INTRODUCTION
1. Background
The book of Proverbs is a marvelous collection of wise sayings and instructions for living a useful and effective life. The collection forms part of the larger group of biblical writings known as “wisdom literature”—literature that gives instructions for living while pondering the difficulties of life. Proverbial wisdom is characterized by short, pithy statements; but the speculative wisdom, such as Ecclesiastes or Job, uses lengthy monologues and dialogues to probe the meaning of life, the problem of good and evil, and the relationship between God and people. This type of literature was common throughout the ancient Near East.
2. Authorship and Date
The traditional view that Solomon wrote the entire book of Proverbs is supported by the titles in 1:1; 10:1; and 25:1. Moreover, Solomon was a wise man, writing proverbs and collecting sayings from other wise men (see 22:17–24:34). Proponents of this view have usually assumed that Agur (30:1) and Lemuel (31:1) were pseudonyms of Solomon.
This general view, however, stands in need of some revision. It is now recognized that Agur and Lemuel were probably not pseudonyms for Solomon and that 22:17–24:34 forms a separate collection of proverbs because it has a distinct form, separate title and purpose, and seems to be directly related to the “Instruction of Amenemope,” an Egyptian document written between 1580 and 1100 B.C. It is impossible to determine who added this material to the collection of Proverbs. Furthermore, the title of 1:1, which has generally been taken to head up 1:1–9:18, may not actually refer to these chapters; it may simply be the heading of the whole book in its final form and may not necessarily indicate that the first nine chapters are from Solomon.
An examination of the titles in the book is important to the study of its authorship. The heading in 10:1 clearly credits Solomon for the subsequent material. In 10:1–22:16 there may be two collections (chs. 10–15; 16:1–22:16) due to the difference in style. The heading in 25:1 also affirms that Solomon was the author (or editor) of a larger collection from which the scribes of Hezekiah’s court excerpted the proverbs in chs. 25–29. Once again there are differences of style between chs. 25–27 and 28–29.
In conclusion, then, Solomon is responsible for 10:1–22:16 and perhaps all or part of chs. 25–29. Most scholars, including many conservatives, see some dependence of 22:17–24:34 on the “Instruction of Amenemope.” Presumably Israel knew these sayings by the time of Solomon. Most scholars also see chs. 30–31 as non-Solomonic and from a later date, perhaps from a contemporary of Hezekiah. The prologue to the book (1:8–9:18) would have been added to form an introduction, certainly by the time of Hezekiah, and possibly in Solomon’s time. Finally, 1:1–7 headed up the final collection as a title.
3. Literary Forms
A casual reading of the Proverbs reveals the general form of a proverb. It is a short, pregnant sentence or phrase whose meaning is applicable in many situations. A thorough analysis of the proverbs reveals that these short sayings follow many patterns and constructions that have bearing on the meanings.
As with all Hebrew poetic discourse, the proverbs use different types of parallelism. Synonymous parallelism expresses one idea in parallel but slightly different expressions: “A fool’s mouth is his undoing, / and his lips are a snare to his soul” (18:7). In antithetical parallelism the second line contrasts with the first: “The plans of the righteous are just, / but the advice of the wicked is deceitful” (12:5). Emblematic parallelism uses a figurative illustration as one of the parallel units: “As vinegar to the teeth and smoke to the eyes, / so is a sluggard to those who send him” (10:26). Another helpful category is the general one of synthetic parallelism, in which the second line amplifies the first in some way: “The LORD works out everything for his own ends— / even the wicked for a day of disaster” (16:4). Lastly, proverbs whose second line simply completes the idea begun in the first are said to exhibit formal parallelism. One part may contain the subject and the second the predicate (15:31); the first line may state a condition and the second its consequences (16:7), its cause (16:12), or its purpose (15:24); and one part may state a preferred value or course over the other: “Better a little with the fear of the LORD / than great wealth with turmoil” (15:16).
Proverbs are essentially didactic, whether they follow the pattern of a formal instruction using imperatives or prohibitions (16:3; 23:9), are expressed in didactic sayings that observe traits and acts that are to be followed or avoided (14:31), tell an example story (7:6–23), make a wisdom speech (8:1–36), or develop numerical sayings (6:16–19).
Instructions often use motivations—reasons for complying. The most common form of motivation is a subordinate clause stating the purpose, result, or reason for the instruction: “Listen to advice and accept instruction, / and in the end you will be wise” (19:20). Sometimes the motivation is implied in a general observation: “My son, do not despise the LORD’s discipline / and do not resent his rebuke, / because the LORD disciplines those he loves, / as a father the son he delights in” (3:11–12).
4. Theological Values
This collection of wise sayings is not exclusively religious; its teachings apply to human problems in general and not primarily to the problems of the religious community or to major theological themes such as election, redemption, and covenant. Rather, the teacher concerns himself with plain, ordinary individuals who live in the world. Accordingly, the sayings exhibit several distinctive characteristics. (1) They focus attention on individuals rather than on the nation, setting forth the qualities needed and the dangers to be avoided by people seeking to find success with God. (2) They are applicable to all people at any period in history who face the same types of perils and have the same characteristics and abilities (1:20; 8:1–5). (3) They are based on respect for authority, traditional values, and the wisdom of mature teachers (24:21). (4) They are immensely practical, giving sound advice for developing personal qualities that are necessary to achieve success in this life and to avoid failure or shame, and warning that virtue is rewarded by prosperity and well-being but that vice leads to poverty and disaster.
It would be wrong, however, to conclude that Proverbs is a secular book; its teachings are solidly based on “the fear of the LORD” (1:7), making compliance with them a moral and spiritual matter. In fact, the book teaches that this fear of the Lord is the evidence of faith; for the wise teacher enjoins people to trust in the Lord whose counsel stands (19:21) and not their own understanding (3:5–7). The purpose of proverbial teaching, then, is to inspire faith in the Lord (22:19). Such reverential fear requires a personal knowledge of the Lord (“fear” and “knowledge” are parallel in 9:10)—to find this fear is to find knowledge (2:5), a knowledge that comes by revelation (3:6). Ultimately, however, the fear of the Lord is manifested in a life of obedience, confessing and forsaking sin (28:18), and doing what is right (21:3), which is the believer’s task before God (17:3). Since the motivation for faith and obedience comes from the Scripture, Proverbs relates the way of wisdom to the law (28:4; 29:18). In the final analysis we must conclude there are no secular proverbs that can be contrasted with religious ones; everything on earth serves the purposes of God and is potentially holy.
5. Content
Proverbs 1:8–9:18 is an organized introduction to the book with many admonitions and prohibitions as well as example stories and personified wisdom-speech. This section runs in cycles: the purpose of Proverbs is to give wisdom (1:1–7), but folly may interrupt this purpose (1:8–33); there are advantages to seeking wisdom (2:1–4:27), but folly may prevent one from seeking it (5:1–6:19); there are likewise advantages to finding wisdom (6:20–9:12), but folly may prevent this too (9:13–18).
Proverbs 10:1–22:16 is a collection of some 375 unrelated proverbs. Then, after the sayings patterned after the “Instruction of Amenemope” (22:17–24:22), another collection of proverbs is included (chs. 25–29). The last two sections include among other things the numerical sayings of the wise (30:10–33) and the acrostic poem on wisdom (31:10–31).
The book of Proverbs covers a wide variety of topics, most of them connected with daily living. Topics include such areas as wisdom in general, personal conduct, human attitudes (dangers of negative ones and value of positive ones), child-rearing, marital relationships, business tactics, use of money, friendship, instructions for rulers and judges, and use of alcohol. For a topical index on this book, see EBC 5:897–903.
EXPOSITION
I. Introduction to the Book of Proverbs (1:1–7)
A. Title: The Proverbs of Solomon (1:1)
1 This verse provides the general heading for the entire book, even though the proverbs of Solomon probably do not begin until ch. 10. What is a “proverb” (GK 5442)? A proverb may be described as an object lesson based on or using some comparison or analogy. It may be a short saying that provides a general truth (Eze 16:44), a lesson drawn from experience (Ps 78:2–6), a common example (Dt 28:37), or a pattern of future blessing or cursing (Eze 21:1–5). Its purpose is to help one choose the best course of action among those available—the foolish way is to be avoided and the wise way followed.
B. Purposes: To Develop Moral Skill and Mental Acumen (1:2–6)
2 The book of Proverbs has two purposes: to give moral skillfulness (developed in vv.3–4) and to give mental discernment (developed in v.6).
The first purpose is that the disciple will develop skillfulness and discipline in holy living (v.2a). “Attaining” (lit., “to know”; GK 3359) encompasses an intellectual and an experiential acquisition of wisdom and discipline.
“Wisdom” (GK 2683) basically means “skill.” This word describes the “skill” of the craftsmen who worked in the tabernacle (Ex 31:6), the “wits” of seasoned mariners (Ps 107:27), administrative abilities (1Ki 3:28), and the “wise advice” of a counselor (2Sa 20:22). In Proverbs “wisdom” signifies skillful living—the ability to make wise choices and live successfully according to the moral standards of the covenant community. The one who lives skillfully produces things of lasting value to God and to the community.
The other object to be acquired is “discipline” (GK 4592; cf. 3:5), the necessary companion of wisdom. This word denotes the training of the moral nature, involving the correcting of waywardness toward folly and the development of reverence to the Lord and personal integrity.
The second major purpose of the book of Proverbs is for the disciple to acquire discernment (v.2b). “To understand” (or “discern”; GK 1067) means to distinguish between things, to compare concepts, form evaluations, or make analogies. Proverbs will train people to discern lessons about life, such as distinguishing permanent values from immediate gratifications.
3 The first purpose statement is now developed. The disciple will receive something worth having: a “disciplined” (GK 4592) and “prudent” (GK 8505) life. Discipline produces prudent living. To act prudently means “to act circumspectly.” The three terms that follow express how prudent acts manifest themselves. (1) “What is right” (“rightness” or “righteousness”; GK 7406) means basically conformity to a standard (cf. Dt 25:15)—in this case, the standard of God’s law (see Dt 16:18–20). (2) “What is . . . just” (GK 5477) signifies a “decision” like that of an arbiter (see Dt 16:18). It is applied to litigation (2Sa 15:2) and the precedent established by such (Ex 21:9). The term also connotes that which is fitting or proper (Jdg 13:12). Proverbs will develop a life that has a sense of propriety in making decisions. (3) “What is . . . fair” (“equity”; GK 4797) can describe what is pleasing (cf. Jdg 14:3). The book will instruct a lifestyle that is equitable, one that incorporates the most pleasing aspects.
4 The first purpose statement is now developed from the teacher’s point of view—he will give shrewdness to the naive or “simple” (GK 7343). This naive person is one who is gullible (14:15), easily enticed (9:4, 16), and falls into traps (22:3). The instructor wants to give such a one a sense of “prudence” (GK 6893), the ability to foresee evil and prepare for it (13:16; 22:3).
The second half of the verse parallels “simple” (or “naive”) with “[immature] youth,” and “prudence” (or “shrewdness”) with “knowledge” and “discretion.” This latter expression refers to devising plans or perceiving the best course of action for gaining a goal. Such ability is crucial for the immature youth in this world.
5 Before elaborating on the second purpose statement for the book, the writer digresses to make an exhortation. The first verb advises the wise to hear and the second gives the purpose—“[to] add to their learning.” Parallel to this advice is the counsel for the “discerning” to get guidance. This person has the capacity of one who is discerning. The “guidance” (GK 9374) to be obtained may be illustrated by the rope-pulling done by sailors to steer or guide a ship; it is the discernment to steer a right course through life. Proverbs is not simply for the naive and the gullible; everyone can grow by its teachings and learn how to conduct themselves in life.
6 The second major purpose of the book is to give mental acumen to the student (see comment on v.2). The teachings will develop one’s ability in discerning “proverbs” and “parables” (GK 4886). This latter term may refer to a saying that has another sense to it that needs uncovering.
The disciple must understand also the “sayings” of the wise—the words that come from the sages. Their teachings at times take the form of “riddles” (GK 2648). This word may refer to what is obscure or indirect, such as the riddles of Samson (Jdg 14:13–14) or of the queen of Sheba (1Ki 10:1).
C. Motto: The Fear of the Lord (1:7)
7 Reverential “fear” (GK 3711) of the Lord is the prerequisite of knowledge. This term can describe dread (Dt 1:29), being terrified (Jnh 1:10), standing in awe (1Ki 3:28), or having reverence (Lev 19:3). With the Lord as the object, this word captures both aspects of shrinking back in fear and of drawing close in awe. It is not a trembling dread that paralyzes action, but neither is it a polite reverence. “The fear of the LORD” ultimately expresses reverential submission to the Lord’s will and thus characterizes a true worshiper. In this context it is the first and controlling principle of knowledge. Elsewhere in Proverbs the fear of the Lord is the foundation for wisdom (9:10) or the discipline leading to wisdom (15:33); it is expressed in hatred of evil (8:13), and it results in a prolonged life (10:27).
On the other hand, fools disdain wisdom and discipline. The term “fools” (GK 211) describes those who lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), talk loosely (14:3), are filled with pride (26:5), and are contentious (20:3). They are morally unskilled and refuse any correction (15:5; 27:22). Fools are people who “despise” (GK 1022) wisdom and discipline; they treat these virtues as worthless and contemptible (cf. Ge 25:34; Ne 4:4).
| Parable | Reference |
| The trees | Jdg 9:7–15 |
| The ewe lamb | 2Sa 12:1–4 |
| Two sons | 2Sa 14:1–24 |
| Thistle and cedar | 2Ki 14:8–14 |
| The vineyard | Isa 5:1–7 |
| Almond rod and boiling pot | Jer 1:11–19 |
| Linen belt | Jer 13:1–11 |
| Wineskins | Jer 13:12–14 |
| Potter and clay | Jer 18:1–10 |
| Two baskets of figs | Jer 24:1–10 |
| Cup of God’s wrath | Jer 25:15–38 |
| Useless vine | Eze 15:1–8 |
| Cooking pot | Eze 24:1–4 |
| Valley of dry bones | Eze 37:1–14 |
| Measuring line | Zec 2:1–13 |
| Golden lampstand and two olive trees | Zec 4:1–14 |
| Flying scroll | Zec 5:1–4 |
II. A Father’s Admonition to Acquire Wisdom (1:8–9:18)
A. Introductory Exhortation (1:8–9)
8 The disciple is exhorted to heed parental guidance. “My son,” the customary form of address for a disciple, derives from the idea that parents are primarily responsible for moral instruction (Dt 6:7; Pr 4:3–4). Here the disciple is to respond to (“Listen,” with the attitude of “taking heed to”; GK 9048) “instruction” (GK 4592) that is normally the father’s responsibility (except in 31:1, where it is the warning of the mother).
