those who offer bribes often get what they want, but he does not condone such actions (compare note on 14:20). The wise person will ponder this reality and recognize it as a temptation.
PROVERBS—NOTE ON 17:9–19 These verses include two collections of proverbs (vv. 9–13 and vv. 14–19) on the theme of interpersonal conflict.
PROVERBS—NOTE ON 17:9–13 This section begins by stressing the importance of friends forgiving one another (v. 9). It then notes the wisdom of accepting friendly correction (v. 10). It concludes with statements about the dangerous effects of constant rebellion against God (v. 11–13).
PROVERBS—NOTE ON 17:14 This verse advises the reader to either avoid or resolve conflict before control is lost. like letting out water. Once a dam has been breached, there is no holding back the water—an appropriate image for the rapid and damaging escalation of a quarrel.
PROVERBS—NOTE ON 17:18 pledge . . . security. See note on 6:1–5.
PROVERBS—NOTE ON 17:19 Transgression and strife go together (see v. 14). Transgression is in the heart of the person who loves strife and is unwilling to “quit before the quarrel breaks out” (see v. 14). Such a person is characterized by pride and arrogance (makes his door high). While he aims to ruin others, in reality he is achieving his own destruction.
PROVERBS—NOTE ON 17:23–26 Verses 23 and 26 speak of justice being thwarted. Verse 24 speaks of the fool who wastes his life chasing unattainable goals (the ends of the earth), and v. 25 speaks of the fool who causes distress for his parents. Folly and injustice both fill life with grief and irritation.
A bribe is anything that is given with the intent of persuading someone to act in a person’s favor. Bribes were forbidden in Ex. 23:8. The poor often lost their cases in court because they could not afford to bribe the judge (Prov. 17:23).
PROVERBS—NOTE ON 17:25 The picture of a foolish son grieving the mother who bore him expands on v. 21 (see also 15:5, 20; 23:22–25). Such images should encourage both children and parents to seek the benefits of wisdom.
PROVERBS—NOTE ON 17:27–18:4 This section begins and ends with proverbs on the careful, restrained use of words (17:27; 18:4).
PROVERBS—NOTE ON 18:5–8 These verses concern the consequences of misusing words. Verses 6 and 7 obviously parallel each other. Gossip and lying can lead to a breakdown of the legal system (v. 5).
PROVERBS—NOTE ON 18:9–12 Verses 10 and 11 describe two types of security: the LORD and riches. Verses 9 and 12 describe two things that bring about one’s destruction: laziness and pride. Taken together, these proverbs teach that riches can give a false sense of security that leads to laziness, pride, and eventually one’s downfall. On the other hand, humility and the fear of God is a great benefit.
PROVERBS—NOTE ON 18:15–19 These proverbs can apply to many settings. Here they seem focused on the courtroom. A judge must have an intelligent heart in order to acquire knowledge about a case (v. 15). A man’s gift (a bribe) interferes with justice, because it gives access to powerful people (v. 16). Wise judges hear all relevant testimony (vv. 15, 17). They let the Lord settle cases that seem unsolvable (v. 18). They realize that family disputes can often be vicious (v. 19).
PROVERBS—NOTE ON 18:18 On whether Christians should cast lots, see note on Acts 1:26.
Casting lots. Though quarrels were often settled by a judge’s decision, sometimes there was not enough evidence to reach a verdict. In such cases, the parties involved might cast lots, trusting that the Lord himself would decide the result (18:18). Lots were like the dice used in various games today.
PROVERBS—NOTE ON 18:22 This verse refers to both the human action (finds) and the divine governance (from the LORD) that results in a marriage. The description of the wife as good agrees with the Lord’s assessment that it was “not good” for Adam to be alone (Gen. 2:18).
PROVERBS—NOTE ON 18:23–19:4 These proverbs observe misfortune from various angles.
PROVERBS—NOTE ON 19:2 Whoever makes haste with his feet likely refers to an impulsive person who acts without thinking or planning. He has a desire to get somewhere but does not have sufficient knowledge to reach his goal.
| listen to instruction | vv. 16, 20 |
| be kind to the poor | v. 17 |
| be involved in your children’s lives and discipline them | v. 18 |
| avoid friendships with those who lack self-control | v. 19 |
| acknowledge the rule of God | v. 21 |
| understand that love and integrity are what bring real happiness | v. 22 |
| fear the Lord | v. 23 |
PROVERBS—NOTE ON 19:5–9 Verses 5 and 9 begin and end this section with virtually identical wording. Verse 5 stresses the importance of honest testimony (for more on the dangers of the false witness, see 6:19; 12:17; 14:5). In this context, which focuses on poverty and misfortune, “false witness” could relate either to those who exploit the poor in the courts or to poor people who give false testimony in return for money.
