The Book of Proverbs announces a straightforward purpose: “to know wisdom.” The wisdom it contains is not advanced learning or rare insight. It is not enigmatic truth hidden from most but revealed to a few. The wisdom mentioned more than forty times in Proverbs and twenty-seven times in Ecclesiastes is the Hebrew chokmah, meaning “the skill of living.” This is practical wisdom that details how to lead a responsible, productive, and prosperous life.
This category of wisdom seems a lot like common sense or even street smarts. It is an understanding of how the world works. The focus is not so much on what we know but on what we do. As truth applied to real life, this wisdom deals with everyday situations, especially decisions and moral choices that impact the future. The wise person (Hebrew: chakam) avoids evil and does good by observing what others choose and pursuing a course of action based on perceived results.
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Wisdom for Men, Wisdom for Women
Many proverbs were originally addressed to young men as a means of passing wisdom from fathers to sons (Prov. 1:8; 2:1; 3:1, 11, 21; 4:1). This stems from ancient Israel’s patriarchal culture, with sons inheriting the roles of leadership over family and nation. In order to better prepare these youths for manhood, fathers warned their sons about traps that commonly ensnare young men:
• sexual temptation (5:15–20; 7:1–27),
• ill-gotten gain (10:2: 13:11),
• verbal abuse (13:2, 3; 15:1),
• strong drink (31:4), and
• pride, or selfish ambition (16:1–9).
Of course, women are no more immune to these pitfalls than men are and have also benefited from giving and receiving the teaching of the Book of Proverbs for millennia. In fact, the book repeatedly urges youths to heed their mothers’ instruction (1:8; 6:20; 10:1; 30:17). Wisdom, because it is grounded in truth, is timeless, constant, and exists regardless of and equally for both the sexes.
More: One mother who instructed her children in sound biblical principles was Susanna Wesley. See here for an article on the life of Susanna Wesley. And see here for an article on the life of John Wesley, her son.
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Proverbs 2 describes a home in which parents give children valuable gifts: wisdom, self-appreciation, understanding, and humility. Discipline is also an important part of parental instruction, though all parents must determine the best means of applying discipline for their household. See “Rearing Children with the Rod” at Proverbs 19:18.
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Honoring God with Your Whole Paycheck
Many Christians assume that once they have fulfilled their obligation to support their church, the rest of their income is theirs to use as they please. But God is as interested in what we do with the money we keep as He is with the money we give away. Scripture exhorts us to honor the Lord with our possessions.
The ancient Israelites gave God their “firstfruits,” the firstborn of flocks and the first crops gathered at harvest. They dedicated these to God by presenting them at the temple on the day of Pentecost (Num. 28:26). Giving God the first and the best of each year’s produce recognized that everything belongs to Him.
Yet the Israelites also sought to honor God with their other possessions. Included among these were their means of making a living—land, animals, tools, mills, looms, potter’s wheels, carts, boats, and more. Honoring the Lord with these possessions went far beyond putting a check in the offering basket or giving a year-end contribution to a charity. It meant dedicating every act of work to God.
According to Proverbs, a God-honoring lifestyle results in prosperity (Prov. 3:10). It is tempting for Christians to read this as a promise of financial gain in exchange for obedience to God. The sayings of Proverbs, however, are not so much promises to be claimed as they are observations about the way life tends to work. People often prosper when they honor God with their work and the income—all the income—derived from their work.
Moreover, the Israelites enjoyed a specific covenant relationship with God in which obedience to God’s law was directly related to abundance in the land (Deut. 28:1–14). God has struck no such deal with Christians. In fact, the New Testament cautions us against expecting God to reward us with material blessings for pursuing godliness (see “Giving to Get” at 1 Tim. 6:3–6).
Nevertheless, the Lord challenges Christians to honor Him in their work and finances (see “Codes of Conduct for the Christian Worker” at Col. 3:22—4:1 and “Christians and Money” at 1 Tim. 6:6–19). We should test ourselves to see if we let Christ be Lord of what we do, how we do it, what we make, what we keep, and what we give away. God’s character and purposes should be reflected in everything we share, save, and spend.
More: The Book of Proverbs has much more to say about our day-to-day work. See “Finding Joy at Work” at Prov. 24:3–6.
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The Wisdom That Built the World
One of Scripture’s most fundamental and far-reaching truths is that God created the universe. Like his father David before him (Ps. 8), Solomon realized the magnitude of this truth. He affirmed it early in Proverbs to emphasize that true wisdom comes not from human beings but from the Lord who made all things.
Because God is Creator, He is King of all the world’s people. In wisdom He brings every person into existence (see “You Are Unique” at Ps. 33:15). Everyone therefore owes ultimate allegiance to God, an allegiance that transcends filial, cultural, or national claims. These human bonds matter, but wisdom says that each of us must fear the Lord above all (Prov. 1:7).
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Nothing can take the place of a stable home life. When parents are absent, negligent, or abusive, children have a much harder time learning to cope with the world in healthy ways. Proverbs stresses that parents are the key imparters of wisdom that children need to survive and thrive. Out of their own successes and failures, parents can offer invaluable insight to new generations and help to set them on the right course.
God intends for both parents to guide their children’s learning process. Fathers are described as sources of instruction (for example, Prov. 1:8; 4:1; 6:20), and mothers are presented as possessors of household laws and principles based on God’s Word (for example, Prov. 1:8; 6:20). Proverbs 4:3, 4 indicates that grandparents also play a role in their grandchildren’s education through their parenting of their own children.
This is how families “train up a child in the way he should go” (22:6). It is the gift a home gives. While children might not appreciate this gift until they grow older, the Lord urges parents to give it enthusiastically, patiently, unfailingly. Their children’s happiness, even their salvation, may depend on it.
More: For more on the connection between faith and parenting, see “The Faith of Our Children” at Deut. 6:7–9.
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The father of Proverbs 4 counsels his son that above all else he needs to “get wisdom,” because she offers immense blessings and honor “when you embrace her.” This advice is typical in Proverbs, where wisdom is often personified as a woman (Prov. 1:20, 21; 3:13–18; 4:8, 9; 7:4; 8:1–11; 9:1–12). Young men especially are urged to chase and embrace wisdom as a man would pursue a woman in a romantic relationship. They are to fall in love with her and make her the object of their affection, devotion, and loyalty.
More: Note that the person in Proverbs who best displays wisdom in the supposed “man’s world” of the city gates and the marketplace is the virtuous woman of Prov. 31. To learn more about her, read Prov. 31:10–31 and see “The Wise Woman of Proverbs 31” at Prov. 31:10.