The son is also to follow his mother’s “teaching” (GK 9368). This word may be cognate to a verb meaning “to point or direct,” so that the idea of teaching might be illustrated as pointing in the right direction (see Ge 46:28). In Proverbs this instruction is for ordering the life (see also 6:20; 31:26).
9 For heeding the instruction of the law, the disciple is promised an attractiveness of life. “Grace” (GK 2834), the charm that teaching brings to the disciple, refers to those qualities that make him agreeable. The metaphor compares these qualities to an attractive wreath worn round the head. Obedience will thus improve the disciple. The one who loses the rough edges through disciplined training will present a pleasing presence to the world.
B. Admonition to Avoid Easy But Unjust Riches (1:10–19)
10–11 The summary statement warns the son not to consent to the enticement of moral misfits. The term for “entice” (GK 7331), related to the root of “simple” or “naive,” means “to allure, persuade, entice, or seduce.” Here the enticement is to do evil because it comes from “sinners” (in this context professional criminals, a gang of robbers). That is, the young man is being offered a part in a life of crime. He is being asked to join a vicious ambush; the verb for “to lie in wait” (GK 741) is used elsewhere of hostile purposes such as murder (Dt 19:11), kidnapping (Jdg 21:20), or seduction (Pr 23:28). Here the aim is bloodshed. The attack is also evil. The wicked lie in wait for the innocent, and their attack is without a cause.
12–14 The criminals assure the novice of swift success: they will swallow up victims who are in the vitality of life as surely and swiftly as death opens and swallows its victims (cf. Nu 16:32–33). By sharing the stolen wealth, they will fill their houses with “plunder” (GK 8965; a word used elsewhere for spoils from war). So the offer made to the youth is to pursue with the roustabouts a life of easy but ill-gotten gain.
15–16 The young man’s parents strongly advise him to avoid such evil companions because their lifestyle, though it may appear prosperous, leads to destruction. The advice “do not go” counters the allurement of the wicked—“Come along with us” (v.11). The primary reason for not going is that the sinners’ purpose is bloodthirsty; therefore their retribution is sure (cf. v.18). In the final analysis, then, the trap the wicked lay for others in reality will catch them.
17–19 There are two ways to interpret v.17 within the context. One is to see a comparison with the folly of birds who fall into a snare even though forewarned—likewise the wicked fall into the snare God lays because they are driven by lust. The other is to see a contrast between the natural behavior of birds when forewarned and the irrational greed of robbers. In other words, it is futile to spread out a net for birds that are watching, but these men are so blinded by evil that they fail to recognize the trap. The blind folly of greed leads to their doom—retribution is the law that will take away their lives.
C. Warning Against Disregarding or Despising Wisdom (1:20–33)
20–21 Wisdom personified stands in the public space, exhorting the ignorant and the scornful to listen, warning of destruction if they refuse. The book has three such personifications—in 1:20–33; 8:1–36; and 9:1–6. Here the term “wisdom” is in the plural to signify the intensity and comprehensiveness of it all. In addition, the verb “call aloud” (GK 8264) expresses an excited exhortation.
The location of this exhortation is in the public places—“the street . . . the public squares . . . the gateways”—suggesting that wisdom is readily available for the business of living: it is for the common person, not the scholar exclusively. These places were the centers for all activities: daily affairs (2Ki 7:1), justice (Ru 4:1), employment (Mt 20:3), and even playing (Zec 8:5; et al.). Since wisdom touches all aspects of life, the setting is appropriate. In this setting wisdom, like a prophet, calls out.
22 Wisdom offers a complaint—“How long . . .?” Three types of people are addressed by this: the “simple” (GK 7343), the scoffers or “mockers” (GK 4370), and the “fools” (GK 4067). The first is the naive person or the simpleton, the second the defiant and cynical freethinker, and the third the morally insensitive fool. Each is satisfied with one’s ways and does not listen to reason.
23 The invitation takes the form of a conditional clause—“If only you would respond.” Wisdom is firmly resolved to pour out her spirit, her active power, on those who respond. Like a copious spring she will gush forth to them.
24–28 There is grave danger, however, in disregarding the invitationgiven by wisdom. If the call has been extended for some time—“How long?” (v.22)—then this warning is given for a prolonged refusal. Because wisdom has been continually rejected, wisdom will laugh at the calamity of those who have rejected it. This retributive justice is expressed figuratively as wisdom’s mocking at their distress. But then v.28 explains the meaning of the mocking—wisdom will not be there to help when the fools cry out from their distress. The figure of laughing reveals the absurdity of choosing a foolish way of life and being totally unprepared for disaster.
29–33 This section closes with a denunciation for despising wisdom. Not only had these foolish ones preferred their folly, but they had also despised the knowledge of ethical and religious principles for life. Moreover, they continually spurned wisdom’s reproofs.
The punishment for such indifference and antagonism takes the form of retribution. The term “fruit” is used metaphorically for the consequence of actions—likened to growth that culminates in produce. Their way—their life and what it produces—stands in contrast to the way of wisdom that they had spurned.
The teaching of retribution is confirmed in v.32. The “turning away” (“waywardness”) and the “complacency” will be the ruin of these people. But those who heed the teachings of wisdom will live in safety and security. The expressions used suggest a permanent, settled condition free from the sense of danger or dread. Such is the contrast between the false security of the wicked and the true and lasting peace of the righteous.
D. The Benefits of Seeking Wisdom (2:1–22)
1. The admonition to receive wisdom (2:1–4)
1–4 This chapter is a long poem in six parts: the appeal for wisdom followed by a fivefold blessing.
The teacher again makes the appeal: To attain wisdom requires constant meditation and a rigid discipline. The requirement of meditation begins with receiving the teaching. “Accept” is paralleled with “store up,” a figure that implies that most teaching cannot be used immediately but that some time will pass before education’s effects are felt. In the meantime the teachings will develop attitudes in their pupils that will influence their future actions. Such a perspective calls for patience by the students, making both heart and mind attentive (“ear” and “heart” represent the mental faculties).
The other requirement is the diligent search for wisdom. On their own initiative disciples are to summon or “call out . . . for” understanding. The elevation in the lines from “call out” to “cry aloud” suggests that, if understanding does not come immediately, one should put forth greater efforts. So the ear hears the teaching, the mind understands what is said, and the voice is used to inquire for true knowledge. This search for wisdom and understanding should be as diligent as the search for precious metal (“silver”), suggesting both the value of the treasure and the diligence of the search. The starting point is revelation—specific words and commandments—and the method is not one of free speculation but of exploring and treasuring the teachings.
2. Consequences of receiving wisdom (2:5–22)
a. Knowledge of God and his protection (2:5–8)
5 The point of this first consequence is direct: When you seek wisdom, you find God. The “knowledge of God” refers to more than intellectual opinion; it also encompasses religion and ethics. Coupled with the fear of the Lord, this knowledge means that the disciple will follow God’s moral code; for to know God is to react ethically to his will, to follow his principles.
6–8 The reason the one who seeks knowledge will find God is that God is the source of wisdom and knowledge. Moreover, God has stored wisdom up as a protection for his saints. The word translated “victory” means “sound wisdom”; it includes the ideas of its effect: abiding success, achievement, and deliverance. So the verse states that God holds in store sound wisdom that is powerful for his saints.
b. Discernment for living (2:9–11)
9–11 The disciple will develop the intellectual capacity and moral insight to discern the path of what is “right,” “just,” and “fair” (cf. 1:3). “Path” (GK 5047) is used metaphorically for the course of a person’s actions. The word is related to the verb for “to roll” and the noun for “cart”; so the noun literally means “the track of a wagon wheel.” Thus “every good path” is a lifestyle that regularly leads in the direction of what is morally good.
Wisdom will take up its abode in the inner life, and knowledge will be pleasant to the soul. “Pleasant” (GK 5838) describes a quality that attracts one to an object—so knowledge is attractive and attracting. For those who assimilate wisdom, doing right becomes attractive and delightful; for they see its advantage. In addition, this assimilated wisdom will manifest itself in discretion and discernment that protect from evil or save the good man from the consequences of naiveté.
c. Protection from evil men (9:12–15)
12–15 These verses present the first of two specific examples of protection from evil—from the “wicked men.” The adjective “wicked” (GK 8273) describes what is unpleasant, bringing pain and misery. Evil ways bring harm to others by speaking perverse things, i.e., things contrary to what is right and proper.
Verses 13–15 describe the wicked’s purpose, pleasure, and perverted paths. Their purpose is to walk in the ways of darkness; they abandon the straight way to follow an evil way that can only be described as “dark”; it is devoid of ethical illumination. Their “delight” is in doing what is morally evil. This activity may not be due to an abnormal or sadistic delight but rather to dullness of conscience. Verse 15 then describes their perverted ways, using a variation of the expressions of the preceding verses—evil men are twisted and devious in the path they follow, constantly turning aside to the wrong ways. The disciple needs wisdom for protection from those who turn the Lord’s ways upside down and try to draw others in by creating ethical chaos.
d. Protection from evil women (2:16–19)
16–19 Another class of evil persons from whom wisdom delivers is the licentious woman. Whereas the evil man brings pain and perversion, the evil woman brings moral ruin through a more subtle temptation. Prostitutes and adulteresses existed in Israel from the earliest times (Jdg 11:1; 1Ki 3:16; Hos 3:1). In this passage the licentious woman is first described; then her ruin and that of those who submit to her are presented as a warning.
The word “adulteress” literally means “strange [GK 2424] woman”; it describes this woman as outside the framework of the covenant community (though she is an Israelite woman, for her marriage is called a “covenant,” and she offers communion sacrifices; cf. 7:5, 14). She is estranged from the corporate life of the community with its social and religious conventions. She is acting outside the legal bounds of marriage within the covenant.
The subtlety of the appeal comes from flattering speech—the adulteress talks smoothly (see 5:3). An example of such talk is found in 7:14–20. Acquiring discernment will protect the disciple from the smooth, seductive speech of a temptress. Seductive talk is evil, not only because it reveals a brazen character, but also because the adulteress is guilty of marital infidelity: she leaves the companion of her youth (here and in Jer 3:4 for the husband) and is unmindful of the covenant.
“Covenant” (GK 1382) probably refers to the temptress’s marriage vows (Mal 2:14) but could mean the covenant law that prohibited adultery (Ex 20:14). If the marriage vows are meant, such a covenant was entered into at betrothal, when the dowry was established. The adulteress violates her pledge of fidelity.
The effective warning against this type of evil derives from understanding the result of such infidelity—it leads to destruction, the very opposite of the happy and prosperous life. “Her house” could be taken as “she with her house sinks down to death,” but “she sinks down to death, which is her house,” may have better support; for 9:18 states that the dead are in her house and that her guests are in the nether world. Her paths lead to the “shades” (NIV, “the spirits of the dead”). The “shades” are the inhabitants of Sheol; the term describes the shadowy continuation of those who have lost their vitality and strength. So the inevitable fate of her course of life is to be among the departed in the realm of the dead. The expressions may carry a figurative rather than a literal meaning: Get entangled with her, and you may find only estrangement from the living community, among outcasts, moral lepers who have taken a journey into the land of no return.
e. Enablement for righteous living (2:20–22)
20–22 The passage ends on the more positive note that wisdom will enable people to do what is right and to enjoy God’s blessing. Here the text brings in the Deuteronomic emphasis on the land—God’s supreme gift being the fulfillment of the promises. The upright will enjoy security and prosperity in it, but the wicked will be rooted out in divine judgment.
E. Admonition to Follow the Way of Wisdom in Relationships With God and People (3:1–35)
1. Introductory exhortation (3:1–4)
1–2 The first exhortation is to follow the father’s “teaching” (lit., “law”; GK 9368), because it will bring a long and peaceful life. Here the verbs “do not forget” and “keep” remind the disciple of general educational discipline. The result is a life worth living, free from danger and trouble.
3 The second exhortation is to be faithful and trustworthy because it brings honor with God and man. “Love” (GK 2876) and “faithfulness” (GK 622) are the two basic covenant terms in Israel. The former is essentially fidelity to obligations arising from a relationship; the latter is essentially that which can be relied on, that which is stable. The two words together form a hendiadys, meaning “faithful love.” These words, coupled with the allusion to Dt 6:8 and even Jer 31:3, show that the content of this disciplined life is faith in the Lord. By “binding” and “writing” the teacher is stressing that the teachings become a part of the disciple’s nature. The ramifications of this terminology are that the disciple is actually subject to the Lord, not the teacher, and that the requisite “discipline” is respect and obedience for the Lord and his teaching, not merely for a human instructor.
4 Verse 4 provides the final motivation: favor and a good name. Parallel to 13:15, this difficult line probably signifies that the disciple will have a reputation for good understanding, meaning that he will be respected by God and other people.
2. Admonition to be faithful to the Lord (3:5–12)
5–6 Several specific instructions compose this general admonition to be faithful. The first is to trust in the Lord and not in oneself, because he grants success. “Trust” (GK 1053) carries the force of relying on someone for security; the confidence is to be in the Lord and not in human understanding. Such trust must be characterized by total commitment—“with all your heart,” “in all your ways.” “Understanding” (GK 1069) is now cast in a sinful mode (cf. 1:2, 6); so there is to be a difference between the understanding that wisdom brings and the natural understanding that undermines faith. When obedient faith is present, the Lord will guide the believer along life’s paths in spite of difficulties and hindrances. The idea of “straight” contrasts to the crooked and perverse ways of the wicked.