A false witnesses is someone who testifies dishonestly against another person (19:5).
PROVERBS—NOTE ON 19:11 In many cultures, any sign of disrespect challenges a man’s honor. He can defend it only by fighting the person who insults him. Overlooking such disrespect brings honor to a man.
PROVERBS—NOTE ON 19:12 The growling of a lion is frightening and precedes an act of violence. Dew is gentle and gives life. The proverb does not say that a king’s anger (or favor) is always right, but that it is powerful.
PROVERBS—NOTE ON 19:13–14 Verse 13 balances v. 14 by recognizing that family life can be painful. Some wives are a great burden to their husbands, and some husbands are a great burden to their wives (see 21:9). continual dripping. This is not a minor irritation but a source of structural damage that can ruin a house. House and wealth may be inherited from fathers and can come to many people, but a prudent wife is a gift from the LORD.
PROVERBS—NOTE ON 19:15 Slothfulness casts into a deep sleep. The lazy person is always too tired to work. Then his laziness grows until he is in dire poverty. See v. 24.
PROVERBS—NOTE ON 19:25 The simple learn by seeing someone else receive a beating, but the wise learn from a simple word of correction. Notably, although the simple can learn prudence, the scoffer does not have this teachable spirit. (For the difference between the “simple” and the “scoffer” or “fool,” see Introduction: Reading Proverbs.)
PROVERBS—NOTE ON 20:2 The first line of this proverb is almost identical to 19:12a. But 19:12b speaks of the king’s favor, while 20:2b speaks only of his anger. The text does not say that a king’s anger is always justified, only that it is lethal. Therefore, one should take care.
PROVERBS—NOTE ON 20:8–12 This catalog of proverbs looks at judgment from various angles. The purpose of a king, representing human government, is to restrain evil through acts of judgment (v. 8). Awareness of one’s own guilt should make one merciful in judging others (v. 9). Scales (commercial tools that are often used as symbols of judgment) should be fair, balanced, and impartial (v. 10; see 11:1). People’s actions show what they are, and this applies even to children (20:11). As God made both the eye and the ear, he knows best how to assess a person or situation. His judgment will be final and decisive (v. 12). Sometimes these proverbs balance one another: God’s people need to be forgiving, but they also need to be able to judge good and evil in others.
PROVERBS—NOTE ON 20:8 winnows all evil. That is, he sorts and separates it out, and then removes it.
PROVERBS—NOTE ON 20:13–17 These proverbs all relate to wealth. Laziness leads to poverty (v. 13). People will set a value on something as it suits them (v. 14). Wisdom is better than wealth (v. 15). One should not trust a man who gets involved in foolish debts (v. 16). The pleasures that come from dishonest gain are brief (v. 17).
Unequal weights. The price for some goods was fixed according to their weight. If the seller’s scales were unequal (20:23), the buyer could be charged far more than the fair price of the goods.
PROVERBS—NOTE ON 20:20–21 The person who despises parental authority will eventually face utter darkness (compare Ex. 20:12). An inheritance gained hastily in the beginning. Too much wealth given too soon is often spent greedily, and so it does not last (see note on Prov. 13:11). In Israel, land was given as an inheritance for the continued welfare of the family (see 13:22), not to use simply for one’s personal pleasure.
PROVERBS—NOTE ON 20:22–25 These four proverbs teach that God, not people (v. 22), is the judge and avenger. He detests all unfair bias in human judgment, as represented by uneven scales. Verse 24 emphasizes the mystery of divine sovereignty (see Ps. 37:23; Jer. 10:23). A person makes his own decisions and is responsible for them, but it is also true that God directs the steps of each.
PROVERBS—NOTE ON 20:26–27 Drives the wheel over them refers to a heavy cart being drawn over the grain to separate the wheat from the chaff. For the health of his kingdom, a wise king must root out evildoers. The king can only use exterior acts to judge a person. God, by contrast, sees the innermost parts (see 1 Sam. 16:7). God’s judgment is thus more fair and more effective.
PROVERBS—NOTE ON 20:28 God’s steadfast love and faithfulness was the foundation of the Davidic dynasty (1 Kings 3:6; 8:23; Ps. 89:28). God’s faithfulness, rather than human wisdom or power, is what will preserve the king.
PROVERBS—NOTE ON 21:1–4 Like 20:22–25, this section has three proverbs on divine judgment followed by a fourth proverb that is related but does not explicitly mention the Lord. God is a much higher judge than the king, whom he controls.