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Teaching—to invest in the future of another person—is an activity worthy of praise. God especially calls parents to impact their children (Prov. 1:8; 4:1), but others also play an indispensable part. Teachers, coaches, mentors, and other adults can have a lasting influence on the development of young people. The Bible is full of teachers remembered for their contributions:
Moses | The leader of Israel who first taught God’s law (Deut. 4:5). |
Bezalel and Aholiab | Master craftsmen called to teach others in constructing the tabernacle (Ex. 35:30–35). |
Samuel | The last judge before the monarchy who taught the people “the good and the right way” (1 Sam. 12:23). |
David | Prepared his son Solomon to build and staff the temple (1 Chr. 28:9–21). |
Solomon | Famed for his outstanding wisdom, which he used to teach literature, botany, and zoology (1 Kin. 4:29–34). |
Ezra | A scribe and priest committed to keeping the Law and teaching it to others (Ezra 7:10). |
Jesus | Called Rabbi (“Teacher,” John 1:38; compare Matt. 9:11; 26:18; John 13:13); His teaching revealed the path to true life (John 14:6) and eternal salvation (Eph. 4:20, 21). |
Barnabas | A teacher among the early Christians at Antioch (Acts 13:1) who had a lasting impact on Saul (Paul) after his conversion to the faith (9:26–30). |
Gamaliel | A renowned Jewish rabbi who taught Saul (Paul) during his youth (Acts 22:3). |
Paul | The early church’s most gifted teacher; taught throughout the Roman world, notably at Antioch (Acts 13:1) and Ephesus (19:9). |
Priscilla and Aquila | Husband and wife who taught “the way of God” to a talented young orator named Apollos (Acts 18:26). |
Apollos | A powerful teacher from Alexandria in Egypt whose teaching paved the way for the gospel at Ephesus (Acts 18:24–26). |
Timothy | Pastor-teacher of the church at Ephesus (1 Tim. 1:3; 2 Tim. 4:2). |
Titus | Pastor-teacher of a church on the island of Crete (Titus 2:1–15). |
More: The Bible says much about the importance of mentoring. See “Old Testament Mentors” at 2 Kin. 2:13; “Indispensable Role Models” at 2 Chr. 24:17–20; and “Kingdom Mentoring” at Acts 9:26–30.
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Humans are the only creatures that God created with the capacity for self-reflection—the ability to think about ourselves, evaluate our lives, and make significant changes on an individual basis. But we often let ourselves become so consumed with day-to-day activities that we fail to consider where we are going—or why. Proverbs encourages us to stick to wisdom’s path, taking care not to stray “to the right or the left.” Use this inventory to discover if you are staying on God’s path:
• Influence on others: Whose life have you changed for the better in the last year?
• Direction and purpose: If you continue on the same path at work for the next ten years, what will you have gained? What will your life look like ten years from now?
• Honoring God: What have you done in the last year that clearly brought God glory at work, at home, or in your community?
• Avoiding evil: What have you said no to in the past year in order to avoid going down evil paths? What did it cost you? What did you gain?
• Testimony: What characteristics clearly distinguish you from non-Christian neighbors or coworkers?
• Looking back: How have you grown or changed for the better in the last ten years? Or have you taken a step or two backward? What changes do you need to make to turn your life around?
More: This kind of reflection was a habit of many people in the Bible and can help us think accurately about life today. See “Discovering God’s Purpose for You” at Gen. 45:5–8.
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Cosigning commits a third party to repaying a loan if the borrower fails to pay. Because it shifts the risk of the transaction from the lender and the borrower to the cosigner, Proverbs warns that the risk of cosigning is too great to accept, even for a friend (Prov. 17:18).
• Guaranteeing debts sooner or later results in loss (11:15).
• Cosigning lessens the incentive for a borrower to pay back the loan, possibly encouraging irresponsibility.
• God holds us accountable for how we manage our property (Matt. 25:14–30; Prov. 13:22). We are to use our resources for God’s glory and others’ good (1 Pet. 4:10) rather than risk them unnecessarily.
• If we cannot afford to lose the amount we pledge, we may jeopardize the security of our family and heirs, a folly that Scripture strongly condemns (1 Tim. 5:8).
• When we cosign for a friend or family member who fails to pay a debt, we not only lose our money but also risk the loss of something far more valuable: our relationship.
Nevertheless, there are circumstances described in Scripture where cosigning a loan is permissible, even admirable:
• Judah made himself human collateral for his younger half brother Benjamin (Gen. 43:8, 9), a willingness to assume personal risk that overwhelmed Joseph (44:32; 45:11). It was the kind of act that Jesus later encouraged: “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13).
• Paul offered himself as bond for the runaway slave Onesimus (Philem. 10–13, 18, 19). Paul did not incur this risk foolishly, because he knew Onesimus well (Philem. 12). His generous act put Christ’s grace on display.
• Christ became surety for sinners when He redeemed us on the cross (Heb. 7:22; 9:12). His atoning death “wiped out the handwriting of requirements that was against us” (Col. 2:14; compare 1 Pet. 1:18, 19).
These stories teach us that there may be times when guaranteeing a loan gives us an opportunity to demonstrate Christ’s redeeming work in concrete terms. A wise and financially stable Christian, for example, might cosign a loan for someone who needs to buy tools in order to earn a living. The cosigner could explain that his or her actions mirror what Jesus has done for us all. Thus the cosigner would not only share the gospel but show the gospel.
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Under Old Testament law, a thief was required to make restitution of twice the value of a loss (Ex. 22:4; see also “Making Restitution” at Lev. 6:1–7). But Proverbs indicates that if someone has stolen because he was hungry, he must repay sevenfold, even at the price of losing his home and property.
The higher penalty may have been demanded because the Law made ample provision to keep poor people from starvation. These provisions included:
• The third-year tithe (Deut. 14:28, 29).
• Gleaning (see “Gleaning and the Poor” at Lev. 19:9, 10).
• The release of debts in the Sabbatical year (Deut. 15:1–3).
• The temporary sale of real property (Lev. 25:23–34).
• Mandatory charity loans (Deut. 15:7–11) at zero interest (Ex. 22:25).
• Voluntary indentured service (Lev. 25:39–55).
These policies left no excuse for someone to steal in order to eat, unless a community failed to carry out its responsibilities.
Each of these provisions involved a form of charity, and many people resist accepting charity because of pride. Perhaps the penalty of sevenfold restitution was intended more as a punishment for pride than for theft.
A similar and far more serious penalty comes to people who know about the saving grace of God yet reject it out of pride and self-sufficiency. Their rebellion makes them subject to condemnation and eternal punishment (Heb. 2:1–4; 6:4–8; 10:29–31).
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Education is one thing, wisdom another. Wisdom is even more valuable than the most advanced learning or the riches that it often brings. The Book of Proverbs tells us that whatever we do, we should get wisdom (Prov. 4:5–7). Its practical insight into life yields benefits far beyond material comfort and convenience. Notice how Proverbs describes wisdom:
The Origin of Wisdom:
• Comes from God Himself (Prov. 8:22).