7–8 The second instruction is to revere the Lord and avoid evil. Here too there is a difference between human wisdom and the new wisdom from above (cf. Isa 5:21). There must be a higher source—“fear the Lord and shun evil.” Compliance with this is therapeutic: it will be health to the body and nourishment for the frame. The healing that the fear of the Lord and avoidance of evil bring is first and foremost spiritual. Scripture often uses the physical body to describe inner spiritual or psychical feelings.
9–10 The third piece of advice is to give back to God some of one’s wealth as a sacrifice in recognition that God gave it (cf. Ex 23:19; Nu 28:26–27; Dt 18:4; 26:1–2). The admonition reminds the faithful of their religious duties to God. Then follows the promise of blessing in the “barns” and the “vats.”
11–12 The final specific instruction warns the disciple not to rebel against the Lord’s discipline, because it is an evidence of his love. Wisdom literature knows that the righteous do not receive uninterrupted blessing; suffering remains a problem for everyone, and this text records one of their solutions. This motivation recalls the language of the Davidic covenant (2Sa 7:14; Ps 89:32–33), which mentions discipline in love. Indeed, it is the father-son relationship that provides insight into the nature of that discipline (cf. Heb 12:5–6).
3. Commendation of the way of wisdom (3:13–26)
a. Wisdom the most valuable possession (3:13–18)
13 Verses 13–18 appear to be following a hymnic style, for “blessed” (GK 897) replaces the imperative. The statement “Blessed is the man,” which begins the section, is followed by a series of motive clauses giving the reasons for this happy estate. “Blessed” describes heavenly bliss stemming from being right with God; it depicts the human condition of well-being that comes with God’s blessing or as a divine reward for righteousness.
14–18 The statement concerning the blessedness of finding wisdom is now validated. Wisdom is better than wealth and riches; for her yield is power, influence, and respect—the gifts of life. She is compared to “a tree of life,” the symbol of vitality and fullness of life. This figure, drawing on Ge 2–3 (cf. Ge 3:22), signifies that wisdom is the source of a long and beneficial life.
b. Wisdom essential to creation (3:19–20)
19–20 Wisdom, understanding, and knowledge are also valuable to God; for by them he created the universe. How wisdom was used in Creation and how it pictures Christ, the Wisdom of God, is discussed in the comments on 8:22–23. This section shows that the wisdom that directs life is the same wisdom that created the universe (see 8:20–31); to surrender to God’s wisdom is to put oneself in harmony with creation, the world around one. The two verses concentrate first on the foundation of heaven and earth and then on the provision of waters on earth and from heaven, making a fine parallel to the nature of wisdom as the foundation and blessing of life.
c. Wisdom and a long and safe life (3:21–26)
21–26 This section forms an admonition to keep on the way of wisdom along with promises for such compliance. If disciples diligently preserve sound judgment and discernment, they can be confident that the Lord will guide and protect them. But they cannot let them out of sight for a moment. Whoever trusts and follows sound judgment in their life of righteousness will find not only strength and beauty in wisdom but also preservation in action and repose—in normal life and in times of disaster. In other words, their lives will be enriched, safe, secure, and without fear. True spiritual discernment that places its confidence in the Lord will not be disappointed.
4. Warning to avoid unneighborliness (3:27–30)
27–30 A succession of instructions now follows with regard to neighborliness. These ideas, expressed in the negative, follow naturally from the emphasis on love and faithfulness in v.3. Verses 27–28 exhort doing acts of kindness to those in need; for it is wrong to withhold help from a needy neighbor—people ought to be good neighbors. The father also prohibits plotting maliciously against an unsuspecting neighbor. Malice is a crime; it ruins community. Neither should anyone bring a groundless litigation against an innocent neighbor.
5. Warning against emulating the wicked (3:31–35)
31–35 In dealing with neighbors, one should avoid envying or emulating a violent person (cf. Ps 73:3–5). This warning is followed by the reasons, expressed in a series of contrasts. On the one side, the Lord detests the perverse, curses the house of the wicked, mocks proud mockers, and holds fools up to shame. But with the upright he is pleased, blesses their home, gives grace to the humble, and bequeaths honor to the wise. So wise and upright behavior pleases God and results in his blessing.
F. Admonition to Follow Righteousness and Avoid Wickedness (4:1–27)
1. Traditional teaching and its benefits (4:1–9)
a. Exhortation to acquire traditional wisdom (4:1–4a)
This chapter is comprised of three discourses on the value of wisdom, each including the motifs of instruction, exhortation, command, and motivation.
1 The first discourse begins with a double call, stressing the importance of receiving the teaching. This “instruction” is the moral instruction introduced previously (cf. 1:2); it adds self-control and guidance to the wisdom.
The significant feature of this first discourse is that the teaching is traditional. The plural “sons” suggests that disciples are in view and that the father is a teacher. However, the use of “mother” in v.3 and the fact that the teacher-pupil relationship was modeled on the parent-child relationship suggest that this is a father-children relationship.
2 The tradition being passed on is “sound” (GK 3202)—it is the voice of experience. But it must be received, the word “learning” (GK 4375) implying that it requires taking. Accordingly, this teaching is designated better as tradition.
3–4a The concern that these traditional teachings be received is reinforced by personal experience—they were lovingly handed down by the child’s parents. They were ingrained in his soul; he has seen them shape his life and prove reliable. So the home continues to be the prominent arena of learning as the parents in turn pass on the traditions (see Dt 6:6–9). In this section, then, the one teaching strengthens his credibility by informing his sons that it is a shared experience.
b. Benefits of acquired wisdom (4:4b–9)
4b Receiving this traditional wisdom wholeheartedly will bring life. “You will live” must mean experiencing life with all its blessings, life as opposed to the whole realm of death with which it is in conflict. Deuteronomy 30 captures the contrast forcefully—people are in a life-and-death struggle; choosing life means obeying the commandments in order to enjoy God’s bounty. This theme of life appears in each of the discourses (4:4, 10, 22–23). Of course, the sage uses this motivation in the general sense, for there are always exceptions like Job.
5–6 A second benefit of traditional wisdom is security. After reiterating the exhortation to acquire wisdom and understanding, the teacher uses feminine verbs to promise protection and safety. Wisdom is personified as a woman, like a bride that is to be loved and embraced (v.8), but also having the qualities of an influential patron who can protect. Wisdom personified as a virtuous woman contrasts to the strange woman. If those being instructed give her wholehearted devotion, she will watch over them.
7–9 A third benefit is “honor.” Using an implied comparison with a valuable object (cf. 3:14–15), the teacher implores the disciple to obtain this wisdom at all costs; for it is of supreme value. The personification continues in these verses, showing that embracing wisdom will bring honor like a wreath on the head. This honor essentially has to do with the character that wisdom produces; such virtue is readily recognized in the community (11:10–11).
2. Admonition to live righteously (4:10–19)
a. Pursuit of a righteous lifestyle (4:10–13)
10 The section begins with the repeated admonition to listen carefully to the instruction so that the life might be extended. The parallelism explains that the disciple must appropriate (“accept”) wisdom’s life principles.
11–12 That this teaching must be appropriated is underscored by the use of “I guide you.” The figure of a road is now used. Living according to wisdom is like walking or running on a safe road, a course that will be free of obstacles, so that progress will be certain (see on 3:5–6). Verse 12 uses two synonymous, temporal clauses to fill out the image: when one lives by this teaching (walking and running), nothing will impede progress.
13 Not only is wisdom the means of making progress in life, it is life itself. Anything so essential must be enthusiastically maintained.
b. Avoidance of a wicked lifestyle (4:14–19)
14–15 The warning is to avoid evil ways and evil men by not even starting on the wicked path of life. Don’t take the first step! The rapid sequence of imperatives in these verses stresses the urgency of the matter. And the expressions used continue the comparison of lifestyle with a path that can be traveled—only now the lifestyle is evil.
16–17 The first reason that one should avoid such a lifestyle is that it is enslaving. By using hyperboles the teacher portrays the character of the wicked as those who are addicted to evil (cf. Ps 36:4). They are so completely devoted to evil conduct that they cannot sleep until they find expression for it. Moreover, evil is their diet. This hyperbole stresses how powerful the influence of evil is in their life—it is like food and wine to the wicked.
18–19 In addition to being enslaved by evil, one should realize that becoming involved with evil is dangerous. Similes are now used to make the contrast vivid. The path of righteousness is secure and clear like the bright light of the daytime that shines brighter and brighter. On the other hand, the way of the wicked is insecure and dangerous, like darkness in which people stumble.
3. Admonition to concentrate on righteous living (4:20–27)
a. Exhortation to the father’s teaching (4:20–22)
20–21 The exhortation in this third discourse uses several terms for parts of the body: the disciple must use ears to listen closely to the teacher’s words, eyes to watch them closely, and the heart to determine to do them. By using ears, eyes, and heart, the teacher is exhorting the whole person to receive the traditions.
22 The reason for giving heed to instruction once again is that the words of wisdom provide life—a life of health. The health that is promised here is physical, emotional, and spiritual—the whole person. It is made possible because of God’s words that bring deliverance from the evils that harm and hinder life.
b. Concentration on righteousness (4:23–27)
23 In this instruction for righteousness, the parts of the body that are used are those involved with expression or action. First, the “heart” (i.e., the mind; GK 4213) must be guarded diligently. Verse 21 instructed the disciple to guard wisdom in the heart. Now the heart must be guarded; for it is “the wellspring of life.” The heart is the starting point of the activities of life (16:9; 23:19); it determines the course of life.
24 Righteousness will control the tongue, avoiding twisted and crooked speech. This is the next logical step; for words flow out of the heart. Wisdom produces truthful speech (8:13; 10:32; et al).
25 Next, the eyes must be focused on proper goals. The wise person will have an unswerving directness, but the fool is easily distracted (17:24).
26–27 The imagery of the level, firm, and straight path is used again in these final verses to advise the disciple to avoid evil actions.
G. Admonition to Avoid Seduction to Evil (5:1–23)
1. A father’s warning about deadly seduction (5:1–6)
a. Exhortation for discretion (5:1–2)
1–2 In this chapter we have a man-to-man warning to avoid liaisons with loose women, a theme that is fairly common in the wisdom literature of the ancient Near East. The initial exhortation is for the son to listen carefully to this warning that he may keep “discretion” (GK 4659) and knowledge, which will be basic for avoiding temptation to such disastrous folly.
b. Motivation: With wisdom seduction may be avoided (5:3–6)
3 The reason that the disciple should guard discretion is that the adulteress is seductive. “Adulteress” (lit., “strange woman”; see comment on 2:16) is here a married woman. But the main point the text makes is that her words are flattering. The images of dripping honey and smooth oil refer to her words, not her kisses (cf. SS 4:11).
4 The teacher uncovers corruption under the adulteress’s charm. Afterward she is “bitter” as “gall” (Heb. word is “wormwood,” an aromatic plant in sharp contrast to the sweetness of honey; GK 4360). The image of the two-edged sword (lit., a sword with more than one mouth) signifies that a liaison with this woman brings pain and destruction. The flattery conceals for a time the harmful side of this sin.
5–6 In fact, the wayward woman’s lifestyle is the pathway to death. Sheol (“grave”; GK 8619) is not just the realm of the unblessed; for it is paralleled with “death.” Although these terms could be hyperbolic for a ruined life, they probably convey a note of the real consequences that exist for a life of debauchery. The sadder part of this description is that she does not know how unstable her life is.
2. A father’s warning to avoid ruin and regret (5:7–14)
a. Exhortation for prevention (5:7–8)
7–8 The second discourse begins with a warning not to turn aside from one’s father’s teaching. Going to the adulteress would be such a turning aside, and so the writer clearly warns against that—“Keep clear”; do not even go near her door.
b. Motivation: Obedience will avoid ruin and regret (5:9–14)
9–10 The writer warns that consorting with an adulteress will rob a person of health and prosperity. One’s hard-earned substance could pass over to “strangers.” The “strength” may refer to health and vigor that might be relinquished to a cruel enemy, perhaps an offended husband as in ch. 7 (although husband is not mentioned here). The “years,” the best years in the prime of life, would signify what those years produced, what he had worked for. Likewise the “wealth” would refer to the produce that laborious toiling had gained. The point of these verses is clear: The price of infidelity may be high; for everything one works for—position, power, prosperity— could be lost either through the avaricious demands of the woman or the outcry for restitution by the community.
11–14 When the foolish participant is ruined in such a way, there will be regret for not heeding the warnings. This theme is introduced with “You will groan” (GK 5637), a term used elsewhere for the loud groaning of the poor and distressed (Eze 24:23). Here the verb conveys an elemental cry of anguish when the guilty finds himself destitute. The use of both “flesh” and “body” underscores the fact that the whole body is exhausted.
3. Advice to find satisfaction at home (5:15–23)
a. Avoiding sharing love with strangers (5:15–17)
15–17 By using high figures the wise teacher instructs the son to find sexual satisfaction with his own wife and not strange women. These figures are not common in instruction material. But what is at issue is private versus common property. The images of a cistern, well, or fountain are used of a wife (see SS 4:15) because she, like water, satisfies desires. Channels of water in the street would then mean sexual contact with a lewd woman. According to 7:12, she never stays at home but is in the streets and the property of many. So the young man is advised to spend his sexual energy at home, producing children, rather than giving himself to “strangers.”
b. Finding satisfaction with one’s wife (5:18–19)
18 The advice is now plainly given—the proper course of action is to find pleasure in a fulfilling marriage. The first line, calling for the “fountain” to be blessed, indicates that sexual delight is God-given. Therefore one should rejoice in the wife who has from the vigor of youth shared the excitement and satisfaction, the joy and the contentment of a divinely blessed, monogamous relationship (see Mal 2:15).