PROVERBS—NOTE ON 21:1 The stream of water describes water flowing through a channel or an irrigation ditch, which a skillful farmer can direct to flow wherever he wishes.
PROVERBS—NOTE ON 21:9–19 Verses 9 and 19, on the quarrelsome wife, begin and end this unit on the rewards for the wise and the troubles of the wicked.
The concept of weighing the heart (21:2) originated in Egypt. Egyptians believed that when a person died, the gods placed that person’s heart on a set of golden scales along with the Feather of Truth. If the heart weighed less than the feather, the person was admitted into the afterlife. It is possible that the Israelites brought this imagery with them when they left Egypt and replaced the Egyptian gods with Yahweh, who is the true judge of the heart.
PROVERBS—NOTE ON 21:10–13 Just as the wicked offers no mercy to his neighbor, so his own pleas for help will . . . not be answered. God both knows and judges the wicked (v. 12).
PROVERBS—NOTE ON 21:15–18 When justice is practiced, it is a joy for those who have walked in its ways and a terror to those who have perverted it (v. 15).
PROVERBS—NOTE ON 21:17 This proverb does not imply that pleasure or wine or oil are wrong in themselves. However, when they are enjoyed apart from thanksgiving to God, or enjoyed more than following in God’s paths, and thus to excess, they will destroy a person’s life.
PROVERBS—NOTE ON 21:20–22:1 Wisdom can enable a person to achieve prosperity, but one should always pursue a good name more than riches. Having a “good name” means being regarded as righteous and kind.
PROVERBS—NOTE ON 21:25–26 Laziness leads to constant greed and craving. The diligence of the righteous allows them to be generous (see note on 10:4).
PROVERBS—NOTE ON 21:29 The wicked man changes his behavior depending on the situation (puts on a bold face). In contrast, the upright person thinks about his ways and chooses the right way regardless of the circumstances.
PROVERBS—NOTE ON 22:6 Train up a child. This proverb, founded on the covenant with Abraham (see Gen. 18:19), encourages parents to guide their children in the way (the right moral orientation). It points out the kinds of conduct that please or displease the Lord.
PROVERBS—NOTE ON 22:7–9 The rich . . . lender who rules the poor . . . borrower is seen in contrast to the bountiful person who shares with the poor. Between these two, v. 8 describes the powerful man who will come to ruin.
PROVERBS—NOTE ON 22:10–11 The scoffer, who will be driven out, is contrasted with the person of pure heart and gracious speech, who will be welcomed by the king.
PROVERBS—NOTE ON 22:14 The forbidden woman is a deep pit—something from which a man cannot escape by himself. She ruins him financially, and probably in other ways relating to health, strength, relationships, and above all the man’s relationship to God. She is thus a means God uses to punish the wicked.
PROVERBS—NOTE ON 22:17–24:22 The Thirty Sayings of “the Wise.” This section easily divides into 30 distinct teachings, as indicated in 22:20. These reflect an awareness of the Egyptian wisdom text, The Instruction of Amenemope, dated to about 1250 B.C. The most significant difference between the two is the devotion to the Lord exhibited in Proverbs. The identity of “the wise” (22:17) is unknown. Perhaps they are the scholars who assembled these proverbs (possibly under Solomon’s sponsorship).
PROVERBS—NOTE ON 22:22 crush the afflicted at the gate. The gate was the place of legal transactions. One should not use the courts to take the property of the poor.
PROVERBS—NOTE ON 22:28 The landmark was the boundary stone for a piece of property (Deut. 19:14). To move it was to steal a man’s land as well as his ancestral heritage.
Landmarks (22:28) were boundary stones placed on each corner of a person’s property to show where it began and ended.
PROVERBS—NOTE ON 23:1–3 The rich host may be using his wealth to manipulate his less-wealthy guests to do his bidding. His hospitality is deceptive.
PROVERBS—NOTE ON 23:4–5 The workaholic is encouraged to be discerning enough to desist in his pursuit of wealth. suddenly it sprouts wings. Wealth is fleeting; there should come a point where a person decides he has enough, and that he will devote some of his time and effort to activities that bring no financial reward. See also note on 8:18–21.
PROVERBS—NOTE ON 23:10–11 The Redeemer of the fatherless is the Lord himself (see Ps. 19:14; 119:154). He is perhaps portrayed here as the near kin (Lev. 25:23–25; Introduction to Ruth: Key Themes, “Redemption”).
PROVERBS—NOTE ON 23:12 Wisdom cannot be acquired without determination.