• Is eternal (8:23).
• Has existed forever (8:23–30).
The Results of Wisdom:
• Understanding (8:5).
• Excellent things (8:6).
• Truth (8:7).
• Hatred of wickedness (8:7).
• Righteousness (8:8).
• Knowledge (8:12).
• Discretion (8:12).
• Fear of the Lord (8:13).
The Value of Wisdom:
• Yields riches and honor (Prov. 8:11, 18).
• Is more valuable than rubies, gold, or silver (8:10, 11, 19).
• Blesses the wise (8:32, 34).
• Gives life to the wise (8:35).
More: Solomon demonstrated so much wisdom that it brought him worldwide acclaim. See “An Understanding Heart” at 1 Kin. 3:6–14. Paul wrote to the believers at Corinth about the value and character of wisdom. Read 1 Cor. 2:1–16.
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Scripture indicates that God’s wisdom gave birth to human government. This truth may be difficult to accept when we feel disillusioned with the system. But even the most unwise decisions of political and government leaders cannot undo the fact that God established their authority, and that all leaders will answer to Him for their actions (see “Even Rulers Are Subjects” at Ps. 2:1 and “Governmental Authority” at Rom. 13:1–7). Despite the evil and irrationality that governments sometimes display, the world would slide into anarchy without them.
Proverbs challenges government leaders to put godly wisdom into action as they fulfill their roles. They can begin by fearing the Lord (Prov. 1:7; 2:1–9). And they can be wise about whose opinions they heed and how they make decisions (see “A Community of Wisdom” at Prov. 24:6). If God’s wisdom has placed leaders in power, then it makes sense for them to wield power according to His wisdom.
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Proverbs personifies wisdom as God’s companion, who was with Him as He created the heavens and the earth. Wisdom was herself a master craftsman, and it is easy to see wisdom’s hand at work. Creation’s every aspect reveals infinite insight and genius (Prov. 8:27–30; compare Ps. 19:1–4; 104:24). But wisdom also brings a playful side to her work. In the act of creation, wisdom was God’s daily delight, constantly rejoicing (literally “playing”) before the Lord. Apparently God enjoyed both the product (Gen. 1:31) and the process of creation. Like any creative act, forming the universe was an act of both work and play.
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Proverbs says that a life of integrity is the path to security. But how can we know if we live with integrity? We can evaluate ourselves by biblical standards. See “An Inventory of Integrity” at Psalm 15:1.
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Hatred, slander, and wickedness thrive because of words we speak, and our tongues can cause lasting destruction. Jesus’ brother James recognized this destructive pattern. Observing how effortlessly people spout words without testing their value, he warned early Christians of the bad outcomes of their lack of restraint.
• He urged them to be quick to listen but slow to speak (James 1:19).
• He cautioned them not to consider themselves spiritually mature if they could not control what they said (1:26).
• He told them not to claim to have faith unless their deeds matched their words (2:14–24).
• He wanted them to understand that the tongue boasts great things despite its tiny size (3:5).
• He warned that the tongue is “a fire, a world of iniquity” (3:6), “an unruly evil, full of deadly poison” (3:8), and a fountain of grumbling (5:9).
• He pointed out that speech can be an unpredictable source of either blessing or cursing, like a spring that spouts both fresh and bitter water, or a fig tree that bears olives, or a grapevine that bears figs (3:10–12).
• He noted that some used their words to malign others (4:11).
• He admonished believers about making promises and oaths that they did not mean (5:12).
What we say and how we say it both matter. Our words often carry more weight than we know. The best way to avoid causing harm to others, to God, and to ourselves is to recognize the power of our tongues and harness that power, taking time to consider our words—and our tone—before we speak. Rather than using our tongues as a weapon, we can use them to spread truth and goodness to everyone we know.
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Proverbs often contrasts the righteous and the wicked, dividing human beings into those who honor God with their way of life, and those who show Him dishonor. Yet even the righteous sin, and when they succumb to temptation, they face consequences just as evil people do.
King David, for example, was “a man after [God’s] own heart” (1 Sam. 13:14) who usually lived with respect for God. But he committed many sins, including adultery and murder (2 Sam. 11:1–27). He confessed his wrongdoing and received the Lord’s forgiveness (12:13), but the painful consequences of his poor decisions haunted him for the rest of his life (12:11, 12; compare 16:21–22). Just as Proverbs 11:6 warns, he was ensnared by unfaithfulness.
Sin has consequences. We may think wrongdoing makes no difference if no one is hurt by it or knows about it. But committing sin hurts us, and it remains in our conscience even if it goes undiscovered. We are wise if we take steps to avoid sin’s snare before it entraps us. God provides us with everything we need to avoid falling victim to sin if we just look to Him (1 Cor. 10:13; James 1:5; 4:6–10).
More: God’s mercy grants us forgiveness of sin but does not do away with sin’s practical effects. See “The Consequences of Sin” at Deut. 32:48–52.
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Sometimes saying nothing is the wisest thing we can do, especially when someone else might be injured by our comments. The Book of Proverbs offers a wide range of advice on wise words. See “Talk Is Cheap” at Proverbs 18:2.
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History is full of stories about nations ruined by leaders so overconfident that they ignored their most trustworthy advisors and made foolish, ill-informed decisions. The disasters they caused prove a key truth of Proverbs: well-rounded counsel is a matter of national security. And the same is true for individuals. We can either go it alone as if we are omniscient—and pay the price for our mistake—or we can solicit a variety of informed opinions to help us make the wisest possible choice. For more on our need for outside help, see “A Community of Wisdom” at Proverbs 24:6.
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As society struggles to balance human demands with the needs of animals and their environment, we should not overlook that the Lord regards caring for an animal as an act of righteousness and animal cruelty as an act of wickedness.
God has given human beings authority over other creatures (Gen. 1:26), making animals a resource to manage and use as we see fit. Yet God holds us accountable for how we exercise this dominion. Wisdom suggests that we should treat animals as their Creator treats them. We know that God cares about preserving species (Gen. 7:1–5, 23, 24; 8:1, 17; Luke 12:6). We also know that He gave commands about treating animals properly (Ex. 23:12; Deut. 22:4). The Lord takes note of how we treat the rest of His creation, and His concerns should be our concerns.
More: God’s care for animals is part of His overall concern for His creation. See “God and the Environment” at Ps. 104:14–23, 35.
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If we want to develop the kind of wisdom the Book of Proverbs describes, a good starting point is in the cultivation of friendships with wise people. Wisdom is not merely a list of facts to memorize; it is a never-ending, multifaceted collection of skills to master (see “Wisdom” at Prov. 1:2). No amount of individual study can grant true wisdom; only relationships can make that happen.