19 The imagery for intimate love in marriage is now drawn from the animal world. The “doe” and the “deer” illustrate the exquisite gracefulness of a loving wife. Women frequently were named after pretty and graceful animals, such as the corresponding Tabitha and Dorcas (cf. Ac 9:36). The husband should be “captivated” (GK 8706) by the love of his wife. The word signifies a staggering gait and so here expresses the ecstatic joy of a “captivated” lover. It may even suggest “be intoxicated always with her love.”
c. Motivation: Adultery is sinful folly (5:20–23)
20 Now the teacher shows the folly of adultery by raising rhetorical questions. Here he repeats the verb “captivated,” but with the connotation of foolish delirium: “Why be captivated, my son, by an adulteress?” Common sense would say that such brief liaisons with strangers give no time for intimacy—that requires a lifelong bonding with the wife of one’s youth.
21 Moreover, a person’s ways are in clear view of the Lord who examines them. No matter how careful someone might be to conceal sin, one cannot conceal anything from God. Anyone who does not reckon on God’s omniscience will get entangled in sin.
22–23 In sum, the lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led off to ruin. Verse 23 uses “led astray” this time to underscore that the crime spawns the punishment: “in the greatness of his folly he will reel” (pers. tr.). In other words, if the young man is not captivated by his wife but becomes captivated with a stranger in sinful acts, then his own iniquities will captivate him; and he will be led to ruin.
H. Admonition to Seek Release From a Foolish Indebtedness (6:1–5)
1. Conditions of indebtedness (6:1–2)
1–2 It was fairly common for someone to put up security for someone else—i.e., to underwrite another’s debts. Here the guarantee of surety is graphically represented by the image of striking hands (cf. 11:15; 17:18; 22:26). But the pledge is foolish because the debtor is a neighbor who is a misfit. He would be under no obligation to do this—it was merely an impulsive act of generosity. A gullible young man might lack judgment and be easily swept in, only to realize too late that he was “trapped” and “ensnared.” Such a rash act of generosity might take a lifetime to pay.
2. Exhortation to obtain release (6:3–5)
3–4 The advice for an indebted person is to try to get released from the pledge as soon as possible. Freeing oneself may be a humiliating process, but it is far better than the debt. The verb “humble yourself” (GK 8346) may have behind it the literal idea of allowing oneself to be trampled on (perhaps, “prostrate yourself”). The pledge can be released if one begs the creditor, and one should lose no time in pressing the appeal.
5 The exhortation is then repeated and enhanced by two similes that suggest the motif of the person’s being entrapped by the pledge.
I. Admonition to Avoid Laziness (6:6–11)
1. Lesson in diligence (6:6–8)
6 The teacher next directs a lesson to the sluggard, using the activities of the ant to make the point (cf. 24:30–34). Since the ant is a lowly creature, this comparison is somewhat degrading. But the sluggard can learn diligence from its ways.
7–8 The description of the ant’s activities shows that although it appears to have no leader (even though it actually does have organization and cooperation), it provides for the future with great industry. The classic example of such foresight and industry is Joseph in Ge 41.
2. Danger of poverty (6:9–11)
9–11 These verses provide the motivation for the admonition—there is the danger of poverty. The rhetorical question—“How long will you lie there, you sluggard?”—is designed to rebuke the laziness in a forceful manner. Then, using effective irony, the instructor mimics the lazy person’s speech. His point is that too much sleep will lead to poverty—it will rob the lazy person of potential increase.
Two similes illustrate the onslaught of poverty. The first—“like a bandit”—uses a difficult term that has been interpreted as a “dangerous assailant” or a “highwayman,” i.e., a bandit that robs. The term “an armed man” is probably connected to the military ideas of “shield” and “deliver.” It is perhaps to be connected with the Arabic word for “bold,” “insolent,” and interpreted here as “beggar” or “insolent man.”
J. Warning Against Deviousness (6:12–15)
1. Description (6:12–14)
12–14 The subject matter is now the “scoundrel” (GK 1175) and the “villain” (GK 224). These terms describe one who is both wicked and worthless. A survey of use shows the word to describe people who violate the law (Dt 15:9; Jdg 19:22; 1Ki 21:10, 13; Pr 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1Sa 10:27; 25:17; 30:22). The instruction focuses on the devious activities of this type of person.
The description moves from the scoundrel’s perverse sayings to his sinister sign language to his disruptive plots developed through deceit. The expressions in v.13 seem to refer to any look or gesture that is put on and therefore a form of deception if not a way of making insinuations.
2. Destruction (6:15)
15 Disaster will befall the troublemaker suddenly. It is uncertain whether “he will be . . . destroyed” refers to death or not. Probably the line means that a character like this will be ruined when exposed.
K. Conduct the Lord Hates (6:16–19)
1. Introductory statement (6:16)
16 The verses that follow condemn certain characteristics and activities; the terms “hate” and “detestable” show that these are taboo, for they deny the divine element in humanity. Verse 16 uses what is known as a numerical ladder, paralleling “six things” with “seven things” (see also 30:15, 18, 21, 24, 29; Job 5:19; Ecc 11:2; Am 1:6, 9, 13; 2:1, 4, 6; Mic 5:5). The point of such a poetic arrangement is that the present enumeration does not exhaust the list.
2. Delineation (6:17–19)
17–19 The seven things that the Lord hates are specific personal attitudes and actions. There is something of a contrasting parallel arrangement with the Beatitudes in Mt 5, which has seven blessed things to answer these seven hated things; moreover, the first beatitude (“Blessed are the poor in spirit,” Mt 5:5) contrasts with the first hated thing (“haughty eyes,” v.17; i.e., “a proud look”) and the seventh (“peacemakers,” Mt 5:7) with the seventh abomination (“stirs up dissension,” v.19).
The first in the list, “haughty eyes,” refers to a proud look suggesting arrogant ambition. This term “high” is similarly used in Nu 15:30 for the sin of the high hand, i.e., willful rebellion or defiant sin. Usage of “haughty eyes” in the OT is telling: it describes the pompous Assyrian invader in Isa 10:12–14 as well as the proud king in Da 11:12 (NIV, “pride”). God will not tolerate anyone who thinks so highly of oneself (see Pr 21:4; Isa 2:11–17).
The second description is “a lying tongue.” The term is used in Jer 14:14 to portray false prophets who deceive people and in Ps 109:2 to describe the deceiver who betrays—a passage that the disciples applied to Judas in Ac 1:20. Deception in speech is harmful (Pr 26:28), but in the end truth will prevail (Pr 12:19).
The third description focuses on hands as the instruments of murder. Genesis 9:6 prohibited shedding human blood because people are made in the image of God—no matter what one might think of them. But shedding “innocent blood” was an even greater crime. King Manasseh had filled the streets with innocent blood (2Ki 21:16; 24:4). Princes did it for gain according to Ezekiel (22:27). Even King David was prohibited from building the temple because he had shed much blood (1Ch 22:8).
The fourth phrase concerns the heart that “devises wicked schemes.” The “heart” (GK 4213) represents the will most often. Here it plots evil. God early on declared that the human heart was capable of this (Ge 6:5); and Proverbs elaborates on the theme, showing that the heart that schemes wickedness is also deceitful (12:20; 14:22).
The fifth description uses the figure of “feet that are quick to rush into evil.” This captures the enthusiastic and complete involvement in activities that bring pain to all concerned.
The sixth abomination returns to the theme of deception. Here the focus is on perjury (“a false witness”), a direct violation of the Decalogue. This character pours out “lies” (GK 3942; cf. Ps 40:4; Am 2:4; Mic 1:14).
The final description is general—God hates one “who stirs up dissension.” “Dissension” (GK 4506) is attributed in Proverbs to contentious, quarreling people (21:9; 26:21; 25:24) who have a short fuse (15:18). Paul, on the other hand, warns against envy, malice, and strife (1Ti 6:4). These things, then, God will not tolerate. If he hates these things, then conversely he must love and desire (1) humility, (2) truthful speech, (3) preservation of life, (4) pure thoughts, (5) the eagerness to do good things, (6) honest witnesses, and (7) peaceful harmony.
L. Warning About Immorality (6:20–35)
1. Reminder to heed instruction (6:20–24)
20–21 Youth are now exhorted to cling fast to the teachings of their parents. Implicit in these verses is the basic understanding that a good home life—i.e., father and mother sharing the rearing of the children together—will go a long way to prevent youth from falling into immorality.
22–24 The motivation for keeping these commands is that they will bring protection from the adulteress. Verse 22 strengthens the instruction by using language similar to Dt 6:7, and v.23 uses metaphors that are also used of the law (see Ps 119:105). But beside the general ideas of protection and direction, the specific benefit of the teaching will be in keeping the youth from the loose woman. She is described as an “immoral woman” and a “wayward wife.” The context shows that this immoral woman is another man’s wife.
2. Warning to avoid seduction (6:25–35)
25 The admonition warns against lusting in one’s heart for the immoral woman’s beauty or charm. The verb for “to lust” (GK 2773) is used in the Decalogue to warn against coveting. Lust, according to Jesus, is a sin of the same kind as the act, not just the first step toward sin (Mt 5:28). Playing with temptation is only the heart reaching out after sin. So one should not dwell on the woman’s seductive charms in one’s heart. “Eyes” are singled out here because the painted eyes and the luring glances are symptoms of seduction (see 2Ki 9:30).
26 The summary motivation for the admonition is that such sin has a high price—it may even ruin one’s life. The parallelism in this verse is difficult. It is not meant to say that prostitution is better than adultery because it only impoverishes whereas adultery preys on the very life. Both are costly sins to be avoided.
27–35 The motivation now elaborates on the motif that punishment is inevitable. Playing on the word ish (“man”; GK 408) and ishshah (“woman”; GK 851), the instructor introduces the figure of “fire” (esh; GK 836). Scooping coals into one’s lap would represent holding the adulteress, and walking on coals would signify further sexual contact with her. The self-evident answer to the questions is that the adulterer will “get burned”; he will not go “unpunished” (“touches her” is probably a euphemism as in Ge 20:6). The rest of the passage reasons that no restitution is acceptable for adultery as there might be with thievery. A thief, when caught, pays dearly. But the adulterer will be humiliated and ruined. Nothing will satisfy the husband but revenge.
The expression “destroys himself” stresses that the guilty one destroys his own life. He could be given the death penalty (Dt 22:22); but he apparently continues to live in ignominy, destroyed spiritually and socially (see 2:18; 1Ti 5:6). In a morally healthy society the adulterer would be a social outcast.
M. Admonition to Avoid the Wiles of the Adulteress (7:1–27)
1. Important teaching of the father (7:1–5)
Once again the theme of seduction surfaces in the instruction of the father (see 2:16–19; 5:1–23; 6:20–35). Here it takes the form of a narrative about an individual woman who draws a youth into adultery. It is a didactic narrative that serves to make an earnest warning. The adulteress is probably not a personification of evil in this chapter; that is fully developed in ch. 9. However, referring to wisdom as a sister certainly prepares for the personifications of chs. 8 and 9. Wisdom will obviate temptations, the greatest being the sexual urge.
1–4 The section begins by repeating the instruction for the son to preserve and practice the authoritative teachings in order to “live.” The expression “the apple of your eye” is literally “the little man” in the eye, having reference to the pupil, where the object focused on is reflected. The point is that the teaching is so precious it must be guarded that closely. Verse 3 strengthens the admonition by alluding to the instruction for heeding the law given in Dt 6:8.
5 The reason for following these teachings carefully is to give protection from the wiles of the loose woman. She is called an “adulteress” and a “wayward wife,” who has “seductive words” (lit., “smooth words”).
2. Description of seduction (7:6–23)
a. The victim (7:6–9)
6–9 The narrative unfolds with the observation of an unwary youth strolling along the streets at night. He is described as “a youth who lacked judgment” (lit., “a youth lacking of heart,” i.e., one void of common sense or understanding). He is young, inexperienced, and featherbrained. His evening stroll takes him intentionally down the street to her house. And then, if all this activity of the naive young man takes place under the cover of night, only trouble can follow.
b. The temptress (7:10–12)
10 The narrative next introduces the seductress who comes out to meet the innocent youth. She is “dressed like a prostitute” and has “crafty intent.” This latter expression is difficult; the ancient versions took it with the meaning of causing the youth’s heart to flutter or of bewildering or capturing his heart. The expression literally means “guarded in heart.” She has locked up her plans and gives nothing away. This, interestingly, contrasts with her attire, which gives her away.
11–12 The text further describes this wayward woman as “loud and defiant,” with a roving desire. “She lurks” at every street corner, waiting for the gullible young man to pass her way.
c. The seduction (7:13–20)
13–15 The steps in the seduction are carefully calculated to ensnare the inexperienced youth. First, she boldly grabs him and kisses him. This is followed by her flattering invitation, in which she explains that she has “fellowship offerings” at home and came out especially looking for him (only a fool would believe that she was that interested in him). These offerings refer to the meat left over from votive offerings made in the sanctuary (see Lev 7:11–21). Apparently the sacrificial worship meant as little to her spiritually as does Christmas to modern hypocrites. Her reference to these fellowship offerings may mean nothing more than that she has fresh meat for a meal or else that she is ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
16–17 The third step is the report of her careful preparation. She is not poor; for she has a bed, and it is ready.
18 The fourth step is the direct proposition: “Come, let’s drink deep of love.” Her invitation speaks of complete satiety and sheer enjoyment in physical love.
19–20 The final step is the adulteress’s disarming reassurance. She explains that “my husband” is not at home. He conveniently is gone on a journey; and judging from his taking a money bag and staying till the next full moon, they would be perfectly safe in their escapade (he might even be gone for a fortnight, if a comparison of v.9 and v.2O can give clues to the chronology). At any rate, her appeal is bold, exciting, and apparently safe. It would take someone with the wisdom and integrity of a Joseph to resist such an appeal (cf. the important motifs in Ge 39, esp. v.8).
d. The capitulation (7:21–23)
21–23 The fall of the simpleton, after a brief pondering, is sudden, because she seduces him with her enticing speech. Using the similes of an ox for the slaughter and a deer for the noose, the teacher warns of the complete ruin that can come to one guilty of allowing himself to be seduced. This sin could “cost him his life”—he needs to know this. The meaning of the verse may refer to moral corruption rather than a literal death. The arrow piercing the liver may refer to the pangs of a guilty conscience that the guilty must reap along with spiritual and physical ruin.