PROVERBS—NOTE ON 23:13–14 This saying clearly affirms the place of corporal punishment in child rearing. The father punishes in this way to teach the child, not to vent his anger. The goal of such discipline is developing the child’s character. In these verses, he will not die and you will save his soul from Sheol are parallel ideas. Sheol here is the place where the ungodly go after death (see Ps. 49:14; note on Prov. 7:26–27). Discipline equips the child to continue in the way of eternal life.
PROVERBS—NOTE ON 23:17–18 Instead of envying those who ignore God’s way, pleasing the Lord should be the believer’s top priority (v. 17). Such a path is the only true hope for a future (see 24:14, 20; Ps. 37:9–11, 34, 37–38).
PROVERBS—NOTE ON 23:26–28 The phrase give me your heart should guide parents in their task of child rearing. Their goal must be the deepest source of the child’s thoughts, words, and actions. observe my ways. Parents must live as an example of virtue for their children. In particular, the parent reminds the child to avoid a prostitute and an adulteress. Such persons are as deceitful as a robber. They lead one to betray their family (v. 28).
PROVERBS—NOTE ON 23:33–34 Your eyes will see strange things. A drunken person cannot perceive the cause-and-effect connections of events. On the top of a mast is a picture of instability.
Mixed wine. Since the process of distillation had not yet been invented, the wine of ancient Palestine had a low alcoholic content. Sometimes, people added various herbs and spices to the wine to increase its potency. The drunkenness described in 23:29–35 could have been caused by drinking such “mixed wine” (v. 30).
PROVERBS—NOTE ON 24:1–2 The young man’s friends can be the greatest threat to his moral life (see 23:17).
PROVERBS—NOTE ON 24:3–4 The images of wisdom’s benefits (a house . . . built, established, and filled) include material provision in addition to a blessed family life. These are received by wisdom, understanding, and knowledge, which stem from the fear of the Lord. One’s priority should always be pursuing wisdom rather than riches.
PROVERBS—NOTE ON 24:5–6 Wisdom is the source of true strength. Strength and might apart from wisdom will be ineffective. Wise guidance obtained from an abundance of counselors is the key to victory in any circumstance.
PROVERBS—NOTE ON 24:7 Other proverbs indicate that the fool can never stop talking (e.g., 10:19; 13:3). The point here is that he is at a loss when a situation calls for serious thought.
PROVERBS—NOTE ON 24:11–12 The one who embraces wisdom can never be content with merely seeking the well-being of himself or his family; he will seek justice as widely as he can.
PROVERBS—NOTE ON 24:13–14 Just as honey is sweet to the taste and good for the body, so wisdom is pleasant to the soul that feeds on it (see v. 20; see note on 23:17–18).
PROVERBS—NOTE ON 24:15–16 This warns against joining the wicked in injustice. Acting this way forms a person’s character in a way that will be unhelpful in calamity.
PROVERBS—NOTE ON 24:17–18 Do not rejoice reflects the heart of God, who has no pleasure in the death of the wicked (see note on Ezek. 33:11).
PROVERBS—NOTE ON 24:19–20 See Ps. 37:1.
PROVERBS—NOTE ON 24:21–22 Both God and the Davidic king appear in Proverbs as agents of wrath (see 14:35; 16:10–15; 19:12; 20:2). The young man should respect authority, both human and divine.
PROVERBS—NOTE ON 24:23–34 Further Sayings of “the Wise.” (See note on 22:17–24:22.) These sayings are grouped in a parallel fashion, as follows:
A: justice in court (vv. 23–26)
B: economy lesson for the home (v. 27)
A′: justice in court (vv. 28–29)
B′: economy lesson for the home (vv. 30–34)
PROVERBS—NOTE ON 24:26 The Hebrew phrase translated kisses the lips means that an honest answer treats the other person with both respect and affection. Note the appeals to honest speech in the surrounding text (vv. 23–25, 28–29).
The phrase kisses the lips in 24:26 probably has more to do with respect and friendly affection than with any idea of romance. The proverb teaches that speaking honestly to a person is one way of showing respect and affection.
PROVERBS—NOTE ON 24:30–34 These verses illustrate how proverbs are applied. Upon walking by a field and vineyard that has fallen into ruin through laziness (vv. 30–31), the observer rightly recognizes (v. 32) that the wise instruction he has heard about the sluggard applies to this situation (vv. 33–34 are identical to 6:10–11). Both the observer and the reader are encouraged to believe that ongoing labor is a part of the path of wisdom.
