PROVERBS—NOTE ON 1:1–7 Title, Goal, and Motto. Although perhaps originally written as the prologue to the first major division of Proverbs (1:1–9:18), these verses now effectively introduce the reader to the entire book in its final shape. After the title (1:1), 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). As discussed in the Introduction (Purpose, Occasion, and Background), this enables one to read the book properly.
PROVERBS—NOTE ON 1:1 For the origin of Proverbs in the reign of Solomon, see Introduction: Author and Date.
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 probing (to understand a proverb and … riddles). It is for all people, be they naive and ignorant (the simple … the youth) or already experienced (Let the wise hear).
PROVERBS—NOTE ON 1:5 Let the wise hear and increase in learning. The great virtue that this book seeks to instill is teachability, the willingness to grow in wisdom no matter how far along a person already is.
PROVERBS—NOTE ON 1:7 The fear of the LORD is the beginning of knowledge. This is the core maxim of the book: the quest for wisdom begins with the fear of the Lord (cf. 9:10 and Ps. 111:10, “The fear of the LORD is the beginning of wisdom”). “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, while “wisdom” is the acquired skill of applying that knowledge rightly, or “skill in the art of godly living” (see Introduction: Purpose, Occasion, and Background). On the fear of the Lord, see notes on Acts 5:5; 9:31; Rom. 3:18; Phil. 2:12–13; 1 Pet. 1:17; 1 John 4:18. The reason that the fear of the Lord is the beginning of both knowledge and wisdom is that the moral life begins with reverence and humility before the Maker and Redeemer. The idea of a quest for knowledge sets biblical wisdom in the broad context of the ancient Near Eastern quest for truth, and this verse also validates such a quest as legitimate and good. Thus it affirms a kind of “creational revelation,” the idea that one can find moral and theological truth through observing the world. At the same time, it distinguishes the biblical pursuit of knowledge and wisdom from those of the surrounding cultures, for it asserts that submission to the Lord is foundational to the attainment of real understanding (cf. Ps. 111:10; Prov. 9:10). By using the covenant name “the LORD” in preference to the more generic “God,” this verse makes the point that truth is found through Israel’s God. (For fearing the Lord in Proverbs as the right response to his covenant, see 1:29; 2:5; 3:7; 8:13; 10:27; 14:2, 26–27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:30; see note on Ps. 19:9.) In addition, the verse asserts that fools despise wisdom and instruction, thus setting up the alternative between the two ways of wisdom and folly. This contrast dominates the entire book, as the way of wisdom, righteousness, and the fear of the Lord is set against the way of folly, evil, and scoffing.
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) exhorting 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 discern and persevere in the path of wisdom.
PROVERBS—NOTE ON 1:8–19 First Paternal Appeal: Do Not Join Those Greedy for Unjust Gain. The appeal opens, like most of the paternal addresses, with a personal address and an encouragement to heed the instruction as a prized and beneficial possession (vv. 8–9). This first appeal is a warning against those who might seek aid in unjust gain and consists of two parts: the hypothetical invitations of those who seek to “ambush the innocent” (vv. 11–14), bordered by warnings to reject such pleas (vv. 10, 15) and the grounds for doing so (vv. 16–19). The purpose of the warning is to instill the wisdom to recognize that while such plots offer companionship and immediate gain, they lead down a path that ends in destruction.
PROVERBS—NOTE ON 1:8 my son. On the address to a particular son, see the discussion of “concreteness” in Introduction: Literary Features. your father’s instruction … your mother’s teaching. Coming directly after the prologue (vv. 1–7), this verse begins the first section by indicating that the training in wisdom referred to in Proverbs includes instruction in the home by father and mother (see also 6:20; 23:22; 31:26; cf. Ex. 20:12).
PROVERBS—NOTE ON 1:13 The temptation for precious goods and plunder is one of the ways in which “the love of money is a root of all kinds of evils” (1 Tim. 6:10).
PROVERBS—NOTE ON 1:17–19 These verses conclude the first appeal by contrasting the sensible actions of a bird with the foolish actions of those who seek unjust gain. A bird that sees a fowler spreading a net will flee the danger to its life rather than take the bait. However, those who seek to trap the innocent do not recognize that though they may gain the desired prize (goods and plunder, v. 13) they foolishly overlook the full consequences of their actions: in setting the trap, they ultimately set an ambush for their own lives (v. 18). Unlike the sensible flying away of the bird, they take plunder, further forming their character on their way to ultimate peril. Their own words highlight their blindness. In v. 12 the sinners refer to capturing the innocent in ambush by saying, “like Sheol let us swallow them alive, and whole, like those who go down to the pit,” comparing their actions to the physical effects of death. However, when v. 19 speaks of the result of the ways of everyone who is greedy for unjust gain (see note on v. 13)—that it takes away the life of its possessors—it is not saying simply that their actions will bring about their own death (though they may). Rather it says that such actions lead to the ultimate end of the way of the wicked, an even more profound loss of “life,” with all that that involves (see also 22:22–23).
PROVERBS—NOTE ON 1:20–33 First Wisdom Appeal. Wisdom is personified here as a woman and is pictured appealing to simple ones, scoffers, and fools to heed her words. (Other personifications appear in chs. 8–9.) Since wisdom in Proverbs is set out in the prologue as a quality rooted in the fear of the Lord (1:1–7), it should not be surprising that in its personification, Wisdom speaks in a way that evokes 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). The appeal consists of a description of Wisdom’s pursuit and plea (vv. 20–23), a warning about the consequences of refusing to heed her call (vv. 24–31), and the grounds for listening to her (vv. 32–33).
PROVERBS—NOTE ON 1:28 Wisdom declares that when calamity falls upon the scoffers, they will call upon me, but I will not answer. Although the language is similar to texts such as 1 Sam. 8:18, actual prayer is probably not in view here. Lady Wisdom here is not God but simply a personification (on whether the personification in Prov. 8:22–31 is different, see Introduction: Personified Wisdom and Christ). The meaning is that fools and scoffers, when disaster overtakes them, will frantically seek the wisdom to get out of trouble. But it will be too late for them.
PROVERBS—NOTE ON 1:29 The content of vv. 24–25 is repeated in vv. 28 and 30 as the foolish refusal to listen to instruction is reflected back to the wayward one in his distress. The effect of this repetition is to highlight the additional comment of v. 29, which warns that the foolish refusal to heed Wisdom’s call manifests hatred of knowledge and rejection of the fear of the LORD (see v. 7).
PROVERBS—NOTE ON 1:31 therefore they shall eat the fruit of their way. Proverbs refers to the way of wisdom and the way of foolishness as sharing this reality: each works according to its nature. A person’s actions both manifest the state of the heart and also shape it further in the way a person will walk. The direction of each path indicates the end to which it is headed. Those who refuse to listen to Wisdom’s reproof walk in a way that will ultimately produce for their own consumption the very fruit they offered to others: the fruit of calamity, terror, and destruction. For a similar description of the paths and their ends, see Jer. 6:16–19.
PROVERBS—NOTE ON 2:1–22 Second Paternal Appeal: Get Wisdom. The appeal consists of one long sentence intricately structured in both its grammar (it is a conditional sentence: If … , then …) and its vocabulary (it contains repeated words as well as sets of words that refer in different ways to the same thing). The function of this structure is to aid in communicating the message of the appeal: setting one’s heart on wisdom (vv. 1–4) is possible because the Lord gives it, and he does so for the purpose of protecting the path of those who fear him (vv. 5–8, 9–20), a path that leads ultimately to the blessed end of the righteous (vv. 21–22).
PROVERBS—NOTE ON 2:1–4 The protasis (the if-clause of the conditional) is set out in these verses and calls upon the listener or reader to seek wisdom diligently. Where Wisdom is pictured calling out in the streets in 1:20–21, these verses indicate that wisdom is something to be sought after (if you call out for insight and raise your voice for understanding, 2:3).
PROVERBS—NOTE ON 2:5–8 The first result of heeding wisdom is that one will understand the fear of the LORD (v. 5). This knowledge is possible only because the Lord gives it to the upright (vv. 6, 7). Thus, while wisdom is to be sought diligently and cultivated in practice, it is not something merited by the actions of an individual. (On wisdom’s foundation in God’s gracious covenant, see Introduction: Purpose, Occasion, and Background.) Verse 8 states that the purpose of the gift of wisdom is to protect the paths of the saints.
PROVERBS—NOTE ON 2:9–11 The second result of heeding wisdom is that one gains an understanding of righteousness and justice and equity (v. 9) because wisdom takes root in the heart and acts to protect the person who embraces it (vv. 10, 11). There is a reversing sequence between v. 8 and v. 11 (v. 8, “guarding,” “watching”; v. 11, watch, guard) that links the then-clause in vv. 5–8 with the then-clause in vv. 9–11 and indicates that the means by which the Lord will be “watching over the way of his saints” (v. 8) is through the wisdom and understanding he will give them (v. 11).
PROVERBS—NOTE ON 2:12–20 Following the description of the wisdom that the Lord grants (vv. 9–11), this section gives three statements of its purpose: it delivers from the deception of those on the evil path (vv. 12–15), it delivers from being flattered into unfaithfulness (vv. 16–19), and it directs one instead to walk in the way that is both true and good (v. 20).
PROVERBS—NOTE ON 2:12–15 Those who walk the wicked path are described as men of perverted speech (v. 12) who rejoice in what is ultimately harmful (v. 14) and thus deceive themselves while seeking to entrap others (see 1:10–19).
PROVERBS—NOTE ON 2:16–19 Like those who walk the crooked path in the preceding description (vv. 12–15), a woman who seeks to entice a man to adultery both practices deception (she flatters with smooth words, v. 16) and is herself deceived (for her house sinks down to death, v. 18).