3. Deadly results of consorting (7:24–27)
24–27 With a final flurry of exhortations, the teacher warns his sons to stay away from the seductress’s paths because consorting with her leads to death. The language is startling in its force; but the ruin that such evil brings is as devastating as death and may, of course, end in actual punishment. He stresses that she has been the death of many and that her house is the way that leads to the “chambers of death.” Her house is not the grave. It is, however, surely the way to it, and the one who takes that way is pathetic indeed. A man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin.
N. The Appeal of Wisdom (8:1–36)
In this chapter wisdom continues to be represented as a person (cf. ch. 7). The material combines 1:20–33, in which wisdom proclaims her value, and 3:19–26, in which wisdom is the agent of Creation. This personification of wisdom does have affinities with other ancient Near Eastern wisdom literature. But wisdom here is not presented as a god; rather, it is presented as a self-conscious divine being distinct from but subordinate to the Lord. It personifies the attribute of wisdom displayed by God.
Many have equated wisdom in this chapter with Jesus Christ. This connection works only so far as Jesus reveals the nature of God the Father, including his wisdom, just as Proverbs presents the personification of the attribute. Jesus’ claims included wisdom (Mt 12:42) and a unique knowledge of God (Mt 11:25–27). He even personified wisdom in a way that was similar to Proverbs (Mt 11:19; Lk 11:49). Paul saw the fulfillment of wisdom in Christ (Col 1:15–20; 2:3) and affirmed that Christ became our wisdom in the Crucifixion (1Co 1:24, 30). So the bold personification of wisdom in Proverbs certainly provides a solid foundation for the revelation of divine wisdom in Christ. But because wisdom appears to be a creation of God in 8:22–31, it cannot be identified with Jesus Christ.
1. Introduction (8:1–3)
1–3 It is now wisdom’s turn to exhibit her attractions—in the open, not lurking in secret. Wisdom continually attests to her value: the rhetorical questions show that she is ready to call out. But this crying out is in the high roads, at the doors of the city where people gather.
2. First cycle (8:4–9)
a. Invitation: Listen and gain understanding (8:4–5)
4–5 The invitation from wisdom embraces all classes of people: v.4 includes “men” and “mankind”; v.5 uses “simple” and “foolish.” The invitation for the “simple” and the “foolish” is to gain “prudence” and “understanding.”
b. Motivation: Wisdom is noble, true, and just (8:6–9)
6 Wisdom begins her motivation by declaring that she has noble things to say. The term “worthy” (GK 5592) means excellent things. When wisdom opens her mouth, she speaks what is upright. So what she has to say is excellent and right.
7 The things that wisdom says are also reliable (“true”; GK 622), i.e., firm and dependable; it is the reflection within the heart before the speech. This speaking truth is derived from detesting wickedness (e.g., wickedness is taboo for wisdom).
8–9 The motivation further indicates that wisdom’s appeal is “just” and “right,” which is contrasted with “crooked or perverse” and faulty. There is no hidden agenda and no deception in wisdom’s teachings. Its teachings are in plain view, intelligible to all who have some discernment or who find knowledge (the theme of “to find” is introduced here; NIV, “have”).
3. Second cycle (8:10–21)
a. Invitation: Receive instruction and knowledge (8:10)
10 The second cycle begins with the invitation to “take” (NIV, “choose”; GK 4374) “instruction” and “knowledge” over silver and gold. True wealth derives from the former, not the latter.
b. Motivation: Wisdom is valuable (8:11–21)
11 The reason one should choose wisdom over wealth is because wisdom is more “precious,” more desirable than anything else. The goodness of wisdom is based on its incomparable value in life.
12–16 The value of wisdom may be found in its practical use, especially by those in power. Wisdom claims now to dwell with “prudence” (GK 6893), i.e., right knowledge in special cases. She also has knowledge and discretion. Parallel to this quality is the fear of the Lord, which leads to rejection of evil, pride, and perverse speech. Counsel, judgment, and understanding belong to wisdom; and that is power. Power naturally forms the transition to the practical side of these qualities—people in power use wisdom to govern the earth (see Isa 11:1–4, which prophesies how the Messiah will use wisdom in governing the world). Their government must be “just” and must derive from godly wisdom.
17–21 Wisdom rewards those who love her. The emphasis of this section is that wisdom is accessible only to those who seek it. Loving and seeking point up the means of finding wisdom. Those who find it obtain honor and wealth. This honor and wealth come along the way of righteousness.
4. Third cycle (8:22–36)
a. Motivation: Wisdom preceded and delights in Creation (8:22–31)
22–23 In this third cycle, the motivation for receiving wisdom precedes the invitation. The first two verses provide a summary: the Lord possessed wisdom before the creation of the world. The verb qanah (GK 7865) can mean either “possess” or “create.” The older versions chose “possess”; otherwise it might sound as if God lacked wisdom and so created it before the world began. They wanted to avoid saying that wisdom was not eternal. The verb qanah occurs twelve times in Proverbs with the idea of “acquire”; the LXX and Syriac, however, have the idea of “create.” Although the idea is that wisdom existed before Creation, the parallel ideas in these verses (“brought me forth,” v.22; “I was appointed,” v.23; and “I was given birth,” v.24) argue for “create/establish” here.
24–31 The summary statement is now developed in a lengthy treatment of wisdom as the agent (or “craftsman”; GK 570) of Creation. Verses 24–26 reiterate that wisdom was established before Creation (“oceans” [v.24] or “deeps,” recalling Creation); vv.27–29 declare that wisdom was present when God created (notice the same progress of preexistence to world-creating acts for the Logos [“Word”] in the NT [Jn 1:1–3; Col 1:15–16]); and vv.30–31 tell how wisdom rejoiced in God’s creation (“delight day after day” [v.30] recalls that “God saw that it was good” in Ge 1).
b. Invitation: Listen to wisdom and be blessed (8:32–36)
32–36 Verses 32–33 offer the explanation to the sons to listen, for a blessing is in store for all who live by wisdom’s teachings. The explanation of this follows in vv.34–36. The alternatives could not be more striking—it is a choice between life and favor and harm and danger. This contrast is further marked out by the verb “finds me” and “fails to find me” (lit., “misses me”).
O. Consequences of Accepting the Invitations of Wisdom or Folly (9:1–18)
Chapter 9 forms the conclusion of the lengthy nine-chapter introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons, those who need to live by wisdom but who are most easily influenced by folly. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death.
1. Accepting wisdom (9:1–12)
a. Invitation to wisdom (9:1–6)
1 The text makes a transition now from the previous passage; wisdom was last seen as the director of work on the cosmic level (8:30–31), but now wisdom is portrayed among humans. She has prepared a house and established it on seven pillars (probably a reference to the habitable world, which is spacious and enduring; cf. 8:29–31; Job 38:6; Ps 104:5). The “seven pillars” seem to be part of the imagery of the house but may have cosmic references. The phrase has given rise to expressions like “the seven pillars of wisdom” or “the house that wisdom builds.” Since seven is a sacred or ominous concept, the point seems to be that wisdom produces a perfect world.
2–3 Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat. The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (cf. Isa 55:1–2; Jn 6:51, 55). It is uncertain whether the mixing of wine here refers to the practice of mixing wine with spices or mixing it with water as the Greeks did. So just as one would prepare a banquet and invite guests, wisdom prepares to press her appeal. All this imagery lets the simpleton know that what wisdom has to offer is marvelous.
4–6 The call goes out to the simple, to those “who lack judgment,” to turn aside to wisdom. Carrying the figure of eating forward, the writer invites people to eat the food and drink the wine, i.e., to appropriate the teaching of wisdom. This acceptance would necessarily prompt the simpleton to abandon the “simple ways” (or perhaps “simpletons”) and “live.” The proper direction is on the way of understanding.
b. Description of responses (9:7–11)
7–8a The “mocker” (GK 4370) has been met before in the book (1:22; 3:34). Mockers are those who will not live by wise and moral teachings and are not content to let others do so without their cynical mocking. The author warns that anyone who tries to rebuke and correct a mocker is asking for trouble; “insult,” “abuse,” and “hatred” are second nature to this cynical heckler. Thus the warning is put forth: “Do not rebuke.”
8b–11 The authentically parallel idea forms the contrast—the wise person will love the one trying to correct him. “Love” (GK 170) has the idea of choosing and embracing; so this is the profitable response to corrective teaching. The parallelism of “wise” and “righteous” underscores the interrelationship between these qualities and shows the predisposition of those who are teachable. Moreover, the theme of the fear of the Lord is brought forward here, because this is the foundation of all wisdom and all righteousness (see comment on 1:7). The epithet “Holy One” is plural, suggesting the majestic nature of the Lord—he is “All-holy.” In the final analysis those who fear the Lord, add to their learning, and receive discipline will look forward to a long and productive life.
c. Consequence: Reward (9:12)
12 The conclusion of the matter is expressed by the antithetically parallel ideas: Wisdom rewards the wise, but mockery suffers alone. “Your wisdom will reward you” is literally “you are wise to yourself,” meaning that wisdom brings its own reward; it is sufficiently satisfying to be worth pursuing. Conversely, “if you are a mocker, you alone must bear it [NIV, ‘you alone will suffer’].” These words anticipate the teachings of James (cf. Jas 3:1–12), that words we speak will haunt us through life.
2. Accepting the invitation of foliy (9:13–18)
a. Invitation (9:13–17)
13 Now the rival “woman Folly” (GK 4070) presses her appeal for the naive to come and eat from her provision. She is the counterpart of the personification of wisdom. Her character is described as “loud,” “undisciplined,” and “without knowledge.” “Loud” suggests riotous and portrays her as foolish and simplistic. To these troubling qualities is added the idea of ignorance, which must mean moral ignorance in Proverbs.
14–15 Folly’s position is prominent in the city streets. We should note how she often imitates wisdom (cf. v.3), so that only the cautious and discerning are able to make the right choice. Her invitation, likewise, is to the passersby, here described as those “who go straight” on their ways. This would identify them as quiet and unwary.
16–17 Folly’s invitation parrots wisdom’s (see v.4). This competing voice, albeit louder and more appealing to those who “lack judgment,” likewise invites people to eat. “Stolen water” is now offered to passersby instead of mixed wine from wisdom. The “water” is only sweeter than “wine” because it is stolen, much as food that is unjustly gained seems more delicious. The figures here are similar to those in the section on wisdom: the words and ways of folly are compared to food and drink. Compare 5:15–16 (water) and 30:20 (bread) to see the specification as sexual folly.
b. Consequence: death (9:18)
18 The contrast with Wisdom’s banquet continues, but now the consequence for Folly’s “guests” is startling. The naive who enter her banquet hall do not know that the “dead” (GK 8327; often translated “shades”) are there. This word refers to the dead who lead a shadowy existence in Sheol (see comment on 2:18–19; cf. Job 3:13–19; Ps 88:5; Isa 14:9–11). The verse approximates the “as if” motif of wisdom literature—those ensnared by folly are as good as in hell, for that house is a throat to hell. Many “eat” on earth what they “digest” in hell. The point is that the life of folly—a lifestyle of undisciplined, immoral, riotous living—runs counter to God’s plan of life and inevitably leads to death. Jesus warns people to avoid this broad way and follow the straight and narrow path of righteous, wise living (Mt 7:13–14).
III. The First Collection of Solomonic Proverbs (10:1–22:16)
Beginning with ch. 10 there is a notable change in the form of the material. No longer do we find the forceful admonitions to seek wisdom, the lengthy poems, or the developed pictures and personifications. Instead we find what more closely corresponds to the title “Proverbs”—a collection of independent, miscellaneous aphorisms, dealing mostly with the consequences of right or wrong actions on various topics.
The proverbs in chs. 10:1–22:16 seem to defy an orderly arrangement or outline, but they are indeed a collection of proverbs. With this in mind, yet still endeavoring to make this section as accessible and usable as possible to the reader, I give a topical heading to each of the proverbs in boldface type.
Chapter 10
1 Effect of wisdom on others. This antithetical saying declares that the consequences of wisdom or folly in the child affects the parents accordingly (cf. 17:21, 25; 23:24–25; 28:7; 29:3).
2 Value of righteousness. The sage asserts that “righteousness” (GK 7407) has far greater value than ill-gotten wealth. This word takes on the meaning of honesty in this contrast. Wealth in general can only be enjoyed for a while, but righteousness delivers from mortal danger (“death”).
3 Rewards, satisfaction of needs. In another antithetical saying, the general observation is that the Lord rewards the righteous with the satisfaction of their needs. The text literally says that he will not leave unsatisfied “the appetite [lit., soul] of the righteous,” which here includes the inner urge toward success.
4 Wealth through diligence. This saying attributes wealth to diligence. “Lazy hands” refers to the careless work that such hands produce.
5 Diligence, opposite of idleness. Once again idleness, which leads to ruin, is contrasted with diligence. The wise son seizes the opportunities with keen insight into the importance of the season.
6 Rewards, words of blessing. The focus of this contrast is on rewards. We would expect a curse to be the antithesis of “blessings.” But the point is rather that behind the speech of the wicked is aggressive “violence,” so he cannot be trusted.
7 Good reputation. Likewise, a reputation is determined by righteousness or wickedness. “Name” and “memorial” are often paired as synonyms. “Name” refers to fame; the name of the wicked will eventually disappear, and it will leave a bad memory that excites abhorrence.
8–10 Conduct of wise and foolish. These sayings contrast the wise person with the fool. The first exhorts compliance with “commands” from superiors—a fool talks too much to be attentive to them. The second holds out the promise that security goes with those who have “integrity,” but the insecurity of retribution awaits the perverse. Verse 10 departs from the normal antithetical pattern to form a comparison: shifty signs, although grievous, are not as ruinous as foolish talk. Both are to be avoided.