PROVERBS—NOTE ON 25:1–29:27 Hezekiah’s Collection of Solomonic Proverbs. The present form of the book of Proverbs came into existence, at earliest, in the reign of Hezekiah (reigned 715–686 B.C.; see Introduction: Author and Date). Hezekiah is credited with reviving Judah’s religious traditions (2 Kings 18:3–7). A new, expanded edition of Solomonic proverbs was apparently part of that revival.
PROVERBS—NOTE ON 25:2–3 God is greater than human beings. He deserves fame, or glory, because he knows things mere humans cannot know (Deut. 29:29). Kings deserve glory for searching for as many answers as possible (Prov. 25:2). But just as no king may know God’s mind completely, no other human can know a king’s mind completely (v. 3). God and human rulers are both mysterious in their own way.
PROVERBS—NOTE ON 25:4–5 take away the wicked from the presence of the king. The close advisers of a ruler must be chosen with careful attention to their moral character (see 13:20).
PROVERBS—NOTE ON 25:6–7b These verses encourage proper humility (see Luke 14:7–11).
PROVERBS—NOTE ON 25:7c–10 This section encourages working out conflict with a neighbor rather than presenting a case in court or reporting a grievance to others (vv. 9b–10). See notes on Matt. 5:25–26; 18:15–20.
PROVERBS—NOTE ON 25:13 The time of harvest for the various crops in ancient Israel ran from June through September, and the heat could be withering. At such a time, the cold of snow—however it was brought—would refresh the workers. A literal snowfall is probably not in view, as that could have been a catastrophe; see 26:1.
PROVERBS—NOTE ON 25:16–17 In context, v. 16 is a metaphor leading into v. 17. One’s presence, even though it may be pleasant, may last too long.
PROVERBS—NOTE ON 25:20 This verse gives three examples of using the wrong solution to a problem.
PROVERBS—NOTE ON 25:21–22 The image of burning coals on the enemy’s head does not imply doing something that harms the enemy, because the phrase further explains the bread and drink, which do him good. Also, the LORD will reward you implies a good result from these “burning coals,” which is most consistent with leading the person to repentance for his or her earlier hostility.
PROVERBS—NOTE ON 25:23 The north wind is not the usual source of rain in Palestine. When it is, it brings unexpected and damaging rain. This is like a backbiting tongue, which brings sudden anger and damage.
Rains from the north. In Palestine, winds from the north usually bring good weather. When the north wind brings rain, as in 25:23, the rain can be sudden and damaging. Thus it is compared here to a “backbiting tongue.”
PROVERBS—NOTE ON 25:28–26:12 All of these proverbs focus on the fool.
PROVERBS—NOTE ON 25:28 Self-control relates to the passions (such as anger or love), the desires (for food, sex, etc.), and the will (as illustrated by impulsive decisions). Lack of self-control is a mark of a fool. He is like a city . . . left without walls, that is, with no means of defense against enemies.
PROVERBS—NOTE ON 26:4–5 At first these verses seem to contradict each other. But the fact that they are grouped together shows they do not. Rather, they cover two situations. The reader must determine when it is best to answer not a fool (ignore him) and when to answer him. He must be answered if silence would cause harm to the fool or to others.
PROVERBS—NOTE ON 26:12 Even more hopeless than the situation of the fool (vv. 1–11) is the situation of the stubbornly unteachable person, who is wise in his own eyes (see v. 5).
PROVERBS—NOTE ON 26:13–16 These proverbs focus on the sluggard. He looks ridiculous in his laziness (vv. 13–15) even while considering himself wise (v. 16). In fearing the lion (v. 13), he uses a remote possibility of danger as an excuse for not working.
PROVERBS—NOTE ON 26:17–22 These proverbs describe a person who uses his words carelessly.
PROVERBS—NOTE ON 26:17 Someone who stands behind a passing dog and grabs it by the ears is temporarily safe from harm. But he is actually trapped, because the angry dog will attack him when he lets go.
PROVERBS—NOTE ON 26:23–28 These verses concern the liar. He artfully disguises his lies, and one should take care not to be fooled by him (vv. 23–25). Eventually his lies will be exposed and he will be trapped in his own deceit (vv. 26–28).
Glazing over the truth? As in modern times, clay pottery was often glazed to improve its appearance. But glaze could also be used to hide poor craftsmanship. It is this dishonest use that is described in 26:23.
PROVERBS—NOTE ON 27:1–2 These proverbs both concern boasting; boast and praise are different forms of the same Hebrew word. In v. 1, a person should not boast of his likely successes. In v. 2, he should not boast of himself.