Moses and his father-in-law Jethro beautifully illustrate this principle. Israel’s leader was near exhaustion when Jethro took him aside. He wisely counseled his son-in-law to delegate authority (Ex. 18:17–27), and Moses responded by developing an organizational structure that enabled him to lead Israel for the next forty years. Apart from Moses’ relationship with a wise older man, the system might never have come about.
Moreover, Proverbs does not simply tell us to seek wise companions; it warns us against developing friendships with those it deems fools (see “The Four Fools” at Prov. 14:24). We cannot cut off all contact with foolish people, but we should eschew their influence.
Solomon’s son and successor Rehoboam took bad advice from his foolish counselors when he decided to raise Israel’s already high taxes, which ultimately resulted in the split between the northern and southern kingdoms (1 Kin. 12:1–18). If Rehoboam had chosen to disregard the advice of his foolish counselors in favor of that offered by the wise men who had counseled his father, the history of Israel may have included much less sorrow and bloodshed.
Our growth in wisdom isn’t just about ourselves. Who we spend time with, listen to, and make a part of our daily lives matters. It is through relationships that we may take some of our greatest strides toward understanding.
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No parent enjoys hearing the cries of a little one facing correction or punishment. Some parents see their child’s pain and back off from enforcing rules and expectations. But Proverbs says that discipline demonstrates love, and a lack of correction is a form of hatred. Caring parents set limits on children’s behavior. See “Rearing Children with the Rod” at Proverbs 19:18.
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The fool is famous for his overconfidence about his ability to avoid evil. He lives by the motto, “It can’t happen to me. And if it does, I can handle it.”
The Bible says the fool is badly mistaken. “Let him who thinks he stands take heed lest he fall,” the New Testament warns (1 Cor. 10:12). When the disciples insisted that they would stand with Jesus no matter the cost, He warned them, “Watch and pray, lest you enter into temptation.… The spirit indeed is willing, but the flesh is weak” (Matt. 26:35, 41).
Pride about our moral and spiritual strength can put us in a precarious spot. It shows our lack of understanding of evil’s nature and power. If spiritual giants such as Moses, David, and Peter were tempted and fell into sin (Num. 20:2–13; Judg. 16; 2 Sam. 11; Matt. 26:69–75), how much more do the rest of us have reason to beware sin’s attraction?
Proverbs tells us to abandon evil, turning our backs on temptation and refusing to toy with sin. That might mean finding new friends or a new job. It might mean shutting off a computer or canceling a subscription. Whatever tempts us to sin, we are wise to do whatever it takes to run from it and chase after “righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Tim. 2:22).
More: Scripture offers solid help for dealing with temptation. See “Escaping Temptation” at 1 Cor. 10:12, 13. Paul was both a brilliant theologian and someone who intensely struggled with sin. See “Even Spiritual Giants Fall Short” at Gal. 1:11–24. Augustine was a great Christian leader who spent his youth in a state of misery over his own immorality. See here for an article on the life of Augustine.
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Proverbs 14:24 describes a fool who makes poor choices about how and where to invest his life. He trades away his most valuable things for the most worthless, committing foolishness that yields nothing but further foolishness. But this is not the only category of fool we meet in Proverbs. If we see in ourselves the traits listed below, we need to make some serious changes to gain wisdom.
The Simple:
A person who cannot tell the difference between truth and falsehood. Because he lacks direction, he is headed for a fall.
The Scoffer:
A person who laughs at wisdom and toys with wickedness. Warned of the consequences of pursuing evil, he arrogantly assumes nothing bad will happen to him.
The Arrogant:
A person who willfully ignores wisdom and lives for himself. He does not care whether something is good or bad, only if he will selfishly benefit from it.
The Rebel:
A person who hates wisdom. His rejection is so complete that he is nothing short of an aggressive unbeliever.
The Simple:
• Loves simplicity (Prov. 1:22).
• Lacks understanding (7:7).
The Scoffer:
• Delights in scorning (Prov. 1:22).
• Shames and hates those who correct him (9:7, 8; 15:12).
• Refuses to listen to a rebuke (13:1).
• Searches for wisdom on his own—in vain (14:6).
• Is proud and haughty (21:24).
• Causes contention and strife (22:10).
The Arrogant:
• Hates knowledge (Prov. 1:22).
• Makes a sport out of doing evil (10:23).
• Proclaims foolishness to others (12:23; 13:16).
• Rages at instruction and is self-confident (14:16).
• Despises his parents (15:20).
• More dangerous than an angry bear (17:12).
• Likes to give his opinion rather than learn (18:2).
• Despises wisdom (23:9).
• Wise in his own eyes (26:5).
The Rebel:
• Despises wisdom and instruction (Prov. 1:7).
• Convinced he is right (12:15).
• Mocks the idea of sin (14:9).
• Despises his parents’ instruction (15:5).
• Even his self-correction is folly (16:22).
• Quarrels easily (20:3).
• Cannot be separated from his foolishness (27:22).
The Simple:
• Will die for turning away from wisdom (Prov. 1:32).
• Destined for folly (14:18, 24).
The Scoffer:
• Will receive God’s scorn (Prov. 3:34).
• Will inevitably face judgment (19:29).
• Detested by others (24:9).
The Arrogant:
• Will be destroyed through his complacency (Prov. 1:32).
• Destined for a beating (19:29; 26:3).
The Rebel:
• Will die for lack of wisdom (Prov. 10:21).
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A home that caused painful childhood memories can make it hard to think kindly of parents. Yet Proverbs urges us to respect our parents despite their faults. God does not require us to approve of everything our parents did—or do—but we are fools if we despise our father and mother.
The Bible portrays parenting as a partnership between father and mother in which both are committed to each other and to the good of their children. Whether or not our parents fulfilled that biblical ideal, they deserve a measure of respect and affirmation. Proverbs offers several thoughts on relating to parents:
• The union of father and mother gave us life (Prov. 4:3; 23:25).
• Children have a significant impact on how parents view their lives and evaluate their significance (10:1; 15:20; 17:25; 23:24).
• How we treat our parents displays our values and attitudes (19:26).
• Disrespecting our parents can have terrible implications for our own life (20:20).
• As our parents grow older, we should give them the gifts of listening and caring (23:22).
• By pursuing wisdom, we benefit ourselves and bring our parents joy (23:25; 29:3).
• By pursuing evil and folly, we can be a destructive force in our parents’ lives (28:24; 29:15).
• We will suffer greatly if we lack respect for our parents (30:11, 17).
More: Proverbs says that parents are meant to offer more to children than practical care. They are to impart wisdom. See “Learning at Home” at Prov. 4:3, 4.
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Scripture gives God’s people no guarantees of employment, but it offers a different kind of job security—the confidence that comes from staking our work and our lives on God and His ways. To learn more, see “Honoring God with Your Whole Paycheck” at Proverbs 3:9, 10.