11–12Good and evil conduct. What the righteous say is beneficial to life, unlike the aggressive violence of the fool (cf. v.8b). The idea of the “fountain of life” may come from Ps 36:9 (see also Pr 13:14; 14:27; 16:22; Eze 47:1–12; Jn 7:38). As to attitudes, the wicked are motivated by hatred that brings dissension but the righteous by love that is harmonious. Love’s covering wrongs is harmonious with forgiveness (see 1Pe 4:8).
13–14 Wise and foolish speech. Attention now turns to wisdom and folly. The critically perceptive person speaks wisdom, unlike the fool who constantly needs correction (cf. Ps 32:8–9). The second proverb extols the wisdom of silently storing knowledge rather than foolishly talking prematurely (see Jas 3:13–18).
15 Wealth and security. A contrast is provided here between rich and poor: Security comes with wealth. The image used is of a “fortified city,” protecting its inhabitants against all adversity.
16 Rewards of life. Rewards are determined by moral choices—righteousness bringing life, wickedness, punishment (see Ro 6:23). The point seems to be that what one receives in life depends on a wise use of gifts and a righteous character. Don’t blame poverty for the quality of life. The point again is to live righteously.
17 On discipline. Learning to accept (“heed”; GK 9068) discipline is wise because it will benefit others. This word means holding fast to discipline as a path of life. Unfortunately, abandoning correction influences others too.
18–21 On speech. In v.18 two errors are given, the second being climactic: hypocrisy is bad enough, slander is worse. At least in the first one—the “lying lips”—one keeps hatred to himself. In the ancient world much wisdom literature condemns lying and slander. Controlling the tongue (v.19) helps avoid sin (see Jas 3:1–12).
What the righteous say is infinitely more valuable than what the wicked intend (v.20). The contrast is between the tongue (i.e., what is said) and the mind (“heart,” i.e., what is determined). Righteous speech, like silver, is valuable and treasured. Moreover, what the righteous say is edifying—it enhances (“nourishes”) common life. “Fools,” characterized by a lack of discipline and little wit, ruin their lives and others as well.
22 Wealth as a blessing. God brings wealth to those whom he blesses—and without anxiety (“trouble”). In Ps 127:1–3, the psalmist stresses how the Lord gives to his beloved prosperity and safety as well as peace of mind. The proverb is also a warning against self-sufficiency.
23 On pleasure. One’s character is revealed in what one enjoys. Evil conduct to the fool is “like sport” (“pleasure”); like child’s play, it is so easy. This evil conduct is contrasted with wisdom, the delight of those who have understanding.
24 Hopes and fears for the future. This little contrast declares the working out of the fear of the wicked and the desire of the righteous. What the wicked fear will come on them, so that there is no security for them; the “desire” of the righteous, i.e., what they long for in their righteous lifestyle, will be given to them.
25 Confidence in calamity. Survival in catastrophes of life is reserved for the righteous, for they are properly prepared to meet the real tests of life. Matthew 7:24–27 addresses the same point: If people base their lives on temporal values, they must know that they can be quickly swept away.
26 Lazy servants. Vinegar to the teeth is an irritant that is unpleasant to experience, and smoke to the eyes is a hindrance to progress. This little proverb portrays the aggravation in sending a lazy servant on a mission—it could be a confusing, unpleasant ordeal.
27 The fear of the Lord. The fear of the Lord, which is the beginning of wisdom (1:7), contributes to a long and prosperous life. This is a saying that is generally true. Why the righteous suffer and even die young is a problem that perplexed Israel’s sages (cf. Job; Pss 49; 73).
28 Hopes and fears for the future. This is a contrast of expectations: the righteous will experience the joyful fulfillment of their hopes, but what the wicked hope for will be dashed. The proverb is a general maxim based on God’s justice.
29 Security in the way of the Lord. The “way of the LORD” refers to God’s providential administration of life. Thus divine justice will be security for the righteous and disaster for the wicked.
30 Security of the righteous. This proverb concerns the enjoyment of covenantal promises, i.e., living in the land of Israel. It is promised to the righteous (see Lev 26; Ps 92). If the people lived in righteousness, they would enjoy the land; if not, they would be exiled.
31–32 Wise and perverse speech. Righteous speech can be beneficial to others and pleasing to God; good people use few words and choose them well. No one wants to listen to perverse words—words that the wicked say, generally without prior consideration and beyond prudent limits. The bold image of cutting out the tongue is hyperbolic.
Chapter 11
1 Honesty in business. Honesty pleases the Lord. This contrast between what the Lord abhors and delights in elaborates on the point. The Scriptures throughout condemn dishonesty in business (see Lev 19:35–36; Dt 25:13–16; Am 8:5; et al.). Whatever the Lord “abhors” must be avoided. Thus to be accepted by God in one’s transactions, one must deal honestly (see 16:11; 20:10, 23).
2 Pride and Humility. “Humility” (GK 7560) describes those who know their place; the humble avoid disgrace and find wisdom. “Pride” (Gk 2295) is literally a boiling up; thus an overstepping of the boundaries and insubordination is meant. The proud are inflated to the level of self-bestowed divinity; they will have their egos deflated.
3 Integrity. Here is another proverb affirming the value of integrity. The contrast is between the upright and the unfaithful; those who use treachery (lit., “the crookedness of the unfaithful”) are destroyed rather than guided by it.
4 Righteousness better than wealth. Righteousness is pleasing to God and more valuable than wealth when the “day of wrath” (i.e., divine punishment in this life; see Job 21:30; Eze 7:19; Zep 1:18) strikes.
5–6 Righteous and wicked conduct. These two proverbs contrast the righteous with the wicked. The first teaches that the righteous enjoy security and serenity through life; the second, that the sins of the wicked catch up with them.
7 The hope of the wicked. The expectations of the wicked perish with them (see Ps 49). Any hope for long life or success borne of wickedness will be disappointed.
8 Just retribution. Here is an expression of confidence in God’s justice in bringing recompense into the world. The antithesis shows the consequences of actions with an unusual twist—the “trouble” the righteous escape falls on the wicked.
9 Safety from slander. This antithetical verse stresses that a righteous person can escape devastating slander through knowledge. The “godless” (i.e., the hypocrite or flatterer) is the one who “destroys” a neighbor. The righteous have sufficient knowledge and experience to identify and end the slander.
10 On joy. The common theme of this verse is joy; it comes from either the success of the righteous or the ruin of the wicked (cf. 2Ki 11:20; Est 8:15).
11 Helpful or harmful speech. The “blessing of the upright” is the beneficent words and deeds that bring enrichment to a community. But the words of the wicked have a disastrous effect on society, endangering, weakening, and ruining it with demoralizing, slanderous, and malicious criticism.
12–15 On speech. One should hold one’s tongue rather than deride a neighbor. The wise man is a “man of discernment”; the other one “lacks judgment.” How one treats a neighbor is significant in Proverbs—one was expected to be a good neighbor.
Verse 13 is a contrast between the gossip and the “trustworthy man.” Talebearers go from one to another and speak disparagingly about someone in a malicious manner (see Lev 19:16; Jer 9:3). Such people are despised in society because they cannot be trusted.
In v.14, advice is essential for the stability of a nation. The term for “guidance” is comparable to steering a ship, here a ship of state; without it the nation is in danger. This saying assumes that the counselors are wise and intelligent, if “victory” is sure.
Verse 15 instructs people to avoid pledges with strangers if they want to remain financially solid. It focuses on the consequences of the action. The “stranger” (NIV, “another”) refers to any unknown person, someone from another clan or family or even from another nation.
16–17 On kindness. Two contrasts are here juxtaposed: “a kindhearted woman” and “ruthless men,” and “respect” (or “honor”) and “wealth.” The idea seems to be that one can seize wealth by any means, but “honor” is the natural reward for the gracious person.
Verse 17 contrasts the consequences of dispositions: “kindness” (GK 2876) is healthy, but anger brings trouble. One’s well-being is at risk if the personality is volatile. “Trouble” (GK 6579) may recall Jos 7:25–26, where Achan troubled Israel.
18 Rewards justly earned. Ultimately, rewards are appropriate for different character traits. The second line extols the benefits for one “who sows righteousness,” i.e., one who inspires righteousness in others while practicing it himself. What is sown will yield fruit (1Co 9:11; 2Co 9:6; Jas 3:18).
19 Conduct bringing life or death. Since life and death result from moral choices, righteousness must be pursued. “Life” and “death” describe the vicissitudes of this life but can also refer to beyond the grave.
20 Conduct pleasing to God. This contrast records certain things that the Lord either detests or delights in. The “perverse heart” is a twisted mind, i.e., the whole spiritual being is influenced toward evil; it is an abomination to the Lord. Conversely, to please God one should follow a blameless course of life (see 2:21; 17:20).
21 Certainty of retribution. God’s just retribution is certain; one can depend on it. Those who escape it are the “righteous” (lit., the “seed of the righteous”; i.e., the righteous as a class of people, cf. Isa 1:4; 65:23).
22 Beauty without discretion. This proverb uses emblematic parallelism to describe a beautiful woman without “discretion.” The description is probably of a woman with no moral sensibility or propriety—unchaste. She is compared to a pig with an ornament. Why join a beautiful ornament and an unworthy body? The pig will not know its value.
23 Prospect for life. The consequences of hope are determined by moral character. God rewards the righteous with prosperity; wrath eventually comes on the wicked.
24–25 Rewards for generosity. The paradox presented here does not refer to financial investments. Rather, in God’s economy generosity often determines prosperity: one must give in order to gain (see Ps 112:9; 2Co 9:6–9). In v.25, those who are generous toward others will be provided for themselves. The first description, “a generous man,” is literally “the soul of blessing.” “Blessing” (GK 1388) describes a “present” (Ge 33:11) or “special favor” (Jos 15:19). The verb “made rich” (NIV, “prosper”; GK 2014) means “to be made fat,” drawing on the standard comparison between fatness and abundance or prosperity (Dt 32:15). The second line makes a comparison between providing water for the thirsty and generously providing for those in need (see Jer 31:25; cf. La 3:15). The kind act will be reciprocated.
26 Socially responsible business. This proverb reveals how a merchant’s response to supply and demand will influence the customer’s opinion of him. Some merchants hoard up the produce to raise the prices when there is a great need for the produce. Merchants must have a social conscience, too.
27 Prospect for life. One generally receives the consequences of the kind of life one pursues, whether good or evil. There is a divine justice. The expression “seeks [NIV, finds] goodwill” may refer to seeking God’s favor (see Ps 5:12; Isa 49:8): Whoever diligently seeks good is seeking divine favor.
28 Security. Security and prosperity are determined by the object of faith. The righteous trust in the Lord and flourish. The image of the “green leaf” is a figure of prosperity and fertility throughout the ancient Near East. The image of falling uses the analogy of the physical act to portray coming to ruin in life.
29 Laziness. An avaricious man deprives his family of livelihood and brings them to nothing but distress. He gains nothing for his efforts, “wind” signifying that which cannot be grasped (27:16; Ecc 1:14, 17). The second line suggests that those who foolishly mismanage their accounts may have to sell themselves into slavery to the wise. So the ideas in the verse are complementary.
30 Righteousness brings life. Both “fruit” and “tree of life” are metaphorical, the first image signifying what the righteous produce and the second identifying that as a healthy, long life. The idea of “winning souls” means capturing or laying hold of people with ideas or influence (2Sa 15:6).
31 Certainty of retribution. Retribution for sin is certain, for the righteous and especially for the sinner. The proverb uses a “how much more” argument—argument from the lesser to the greater. Divine justice deals with all sin; and if the righteous suffer for their sins, certainly the wicked will.
Chapter 12
1 On discipline. Those who wish to improve themselves must learn to accept correction and learn from it. This proverb adds the contrast that to refuse it is brutish (“stupid” [GK 1280] is descriptive of a dumb animal). It is as if one distinction between humans and animals is this feature of receiving discipline.
2 Conduct pleasing to God. Obtaining the Lord’s favor is the result of virtue. A “good man” is contrasted with a “crafty man.”
3 Righteousness brings stability. Only righteousness brings stability in life—true of both society and individuals. Society cannot long endure if established on evil principles (see 10:25).
4 Character of a noble wife. The moral character of a woman affects her husband’s enjoyment of life. “A wife of noble character” is a “crown,” a symbol of honor and renown. A “disgraceful wife” (lit., “one who puts to shame,” i.e., lowers one’s standing in the community) will eat away her husband’s strength and destroy his happiness.
5 Just and unjust plans. Righteous people are fair and honest. The thoughts (i.e., intentions) of good people are directed toward what is right. The wicked give deceitful advice, which can lead only to evil.
6 Skillful defense. The righteous are able to make a skillful defense against false accusations. The vivid picture of “lying in wait for blood” conveys that the wicked make a trap by their false accusations. The righteous, who through discipline and instruction have gained knowledge and perception, are able to avoid this danger.
7 Security of the righteous. The righteous are stable in times of trouble (cf. Mt 7:24–27). The image of the fate of the wicked being “overthrown” is forceful and may allude to Ge 19:21—they will be destroyed completely, like Sodom and Gomorrah.,
8 Appreciation of wisdom. This saying makes a point about the appreciation of clear thinking. In proportion to wisdom a person receives praise. “Wisdom” here (lit., “intelligent,” as in 1Sa 25:3; GK 8507) refers to the capacity to think straight. The “warped mind” lacks the ability to see things as they really are and so makes wrong choices. No praise exists for this.
9 On humility. One should be satisfied with comfort at the expense of pretension. The point seems to be that some people live beyond their means in a vain show (“pretend to be somebody”), whereas, if they lived modestly, they could have some of the conveniences of life, e.g., a servant. Another way to read v.9a is “Better is the lowly that serves himself.”
10 Compassion for animals. Compassion for animals is an indication of one’s character. The righteous are kind to all God’s creation (see Dt 25:4) because they have received his bounty.