PROVERBS—NOTE ON 2:16–17 The esv footnote indicates that forbidden woman is lit., “strange woman” and adulteress is lit., “foreign woman.” “Strange” is likely used here in the sense of “forbidden” or “unauthorized” (cf. the use of the same word in a different context in Lev. 10:1) since the description that follows in Prov. 2:17 refers to someone who has forsaken another relationship. Likewise, “foreign” is probably used not in the sense of being a member of another nation but rather of being a member of another household. The parallel description of forgetting the covenant of her God along with forsaking the companion of her youth indicates that the covenant being referred to here is her marriage vow (see Gen. 2:24; Mal. 2:14).
PROVERBS—NOTE ON 2:21–22 As vv. 18–19 refer to the paths of death and life to indicate where these paths ultimately lead, the upright will inhabit the land also looks not simply to the possibility of long life on earth but to the inheritance to which the path is headed (and this is contrasted with the wicked being cut off from the land). For a similar reference to the “land” used in the context of wisdom language referring to the way of the wicked and the righteous, see note on Ps. 37:11.
PROVERBS—NOTE ON 3:1–12 Third Paternal Appeal: Fear the Lord. The address to “my son” brackets these verses (vv. 1, 11), which consist of six sets of instruction. Each section includes a call to act in wisdom and the grounds for doing so (vv. 1–2, 3–4, 5–6, 7–8, 9–10, 11–12). As a whole, the appeal calls for living in light of the fear of the Lord in all respects: cultivation of faithfulness and humility (vv. 1, 3, 5–6a, 7), gratitude that treats the products of one’s labors as a gift (v. 9), and willingness to submit to reproof (v. 11). Obeying this instruction brings favor and success before God and man (vv. 2, 4, 6b, 8, 10) so that one lives in light of the Lord’s delight (v. 12).
PROVERBS—NOTE ON 3:3 steadfast love and faithfulness. These terms are used together in the Lord’s self-declaration to Moses of his character in covenantal relationship (Ex. 34:6, “abounding in steadfast love and faithfulness”). In light of the appeals to trust (Prov. 3:5), fear (v. 7), and honor (v. 9) the Lord, the call here to bind them around your neck and write them on the tablet of your heart is best understood as encouragement to live faithfully to the covenant (see also 14:22; 16:6; 20:28) by heeding faithful parental instruction (cf. Ps. 25:10).
PROVERBS—NOTE ON 3:5–8 Subordinating one’s own understanding to the Lord is in keeping with the major thesis of Proverbs, that the fear of the Lord is the beginning of knowledge (1:7).
PROVERBS—NOTE ON 3:5 Trust in the LORD is necessary for fulfilling any of the wise ways of life taught in Proverbs; trusting the Lord is closely connected to “fearing” him (cf. 1:7; 2:5; 9:10; 15:33; 19:23; etc.). With all your heart indicates that trust goes beyond intellectual assent to a deep reliance on the Lord, a settled confidence in his care and his faithfulness to his Word. Do not lean on your own understanding further explains trusting in the Lord. One’s “understanding” in Proverbs is his perception of the right course of action. The wise will govern themselves by what the Lord himself declares, and will not set their own finite and often-mistaken understanding against his.
PROVERBS—NOTE ON 3:6 To make straight a person’s paths means to make the course of the person’s life one that continually progresses toward a goal. In Proverbs, the emphasis is on the moral quality of one’s life path (here, its moral “straightness”).
PROVERBS—NOTE ON 3:9–10 Honor the LORD. This requires giving proper weight to your wealth by using it only for righteous, just, and equitable purposes (“in all your ways acknowledge him,” v. 6), which begins with offering the firstfruits of everything to the Lord (see Deut. 18:1–5). To give the firstfruits is to imply that the whole belongs to God, indeed the whole worshiper. The prosperity described in Prov. 3:10 is the blessing of the covenant (Deut. 28:1–14), a kind of restored Eden. Your barns will be filled with plenty is a generalization concerning the effect of honoring the Lord with all that one has and is. It is not, however, more than a generalization (as Job’s comforters held), for to view this as a mechanical formula dishonors God and his inscrutable sovereign purposes.
PROVERBS—NOTE ON 3:11–12 A father who reflects on these words will take pains to mold his own parenting (esp. discipline) according to the pattern set by the LORD’s parenting. Hebrews 12:4–5 cites these verses, commending endurance to harried believers.
PROVERBS—NOTE ON 3:13–20 A Hymn to Wisdom. In extolling their benefits, this section makes it clear in the repeated reference to wisdom and understanding (vv. 13, 19) that they are both given and governed by the LORD (vv. 19, 20). Following the encouragement to humbly trust the Lord’s instruction and discipline (vv. 1–12), this section describes the benefits of wisdom as more precious than anything that could be gained on earth (vv. 14, 15), as the way of true peace and life (vv. 16–18a), and thus as the means by which those who cling to her are blessed (vv. 13, 18) by the Lord. Just as wisdom is the means by which the Lord founded and established creation (v. 19), so it is also the means by which the one who finds it will be sustained (vv. 13–18) and established (vv. 21–35).
PROVERBS—NOTE ON 3:17 peace. See note on John 14:27.
PROVERBS—NOTE ON 3:18 The tree of life first appears in Genesis (Gen. 2:9; 3:22, 24) and is referred to as if it had the effect of confirming a person in his moral state (see esp. Gen. 3:22). Through obedience, Adam and Eve would have had continued access to the tree and would have been confirmed in an unblemished state, but upon disobedience they were mercifully removed from the garden to keep from being confirmed in a state of guilt. This helps explain the image in Proverbs: the things that are called a “tree of life” are pictured as means by which the righteous continue on and are further confirmed in the way that is blessed in the end (cf. Prov. 11:30; 13:12; 15:4). The tree appears again in Revelation with a similar function of confirming in holiness those who conquer (see Rev. 2:7; 22:2, 14, 19).
PROVERBS—NOTE ON 3:19–20 For an extended description of wisdom as the means by which the LORD worked in creation, see the speech of personified Wisdom in 8:4–36. The essential point is that God has built the principles of wisdom into the structure of the world itself; wisdom is the ordering principle by which everything functions and does not devolve into chaos. Thus, when one lives without integrity, one violates the very rules whereby everything is held together. One cannot do this and thrive. This idea is developed at length in 8:22–31.
PROVERBS—NOTE ON 3:21–35 Fourth Paternal Appeal: Walk Securely in Wisdom. This appeal encourages the one who “finds wisdom” (vv. 13–20) to guard it and walk in its ways, knowing that the Lord sustains and secures the path of the righteous (vv. 21–26). At the center of this section is a series of commands (vv. 27–31) prohibiting actions that would contravene Lev. 19:9–18 (i.e., “love your neighbor as yourself”) because such behavior treats others in a manner detestable to the LORD (Prov. 3:32). The appeal ends with the reminder that those who walk in wisdom will inherit honor (cf. v. 16) because it is the Lord who blesses the one who walks in humility (vv. 33–35).
PROVERBS—NOTE ON 3:25–26 These verses encourage those who seek to walk in wisdom not to live in fear of the ruin that will come upon the wicked (cf. 1:26–27) but to trust that the Lord will keep them safe through the just and equitable lifestyle he requires of the righteous.
PROVERBS—NOTE ON 3:34 James 4:6 and 1 Pet. 5:5 cite this verse from the Septuagint, encouraging humility.
PROVERBS—NOTE ON 4:1–9 Fifth Paternal Appeal: Wisdom Is a Tradition Worth Maintaining. In this appeal the father cites the appeal that his own father made to him. The effect is threefold. First, the father shows he can identify with his sons. He, too, was once young and under the tutelage of a father. Second, the father implies that wisdom did not begin with him but goes back through many generations. It is not a novelty, but is enduring. Third, he suggests that godliness and prudence are part of their family heritage, and he wants his sons to maintain the legacy. The text is structured in two parts: the opening encouragement (vv. 1–2) and the citation of the boy’s grandfather (vv. 3–9).
PROVERBS—NOTE ON 4:1 sons. Usually Proverbs addresses the reader as “my son,” but the plural is used here and in 5:7 and 7:24.
PROVERBS—NOTE ON 4:7 Although at first glance the statement that the beginning of wisdom is to get wisdom appears redundant, it represents a central theme in the book of Proverbs. Notice the words of Wisdom personified in 8:17: “those who seek me diligently find me.” The nature of wisdom’s benefits is such that the reader is encouraged to search for it and guard it continually—both because it is an invaluable treasure (cf. 2:4; 3:13–15; 4:20–23), and also because humans are so prone to spiritual laziness and moral laxity. However, as is true for many themes in Proverbs, this statement is complementary to and informed by the overall framework of Proverbs that wisdom is grounded in the fear of the Lord (cf. 1:1–7; 9:10) and ultimately is given by him (2:6–8).
PROVERBS—NOTE ON 4:10–19 Sixth Paternal Appeal: The Two Ways. This text lays out one of the core teachings of Proverbs: the doctrine of the two ways. It asserts that there lies before everyone 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. This appeal has an opening encouragement (v. 10), an exhortation to take the right way (vv. 11–13), a warning against taking the wrong way (vv. 14–17), and a summarizing review of the two ways (vv. 18–19).
PROVERBS—NOTE ON 4:12 The image of stumbling is thematic for vv. 10–19: hold on to the way of wisdom and you will not stumble (v. 12) and instead will avoid the path of the wicked. Their resolve to make others stumble (v. 16) is reflected in their own stumbling (v. 19).