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God makes human beings responsible and accountable for planning, organizing, and directing our lives—yet God also accomplishes His purposes in, through, and sometimes in spite of our best-laid plans. The tension of this shared responsibility between human beings and the sovereign Lord of the universe appears frequently in Scripture. The New Testament, for example, urges us to “work out” our salvation—to make responsible choices on a day-to-day basis in light of our eternal salvation—yet it adds that God is at work in us “both to will and to do for His good pleasure” (Phil. 2:12, 13). The lesson to take away from this is that all relationships are a two-way street. God calls us to fulfill our part, and also to trust Him to fulfill His part.
More: To gain an understanding of God’s responsibilities in your growth, see the articles under “Knowing and Serving God” in the Themes to Study index. For more on your responsibility, see the articles under “Personal Growth and Spiritual Development.”
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Some people dismiss the needy by offhandedly quoting Jesus’ remark, “You have the poor with you always” (Mark 14:7). They assume that Jesus meant, “The poor will always be around, and there’s nothing we can do about poverty, so why bother?” But Jesus’ way of life, His other words, and the rest of Scripture show that this is a grave misunderstanding. Taking this one remark out of context can have dire consequences not only for those in need but also for any who claim to imitate Christ yet smugly reject any responsibility to help or even care about the poor.
The Book of Proverbs declares that God so identifies with the poor that to ridicule the poor is to insult God. We mock the poor when we laugh at their condition, jump to conclusions about why they are poor, abuse them in conversation, ignore their pleas for help, or adopt an attitude of false piety, thinking to ourselves, “There but for the grace of God go I”—yet remaining just as removed as any other passerby.
Jesus’ words about the inevitability of the presence of poor people can also be read as a call for His followers to serve the poor after He had gone. By serving the poor, we serve Jesus. And if we shut our ears to their cries for help, God warns that when we ourselves fall on hard times, we, too, will go unheard (Prov. 21:13).
More: Jesus launched His public ministry with a dramatic sermon about the people He came to help: the poor, the brokenhearted, the captives, the blind, and the oppressed. See “A Surprising First Message” at Luke 4:16–27.
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Friends often encourage each other to be vulnerable, to open up about their feelings, faults, and failures. But our willingness to reveal the darkest parts of our lives depends on whether those who hear us can keep confidences. Scripture encourages hearers to “cover” transgressions with love, protecting private information rather than broadcasting it to others. Proverbs also has more suggestions for choosing the right people to hear our thoughts and plans. See “A Community of Wisdom” at Proverbs 24:6.
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Some people always have an opinion to offer. Regardless of whether they have any qualification to speak to a certain topic, they always have something to say. Except they never say, “I don’t know,” or simply listen long enough to learn something. They spout uninformed judgments to anyone who will listen. The Book of Proverbs calls these people fools and offers principles to help us avoid falling into this category. Here are some ways for us to evaluate the worth of what we say:
• Sometimes the wisest course to take is to keep quiet, weighing our thoughts and words to ensure they are helpful—and keeping them to ourselves if they are not (Prov. 11:12; 17:27, 28).
• We are never free to share secrets others have entrusted to us (11:13).
• If we know how to use our words wisely, we can accomplish noble ends, such as defusing a heated situation (15:1, 2).
• We need to watch what we say; our mouths can get us in deep trouble (18:6, 7).
• Giving an opinion before hearing the facts can expose us to shame (18:13).
• The saying goes that talk is cheap, but the fact is that unconsidered words can prove very expensive. Saying the wrong thing at the wrong time can lead to devastating consequences (18:21).
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There are many different types of friendship, but the test of a true friend is that when the going gets tough, this friend “sticks closer than a brother.” It is this type of friendship that is at the heart of community at its best. The Book of Proverbs also describes other characteristics of good friends and neighbors:
• A good friend makes honest commitments and quickly acknowledges when promises cannot be fulfilled (Prov. 3:28, 29; 6:1–5).
• A good neighbor shows kindness to the poor (19:7; 22:9).
• A good friend forgives and then lets the matter rest. He or she does not bring up past mistakes (17:9, 14).
• A good friend is willing to share in adversity (17:17; 18:24; 27:10).
• A good neighbor does not wear out his welcome (25:17).
• A good friend sings others’ praises (27:1, 2).
• A good friend sharpens others’ thinking with good advice (27:17; 28:23).
By these characteristics we may measure our value as friends. As we follow the guidelines laid down by Proverbs, we transform ourselves into the type of friend whose wisdom is “more precious than rubies” (Prov. 3:15).
More: Jonathan and David were faithful friends. See “Man-to-Man” at 1 Sam. 20:41. Job had three friends who weren’t perfect but had good intentions of helping him in his distress. See “A Friend in Need” at Job 2:13.
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For some, giving money to a homeless person can feel like a risky endeavor. What if the money is spent in feeding an addiction or an ongoing cycle of irresponsibility? The Bible does not dictate how we should act in this specific situation, but it does say that whatever charity we show the poor will be repaid—if not by the poor, then by the Lord (compare Matt. 10:40–42). Because God watches what we do, our charity is never wasted, even if the person who receives it does not use it for good. All of us, rich and poor, will have to answer for how we used the resources God brought our way. Our job is not to concern ourselves with what others do but with what we do. And the Lord wants us to use at least some of our resources to assist the poor.
More: Even though Francis of Assisi was born wealthy, he adopted a lifestyle of poverty, humbly devoting his every resource to God. See here for an article on the life of Francis of Assisi. The beloved missionary Amy Carmichael once said, “One can give without loving, but one cannot love without giving.” See here for an article on her life. Juan Luis Segundo championed liberation theology, a movement that strives to uphold social justice by calling upon the Christian’s responsibility to care for the downtrodden. See here for an article on his life.
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The Book of Proverbs and, indeed, all of Scripture sees children as a special blessing. But the Bible also concedes that children are inheritors of original sin and, when left to their own devices, tend toward evil (Prov. 22:15). In light of that reality, God strongly urges us to discipline our offspring. Neglecting to correct bad behavior in young children can lead to their own heartbreak in later life.
As to what sort of discipline is most effective, it goes without saying that Christians disagree on the subject just as much as other people do. But our debates about methods must never obscure our goal of raising children to adulthood with strong character and the ability to make wise choices (29:15). Whatever the term rod means to us as parents, Proverbs encourages us to take an active role in teaching our children to seek goodness and shun evil (23:13). Several principles of discipline are found in Proverbs:
• Children need far more than discipline. Correction is only one part of a home environment that sets children on the path of wisdom, self-appreciation, understanding, and humility (2:1–22; 4:3–9; 15:31–33).
• Punishment for wrongdoing not only corrects past behavior but prevents children from engaging in deeper and more destructive forms of evil (5:12–14; 23:14).