11 Diligence prospers. One ensures income through diligent work and not through unfounded speculation.
12 Prosperity for righteous pursuits. This proverb is difficult to interpret. The verse seems to be saying that there are good rewards for the righteous, but the wicked are dangerous and perhaps get caught in their own devices.
13 Dangerous speech. Righteous people avoid evil talk because it is dangerous. The point of the parallel expression is that the “evil man” catches himself in his words (lit., “the transgression of his lips”). People who are righteous will not get themselves into a bind by what they say.
| Traits to be promoted | |
| avoiding strife | 20:3 |
| compassion for animals | 12:10 |
| contentment | 13:25; 14:30; 15:27 |
| diligence | 6:6–13; 12:24, 27; 13:4 |
| faithful love | 20:6 |
| faithfulness | 3:5–6; 5:15–17; 25:13; 28:20 |
| generosity | 21:26; 22:9 |
| honesty | 16:11; 24:26 |
| humility | 11:2; 16:19; 25:6–7; 29:23 |
| integrity | 11:3; 25:26; 28:18 |
| kindness to others | 11:16–17 |
| kindness to enemies | 25:21–22 |
| leadership | 30:19–31 |
| loyalty | 19:22 |
| noble wife | 12:4 |
| patience | 15:18; 16:32 |
| peaceful | 16:7 |
| praiseworthy | 27:21 |
| righteousness | 4:26–27; 11:5–6, 30; 12:28; 13:6; 29:2 |
| self-control | 17:27; 25:28; 29:11 |
| strength and honor | 20:29 |
| strength in adversity | 24:10 |
| teachable | 15:31 |
| truthfulness | 12:19, 22; 23:23 |
| Traits to be avoided | |
| anger | 29:22 |
| antisocial behavior | 18:1 |
| beauty without discretion | 11:22 |
| blaming God | 19:3 |
| dishonesty | 24:28 |
| distasteful | 14:17 |
| greed | 28:25 |
| hatred | 29:27 |
| hot temper | 19:19 |
| immorality | 6:20–35 |
| inappropriate desire | 27:7 |
| inappropriate positions | 19:10 |
| injustice | 22:16 |
| jealousy | 27:4 |
| laziness | 6:6–11; 18:9; 19:15; 20:4; 24:30—34; 26:13–15 |
| maliciousness | 6:27 |
| meddling | 26:17; 30:10 |
| pride | 15:5; 16:18; 21:4, 24; 29:23; 30:13 |
| quarrelsomeness | 26:21 |
| self-conceit | 26:12, 16 |
| self-deceit | 28:11 |
| self-glory | 25:27 |
| self-righteousness | 30:12 |
| stubbornness | 29:1 |
| unfaithfulness | 25:19 |
| unneighborliness | 3:27–30 |
| unmerciful | 21:13 |
| vengeance | 24:28–29 |
| wickedness | 21:10 |
| wicked expressions | 16:30 |
14 Prosperity through words and work. Proper speech and diligent work result in good things. If one’s conversation is wise, intelligent, and honoring to God, it will result in blessing.
15 Wisdom takes advice. People demonstrate their maturity by how well they respond to sound advice. Reasonable (i.e., “wise”) people will recognize and accept good advice, even if they themselves often give advice to others. “Advice” (GK 6783) is an application of wisdom and knowledge to a specific situation, either by astute observation or well thought-out opinion. Fools, on the other hand, are set in their own way and will not listen to advice.
16 Wisdom overlooks insults. Mature people are able to handle criticism without responding instinctively and irrationally. The wise do not give the enemy that satisfaction. It is not so much that the wise repress anger or feelings but that they are more shrewd in dealing with it.
17 True and false witnesses. The true witness is reliable because he tells the truth, always uttering what is right. The contrast is with the false witness and his lies.
18 Healing speech. Those who are wise do not cause harm by speaking hastily and inadvisably (see Lev 5:4; Nu 30:7). Such talk is like a piercing sword—it wounds. Conversely, the tongue of the wise brings “healing.” Their words heal because they are faithful and true, gentle and kind, and uplifting and encouraging.
19 Truth outlasts lies. Truthfulness will outlive lies—forever. The little expression “only a moment” is literally “till I wink again.”
20 Plans for evil or peace. The contrast here is between plotting evil and promoting peace with a view to the consequences. Plotting evil produces only sorrow and trouble, because “evil” (GK 8273) has the idea of pain in it. “Peace” (GK 8934), on the other hand, refers to social wholeness and well-being (see Pss 34:14; 37:37). The “counselors of peace,” as the text literally reads, will reap both inner contentment from doing what is right and the pleasure of seeing positive results.
21 Security of the righteous. Here is a relative truth about the contrast between the righteous and the wicked with respect to calamity. “No harm befalls the righteous” means that decent people do not have frequent trouble of their own making.
22 Truth pleases God. Truthfulness rather than falsehood pleases the Lord. The contrast in consequences is strong: “pleasure” or “delight” versus “abomination.” To speak falsehood is a misuse of a God-given faculty. We must act in good faith.
23 Discretion in speech. Wisdom is distinguishable from folly in speech. The “prudent” (lit., “a shrewd man”) restrain themselves from displaying knowledge. The verb “keeps” (or “conceals”) does not mean that they never speak; rather, it means they use discretion. Conversely, the intent of “fools” is to call out “folly.”
24 Diligence. Diligence at work determines success and advancement. To put it bluntly, the diligent rise to the top and the lazy sink to the bottom, where they may be forced to work as if slaves (see also 6:6–11; 10:4; 12:27; 13:4; 19:15; and 21:5).
25 Encouraging speech. Words of encouragement will lift the spirits of someone who is depressed through anxious fear. Anxiety in the heart bows the person down—bowing in the sense of physical mourning (Pss 35:14; 38:6). The “kind word” probably includes encouragement, kindness, and insight—saying that which the person needs to gain the proper perspective and renew hope and confidence. One should seek to turn depression into rejoicing by saying the right things.
26 Dangerous associations. The righteous cautiously avoid dangerous friendships. There is a great variety of ways this verse has been translated and interpreted. The verb “is cautious” can be taken to mean “spy out” or “examine,” which makes a fine contrast to the “leading astray” of the “way of the wicked.” The proverb is advising correct action in friendships.
27 Success through diligence. Diligence leads to success. The negative image in the antithetical line is of the lazy person who cannot bring a project to completion. Just as a hunter may never cook what he finds, so the lazy person never completes a project.
28 Righteousness leads to immortality. Those who enter righteousness by faith and seek to live righteously are on the way to eternal life. “No death” may be taken to mean “immortality”; but it could also mean permanence and stability in this life.
Chapter 13
1 Accepting discipline. Those who are wise will respond properly to discipline. The “mocker” is the highest level of a fool. He has no respect for authority, reviles religion, and, because he thinks that he knows what is best, is not teachable. The change to a stronger word in the second line—“rebuke”—shows that he does not respond to any level of discipline.
2 Helpful or harmful speech. Words and wishes find their just rewards. This saying concerns the outcome of conduct. The clauses in this verse do not fit well. Most likely the second line is saying that the desire of the “unfaithful” (or “treacherous”) is to obtain what does not belong to them. The “violence” that is their appetite refers to the violence that is done to others.
3 Wisdom of discretion. It is safest to hold one’s tongue; a tight control over what one says prevents trouble (see also 10:10; 17:28; Jas 3:1–12). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat.”
4 On diligence. By contrasting “the sluggard” and “the diligent,” the author makes the point that the fulfillment of dreams demands diligence. Rather than spend all day hoping for things that they do not have, the diligent will work toward realizing their dreams.
5 Hating falsehood or acting shamefully. Here is another contrast between the moral conduct of the righteous and the wicked: the righteous hate the way that is “false,” but the wicked act vilely and shamefully. The words “shame” and “disgrace” can be taken as a hendiadys: “spread the smell of scandal.”
6 Righteousness brings security. Righteousness, like a fortress, protects the person of integrity (see 2:11; 4:6). This may work through divine intervention or natural causes. “Righteousness” (GK 7407) refers to what conforms to law and order; so it is natural to expect that the perfect walk is safe. On the other side, perverse and malicious activity plunges one into sinful activity.
7 Honesty better than pretension. People may not be what they seem to be. Some who are poor pretend to be rich, perhaps to save face; some who are rich pretend to be poor, perhaps to conceal wealth and avoid responsibilities. Although there are times when such pretending may not be wrong, this proverb instructs people to be honest and unpretentious. An empty display or a concealing of means can come to no good.
8 Disadvantages of wealth. There are disadvantages to having possessions. The rich are exposed to legal and powerful assaults and may have to use their wealth as ransom. The poor persons are free from blackmail and so ignore the attack and endure the consequences of difficulties.
9 Prospect for long life. The righteous can anticipate a long and prosperous life. The images of light and dark are used effectively: “light” represents life, joy, and prosperity; darkness signifies adversity and death. The figure of the light may very well be drawn from the enduring flame of the temple light.
10 Wisdom takes advice. Those who are wise listen to advice rather than argue out of stubborn pride. The idea of “pride” (GK 2295) here describes contempt for other opinions, a clash of competing and unyielding personalities. This kind of conceited person creates strife, inflames passions, and wounds the feelings of others.
11 Prosperity through honest investment. Steady and wise investment produces prosperity. This is a warning against wild speculation. “Little by little” (lit., “hand by hand”) stresses the diligent activity and the gradual growth of one’s investment. But if the riches come quickly through some unfounded or dishonest means, one could lose them just as easily.
12 Encouragement and discouragement. It is invigorating to realize hopes; to fail to do so can be discouraging or depressing. This is a general saying, applicable to believers or unbelievers. Perhaps believers should make it part of their task to help others realize their hopes whenever possible.
13 Reward for heeding instruction. Safety lies in obedience to proper “instruction” and commands (a “command” [GK 5184] is more forceful than an instruction). The use of these two terms has religious significance: they usually refer to Scripture. The vivid point made in “will pay” (GK 2472) is that whoever despises the teaching will be treated as a debtor—he will pay for it if he offends against the law.
14 Benefits of instruction. The teaching of wisdom is life giving. The second line is the consequence of the first: not only does it give life, it turns one from the snares of death (a metaphor that suggests death as a hunter). On the “fountain of life,” see also 10:11 and 14:27.
15 Discernment brings favor. Wisdom and intelligence add to one’s social esteem. “Good understanding” describes the capacity for good sense, sound judgment, and wise opinions. The second line suggests that the way of treachery passes away (see NIV note).
16 Knowledge as basis of prudent acts. Actions either display wisdom or expose folly. The wise will study the facts and then make decisions. The “prudent” (GK 6874) here is one who knows the circumstances, the dangers, and the pitfalls; this makes him cautious. A fool will eventually make a fool of himself because it is his nature.
17 On servants. The faithfulness of a messenger determines the success of the mission. Here a “trustworthy envoy” (an expression suggesting government service—see Isa 18:2; Jer 49:14) ensures success (lit., “brings healing”). The “wicked messenger” falls into trouble, perhaps as a punishment.
18 Benefit of discipline. Responding correctly to discipline brings honor and success; “poverty and shame” come to those who refuse correction. The point seems to refer to commercial success: control and caution bring results.
19 Fulfilled desires. The lines here are difficult. One can surely say that Proverbs teaches people to make their desires good so that fulfilling them is cause for joy.
20 Associating with wise people or fools. Proper company contributes to safety and growth. One should associate with the wise and not with the fools. A wordplay in the second line stresses the power of association: “a companion of fools suffers harm.” The point is clear: Examine who is influencing you.
21 Prosperity as reward of righteous. Here is teaching on recompense in absolute terms. It is this idea that Job’s friends applied (incorrectly) to his situation. “Prosperity” comes to the righteous, calamity to the wicked.
22 Restitution by divine intervention. Divine justice determines the final disposition of one’s inheritance. In Israel the idea of bequeathing an inheritance was a sign of God’s blessing; blessings extended to the righteous and not to the sinners. See Ps 49:10, 17 for the idea of the wicked leaving their estates for others.
23 Poor, susceptible to injustice. Injustice can take away what hard labor produces. The verse may also be saying that anything produced through unjust means will not endure. The lesson concerns the proper way to deal with produce, not the size of one’s resources.
24 Discipline as evidence of love. Parental love is displayed in disciplining the children responsibly. The powerful verbs “hates” and “loves” stress the point—hating a son probably means, in effect, abandoning or rejecting him. Too much lenience and too much harsh discipline are equally problematic. The balance comes when the child has room to grow while learning the limits.
25 Contentment as reward for righteous. Righteousness is rewarded by the satisfaction of one’s physical needs (cf. the principles in Lev 26). This verse may also imply that what the righteous acquire will prove satisfying to them because they are righteous.
Chapter 14
1 Prosperity in the household. A woman’s wisdom enables the household to thrive. The contrast is between wisdom and folly; wisdom builds the house, but folly tears it down (cf. 9:1a). To see these ideas worked out, contrast the wise woman (31:10–31) with the foolish one (7:10–23).
2 Fear of the Lord brings uprightness. Here is a contrast between those who fear the Lord and those who despise him—the distinction is in the conduct produced: uprightness versus perversion (see 2:15; 3:32; 10:19).
3 Effects of speech. What people say has a great bearing on how they are received. The fool’s conversation brings punishment; his talk harms him and he brings trouble on himself. But the speech of the righteous brings them safety.
4 Prosperity in business. To be productive one must use the appropriate means. For the farmer, oxen are indispensable; so the wise farmer will see to it that his oxen are numerous and in good condition.
5 True and false witnesses. A faithful witness does not lie, while a false witness pours out lies. The saying addresses the age-old problem of false witnesses in court that slow down the quest for the truth (see 12:17 and 16:10).
6 Acquiring wisdom. Those who are serious and discerning acquire wisdom. The contrast is between the “mocker” and the “discerning” person. The former is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom only in a superficial way so that he might have the appearance of being wise.
7 Unprofitable associations. One cannot increase in knowledge by associating with a fool—nothing comes from nothing, as many can affirm. The verse is teaching people to get away from fools because they did not receive knowledge from what the fools said. If you want to learn, seek out the wise.