PROVERBS—NOTE ON 4:14–17 These verses warn against turning to the way of the wicked (vv. 14–15) by describing how it creates an insatiable and destructive hunger (v. 16). That hunger is perpetuated by what the path offers those who walk along it: the bread of wickedness and the wine of violence, v. 17.
PROVERBS—NOTE ON 4:18–19 The path of the righteous is the way of wisdom (v. 11). dawn … full day. The image here is of ever-increasing brightness, from first light until noon. The path of a person refers to the moral orientation of his or her life (v. 14; cf. 2:8, 13, 15, 20; 3:6; Ps. 25:4). It is this that shines brighter and brighter, i.e., keeps increasing in the way in which it displays God’s light (cf. Ps. 19:8; 119:105, 130; Prov. 6:23). This contrasts with the way of the wicked (4:19), which is the way of “evil” (v. 14). The person whose life is oriented toward evil will stumble through life in deep darkness.
PROVERBS—NOTE ON 4:20–27 Seventh Paternal Appeal: Maintain a Heart of Wisdom. This appeal consists primarily of imperatives that encourage the son to attend to wise instruction and guard wisdom’s presence in his heart (vv. 20–21, 23a) by turning from evil in speech and actions (vv. 24–26a, 27). That is because wisdom brings health (v. 22) and continues to sustain (v. 23b) and secure (v. 26b) the path of the one who does this.
PROVERBS—NOTE ON 4:20–23 The commands in vv. 20–21 all encourage internalizing wisdom. Heart in Proverbs regularly refers to the center of one’s inner life and orientation to God, from which a person does all thinking, feeling, and choosing. Taking words of wisdom into the heart is vital (they are life, v. 22), and wisdom’s presence in the heart is worth guarding because out of the heart flow all the thoughts and words and choices of a person’s life (from it flow the springs of life, v. 23; cf. Mark 7:21–23; Luke 6:45).
PROVERBS—NOTE ON 4:24 As Proverbs makes clear throughout, crooked speech points one in the path of the wicked. Crooked speech includes not only dishonest speech but also any good and honest communication (e.g., rebuke) without the proper content, context, or purpose. Guarding the heart in wisdom includes guarding against any speech that contains elements contrary to what the Lord loves (note the numerous references to the misuse of speech as detestable to the Lord in 6:12–19).
PROVERBS—NOTE ON 4:25 The idea that the eyes should look directly forward suggests resolution about remaining in the right way. Metaphorically, it suggests that when a person turns his eyes away from the path, he is apt to stumble.
PROVERBS—NOTE ON 4:26–27 Vital to keeping the heart formed in wisdom is the need to recognize and stay on the path that will shape it further in the way of righteousness. Do not swerve to the right or to the left (see Deut. 5:32; Josh. 1:7) refers to both attending to where the path of your feet (Prov. 4:26) is going and seeking to stay on the right path by turning your foot away from evil (v. 27; cf. 3:7; 16:6, 17).
PROVERBS—NOTE ON 5:1–23 Eighth Paternal Appeal: Sexuality. After the introductory words in vv. 1–2, the entire appeal concerns matters of sexual morality. First, the immoral woman is introduced: she is alluring but deadly (vv. 3–6). An exhortation to stay far from such promiscuous women follows (vv. 7–14). The text then gives a brief but powerful presentation of the essentials of biblical teaching on sexual ethics. It asserts that sexual pleasure is good but that it must be confined to marriage (vv. 15–20). The passage concludes with a brief account of the woes that befall the immoral man (vv. 21–23). This illustrates the principle of “concreteness” (see Introduction: Literary Features). Of course other sexual dangers exist (such as a woman being tempted by an immoral man, temptations to homosexual conduct, incest, or sexual abuse of children), and the wise person applies this counsel by making the appropriate adaptations.
PROVERBS—NOTE ON 5:2–3 One of the purposes of attending to wisdom is that the son’s lips may guard knowledge (v. 2), that is, his lips should not let anything go out from them that is inconsistent with true knowledge and wisdom. Such “guarded” speech has the best interest of both the speaker and the hearer in view (cf. Mal. 2:7, referring to the proper function of the priest). In contrast, the lips of a forbidden woman are flattering (they drip honey, Prov. 5:3) and her words are persuasive (her speech is smoother than oil), but her own end proves her words to be hollow and destructive (vv. 4–6).
PROVERBS—NOTE ON 5:7–8 These elements of instruction are repeated in one way or another throughout the book: recognize the right path and seek to stay on it. Taking in words of wisdom is itself a part of the path (do not depart from the words of my mouth, v. 7; cf. 4:20–21), as is the good sense to keep one’s feet on the path by avoiding evil (keep your way far from her, 5:8; cf. 4:26–27).
PROVERBS—NOTE ON 5:9–14 Verses 9 and 10 begin the description of consequences (lest) for failing to heed the instruction of vv. 7 and 8. Following the lures of the forbidden woman (see note on 2:16–17) results in having what is meant for enjoyment (honor and years, 5:9; strength and labors, v. 10) being given over to others, and also produces regret over the wasting of body and soul (vv. 11–13) and shame within the corporate body (v. 14). Although the terms in vv. 9–10 (others, merciless, strangers, and foreigner) could refer to the husband and family of the woman with whom adultery would be committed (cf. 6:34–35), they need not be understood as referring exclusively to them. Proverbs often describes the foolish path as one that squanders the very good it deceptively offers (see 1:10–19).
PROVERBS—NOTE ON 5:15–18 The wife is pictured as the source of water in these images of “cistern,” “well,” “springs,” “streams,” and “fountain,” which is clear both in the repeated phrase from your own cistern/well (v. 15) and the conjunction of “your fountain” and the wife of your youth (v. 18). The force of v. 16 is thus to call the hearer to imagine how he would feel if his wife were to commit adultery (Should your springs be scattered abroad, streams of water in the streets?) and to follow the principle of doing unto others what you would have done to you (see Matt. 7:12; Luke 6:31), i.e., be faithful to her as he wishes her to be faithful to him.
PROVERBS—NOTE ON 5:18–19 Proverbs calls unabashedly for seeking fulfillment in the sexual intimacy of marriage (Let her breasts fill you at all times with delight … be intoxicated) as the relational context where these desires are rightly fostered for the enjoyment (rejoice in the wife of your youth) and good (Let your fountain be blessed) of both husband and wife. (Regarding “be intoxicated,” see esv footnote: Hb. “be led astray”—i.e., in the sense of being “swept away” with delight in one’s wife.)
PROVERBS—NOTE ON 5:21–23 For a man’s ways are before the eyes of the LORD (v. 21) provides the grounds for the instruction of the chapter and acts as a reminder of the promises of God’s blessing if one stays on the good path (cf. the vocabulary with 4:26). It also provides warning if one’s path is heading toward an end consistent with its nature. Being led astray (5:23; the same Hb. word as “intoxicated,” vv. 19–20, see esv footnote; thus there is ironic contrast of the two kinds of being “led astray”—one into delight and the other into destruction) by the forbidden woman can result in being held fast in … sin (v. 22) and thus in a life that lays hold (cf. esv footnote on v. 5) of the path leading to death.
PROVERBS—NOTE ON 6:1–19 Warnings Relating to Securing Debt, Sloth, and Sowing Discord. This section gives instruction in wise dealing (see 1:3) that takes into account both the nature of a situation and the sort of person involved. The instruction, which refers to types of people with increasing responsibility for their plight, includes: a warning against putting up security because it can lead to harm (6:1–5), an exhortation of the sluggard to follow the example of the ant lest he come to ruin (vv. 6–11), and a description of the sort of characteristics that the Lord hates (vv. 12–19).
PROVERBS—NOTE ON 6:1–5 These proverbs describe putting up security (v. 1) for someone else’s debt (i.e., promising to pay his debt if he defaults) as a trap in which one’s life is endangered. The son is to be tireless in trying to get out of the position in which his labor, wealth, or goods could be squandered because someone else who is ultimately responsible for satisfying the debt has defaulted. The warning is intended to instill prudence in such situations. Therefore it does not imply that putting up security for someone is morally wrong in every possible situation, but rather that it is generally unwise. Wisdom recognizes that in nearly all cases putting up security is ultimately not good for either party involved (cf. 11:15; 17:18; 20:16; 22:26; 27:13).
PROVERBS—NOTE ON 6:2 The image of being trapped by one’s own words uses verbs typical of capturing animals (snared, caught), which foreshadows the images of v. 5 and highlights the danger: one who puts up security is trapped because he is at the mercy of a debtor who no longer has any stake in satisfying the debt.
PROVERBS—NOTE ON 6:3–5 The main point of the appeal begins in v. 3: save yourself 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: focus all your energy and seek to get out of such a situation and thus save yourself (v. 5) from ruin.
PROVERBS—NOTE ON 6:6–11 The sluggard is addressed twice in these proverbs (vv. 6, 9) and instructed to observe the careful labor of the ant (vv. 6–8) so that he may gain wisdom and heed the warning about the result of his sloth (vv. 9–11). The ruinous end that awaits the sluggard is described with some of the same images in 24:30–34, and the ant is called wise in laboring for its provision in 30:24.
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.
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 similes used to describe the end of the sluggard are tragic. The poverty and want that his idleness has created are likened to external forces that will bring about his destitution (a robber and an armed man).
PROVERBS—NOTE ON 6:12–19 A person who seeks to cause strife among others is heading for an end of irreparable damage. These verses use repeated vocabulary to highlight the characteristics of such a person in two representative descriptions: characteristics of a worthless person (vv. 12–15), and things hateful to the Lord (vv. 16–19). These descriptions give a unified warning that it is the Lord himself (v. 16) who brings about the final end of the worthless person (v. 15).