• Correction demonstrates love, and failure to discipline is a form of hatred (13:24).
• Discipline is intended to purge children of the “foolishness” that comes from their lack of life experience (22:15).
Discipline is indispensable to raising healthy children, but Proverbs also recognizes that there are no guarantees for how our children will turn out. Christians may see a promise in the Bible’s admonition, “Train up a child in the way he should go, and when he is old he will not depart from it” (22:6). But like most sayings in Proverbs, this is not a promise but an observation about how life usually works. Children can experience consistent discipline but still veer from the path of righteousness:
• A child might grow up to be lazy, abusive, or immoral and bring his parents shame (10:5; 19:26; 29:3).
• A child might grow up to scoff at instruction and necessary rebukes (13:1).
• A child might grow up to despise his parents (15:20).
• A child might rob his parents and think he does right (28:24).
• A child might grow up to curse, mock, and scorn his parents (30:11, 17).
Given this sobering reality, God calls us as parents to demonstrate wisdom, truth, and service to our children, knowing that they may or may not choose to follow that path. Parents cannot force children to honor them or God; that is a choice each of us must make on our own. The Lord calls us as parents to do our best and leave the results to Him.
More: For more on helping little ones take their first steps of faith, see “The Faith of Our Children” at Deut. 6:7–9.
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The “deep water” of counsel is a precious resource, worth every bit of effort it takes to bring it to the surface. In much of the ancient Middle East, water for crops, cooking, drinking, and other purposes could be found only by digging a well deep into the ground. The work required was enormous, yet life could not be sustained without water. Similarly, our spiritual and moral lives cannot survive without tapping into the wisdom of people with different life experiences. It may seem as if it takes too much effort to locate and obtain sound advice. But it is well worth the struggle.
More: For more on the value of wise advisors, see “A Community of Wisdom” at Prov. 24:6.
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Instant gratification is hard to argue against, but Proverbs says that the impatient craving of a lazy person is fatal. Other similar cautions include:
• Illicit sex brings long-term penalties (Prov. 5:3–6).
• Dishonest wealth is worthless compared to gains made through hard work (13:11).
• Deferring hope can feel awful but leads to ultimate satisfaction (13:12).
• Quick fixes and fast answers are “folly and shame” (18:13, 17).
• Good advice can feel irritating at first but yields blessings (19:20).
• People may appear to get ahead by lying, cheating, and stealing, but God’s justice in the next life will show that righteousness is the right choice (23:17, 18).
• Intoxication seems satisfying, but its brief pleasure exacts a heavy price (23:29–35).
Proverbs 16:25 says, “There is a way that seems right to a man, but its end is the way of death.” Rather than listening to our own inclinations and desire for instant gratification, the New Testament urges believers to be “rejoicing in hope, patient in tribulation, continuing steadfastly in prayer” (Rom. 12:12). Scripture assures us that the “testing of your faith produces patience,” so that “you may be perfect and complete, lacking nothing” (James 1:3, 4).
Delayed gratification offers rewards that many never get to enjoy. Yet these rewards are more than sufficient to bring us joy and satisfaction. Learning to wait for good things is a significant sign of wisdom because it requires seeing past immediate indulgences to superior benefits that come with time. Scripture encourages us to be discerning and farsighted, distancing ourselves from anything that might destroy us (Prov. 27:12), saving ourselves for far better and truer pleasures.
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Scripture encourages us to seek wisdom and understanding. Nevertheless, it is reassuring to keep in mind that no amount of human wisdom can keep God from accomplishing His purposes. He is the sovereign Lord, whose wisdom is infinite and whose “thoughts are not your thoughts” (Is. 55:8, 9).
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Many modern businesses operate on the idea that success follows excellence; if we consistently go above and beyond our customers’ expectations, those customers will recommend our business to others, and so on. This concept has reached greater prominence since the advent of social media, but the theme of excellence in work is as old as the Bible itself.
• God does His work with excellence. When He created the world, the result was “very good” (Gen. 1:31).
• God equips people with abilities that make them fit for specific work (see “Called by Name” at Ex. 31:1–11 and “You Are Unique” at Ps. 33:15). He wants us to use our skills for His purposes as a way of serving Him (Matt. 22:37, 38).
• Christians should work as if Christ were evaluating their effort, because indeed He is (Eph. 6:5–8; see also “The Lord’s Employees” at Col. 3:22–24).
• Christians are commanded to be “pleasing in all things” in their work because their effort makes the gospel attractive to coworkers and customers (see “Your Workstyle” at Titus 2:9–11).
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The Book of Proverbs does more than catalog the dangers of substance abuse. It offers compelling reasons to take its warnings seriously by painting a picture of an individual controlled by alcohol:
• He is marked by woe, sorrow, contentions, complaints, wounds, and red eyes (Prov. 23:29).
• He wastes his time either looking for a drink or lingering over one (23:30).
• He lives in a fantasy that glorifies the appeal of drinking (23:31).
• He ends up feeling as if he has been bitten by snakes (23:32).
• He hallucinates and says things he doesn’t mean (23:33).
• He becomes numb and foolish (23:34, 35).
• He craves alcohol more and more in spite of the hardship it brings him (23:35).
Alcohol abuse destroys not only the person who drinks too much but everyone around that person. The Bible gives these other cautions about alcohol abuse:
• Israelites who assumed significant responsibilities sometimes took vows of abstinence. For example, priests were not allowed to drink on duty (Lev. 10:9), Nazirites vowed never to touch alcohol (Num. 6:3), and John the Baptist refrained from alcohol as he carried out his calling (Luke 1:15).
• Rulers are warned not to drink lest they pervert justice and forget God’s ways (Prov. 31:4, 5).
• Isaiah identified drunken revelries as one cause of Israel’s downfall (Is. 5:11, 12). Many priests and prophets were so frequently drunk that they could not fulfill their responsibilities (28:7, 8).
• Paul listed irresponsible partying and drunkenness alongside sins like lust, strife, sexual immorality, coveting, idolatry, slander, extortion, and envy. He contrasted these practices with “putting on the Lord Jesus,” and warned Christians not to associate with people who professed belief yet persisted in these behaviors (Rom. 13:12, 13; 1 Cor. 5:11).
• Paul warned that in some situations even moderate alcohol consumption can contribute to the downfall of newer and weaker Christians, presumably those who have emerged from a lifestyle of alcohol abuse and who may stumble if their peers or leaders in the faith are drinkers (Rom. 14:19–21).
• Peter included drunkenness with the kinds of sins listed by Paul, pointing out that heavy drinking is part of a lifestyle of unbelief that wastes people’s health and character (1 Pet. 4:3, 4).