PROVERBS—NOTE ON 27:3–4 Both proverbs have the same pattern (two items mentioned for comparison’s sake, followed by a single item that is worse than both of them). Together, the proverbs suggest that a fool is more unbearable than any kind of physical (stone and sand) or psychological (wrath and anger) difficulty. Jealousy, unlike ordinary anger, will not listen to the voice of reason.
PROVERBS—NOTE ON 27:5–6 Open rebuke gives a person the chance to reflect on the course he or she is taking. Hidden love sees problems but does not try to help the person.
PROVERBS—NOTE ON 27:7–10 Each of these four proverbs teaches an element of wisdom that stands on its own, but they have additional use when taken together. Verses 7 and 9 suggest that it is good to have friends for the occasional party, but it is better to have a friend who gives good advice. Together, vv. 8 and 10 teach that there are benefits in remaining close to family, but a person in need should not hesitate to turn to a true friend.
PROVERBS—NOTE ON 27:11–28:1 The person who has caution and integrity will neither stumble into trouble nor fear being punished.
PROVERBS—NOTE ON 27:15–16 In light of v. 12, these proverbs encourage a man to be careful, for a quarrelsome character would likely be evident before marriage. The fact that the husband tries but fails to restrain his wife pictures the consequences of spouses working against each other, rather than each working with and for the other (compare the contrasting description of 31:11–12, 23, 28, 31).
PROVERBS—NOTE ON 27:19–22 Just as water reflects a person’s actual appearance, so the heart reflects a person’s true nature (v. 19). While a person may conceal or reveal his heart through speech and actions, only God can see its true state (see 21:2).
PROVERBS—NOTE ON 28:2–12 Righteous individuals are essential for a just society. When many individuals are unjust, particularly those with power, all of society will suffer.
What is a crucible? In the ancient world, a crucible (27:21) was a bowl-shaped instrument used to hold metals such as gold and silver for the refining process. The crucible had to withstand the high temperatures needed to melt out the impurities within the metals. Materials such as clay or stone were used as crucibles.
PROVERBS—NOTE ON 28:2 The many rulers may refer to the increasing number of bureaucratic officials, or to frequent changes of ruling dynasty (as in the northern kingdom of Israel), or to the breakdown of central government leading to local lords ruling. Any of these can result from the lack of moral integrity in the people, and especially in those charged with leading the land.
PROVERBS—NOTE ON 28:5 In Proverbs, evil men are those opposed to God’s will. They do not understand justice and what it requires from a government or a society. Those who seek the LORD, in contrast, should have the most accurate understanding of justice.
PROVERBS—NOTE ON 28:9 The law is God’s covenantal instruction, especially the books of Moses. The three proverbs on the law (vv. 4, 7, 9) in this section (vv. 2–12) indicate that a healthy fear of the Lord is reflected in people’s respect for the law. This is the only thing that will enable people to maintain integrity.
Gluttony refers to excessive eating. The Bible condemns gluttony as well as drunkenness. Proverbs teaches that eating and drinking in excess can lead to poverty (23:19–21).
PROVERBS—NOTE ON 28:13–14 To fear the LORD (see note on 1:7) involves confessing one’s sins, rather than concealing them and hardening one’s heart. Such a person receives mercy and is therefore truly happy.
PROVERBS—NOTE ON 28:15–16 A wicked ruler is pictured as a destructive wild animal who feeds off of poor people rather than protecting and providing for them. Such a ruler is a cruel oppressor who lacks the wisdom to hate unjust gain.
PROVERBS—NOTE ON 28:17–18 These proverbs concern being delivered from trouble. No one should assist a fugitive fleeing from justice (compare Gen. 9:6). People of integrity will get the help they need.
PROVERBS—NOTE ON 28:19–27 These proverbs all concern the desire to secure wealth and favor for oneself. They condemn get-rich-quick schemes (vv. 19, 20; compare 13:11), chasing after wealth (28:20, 22), accepting bribes (v. 21), seeking to get ahead by flattery (v. 23), wrongfully taking a parent’s money (v. 24), causing turmoil through greed (v. 25), and lacking charity (v. 27). The best way to prosperity and security is through hard work (v. 19), integrity and honesty (vv. 20, 21, 23, 24), and trusting in God and in godly wisdom (vv. 25, 26). Surprisingly, even generosity can lead to prosperity (v. 27).
PROVERBS—NOTE ON 29:3–4 Verse 3 describes how a son may waste his inheritance, and v. 4 describes how a king can squander the kingdom that he inherited. The ruler who exacts gifts encourages a system of bribes and corruption, and so destroys his nation.