PROVERBS—NOTE ON 6:12–14 The designation a worthless person, a wicked man indicates that he lacks “worth” in the sense of any desire to act in accord with righteousness, for that is what God values (cf. Deut. 13:13; 15:9). The four following phrases, each beginning with a participle in Hebrew (signals, points, goes, winks), describe the person more fully as one desiring to cause conflict, exploit situations, and gain personal advantage in all that he does. Not only his mouth (crooked speech) but also his eyes, feet, and finger are used to communicate deceptively. The final participle (devises) indicates that the external character of a worthless person’s communication stems from a perverted heart that seeks to plant seeds of distrust and suspicion among others (continually sowing discord).
PROVERBS—NOTE ON 6:15 therefore. The primary justification for the conclusion of this verse is the content of v. 16: the Lord hates and thus also knows and judges these things. The unity of vv. 12–19 around these two central verses is indicated by the way vv. 12–14 and 17–19 are knit together in vocabulary and theme (see note on vv. 17–19).
PROVERBS—NOTE ON 6:16 six things … seven. This numeric literary device presents a representative rather than exhaustive list (cf. 30:15–16, 18–19, 21–31) that seeks to draw 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; it is also easy to overlook the seventh (v. 19b), and thus the author pulls the reader up short.
PROVERBS—NOTE ON 6:17–19 The repeated vocabulary from vv. 12–14 indicates that the things listed here are embodied in the character of the worthless person: eyes, tongue, hands, feet, and mouth (breathes) used for wrong purposes (see vv. 12–13), a heart that devises wicked plans (see v. 14a), and the same evil intent of one who sows discord among brothers (see v. 14b).
PROVERBS—NOTE ON 6:20–35 Ninth Paternal Appeal: Adultery Leads to Ruin. This is the second of three paternal appeals that focus on sexual ethics (cf. 5:1–23; 7:1–23). Wisdom here helps the son see past the immediate temptation to the consequences, namely, spiritual ruin in the midst of social and financial disgrace (and possibly even death). The fuller description of disaster here evokes and intensifies the description in 5:7–14. The emphasis on sexual sin may be due to the fact that it is an obvious representative of various kinds of sins; probably it is such a good representative because a person in the throes of sexual temptation easily ignores the consequences, and the results are so destructive. Wisdom, then, is the means by which God protects his faithful from such disaster (see note on 2:9–11).
PROVERBS—NOTE ON 6:20 your mother’s teaching. In the appeals of chs. 1–9, usually only the father is mentioned. The mother as teacher appears here and in 1:8 (see note on 1:8). The young man’s mother represents respect for the institutions of family and marriage.
PROVERBS—NOTE ON 6:24–26 the adulteress. The specific situation here is another man’s wife who would willingly commit adultery with the son being addressed. Such a case would present sexual temptation in its most powerful form. There are other kinds of temptation, of course, and the wise reader will apply this example by making the appropriate adaptations (see Introduction: Literary Features; also note on 5:1–23).
PROVERBS—NOTE ON 6:25 Do not desire her beauty in your heart. See Matt. 5:28.
PROVERBS—NOTE ON 6:26 The Hebrew of this verse is very difficult, and translations vary, but the esv rendering is most likely correct. The meaning is that a prostitute may be quite cheap—as cheap as a loaf of bread—but that having an affair with a married woman is fatal.
PROVERBS—NOTE ON 6:27–31 The father applies two analogies to make his point that succumbing to this temptation leads to disaster. First, he says that one cannot engage in outrageously foolish behavior and not suffer for it (vv. 27–29). Embracing a neighbor’s wife is taking fire to one’s chest. Second, using an argument from lesser to greater, he reasons that if someone who steals under a sense of compulsion has to pay a severe penalty, how much greater penalty will a man suffer for committing a more disgraceful and altogether unnecessary offense.
PROVERBS—NOTE ON 6:29 none … will go unpunished. The obvious question is, “By whom?” In Proverbs, the term “go unpunished” (Hb. naqah) usually implies that God does the punishing (11:21; 16:5; 17:5; 19:5, 9; 28:20).
PROVERBS—NOTE ON 6:35 He will accept no compensation. The offended husband will not be satisfied until you (singular, bringing the passage back to the son being addressed, vv. 20–25) have paid the full penalty.
PROVERBS—NOTE ON 7:1–27 Tenth Paternal Appeal: Keep Away from Temptations to Adultery. The appeal begins with the plea for the son to take the father’s wise instruction to heart in order to keep himself away from the adulteress (vv. 1–5). The main section is a narrative about a man who willingly allows himself to be entrapped by the adulteress (vv. 6–23). The final verses appeal to the sons (plural, v. 24) to learn the point of the narrative: wisdom includes keeping off paths that one knows will lead to temptation, paths on which many have walked naively to their own ruin (vv. 24–26). This is the third paternal warning about adultery (see 5:1–23; 6:20–35).
PROVERBS—NOTE ON 7:4 Sister in ancient texts sometimes refers to one’s wife as a dear companion, as in Song 5:1. Thus, the idea may be that one should bind himself to Wisdom and not the adulteress.
PROVERBS—NOTE ON 7:6–9 The father begins an account, based on something he has observed through his own window. The man is simple (see Introduction: Character Types in Proverbs) and young. As 6:20–35 expands on the consequences of adultery described in 5:9–14, this appeal plays out the way in which the reckless stumble into adultery by putting themselves in the wrong place (passing … near her corner, taking the road to her house) at the wrong time (twilight, evening, time of night and darkness) 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 somewhat like Wisdom, who cried aloud in the streets and markets (see 1:20–21), but the implication is that her actions (loud, wayward, in the street, in the market) embody a deceptive heart and are those of the woman Folly (see 9:13–18).
PROVERBS—NOTE ON 7:13–20 The woman uses whatever she can as part of her appeal. She puts the young man off his guard: Israelite culture apparently discouraged the romantic kiss in public (see note on Song 8:1), and this bold face (Prov. 7:13) would set the man back; 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 security from discovery (her husband will not be back anytime soon, vv. 19–20). The sacrifices (v. 14) are probably “peace offerings” (see esv footnote). The implication is that she has a supply of meat at home (a luxury item; cf. 17:1). This is a stark example of a disconnect between her religious practice (the peace offering was intended to foster communion with God) and the path of her life—a disconnect that the prophets so often condemn (see note on Isa. 1:10–20).
PROVERBS—NOTE ON 7:22–23 Once again the foolish path is described as a trap (slaughter, caught fast, snare) that ends in destruction (cf. 1:17–19; 5:22; 6:2, 5).
PROVERBS—NOTE ON 7:24–25 The father now expands his audience to include all his sons. 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, stemming from the father’s commandments being written on the heart (v. 4), is the means by which wisdom will keep them from the forbidden woman or the adulteress (v. 5).
PROVERBS—NOTE ON 7:26–27 The image of many a victim … a mighty throng having fallen to her advances, as if she were a warrior, is given as further grounds for staying away, and warns the sons against the foolish pride of presuming they would be different. Although the woman invites the fool to her bed (v. 17) in her home (v. 19) for immediate pleasure, the nature of the path to her house will entangle him in a way that, in the end, leads to the chambers of death. In mentioning Sheol, the text is indicating that the consequences go beyond this life (cf. 23:13–14): life and death in Proverbs commonly correspond to a right relationship to God and estrangement from him, continuing beyond the grave (cf. 12:28).
PROVERBS—NOTE ON 8:1–36 Second Wisdom Appeal. This section begins with a personification of wisdom as a woman calling out in the streets (vv. 1–3), followed by the very words of her appeal (vv. 4–36). Her discourse consists of five main sections: an address (vv. 4–5), a call to listen to her instruction and the grounds for doing so (vv. 6–11), a description of her righteous character and purposes (vv. 12–21), a description of her divine origin and use (vv. 22–31), and a concluding appeal that again addresses the “sons” and thus evokes all the preceding paternal appeals as integral to her instruction (vv. 32–36). As in 1:20–33, Wisdom is personified as a great lady, which helps illustrate the central message of Proverbs: the origin, existence, and purpose of true wisdom are properly framed in relationship with the covenant Lord, who is also the Maker of heaven and earth. As a result, the realm of wisdom encompasses every aspect of life in every corner of creation.
PROVERBS—NOTE ON 8:5 simple … fools. For these terms see Introduction: Character Types in Proverbs. Though they have not embraced the covenant, they are still invited to do so.
PROVERBS—NOTE ON 8:6–9 Wisdom describes the righteous character of her speech (noble things, right, righteous, nothing twisted or crooked) in contrast to the speech of the forbidden woman (cf. 2:16; 5:3; 6:24; 7:5) and of those who use their words for wicked purposes (e.g., the one who sows discord among others, 6:12, 19). In proclaiming the upright character of her speech, Wisdom also indicates that the ability to recognize it as such requires a heart that has embraced wisdom (8:9, They are all straight to him who understands).
PROVERBS—NOTE ON 8:13 One of the main purposes of the fear of the LORD in Proverbs is to align a person’s heart with what the Lord loves. Describing what wisdom hates (and therefore what the Lord hates) calls a person to examine his or her heart, to guard it from such things, to walk in accord with what the Lord loves, and to seek wisdom for all relationships and interactions (cf. the similar function of 6:12–19). Whether a person’s heart and path are aligned with wisdom is a recurring theme of this chapter (see 8:17, 21, 36).
PROVERBS—NOTE ON 8:14–16 What wisdom offers to the simple is the same insight used by kings and rulers when they govern nations justly.