The Bible’s cautions about alcohol apply equally to substance abuse of any kind. But even as we come to grips with the dangers of abuse, we should remember that the Bible never demeans people in trouble. It encourages us to find ways to assist family and friends controlled by alcohol, reaching out to them with grace and forgiveness.
More: The Bible includes numerous figures who abused alcohol. See “Drunkenness in the Bible” at 2 Sam. 13:28. Alvin C. York was a strong believer who struggled with alcohol abuse. See here for an article on his life.
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The Bible affirms that God’s original design for work was good—even “very good” (Gen. 1:31; see also “God: The Original Worker” at John 5:17). Only after Adam and Eve rebelled against the Lord did work come under the Curse, making labor toilsome (Gen. 3:17–19). Yet God still wants our work to be significant and satisfying. Proverbs suggests how we can make that happen:
• We are wise to honor God in our work and with the pay we receive (Prov. 3:9, 10; 16:3).
• It is smart to learn diligence and avoid laziness (6:6–11; 13:4; 19:15; 20:4; 21:25).
• Careful planning, as well as taking responsibility for our work, yields enormous benefits (12:11, 14, 27; 14:23).
• We will avoid pain and find joy if we work with integrity (16:11; 20:10, 17, 23).
• The natural motivation to provide for ourselves should prompt us to show initiative (16:26; 20:13).
• It is wiser to work for long-term outcomes than for short-term gains (20:21; 21:5; 24:3–7).
• Performing with excellence brings success (22:29; 24:3–7).
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Wise decision-making is rarely a solo act. Effective leaders surround themselves with voices that provide timely information, accurately interpret data, and provide shrewd suggestions for a best course of action. A leader makes final decisions, but getting to that point is usually a team effort. Every individual who wants to honor God needs sound advice, and the Book of Proverbs offers principles for smart use of reliable counsel.
On the value of counsel
• Sound advice is essential to wisdom (Prov. 1:5; 8:14).
• Fools reject advice out of a conviction that they alone are right (1:25, 30; 12:15).
• The varied perspectives and opinions of multiple counselors promote success and safety (11:14; 15:22; 20:18; 24:6).
• Heeding good advice often avoids conflict (13:10).
• Listening to sound wisdom yields benefits that build over time (19:20).
• Tapping into the knowledge of the wise is worth every effort (20:5).
On selecting advisors
• Select advisors carefully (12:26; 13:20).
• Beware of gossip about trusted friends (16:28).
• Search out people who honor confidences (17:9).
• Look for advisors who are courteous and full of integrity (22:11; 27:9).
• Shun the opinions of angry people (22:24).
• Accept help from people who understand your situation (27:10).
On keeping things in perspective
• No matter what plans we devise, the Lord’s plan will prevail (19:21; 21:30).
• True friends speak truth (27:6).
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All poverty does not result from laziness, but laziness usually results in poverty. That poverty may be financial or it may be social, emotional, or intellectual. Our lives are like vineyards that need diligent care, but the idler’s vineyard wilts and withers in neglect. Its land is overgrown with thorns and weeds, and its broken-down walls leave it vulnerable to harsh winds and pests. Its harvest is doomed.
If we hope to fulfill our God-given responsibilities, we must remember that diligence is crucial. No matter how bad things get, they can always get better if we are willing to work—but surrendering to laziness will lead to ruin and defeat. Yet even in this we see that our God is great: it is never too late to shake off our sloth and reclaim our vineyards. In laziness we become our own worst enemy, and it can feel impossible to break free from ourselves—but to work is in our very nature as human beings (Gen. 2:15, 18), and with God’s help, we can break free and engage in the meaningful, fulfilling work He has planned for us.
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The proverbs collected in Proverbs 25–30 reflect important reforms enacted by King Hezekiah of Judah. Hezekiah’s father and predecessor Ahaz had turned from the Lord by serving idols and practicing child sacrifice (2 Chr. 28:1–4). As a consequence, Judah suffered devastating defeats by the Assyrians and the Israelites of the northern kingdom. But when Hezekiah assumed the throne, he removed idolatrous structures, restored temple worship, and resumed a nationwide observance of Passover (2 Chr. 29–31). It was probably during this period that scribes found and copied these proverbs of Solomon.
More: Hezekiah was one of Judah’s best kings, yet late in life he committed a proud foolish act that haunted his successors. See Hezekiah’s profile at 2 Chr. 29:1.
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Proverbs is not shy about stating that some people pursue life in foolish ways and that foolishness is never anyone’s fault but the fool’s. Proverbs 26:1–12 reveals several facts about these people who choose not to help themselves:
• They do not deserve honor (Prov. 26:1, 8). To honor them would be out of place.
• They go through life suffering harsh treatment, punishment, and loss of freedom, like beasts of burden (26:3).
• They cannot listen to reason (26:4).
• Convinced that they are right, they must be taught the error of their ways (26:5).
• They are unreliable and irresponsible (26:6).
• They are morally and spiritually weak and even dangerous (26:7, 9).
• God cares for them despite themselves (26:10).
• They persist in their folly (26:11).
• As long as they cling to their foolish ways, they are hopeless (26:12).
More: Proverbs paints a picture of four kinds of fools. See “The Four Fools” at Prov. 14:24.
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It is a universal truth that making the best choice is not always easy. Too frequently we settle for a “good” choice when the “best” choice just seems too difficult. But Scripture urges us to weigh every choice carefully because our actions can have profound implications both in our own lives and in the unseen lives of others. The Book of Proverbs frequently sets outs two alternatives and uses the word better to describe the wisest choice:
• Wisdom is better than riches (Prov. 3:13, 14; 8:11).
• Gaining little while fearing the Lord is better than a great treasure accompanied by trouble (15:16).
• A simple meal with love is better than a feast with hatred (15:17).
• Associating with the humble is better than getting rich with the proud (16:19).
• Ruling yourself is better than ruling your own city (16:32).
• It is better to be poor and honest than to be rich and crooked (19:1, 22; 22:1; 28:6).
• An open rebuke is better than love that is never expressed (27:5).
Proverbs challenges us to use every resource at our disposal—knowledge, intuition, conscience, wise counsel—to make not simply good choices but the best choices. Rather than passively watching life happen, we have been called to actively use our God-given abilities to make a difference in the world.
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Christianity is a religion of love. Yet the Lord calls us to hate things that offend Him and hurt His children. The word hate seems strong, but it is the logical response to sin, which is the antithesis of love. This does not mean that we should hate sinful people but rather sinful behaviors. Scripture uses the term hate to describe how the righteous should feel about …
• pride, arrogance, and evil (Prov. 8:13),
• lying and falsehood (8:13; 13:5),
• cosigning a loan for a stranger (11:15; see also “Cosigning Loans” at Prov. 6:1–5),
• bribery (15:27), and
• covetousness (28:16).