Hezekiah’s contribution to Proverbs. Although most of the Proverbs were collected or written by King Solomon, who reigned from 971–931 B.C., the book of Proverbs did not exist in its present form until the time of King Hezekiah, some 200 years later. Hezekiah and “his men,” probably his scribes, recorded chs. 25–29.
PROVERBS—NOTE ON 29:7 A wicked man does not understand such knowledge because he is not truly concerned for the poor, but for himself. His declarations of concern for the poor probably have ulterior motives (see 28:5).
PROVERBS—NOTE ON 29:12–14 A king’s administration will fall apart if he follows advice from corrupt counselors (v. 12), but it will thrive if he is just to all, even the weakest in his kingdom (v. 14). The Davidic king should be the protector of his people and the example of integrity. To give light to the eyes means to give life (compare 22:2).
PROVERBS—NOTE ON 29:15–18 Verses 15 and 17 insist that parents should teach their children. Verses 16 and 18 describe a society in upheaval. The chaos of a child outside of parental control is comparable to the chaos of a people who refuse to obey God.
PROVERBS—NOTE ON 29:24 Companions of criminals cannot avoid getting mixed up in their crimes. The curse such a person hears is the call to testify in a criminal proceeding (see Lev. 5:1).
PROVERBS—NOTE ON 29:25 One who acts primarily out of a fear of man shows that he does not trust the LORD to protect him.
PROVERBS—NOTE ON 29:27 The Hezekiah collection ends with a simple truth: righteousness and evil are offensive to each other. Those who are faithful to God should not be surprised when they are hated by the wicked (compare John 15:18–20, 25; 1 John 3:12–13).
PROVERBS—NOTE ON 30:1–33 The Sayings of Agur. The identity of Agur, son of Jakeh, is unknown. One claim is that the word translated oracle actually should be the proper name “Massa,” so that v. 1 would read, “Agur son of Jakeh, the man of Massa” (see esv footnote). If so, then it might refer to a tribe in northwest Arabia, and Agur could have been a Gentile.
PROVERBS—NOTE ON 30:2–6 I am too stupid to be a man. Wisdom texts often begin with a teacher proclaiming that he is wise and so his words ought to be obeyed. Here, Agur does just the opposite: he confesses that he is not learned in wisdom (vv. 2–3). Agur then asks a series of rhetorical questions to show the limitations on human understanding and achievement (v. 4). Like the questions of God in Job 38–39, these questions point to things that only God can do. Silent reverence is the only proper human response (Prov. 30:6). The whole of vv. 2–6 teaches that human wisdom is limited, that the wisest people recognize their ignorance, that truth resides in the word of God, and that no one should think he is able to improve upon the wisdom that God has given.
PROVERBS—NOTE ON 30:5–6 Every word of God proves true (compare 2 Sam. 22:31). God’s words are a proven foundation for one’s life. The proverb’s emphasis on every “word” underscores the truthfulness, trustworthiness, and reliability of the Bible, not just in its overall message but also in every detail.
PROVERBS—NOTE ON 30:7–9 This is the only prayer in Proverbs. Agur asks for two things. The first request (remove far from me falsehood and lying) probably implies both that he does not want to become a liar and that he does not want to have people lie to him. The second request (give me neither poverty nor riches; feed me with the food that is needful for me) expresses caution about trusting in wealth.
PROVERBS—NOTE ON 30:15 The leech has two daughters, both named Give. The saying probably alludes to the two suckers on a leech’s body. It may have been a common way to describe a selfish or demanding person.
PROVERBS—NOTE ON 30:17 This is actually a curse. Agur obviously regards respect for parents as supremely important (see v. 11).
PROVERBS—NOTE ON 30:18–19 The eagle, the serpent, and the ship leave no trail. The relationship of a man and a virgin, if it is chaste, likewise leaves no observable change.
PROVERBS—NOTE ON 30:21–23 These four persons are unbearable because they have been given things they have no capacity to handle wisely. A modern example would be a person promoted above his ability level.
PROVERBS—NOTE ON 30:29–31 The king is the main point here; the animals serve as comparisons. The lesson is that a king’s majesty is in his subjects (see 14:28).
Rock badgers are small cliff-dwelling animals closely resembling guinea pigs. They live and forage for food in large groups and are good at hiding. They are best known for posting sentries that alert the group when danger is near. Perhaps it was this mark of wisdom that earned them a mention in Proverbs (30:26).