PROVERBS—NOTE ON 8:17 I love those who love me reinforces the calls to seek wisdom (e.g., 2:1–4; 4:5, 7), for she will show favor and then grant multiplied benefits. Those who seek me diligently find me reinforces the promise that the Lord will give wisdom (e.g., 2:5–11; James 1:5) and its benefits (see Prov. 8:18–21, 35).
PROVERBS—NOTE ON 8:18–21 Riches and honor come with wisdom (this often happens when a society is functioning justly), but also something even greater: an unspecified kind of enduring wealth and righteousness (v. 18), a fruit that is better than gold and silver (v. 19), and an abundant inheritance (v. 21). While this description would include any material blessings that come to those who seek wisdom, these things cannot compare to the greater value of what is promised here: life and favor from the Lord (see v. 35).
PROVERBS—NOTE ON 8:22–31 the first of his acts of old (v. 22). The same wisdom that makes this invitation is the wisdom that was present with God when he created the world and established it as a coherent system, for Wisdom (personified) says, I was daily his delight (v. 30; cf. also 3:19–20). The wisdom that enters the lives of the faithful actually enables them to participate in the rationality at the heart of things. This is why the impious are called “foolish” or even “stupid” (12:1); they are self-haters (cf. 8:36). On the question of whether the personification of Wisdom here goes beyond personification and describes an actual person, see Introduction: Personified Wisdom and Christ.
PROVERBS—NOTE ON 8:32–36 By using the address O sons, this section not only concludes Wisdom’s appeal in vv. 1–31, but also draws together all of the paternal appeals as sharing her overall purpose: to extol the benefits of wisdom for faithful covenant living. The reasons given for heeding Wisdom’s call also extend to those given in the preceding appeals: you will be blessed (see 3:13, 18), find life (see 2:21), and obtain favor from the LORD (see 3:4, 32–33). The final statement that all who hate me love death presents previous warnings (see 1:19, 32; 2:22; 3:33a; 5:22–23) in stark terms: those who practice what wisdom hates (see 8:13) show by their affections that they are on the way that leads not to life and favor (v. 35) but to injury and death.
PROVERBS—NOTE ON 9:1–18 Lady Wisdom and Lady Folly. The final poem of the first major section of the book (1:8–9:18) contains contrasting personifications of wisdom (9:1–12) and of folly (vv. 13–18). Each consists of a description of the women (Wisdom, vv. 1–3; Folly, vv. 13–15), a call to the simple (Wisdom, v. 4; Folly, v. 16), an invitation to eat (Wisdom, v. 5; Folly, v. 17), and a statement about where each invitation will lead (Wisdom, vv. 11–12; Folly, v. 18). The purpose of the similarity is to highlight the differences, which present Lady Wisdom as clearly desirable in all respects. The description of Lady Wisdom is given more space (12 out of 18 verses), contains a summary of her teaching (vv. 6–10), and has her narrating the consequences of her way (vv. 11–12). The description of Lady Folly, by contrast, while emphasizing the emptiness of her character (v. 13), lacks any of her crooked instruction (i.e., nothing follows the address and appeal in vv. 16–17), and has her end narrated about her rather than by her (v. 18). In the flow of the book, this concluding chapter acts as a bookend with the introduction (cf. 1:7 and 9:10) to unify the entire section in its call to recognize, internalize, and walk in the way of wisdom.
PROVERBS—NOTE ON 9:1–3, 13–14, 17 The description of Wisdom’s house (she built it and hewed seven pillars) and her preparations (slaughtered her beasts, mixed her wine, set her table, and sent out her young women) is a picture of the prudence, strength, riches, and honor that she described as hers (see 8:12–21). In contrast, the description of Folly is a picture of one who lacks sense (she … knows nothing), strength and honor (she sits at the door), and riches (she offers stolen water and bread).
PROVERBS—NOTE ON 9:1 Some have likened Wisdom’s house to a temple; this is unnecessary, since the overall image is of a noble lady inviting people to a great feast. Clearly, Wisdom does not compete with the Lord’s own temple (cf. v. 10)! The seven pillars have also provoked many guesses. It is simplest, however, to take them as indicating that the house is of good size, and to consider that seven is often symbolic of perfection.
PROVERBS—NOTE ON 9:4–6 let him (who is simple) turn in here. Cf. the invitation in 8:5. Leave your simple ways. Wisdom calls the simple to her feast so that they may become wise. Folly calls the simple to come and not only remain simple but also to be further formed in the way of foolishness.
PROVERBS—NOTE ON 9:7–9 These verses present three statements about what happens if one corrects a scoffer or the wicked (vv. 7a, 7b, 8a) plus three contrasting statements about reproving a wise man (vv. 8b, 9a, 9b). The point is twofold: if a person desires to be wise, he must examine how his heart responds to wise reproof or correction (see v. 12); and in order to be wise with others, he must have the prudence to observe other people’s actions. It is clear that the “wise” or “righteous” person does not rest content with his attainment, nor is he presented as morally “perfect.” He becomes still wiser, and will increase in learning, through correction.
PROVERBS—NOTE ON 9:10 The fear of the LORD. Together with 1:7 (see note), this verse stands as the grounding and thematic statement for all of the appeals to wisdom throughout 1:1–9:18.
PROVERBS—NOTE ON 9:12 The contrast of this verse (wise or scoff) picks up that of vv. 7–9 and further emphasizes the responsibility of the individual to respond to Wisdom’s call and to recognize her benefits.
PROVERBS—NOTE ON 9:13–14 The woman Folly … sits at the door. For the contrasts with Wisdom see note on vv. 1–3, 13–14, 17.
PROVERBS—NOTE ON 9:18 The first major section of Proverbs (1:8–9:18) closes with a description of where the foolish way will end: although the one who heeds Folly’s call does not know it, her way ends in death (cf. 7:27; 8:36). He refers to anyone who turns aside and follows the woman Folly (see 9:13). The force of the contrast with the end of the way of wisdom throughout this section makes the point clear that this refers not simply to physical death but to the spiritual reality bound up with where that path is headed.
PROVERBS—NOTE ON 10:1–22:16 Proverbs of Solomon. Here begins what may be called the “proverbs proper,” individual maxims or aphorisms, after the longer wisdom poems of chs. 1–9. Often, however, individual proverbs are grouped together into small collections which, taken together, give the reader a more complete understanding of a given topic (see Introduction: Literary Features).
PROVERBS—NOTE ON 10:1–5 The purpose of these proverbs is to encourage the pursuit of one’s labors in righteousness, which excludes acquiring gain by unjust means (v. 2a) or squandering it by sloth (vv. 4–5). At the center of these verses is the reason: The LORD does not let the righteous go hungry. It is the Lord who provides (v. 3), and through righteousness he delivers not only from hunger but also from death (v. 2b). The encouragement of the whole section to walk in righteousness is framed by the appeal to be a son who is wise (v. 1a) or prudent (v. 5a) rather than foolish (v. 1b) or shameful (v. 5b). To see vv. 1–5 as a paragraph should prevent taking any of its verses out of context (see note on v. 4).
PROVERBS—NOTE ON 10:1 This verse opens 10:1–22:16 by echoing the previous chapters’ appeals of a father and mother (1:8) to be a wise son. Thus it stands as a signpost to the reader that the instruction of 1:1–9:18 is essential for a proper understanding and appropriation of the proverbs that follow.
PROVERBS—NOTE ON 10:4 makes rich. Cf. v. 22a. The diligent is another name applied to the “wise” and the “righteous” (vv. 1, 3; see Introduction: Character Types in Proverbs). The paragraph context (cf. v. 3) indicates that the diligence the Lord instills in the righteous is his means to provide for their material needs. The contrasts of vv. 6–32 further indicate that the diligence referred to is grounded in “the fear of the LORD” (v. 27a) and has more than simply physical needs in view (vv. 16–17). In a culture like ancient Israel, based on subsistence agriculture, “wealth” means good crops, a well-fed family, and a stable farm to pass on to one’s children, rather than the luxurious wealth a modern reader may think of. Further, Proverbs has a clear set of priorities in which wisdom is far better than wealth, and righteousness with few possessions is better than wealth without knowing the Lord and without walking in righteousness (3:13–15; 8:19; 15:16–17; 16:8, 16; 17:1).
PROVERBS—NOTE ON 10:6–32 Although set in clusters, vv. 6–32 as a whole act to contrast the righteous and the wicked in order to illustrate that “righteousness” (v. 2) is the path for a wise son. The phrase “the mouth of the wicked” opens (vv. 6, 11) and closes (v. 32) the section, which also includes other terms for the same idea (e.g., “lips” in vv. 13a, 18a, 21a, 32a; “babbling fool” is lit., “foolish of lips,” vv. 8b, 10b). The recurring terms relating to the mouth (lips, tongue, etc.) are connected to their relation to both hunger (or desire) and speech: what people desire and how they attain it are both indicators of the path they walk.
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) … walks securely (v. 9a), whereas the fool (vv. 8b, 10) who makes his ways crooked (v. 9b) will come to ruin (vv. 8b, 10b). Thus, the mouth of the righteous manifests what is good for the speaker and for others (it is a fountain of life, v. 11a), whereas the mouth of the wicked conceals what is harmful both for others and finally for the fool himself (violence, v. 11b).
PROVERBS—NOTE ON 10:10 Whoever winks the eye probably describes a person giving a concealed signal that he is lying.