To love the Lord is to hate evil (8:13). The Book of Ecclesiastes says that there is a time to hate (Eccl. 3:8), and the Book of Proverbs helps define when that time has come.
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Distinguishing truth from falsehood challenges people in positions of authority for several reasons:
• Subordinates often pursue personal agendas. Some might filter the truth in order to further their own goals.
• Subordinates often hesitate to tell their superiors bad news.
• Subordinates may be reluctant to voice ideas or opinions that they think that their boss is likely to disagree with.
• People often see the same thing in different ways.
Given these realities, perhaps a leader’s greatest challenge is to create an atmosphere that respects and rewards openness and honesty. The first step toward achieving this type of environment is to encourage subordinates by describing truth-telling as a high priority and an appreciated code of behavior.
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Wisdom tells us that both extreme wealth and extreme deprivation are laden with dangers. Riches can seduce us into disowning God, and poverty can reduce us to breaking His commands in order to survive. To avoid these temptations, Agur offered a simple prayer that God would deny him both poverty and riches, but instead provide him with the exact amount of nourishment he needed, nothing more and nothing less. Jesus invites Christians to imitate Agur by thanking the Lord for their daily bread as part of the tradition of the Lord’s Prayer (Matt. 6:11).
More: The New Testament coaches us to learn contentment. See “Christians and Money” at 1 Tim. 6:6–19.
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The earth is full of fascinating creatures whose habits can teach us important lessons, if we only stop to notice them. Agur studied four inconspicuous species and found traits that display wisdom:
• Ants plan for long winters by storing up food in summer (Prov. 30:25; compare Gen. 41:17–57).
• Rock badgers build secure nests in the strongholds of rock (Prov. 30:26; compare Matt. 7:24–27; Luke 6:47–49).
• Locusts move in unison even without an obvious leader (Prov. 30:27).
• Spiders do such skillful work on their webs that they may be said to live in king’s palaces (30:28).
Foresight, resourcefulness, teamwork, and excellence are inspiring traits. If even the animals exhibit such qualities, how much more should we as creatures created in God’s image excel in our work?
More: God sustains the inconspicuous creatures of the wild with loving attention. See “God and the Environment” at Ps. 104:14–23, 35.
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Proverbs 31:10–31 forms an acrostic poem with the first word of each line beginning with a successive letter of the Hebrew alphabet. This poem is a portion of the instruction that King Lemuel’s mother used to teach her son about wisdom (Prov. 31:1). In describing a “virtuous wife” (31:10), Lemuel’s mother showed her son what wisdom should look like in everyday life.
The woman of Proverbs 31 is more valuable than rare jewels because of her wisdom—her skill at living responsibly, productively, and prosperously (see “Wisdom” at Prov. 1:2). In fact, the Book of Proverbs often personifies wisdom as a woman (8:1–11) and describes wisdom as more valuable than any amount of riches (3:15; 8:11). So it is no surprise that the woman of Proverbs 31 earns praise in the most public of places, the gates of the city (31:31). (In biblical times, city gates served as a setting for important legal and business transactions, almost like a combination city hall and marketplace. See “The Gates of Hell” at Matt. 16:18.)
The wise woman’s hard work reaps material rewards (Prov. 31:13–16, 21, 22), and her happiness, honor, and long life are fruits of her wisdom. She pursues jobs sometimes thought of as nontraditional female work, such as real estate investment, farming, and marketing (31:16, 18), as well as more traditional occupations, such as making clothes (31:13, 19). She directs her energies not only toward providing for her family and household (31:11, 14, 15, 27) but also toward meeting her community’s needs (31:20).
The woman of Proverbs 31 models for both women and men a way of living that brings fulfillment and contentment. Her life of work and love flows from godly wisdom.
More: The acrostic structure was a favorite device of the Hebrew poets. Learn more in “Acrostic Psalms” at Ps. 112:1.
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The excellent woman of Proverbs 31 lives an affluent lifestyle, seen in the scarlet, purple, and fine linen with which she clothes her family and decorates her house. Egyptian linen was a luxury, and purple was an expensive dye imported from Asia Minor. See “The Trade in Purple” at Acts 16:14.
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A Woman After God’s Heart
Like the virtuous woman of Proverbs 31, Susanna Wesley (1669–1742) made a lasting mark on her world. She approached her daily tasks with conscientious enthusiasm, particularly the practical and spiritual instruction of her children. Known as the Mother of Methodism, she battled immense adversity to hold her family together, and her sons John (see here for an article on his life) and Charles became founders of the movement that would become the Methodist Church.
Susanna Wesley was the youngest of twenty-five children. She was born to the daughter of a pastor opposed to the Church of England, but at age thirteen this independent thinker stopped attending her father’s services and joined the Church of England. She married in 1688 at age nineteen, considered somewhat late in life during that era. She and her husband Samuel, a clergyman, had nineteen children, including four sets of twins. Nine children died as infants, including one who was accidentally smothered by a maid. The family confronted illness, poverty, tragedy, and death with faith in God.
Formal education was rare for women in seventeenth-century England, but Wesley made sure her own children were well taught. None took part in early schooling, but on the day after their fifth birthday they began a course of structured learning for six hours each day. Their first day’s assignment was to learn the entire alphabet. Both daughters and sons learned Greek, Latin, and the classics.
Wesley also took charge of her children’s spiritual development. When her husband was away from the family, defending a friend against charges of heresy, the messages preached by his substitute were so monotonous that Wesley would gather her children for their own worship service on Sunday afternoons. She would read a sermon from the files of her husband or father, and soon the family was joined by more than two hundred locals who eschewed the morning services in favor of Wesley’s. Wesley herself wrote many works that became fundamental to her children’s religious education, including extended commentaries on the Apostles’ Creed, the Lord’s Prayer, and the Ten Commandments.
Samuel separated from Susanna in 1701 when she refused to join in his prayer for King William as the rightful ruler of England. He returned a year later when Queen Anne ascended to the throne. In the meantime, Wesley raised the family alone. She wrote to her husband, “In your long absence I cannot but look upon every soul you leave under my charge as a talent committed to me under a trust. I am not a man nor a minister, yet as a mother and a mistress I felt I ought to do more than I had yet done.” Samuel also spent time in jail twice for falling into debt, but Susanna persevered through their financial struggles and two house fires, one of which forced her to place her children into different homes while the rectory where they lived was rebuilt.
Wesley’s values and leadership influenced the habits of the “holy club” her sons Charles and John founded at Oxford: a group of young men sworn to spiritual rigors that earned them the mocking epithet of “methodists.” But the most important lesson Wesley imparted to her children was her living example of faith. “We must know God experientially,” she wrote, “for unless the heart perceive and know Him to be the supreme good, her only happiness, unless the soul feel and acknowledge that, she can have no repose, no peace, no joy, but in loving and being loved by Him.”
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