PROVERBS—NOTE ON 31:1–9 The Sayings of King Lemuel. The word translated “oracle” (v. 1) is the same as in 30:1. As in 30:1, some have preferred to see it as the name for a place called Massa (see note on 30:1–33). No one knows who Lemuel was, or where he was king. Most suppose that he was not an Israelite (which is consistent with the Aramaic spellings for son in 31:2 and kings in v. 3b, and with the absence of Yahweh’s name from all the sayings). Verses 2–9 describe the ideal human king: he is judicious personally (vv. 3–4) so that he may protect others through justice (vv. 5, 9) and compassion (vv. 6–8). This description runs contrary to ordinary experience, where power is often used to benefit the leader rather than those being led. If Lemuel was a ruler from outside Israel, then these verses underscore Proverbs’ teaching that all rulers are called upon to rule justly and are judged accordingly (compare Lady Wisdom’s comments in 8:14–16).
PROVERBS—NOTE ON 31:4–5 Kings should serve the well-being of their subjects, especially protecting the rights of all the afflicted. They must never allow their judgment to be clouded by wine or strong drink.
PROVERBS—NOTE ON 31:6–7 The strong drink would help those in bitter distress to forget their poverty. This is often taken to mean that the king should provide strong drink to those who are perishing or in misery, to relieve their physical pain. But it could also mean that the king should invite these people to a banquet where they can have some innocent fun and forget their troubles for a while.
PROVERBS—NOTE ON 31:10–31 An Alphabet of Womanly Excellence. As the esv footnote to v. 10 explains, this wisdom poem is an acrostic. Each successive verse begins with the next letter of the Hebrew alphabet. The poem begins and ends with mention of the woman’s “excellence” (vv. 10, 29–31). The probable intention of putting this in an acrostic pattern is to show that this woman’s character runs the whole range of excellence. The woman is married, and she is devoted to the well-being of her household (vv. 11–13, 15, 17, 19, 21–22, 25, 27). She contributes financially to her family (vv. 14, 16, 18, 24). At the same time she makes her home the center of ministry by giving generously to the poor (v. 20) and by instructing her children and household workers in true kindness (v. 26). Her husband and children enjoy their lives and honor her for her industry (vv. 11–12, 23, 28–29). This portrait of excellence sets such a high standard that it can be depressing to godly women today until its purpose is understood. First, the woman embodies wisdom in all areas of life. This shows that the teaching of Proverbs is intended for all of God’s people. Second, this profile is an ideal. It is not expected that any one woman will look exactly like this in every way. Rather, it is an example of full-scale virtue and wisdom toward which the faithful are willing to be molded.
PROVERBS—NOTE ON 31:15 By providing for her household and her maidens before the day begins, the “excellent wife” (v. 10) multiplies the effectiveness of her work. Her planning enables everyone else in her household to be productive throughout the day. She does not lie in bed and wait for servants to attend to her.
PROVERBS—NOTE ON 31:16 She is not confined to the home but is engaged in business. This verse demonstrates remarkable financial independence for a woman in the ancient world. She herself considers a field (indicating wise judgment) and buys it (indicating control of a substantial amount of money).
PROVERBS—NOTE ON 31:18 Profitable indicates that she is able to make money from her labor, which she uses to purchase a field (v. 16) and provide for her household (v. 15).
PROVERBS—NOTE ON 31:23 Gates were the center of civic and economic life in an Israelite city. The leading men gathered there. The wife’s excellent work and noble character have contributed significantly to her husband’s success and reputation when he sits among the elders of the land.
PROVERBS—NOTE ON 31:25 Strength and dignity are so much a part of her character and conduct that they seem to be almost like her clothing. She laughs at the future, in contrast with being worried or fearful about it.
PROVERBS—NOTE ON 31:26 The wisdom that God teaches in Proverbs can be well understood by both men and women (compare note on 1:8).
PROVERBS—NOTE ON 31:28–29 In a loving family, the members value each other. Here the children and husband offer their praise. Verse 29 gives the words of the husband, or perhaps of both husband and children.
PROVERBS—NOTE ON 31:30 The mention of a woman who fears the LORD at the end of this long list of excellent qualities brings back the theme of the book of Proverbs stated in 1:7 (see note). It reminds readers that this woman excels in her fear of the Lord. She is a model of the character traits and wisdom taught throughout the book. Inserting “fear of the Lord” at the end of this list is a reminder that this quality is more important than even great skill and talent. A godly woman may well have skill and beauty, but these are of secondary importance to her godliness.
PROVERBS—NOTE ON 31:31 The wife’s works are known and appreciated in the gates (compare v. 23), and therefore throughout the town. Give her of the fruit of her hands means that she should be given some personal reward for her excellent work. let her works praise her. The excellent character and work of such a woman calls for public honor.