PROVERBS—NOTE ON 10:12–18 These verses constitute a paragraph, with both vv. 12 and 18 mentioning hatred and both using the word covers/conceals (Hb. kasah); the individual verses relate to this overall theme. At the center of the section is a statement about wealth and poverty (v. 15) that requires careful attention. Though wealth can represent strength, and poverty can lead to ruin, the verses that precede and follow v. 15 (vv. 12–14 and 16–18) reinforce the call to recognize that what people pursue and how they pursue it are more important than what they possess (see 28:6, 20). Deception conceals a hatred (10:18a) that causes contention among others (v. 12a) and ruin for the person who deals in it (vv. 14b, 16b). Seeking wisdom (vv. 13a, 14a, 17a) through obedience, by contrast, fosters a love that can make peace with others (v. 12b); such a path leads to life (vv. 16a, 17a).
PROVERBS—NOTE ON 10:12 Where the wicked are described as concealing violence (vv. 6b, 11b) or hatred (vv. 12a, 18a) and thus deceiving 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 (the same Hb. verb, kasah, is translated as “conceal” in vv. 6b, 11b, 18a) all offenses. Cf. the similar instruction in Matt. 5:44; James 5:20; 1 Pet. 4:8.
PROVERBS—NOTE ON 10:15 The point of this proverb is to invite reflection on the benefit of wealth vs. the ruinous effect of poverty. Whereas wealth can be like a strong city, providing safety, resources, and protection against misfortune, poverty leads only to ruin and thus should not be embraced out of laziness or romanticism. Although there are benefits from wealth, it is a mistake (as shown elsewhere in Proverbs) to place one’s trust in wealth rather than in “the name of the LORD” (18:10–11), for “treasures gained by wickedness do not profit” (10:2).
PROVERBS—NOTE ON 10:16 A wage earned by the righteous brings positive benefits, because it leads to life, but when the wicked gain wealth, they use it in sinful ways, so their gain leads to sin.
PROVERBS—NOTE ON 10:19–21 These three proverbs contrast the prudent and productive character of righteous speech with the revealed emptiness of what is concealed in foolish speech (see v. 18).
PROVERBS—NOTE ON 10:20 The value of righteous speech reveals that it is wise to seek further the well from which it flows, whereas the speech of the wicked shows that such a pursuit is vain because the heart of such a person is of little worth.
PROVERBS—NOTE ON 10:21 The lips of the righteous feed many. The actions of the righteous produce that which is good not only for himself but also for others. “Lips” can relate both to speech and to hunger; if the proverb plays on this double reference, then the feeding here may refer to material provision (what one eats), but probably also signifies speech that leads others in the way of life (cf. the contrast in v. 17).
PROVERBS—NOTE ON 10:22 This verse stands at the center of vv. 12–32 as an important qualification, relating to both the source and the nature of one’s wealth. If it is the blessing of the LORD that makes rich (see also v. 4), then how one seeks wealth (e.g., vv. 4b, 15a) is necessarily governed by a commitment to act righteously, and always to manifest a hope that rests not in material things but in the Lord who provides (see vv. 23–30). he adds no sorrow with it. When the Lord gives material blessing, he does not give it grudgingly or with condemnation but freely and with joy.
PROVERBS—NOTE ON 10:23–25 The contrasting patterns of speech described in vv. 19–21 show the state of the heart. The heart of the righteous finds pleasure in wisdom and can hope that such a path leads to being established forever. The heart of the wicked treats doing wrong as a trivial matter yet dreads the inevitable end to which such a path leads.
PROVERBS—NOTE ON 10:26 Vinegar and smoke are major irritants to the teeth and eyes. In the same way, shiftless people are irritating because they can never be relied upon.
PROVERBS—NOTE ON 10:27–30 The hope of the righteous and the expectation of the wicked are set in repeated contrast in these verses. The effect of the comparison is to emphasize the LORD as the one who secures the end of the righteous as well as the one who brings the path of the wicked to futility.
PROVERBS—NOTE ON 10:27 The fear of the LORD prolongs life (cf. 9:11; Ps. 61:6) as a general rule, because of the Lord’s blessing (cf. Deut. 5:16). The years of the wicked will be short (likewise a general rule) whether because the Lord brings about premature death as a judgment or because sinful patterns often destroy both physical health and peace of mind.
PROVERBS—NOTE ON 10:30 The declarations will never be removed and will not dwell indicate that the land here refers not to the geography of the original recipients, but to the promised end of the righteous path (cf. 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) frames vv. 6–32 and concludes the chapter by drawing the contrast into focus. The perverse tongue manifests the state of the person’s heart (see the related contrast of v. 20), and the fact that it will be cut off indicates that what the wicked have concealed (violence, vv. 6b, 11b; hatred, v. 18a) in their speech has ruined them from the inside out. The mouth/lips of the righteous manifest a heart that brings forth wisdom, which is a blessing to themselves and others (cf. 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 The riches of the wicked that will not save them (v. 4) and the false balance whereby a wicked man increases his income (v. 1) are contrasted with the just weight (v. 1) and righteousness (v. 4). Similarly, the pride (v. 2) and crookedness (v. 3) that lead people to ruin are contrasted with the humble attitude (v. 2) and integrity (v. 3) that guides people through the troubles of life. Thus these verses form a unit, with vv. 1 and 4 answering each other as vv. 2 and 3 parallel each other, indicating that compromising just standards is not worth the immediate gain it may offer.
PROVERBS—NOTE ON 11:1 A false balance refers to deception by altering the standard of either the scale or the weight used to measure the quantity of an item being bought or sold. The Pentateuch instructs against such practice as out of accord with what the Lord desires (see Lev. 19:35–36; cf. Deut. 25:13–16, which also calls it an abomination to the LORD), and the prophets condemn it as an intolerable injustice among the Lord’s people (see Ezek. 45:9–12; Amos 8:5; Mic. 6:11). Compare also the further statements in Proverbs on this subject: 16:11; 20:10, 23.
PROVERBS—NOTE ON 11:5–6 These two verses parallel each other (The righteousness of the blameless/upright) and emphasize a common theme of the section: the faithfulness of the righteous guides (vv. 3a, 5a) and delivers them (see vv. 4b, 6a, 8a, 9b) from the fate of the wicked. The repeated phrases in vv. 1 and 20 help make explicit that the Lord is the one who brings about the deliverance of those in whom he delights, as well as the fall of those who are an abomination to him.
PROVERBS—NOTE ON 11:7–8 The expectation and hope represented in wealth (with the likely implication that it is unjustly accumulated) will be in vain when the wicked dies. Proverbs contrasts this with the hope of the righteous (see 10:28) to warn against being fooled by the apparent security in dishonest gain and to assure those who fear the Lord that their hope, manifested in seeking the path of wisdom, will not be in vain (see 23:18; 24:14).
PROVERBS—NOTE ON 11:9–12 These verses are framed by reference to imprudent speech relating to others: the godless man slanders his neighbor (v. 9), and one who belittles his neighbor lacks sense (v. 12). Verses 10–11 parallel each other and broaden the focus beyond the individual to a city. The city benefits or suffers respectively from the presence of the righteous or the wicked, and the attitude of the city toward each type of character is appropriate. In contrast to the typical modern city, the city described in these verses is a small community where people know each other well and where all would suffer from the person who slanders his neighbors.
PROVERBS—NOTE ON 11:9 by knowledge the righteous are delivered. Some understand “knowledge” as specifically knowledge of the true facts regarding the situation in which the godless man seeks to destroy his neighbor with slander, and this is possible. Yet in Proverbs, “knowledge” is more commonly knowledge of God and of his will, so the saying may well be making the point that, even when slandered, the (idealized) righteous person knows how to conduct himself uprightly.
PROVERBS—NOTE ON 11:12 A man of understanding remains silent rather than spreading harmful information that he might know about his neighbor because of living so close to him.
PROVERBS—NOTE ON 11:13 This is an afterword to vv. 9–12. The person who slanders cannot be trusted with private matters. In contrast, one who is trustworthy in spirit knows when to keep things in confidence. One should be prudent regarding the people with whom one chooses to share confidential matters.
PROVERBS—NOTE ON 11:14 The role of counselors is to aid a person in making wise decisions (cf. 15:22; 24:6). While this is particularly important for those who lead a people, Proverbs also stresses its broader application to people’s decision making in all sorts of situations—cf. 11:5 and the contrasting description of how the wicked falls “by his own wickedness.”
PROVERBS—NOTE ON 11:15 To put up security is equivalent to cosigning a loan (see note on 6:1–5), and to do so on behalf of a stranger is ill-advised. Striking hands most likely refers to some kind of gesture used to seal such a deal, analogous to a handshake.
PROVERBS—NOTE ON 11:16–21 There are three pairs of proverbs here (vv. 16–17, 18–19, 20–21), all relating 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). By itself, v. 16 might suggest that there is wisdom in pursuing violence, since one can get rich by that means. But in the larger context of vv. 16–21, it is clear that their wealth brings the violent no happiness, and that it comes at a high price. The idea of striving to gain something governs vv. 18–19. Verse 18 speaks of laboring (earns and sows), whether it be for deceptive wages for the evil or for a sure reward for the good. Verse 19, similarly, speaks of pursuing righteousness or evil and of the results that follow. Verses 20 and 21 both concern divine judgment, with punishment for the evil and deliverance for the good.
PROVERBS—NOTE ON 11:20–21 The shared structure and vocabulary of vv. 1 and 20 draw attention to the character and actions that are either an abomination or a delight to the LORD. The implication is that it is the Lord himself who makes the consequences of v. 21 assured (and this implies that the consequences of vv. 3–9 and 18–19 are also brought about by the Lord).
PROVERBS—NOTE ON 11:22 The attractiveness of a gold ring would be nullified by its strange presence in the snout of a pig. This image turns typical notions of value on their head: the attractiveness of a beautiful woman is insignificant if there is a lack of discretion in her character (see 31:30).
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 prefigured 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). The benefit of the generous life of the righteous for themselves and for others is represented throughout the section in several agricultural images: waters/watered (v. 25), flourish like a green leaf (v. 28), fruit (v. 30), and tree of life (v. 30). These images represent a fuller illustration of the statement in v. 18b: “one who sows righteousness gets a sure reward.”
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 (cf. note on 3:9–10).
PROVERBS—NOTE ON 11:30 The Hebrew phrase translated whoever captures souls is used elsewhere in places where the sense is “to take life” or “to kill” (e.g., 1 Sam. 24:11; 1 Kings 19:10, 14; Jonah 4:3). However, this proverb appears to be purposely playing off the usual sense of the phrase to focus on the effect of the fruit of the righteous. The life of the righteous leads not only to blessing for themselves but also provides fruit that “captures souls” in the sense of leading people out of the path that ends in death. For similar declarations, cf. Dan. 12:3, equating “those who are wise” to “those who turn many to righteousness”; see also James 5:20, where the one “who brings back a sinner from his wandering” will “save his soul from death.”
PROVERBS—NOTE ON 11:31 First Peter 4:18 cites this verse from the Septuagint. repaid on earth. Though the earthly consequences of a righteous or wicked life may not appear immediately, over the course of a person’s earthly life such consequences will appear. Like other proverbs (see Introduction: Literary Features), this statement is a general truth about human behavior, though there may at times be exceptions, such as when evil governments oppress the righteous and reward evildoers (as Proverbs recognizes, cf. 13:23), or when some of God’s righteous people (e.g., Job) endure suffering. Yet even in these cases, the Lord vindicates his faithful (although that may await the final judgment).
PROVERBS—NOTE ON 12:1–4 This section begins by encouraging the reader to be one who loves discipline and not one who hates reproof or moral correction (v. 1); such an attitude produces a life that will never be moved (v. 3).
PROVERBS—NOTE ON 12:4 crown. A woman of good character helps her husband live faithfully and brings him visible public honor. excellent wife. Cf. ch. 31.
PROVERBS—NOTE ON 12:5–7 These three proverbs are united by the word pairs righteous/wicked (v. 5), wicked/upright (v. 6), and wicked/righteous (v. 7). 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 12:8 A person gains the respect of others through speaking or acting with wisdom.
PROVERBS—NOTE ON 12:9–11 These are sayings about ordinary workers that illustrate either the “good sense” or the “twisted mind” of v. 8. Lack bread (end of v. 9) is paralleled by lacks sense (end of v. 11), and both verses speak of the importance of prudent labor in order to provide enough to eat. The point of the whole is that 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 (v. 11; such as get-rich-quick schemes, gambling, or lotteries, in a modern context) lacks sense and, by contrast with the first half of the verse, will probably live in poverty as well (cf. 28:19).
PROVERBS—NOTE ON 12:12–14 The contrast between sensible labors and worthless pursuits (vv. 9–11) leads to the images of what each path produces. Where one who covets illegitimate spoil (v. 12a) will be trapped by his own transgression (v. 13a), the labor of the righteous takes root, bears fruit (vv. 12b, 14a), and leads in a path that ultimately escapes from trouble (v. 13b). The fact that the work of a man’s hand comes back to him (v. 14b) is thus either a blessing or a curse, depending on the character of the person and the nature of the work (cf. 14:14).
PROVERBS—NOTE ON 12:15 In Proverbs, one who is right (or wise) in his own eyes sees no need to seek instruction or counsel from others and is thus also unwilling to listen to reproof. Proverbs strongly warns against this (see 3:5–7), because no one is immune to self-deception (see 16:2; 21:2), which can lead to the nearly hopeless state of having a hard heart (see 26:12).
PROVERBS—NOTE ON 12:16–23 The fool’s perspective of being “right in his own eyes” (v. 15) is illustrated here in his speech, which is contrasted with that of the wise. The section is framed by reference to the actions of the prudent and the fool (vv. 16, 23). The fool quickly spills forth the vexation (v. 16) in his heart (v. 23), where the prudent ignores the intended effect of an insult (v. 16) because his heart conceals (v. 23; “ignores” and “conceals” translate the same Hb. verb) knowledge of the bad effects of such speech (v. 18); so he shrugs the insult off. The section reinforces the teaching of Proverbs that a person’s speech comes out from the heart (vv. 17, 20) and that the LORD is the one who knows both and finds them accordingly either an abomination or a delight (vv. 21–22).
PROVERBS—NOTE ON 12:18 Some people’s normal speech pattern is constantly to accuse, belittle, manipulate, mock, insult, or condemn, and their rash words hurt other people and feel like sword thrusts. This is opposite of the way of wisdom taught in Proverbs, for the tongue of the wise brings healing (cf. Eph. 4:29).
PROVERBS—NOTE ON 12:22 For other references to what is either an abomination to the LORD or his delight, see 11:1, 20; 15:8 (“acceptable to him” translates the same Hb. word as “his delight”).
PROVERBS—NOTE ON 12:24–28 Adding to the contrast of the previous section regarding prudent and foolish speech, these verses contrast the related actions of one who is diligent (vv. 24a, 27b) and one who is slothful (vv. 24b, 27a).
PROVERBS—NOTE ON 13:1–6 Headed by the call to be a wise son (cf. 10:1), these proverbs also utilize a play on words (cf. 10:6–32) relating to both speech (hears/listen, 13:1; mouth, vv. 2–3; lips, v. 3; falsehood, v. 5) and eating/desire (eats, v. 2; desire, v. 2; craves and richly supplied, v. 4) in order to assure those who seek to guard their mouth (v. 3) through righteousness (v. 6) that such a path has mutually reinforcing benefits in both heart and actions. The purpose of the section is integrated further by the repeated Hebrew nepesh, translated as “desire” (v. 2), life (v. 3), and soul (twice in v. 4): guarding the mouth protects the heart from being further confirmed in violence (v. 2; see 10:11) or sin (13:6), which overthrows (v. 6) a person and leads to ruin (v. 3).
PROVERBS—NOTE ON 13:7–8 Things are not always as they seem. In particular, one may have money but live in fear because of the threats one faces (v. 8). Verse 8 also looks back to v. 1: hears no threat translates the same Hebrew words as “does not listen to rebuke” in v. 1. The poor man has little at risk, so threats of robbery or extortion do not concern him (as they would the rich), but the poor man might also tend to brush off warnings and rebukes. The message is that life is sometimes paradoxical. The scoffer will not shut his mouth but will soon have nothing to put into it (vv. 1–4); the man known to be rich is impoverished by paying off those who are constantly threatening him (vv. 7–8).
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, but for the wicked this will be put out. This may also imply the actual end of life and the lack of a future for the wicked (cf. 24:20).
PROVERBS—NOTE ON 13:10 The contrast of insolence and wisdom is similar to the warning against being “right in his own eyes” rather than lining up with those who take advice (see 12:15).
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 (cf. 28:20). By contrast, Proverbs prefers diligent, patient, careful labor that will increase wealth over time.
PROVERBS—NOTE ON 13:20 Regular companions inevitably influence each other, for good or for ill.
PROVERBS—NOTE ON 13:22–25 Walking with the wise (see vv. 20–21) includes prudence to care for children (1) by providing a material inheritance that extends even to grandchildren (on inheritance in Israel, see Num. 27:5–11; Deut. 21:15–17), and (2) by providing moral discipline (Prov. 13:24). In thus seeking to provide, parents ought also to pursue justice (v. 23), exhibiting their faith that the righteous will have enough to satisfy (v. 25; cf. v. 21).
PROVERBS—NOTE ON 13:23 The causes of poverty are complex: it can be caused by injustice and oppression (as here; cf. 22:16; 28:3, 15); by sloth (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 (see e.g., 10:13; 17:10; 22:15; 23:13–24; 29:15). It is viewed as an important part of the correction and training of a child, to teach him to avoid wrong behavior, to embrace what is right, and to build godly character. Equally important, physical discipline is an expression of love for a child, while the one who spares the rod hates his son. Taking into account all of the teaching of Proverbs, physical discipline of a child must never be severe and must always be exercised in love. Cf. Heb. 12:5–11.
PROVERBS—NOTE ON 14:1–3 The benefits of the sensible labor of the wisest of women (v. 1a) and the prudent speech of the wise (v. 3b) are contrasted with the way in which the acts of folly (v. 1b) and the words of the fool (v. 3a) ultimately result in self-harm. with her own hands tears it down. Sinful people sometimes become highly irrational and foolishly destroy the fruit of many years of work.
PROVERBS—NOTE ON 14:4 If the strength of the ox is the means for plowing the ground to produce abundant crops, then keeping oxen in a stable is a necessary part of the overall 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 These verses refer to character manifested, in part, through speech: the faithful vs. false witness (v. 5), the scoffer (v. 6), the lack of words of knowledge from a fool (v. 7), and the implication that such words can be found with a man of understanding (v. 6). The verses appear to be prescriptive (walk the path of the faithful witness) as well as descriptive (look out for those who manifest lying, scoffing, or foolishness). The Lord desires that his people be faithful witnesses; cf. the Ten Commandments (Ex. 20:16; Deut. 5:20) and the further instruction of the law (cf. Ex. 23:1–4; Deut. 19:15–21).
PROVERBS—NOTE ON 14:8–15 This section is framed by verses that contrast the approach of the prudent (vv. 8a, 15b) with that of fools (v. 8b) and the simple (v. 15a). It is prudent to recognize that appearances can be deceptive (a person’s exterior vs. the state of the heart, vv. 10 and 13; the solidity of the house vs. the tent, v. 11; and a way that seems right, v. 12) and that whatever the appearance, the path of one’s life has consequences consistent with how it is walked.
PROVERBS—NOTE ON 14:8 The approach of fools to their path is deceiving because they believe it to be wisdom (and it appears so to the simple, v. 15) when actually it is void of what is required for wisdom (they mock legitimate sacrifices to the Lord, v. 9); their path is thus folly.
PROVERBS—NOTE ON 14:9 The reference to the guilt offering (see Lev. 5:14–6:7) indicates that the acceptance enjoyed by the upright likely means that the Lord accepts his sacrifice because it is given in sincerity (cf. Lev. 1:3–4). The Hebrew ratson (“acceptance”) is also used in Proverbs to refer to what is a “delight” to the Lord (see Prov. 11:1, 20; 12:22) or to one finding “favor” with him (see 8:35; 12:2; 18:22).
PROVERBS—NOTE ON 14:16–17 The wise gives thought to his path and turns away from evil (cf. esv footnote on cautious with the use of this phrase in 3:7; 16:6). In contrast, the fool is reckless on his path (14:16b), a quality of heart that is aggravated further by a quick temper and results in his being hated (v. 17) for its ruinous effects.
PROVERBS—NOTE ON 14:18–24 The effects of inheriting folly (v. 18a) or being crowned with knowledge (v. 18b) are borne out in the fruit of each: a further crown for the wise (v. 24a) and further folly for fools (v. 24b). The verses in between show that the promised state of affairs in vv. 19 and 22 is an encouragement to walk in the way of the good and righteous and not to devalue the poor or a neighbor according to their material means (vv. 20, 21).
PROVERBS—NOTE ON 14:20 The poor is disliked is an observation on how the world works, not an endorsement of such an attitude (cf. v. 21; and note on 10:15).
PROVERBS—NOTE ON 14:21 Proverbs commends being generous to the poor, particularly those among God’s people (see v. 31; 19:17; 21:13; 22:9; 28:27; 31:20; cf. Deut. 15:7–11).
PROVERBS—NOTE ON 14:23 This is a rebuke against people who are always talking and planning but never accomplishing anything.
PROVERBS—NOTE ON 14:24 The circularity of the phrase the folly of fools brings folly appropriately captures the self-perpetuating nature of the foolish path. Cf. v. 8; 15:2, 14; 16:22; 26:11. The wise are free to enjoy their wealth (and it is safe for them to do so, as they will not be led astray by greed). A crown can be anything that gives visible, public honor (see note on 12:4).
PROVERBS—NOTE ON 14:25 A person called to be a witness (esp. in legal matters; cf. 12:17; 19:28) must be truthful (or faithful, see 14:5); the person who lies perverts justice—something that the Lord hates (6:19).
PROVERBS—NOTE ON 14:26–27 The fear of the LORD brings with it the confidence of lasting security (v. 26) and molds a person’s character to follow the right path (v. 27). Note that “the teaching of the wise” is also called a fountain of life in an otherwise identical proverb (13:14), indicating that such teaching fosters the fear of the Lord (cf. also 10:11).
PROVERBS—NOTE ON 14:28–35 Verses 28 and 35, both of which concern a king, form a frame for this paragraph. Verses 29–34 contain various proverbs on the life and heart of an individual. A person must rule his heart with wisdom (vv. 29–30, 33), understand that all are under a higher sovereign (v. 31), and have confidence that the wicked, however powerful they are, will be cast down (v. 32). A nation perishes if its people lack righteousness (v. 34). Ultimately, many of the same rules that govern one person’s life also govern a nation.
PROVERBS—NOTE ON 14:29 The person who is slow to anger (cf. 15:18; 16:32; 19:11; James 1:19–20) reflects the Lord’s character (see Ex. 34:6).
PROVERBS—NOTE ON 14:32 The one who is righteous lives in the fear of the Lord and thus finds refuge in his death because the Lord rewards him (see Ps. 49:15).
PROVERBS—NOTE ON 14:33 Wisdom resides in the heart of the wise, but even in the midst of fools it makes itself known by manifesting the effects of folly (cf. the picture of Wisdom calling out in the street to the simple, and the effects of rejecting her reproof, 1:20–33).
PROVERBS—NOTE ON 14:34 Righteousness exalts a nation. Morally righteous behavior has far-reaching effects—especially in the administration of justice and the compassionate care of people. Both the moral behavior and the well-being of the people are exalted.
PROVERBS—NOTE ON 15:1–17 This is a series of proverbs dealing primarily with the use of the tongue, submission to instruction, and God’s governance of the world.
PROVERBS—NOTE ON 15:1–2, 4 Harsh word (v. 1) is lit., “word of pain,” that is, a word that is hurtful. Words wisely chosen promote calm interactions rather than provoking anger (v. 1), 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, so he is neither pleased with nor fooled by one who offers sacrifices while continuing in the way of wickedness (cf. vv. 8–9, 11, 26, 29).
PROVERBS—NOTE ON 15:4 A gentle tongue … perverseness. A gentle, rightly spoken word will often bring life and healing, but gentle speech can also be used to mask perverse intent—crushing the spirit, damaging morale, and causing injury.
PROVERBS—NOTE ON 15:5 The description of a fool who despises his father’s instruction is complemented by that of v. 20 and the foolish man who “despises his mother.” In Proverbs, the nature of one’s response to wise parental instruction is representative of and formative in the paths of wisdom or folly, respectively (cf. 1:8; 4:1; 6:20; 13:1). Note also the related references in this chapter to how a person responds to reproof (15:5, 10, 12, 31, 32).
PROVERBS—NOTE ON 15:6 Much treasure is the expected outcome for the righteous who walk in the paths of honesty, diligence, hard work, and the fear of the Lord, which is the path of wisdom described in Proverbs (but see the word of caution in v. 16). However, the wicked will earn income only to find trouble with it.
PROVERBS—NOTE ON 15:7 Similar to v. 2, this verse encourages people to be careful in what they say and to whom they listen (cf. 14:7).
PROVERBS—NOTE ON 15:8–9 The sacrifice of the wicked (v. 8a) is hollow, while the prayer of the upright (v. 8b)—i.e., his public worship (cf. Psalm 86 title; Isa. 56:7), as a part of a life that pursues righteousness (Prov. 15:9b)—is pleasing to the Lord (cf. also vv. 26, 29; 21:3, 27; 28:9).
PROVERBS—NOTE ON 15:10–12 These verses concern divine judgment and submission to correction. Both the apostate (v. 10a) and the obstinate (v. 10b) face judgment. Verse 12, like v. 10b, concerns reproof and the fact that some people will not accept it. Verse 11, similar to v. 3, reminds the reader that God judges all.
PROVERBS—NOTE ON 15:13–15 These proverbs focus on the heart. A cheerful face indicates a positive attitude toward life; this comes about when the inner self is healthy (v. 13a). Such a person has inner joy all the time (v. 15b). But circumstances, whether internal (v. 13b) or external (v. 15a), can rob a person of tranquility. The key to gaining a joyful heart is in v. 14: seek knowledge.
PROVERBS—NOTE ON 15:16–17 These verses help establish a proper value system for forming 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 (v. 16a). To gain wealth through trouble (v. 16b) or attended by hatred (v. 17b) is to “feed on folly” (v. 14b), which afflicts the heart and crushes the spirit.
PROVERBS—NOTE ON 15:18–33 This is another extended section of proverbs that, like vv. 1–17, begins with a proverb on avoiding provocative, argumentative language (cf. v. 1 and v. 18) and ends with a reference to “the fear of the LORD” (cf. vv. 16–33). The sections also share references to the folly of despising parental instruction (vv. 5, 20) and reproof (vv. 10, 12, 31–32) on the grounds that it is the Lord who knows and judges in these matters (vv. 3, 8–9, 25–26, 29).
PROVERBS—NOTE ON 15:19–24 This section is framed by references to the path of the upright (v. 19b) and the path of life (v. 24a), which are contrasted with the way of a sluggard (v. 19a) and the end of such a path (v. 24b). Verses 20–23 illustrate the wisdom of heeding instruction (vv. 20a, 21b, 23) and counsel (v. 22b); despising such things (vv. 20b, 22a) is like rejoicing in what is actually folly (v. 21a).
PROVERBS—NOTE ON 15:19 Because of his past actions and resultant lack of God’s blessing, the life of the sluggard has become like a hedge of thorns, which can be traversed only with great pain and effort.
PROVERBS—NOTE ON 15:20 On the fool who despises his mother, see the complementary proverb of v. 5.
PROVERBS—NOTE ON 15:21 The Hebrew noun translated as joy is repeated in v. 23 referring to an “apt answer” and is related to the verb “makes glad” in v. 20. The interrelated vocabulary helps make the point that the “wise son” (v. 20a) finds joy in a fitting response (to tense situations, instruction, and the need of others for a good word) rather than in folly (despising wise instruction and ignoring counsel).
PROVERBS—NOTE ON 15:23 An apt answer or good word likely applies as much to a fitting response to receiving instruction as it does to giving counsel to another.
PROVERBS—NOTE ON 15:25–33 These proverbs are framed by a contrast: the LORD opposes the proud (v. 25a), but is near those who act in humility born out of the fear of the LORD (v. 33; cf. v. 25a). Verses 24–32 expand on this by illustrating the pride of the wicked as represented in their: thoughts (v. 26a), greed for unjust gain (v. 27a), harmful speech (v. 28b), and refusal to listen to reproof (v. 32a). These are the opposite of the way of the righteous represented in: gracious words (vv. 26b, 28a), maintaining justice (v. 27b), and heeding instruction (vv. 31, 32b). At the center of this section is the further reminder that the Lord is far from the wicked, but hears the prayer of the righteous (v. 29).