8 Considering one’s conduct. Biblical wisdom is practical theology. While the wise give careful consideration to their conduct, the way of the fool is “deception.”
9 Reparation. This verse is concerned with offending others. The parallelism suggests that the idea is that fools ridicule reparation whereas the upright show goodwill.
10 Personal emotions. There are joys and sorrows that cannot be shared. In their deepest emotional feelings of “bitterness” or “joy” people alone can understand those feelings. This proverb forewarns against any forced attempts to express empathy.
11 Prosperity ensured. Personal integrity ensures domestic stability and prosperity. The contrast is a simple one and the sentiment general. For comparison see 12:7 and Job 18:15.
12 Destructive nature of worldliness. One should be warned that any evil activity that seems successful and safe can take any number of turns to destruction. The proverb recalls the ways of the adulterous woman in chs. 1–9. The first half of the verse does not state that the way that seems right is a vice, but the second half clarifies that. The image used is of a traveler on a straight road; it seems safe, but it is fatal, because the destination is wrong. “Death” signifies mortal ruin (see 7:27; 16:25; also Mt 7:13–14). Evil, in other words, is often deceptive.
13 Mixed emotions. Life is filled with bittersweet things—no joy is completely free of grief. At first reading this proverb sounds pessimistic. The point must be the alternating emotions of life. Or it is suggesting that in some superficial joy there is underlying pain, and that once the joy leaves, the “grief” is still present.
14 On retribution. One’s deeds determine one’s rewards. The faithless are those whose heart turns aside; they will partake of their own evil ways (“be fully repaid”). The good man will be satisfied from his ways—his deeds are rewarding.
15 Discernment, opposite of gullibility. Wisdom prevents gullibility. This verse contrasts the simpleton with the prudent, i.e., the youth who is untrained intellectually and morally with the wise one who has the ability to make critical discriminations. The simpleton believes every word, probably because he hears what he wants to hear. The prudent person, however, discerns every step.
16 Avoidance of evil. Wise people are cautious and not reckless. The first line of the verse simply says that “a wise man fears and turns from evil.” Since the holy name is not used, the verse probably does not mean that he fears the Lord (as in NIV) but fears the consequences of his actions—the wise person is thus cautious. On the other hand, the fool is reckless, self-assured, and overconfident.
17 Distasteful character traits. Two character traits that are distasteful to others are the quick temper and craftiness. The quick-tempered person acts foolishly and loses people’s respect, but the malicious plotter is hated.
18 Knowledge and prudence. The kind of honor one receives in life is based on the amount of wisdom used. The contrast is between the simple who “inherit” folly and the prudent who are crowned with knowledge. “Crowned” may mean “embrace.”
19 Victory over the wicked. Ultimately the wicked will acknowledge and serve the righteous. The figure used here is of a conquered people kneeling before their victors awaiting their commands. While this proverb has its primary focus on triumphs in this life, one cannot help but think of the ultimate fulfillment of the thought in Php 2:10.
20 Popularity of wealth. Possessions determine popularity. This is just a statement of the reality of life. The poor are avoided and “shunned” (lit., “hated”) as useless by their neighbors, but “the lovers of the rich are many.”
21 Proper treatment of neighbors. One cannot sin against a neighbor and hope to enjoy God’s blessings. The line contrasts the sin of despising a neighbor (assumed to be poor or at least in need) with showing favor to the needy. “Despises” (GK 996) means to treat with contempt or to discard one as worthless. To ignore a neighbor in this cold-hearted fashion is just as much a sin as showing favor to the poor is an act of righteousness.
22 Good and evil conduct. One’s moral behavior is usually the result of planning. The contrast is between “those who plot evil” and “those who plan good.” The result of the first is going astray and of the second showing faithful love (NIV note, “show love and faithfulness”; these words usually describe the Lord’s intervention, but here they refer to the kind dealings of the righteous).
23 Diligence profitable. Profits come from hard work and not idle talk. The “hard work” is a term introduced in Ge 3:19. Empty talk leads to poverty (see Job 11:2; 15:3; Isa 36:5). People should be more afraid of idle talk than of hard work. Or, to put it another way, do not just talk about it—Do it!
24 Wealth as a benefit for the wise. Wisdom has its own rewards—here, riches. The second line seems to be saying that fools only have their folly. The point is that fools can only expect greater exposure of their folly.
25 True and false witnesses. Telling the truth in court effects swift justice in the outcome of the trial. The person who tells the truth “saves lives”—he is a true witness. The point is that this person will deliver someone else from death in a false charge by coming forward with the truth. On the other hand, a false testimony deceives the court and brings ruin. Nothing good is gained by perjury.
26–27 Security in the fear of the Lord. The reverential fear of the Lord leads to family security and to life (cf. 13:14). The “fear” finds expression in obedience to the law with all its rewards and punishments, and this ensures the safety. The children mentioned here are the God-fearer’s children. Exodus 20:5–6 declares that children will reap the benefits of the righteous parents if they love the Lord too; so if fear gives the parents security in the Lord, it will be a refuge for their children.
28 Political power. A prince’s power varies with the size of his empire. From a human viewpoint political power is based on the number of people in the party.
29 Patience and a quick temper. Patience is the evidence of “great understanding.” Those with quick tempers (lit., “hasty of spirit”) exalt folly, i.e., they bring it to a full measure. So one should cultivate understanding.
30 Benefit of contentment. It is healthy to find contentment, for envy brings constant turmoil. That is, a healthy spirit is the life of the body—it soothes. On the other hand, envy brings pain and problems. The word for “envy” (GK 7863) describes passionate zeal, a violent excitement that is never satisfied. The one who is “consumed with envy” has no peace.
31 Treatment of the poor. How people treat the poor displays their faith in the Creator. Here is the doctrine of the Creation in its practical outworking. Those who oppress the “poor” show contempt for their Maker, for that poor person also is the image of God. Showing favor for the poor honors God because God commanded this to be done (see Mt 25:31–46; cf. Pr 14:21; 17:5; 19:17).
32 Confidence in calamity. Those who trust and obey the Lord have a sense of security in catastrophe. The contrast is with the wicked who are cast down in the time of calamity; the righteous even in death have a “refuge.” That is, the righteous hope in a just retribution. A problem often raised is that nowhere in the book of Proverbs is hope for immortality found. Rather death is seen as a misfortune. Nevertheless, this verse may be a shadowy forerunner of that truth.
33 Possession of wisdom. The greatest amount of wisdom resides with those who have discernment. The second line is difficult. It is usually translated “even among fools she lets herself be known.” This may be ironic or sarcastic: fools, anxious to appear wise, blurt out what they think is wisdom but in the process turn it to folly.
34 National righteousness. The prosperity and the power of a nation depend on its righteousness. The verb “exalt” (GK 8123) means that the people’s condition in that nation is elevated. On the other hand, widespread sin is a disgrace.
35 Clever and incompetent servants. A servant’s competence will affect the king’s attitude toward him: the wise servant is a delight, for he is the skillful, clever one. But the incompetent one is the bungler who botches the king’s business and whose indiscretions and incapacity expose his master to scandal and criticism.
Chapter 15
1 Conciliatory speech. The way one answers another person will have an effect on the response. This antithetical proverb stresses that it is wise to use a gentle answer to turn away wrath. More than merely gentle or soft, the idea seems to be conciliatory, i.e., an answer that restores good temper and reasonableness. To use a “harsh” word is to cause “pain” (same Heb. word; GK 6776) and will bring an angry response. Gideon in Jdg 8:1–3 is a classic example of the soft answer that brings peace, whereas Jephthah illustrates the harsh answer that leads to war (Jdg 12:1–6).
2 Wise or foolish speech. How wise people are can often be determined by what they say: knowledge comes from the wise and folly from the fools. “Commends” (GK 3512) means literally “makes good” or “treats in a good or excellent way.”
3 Divine omniscience. The Lord knows everyone completely. This verse is not meant as a statement of theology but as an incentive for conduct. For the righteous divine omniscience is a great comfort (cf. 2Ch 16:9; Ps 11:4; Heb 4:13).
4 Helpful or harmful speech. What a person says can bring either healing or harm. Healing words bring life and vitality to the spirit, but perverse, twisted, or “deceitful” words crush the spirit (cf. Isa 65:14).
5 Heeding discipline. How well one responds to discipline reveals one’s character. The fool spurns it while the prudent individual heeds it, showing good sense (cf. v.2O; 13:1, 18).
6 Reward for righteousness. Prosperity is one reward for righteousness. The Hebrew of the second line says that the income of the wicked is “a thing troubled.” The word “trouble” (GK 6579) is usually calamity that one man brings on another (as illustrated by Achan).
7 Spreading knowledge. Wise people will spread knowledge when they speak—their words are profitable. This verse is concerned with teaching. The idea of the second part of the verse is simply that the fool has no comprehension of knowledge.
8 Acceptable and unacceptable worship. The spiritual condition of the worshiper will determine the acceptability of the worship. Sacrifices from wicked people are unacceptable because they are insincere and blasphemous (cf. v.29; 21:3, 27; 28:9, et al.; see also 1Sa 15:22; Ps 40:6–8; Isa 1:10–17). On the other hand, prayer from the righteous pleases God. Sacrifice is an outward ritual and easily performed by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers.
9 Conduct acceptable to God. Parallel to the preceding verse, this verse uses “detests” (GK 9359) to describe God’s reaction to the life of the wicked, in contrast to “loves” (GK 170), which describes his approval of the righteous. God hates the way of the wicked, i.e., the sin but not the sinner; and God loves those who follow after righteousness.
10 Necessity of discipline. Discipline must be used for those who go astray, but in this discipline they may die prematurely. The word “path” (GK 784) is used for the life of righteousness stressed throughout the book. The relationship of the two lines is probably synonymous: the “stern discipline” of the first line is parallel to the death in the second. That is, it is one thing to sin and find forgiveness but another altogether to refuse correction and receive such stern discipline (cf. Ro 8:13).
11 Divine omniscience. The Lord knows every intent of every individual. The argument here goes from the lesser to the greater (“how much more”). Sheol and Abaddon represent the remote underworld and all the mighty powers that reside there (see 27:20; Job 26:6; Ps 139:8; Am 9:2; Rev 9:11). If that remote region with its inhabitants is open before the Lord, how much more the motives and thoughts of people (cf. Ps 44:21).
12 Discipline rejected. Mockers resist all efforts to reform them. They are fixed in their ways and will not change to live according to the advice of the wise (cf. 1Ki 22:8).
13 Joy and sorrow. The emotional condition of a person has an obvious effect on body and soul. Joy is inspiring and is expressed by a cheerful face, but “heartache” is depressing, i.e., “crushes the spirit.” The words used here stress the pain and the depression with a note of despair (cf. 17:22; 18:14; Ge 40:6; Isa 66:2).
14 Knowledge sought by the discerning. Those who are wise and discerning desire knowledge (cf. v.7). Throughout Proverbs knowledge is linked with righteousness, and ignorance goes with sinfulness. “Feeds on folly” signifies the acquisition of folly.
15 Joy and sorrow. Life can be delightful or difficult, depending on one’s circumstances and disposition. The contrast is between someone inwardly “oppressed” and a “cheerful” person. The proverb recommends the cheerful frame of mind; the image of the feast signifies enjoyment of life’s offerings. This is far better than the evil days (see Ru 1:20–21; Hab 3:17–18).
16–17 Spiritual things better than physical wealth. These two verses stress that spiritual things are far better than material wealth. The fear of the Lord brings more satisfaction than wealth with discontentment. “Turmoil” is anxiety; the reverential fear of the Lord alleviates such anxiety. Not all wealth has this disadvantage, but when it does, it is undesirable. Second, happy, loving relationships are more desirable than a great meal where there is hatred. All too often wealth replaces love in a family. The ideal is to have a loving family, friends, and great food; but short of that, a humble meal with love is preferable.
18 Effect of patience on strife. It takes great patience and calmness to maintain peaceful relationships. The contrast is with the “hot-tempered man” who stirs up dissension, and the person who is slow to anger (i.e., “patient”). See also 14:29 and 15:1.
19 Progress of diligence. Diligence normally determines progress in life. The slothful seem to find obstacles along the way—their way is like a hedge of thorns. By contrast, the way of the upright is like a well-made road; i.e., a “highway”—they have no reason to detour or swerve (see also 6:10; 10:26; 28:19).
20 Effect of wisdom on others. Wise children affect their parents’ joy (see also 10:1). This verse describes the callousness of the one who inflicts grief on his mother.
21 Proper course of life. A valuable lifestyle must be maintained by wise decisions. This proverb shows the importance of good judgment and “understanding.” The fool follows any whim of fancy, and it is a delight to him because he lacks “judgment” to see the folly in it. The one who has insight follows in a “straight course.” Knowledge is the foundation of character.
22 Value of advice. The success of plans requires using good advice (see 11:14). This general observation has value on the personal and national level.
23 Appropriate speech. It is most satisfying to be able to give timely and fitting advice. To say the right thing at the right time is satisfying; it requires knowledge and wisdom.
24 Conduct beneficial for life. A life of wisdom preserves life. The righteous expect to live long and healthy lives (2:20–22; 3:18; 5:6; 10:17; 13:14). The second part of this verse clarifies the first: wisdom prevents a person from going to “the grave” (Heb. Sheol; GK 8619). “Upward” probably refers to physical life, while “going down to the grave” refers to physical death.
25 Divine justice. The Lord administers his justice through righteousness. He brings down the proud but protects the needy. Scripture amply confirms that the Lord champions the cause of the widow, the orphan, the poor, and the needy, who were often the prey of the proud (cf. 1Ki 21; cf. also Pr 16:19; Isa 5:8–10).
26 Plans pleasing to God. The Lord is pleased with plans that have righteous intentions. The “thoughts of the wicked” will harm other people, and these are an abomination to the Lord.
27 Greed and contentment. Those who are secure in their circumstances will not succumb to the evil devices of greed. The “greedy” are those who want a big cut, who are in a hurry to get rich, and who are not particular how it happens. The verse is actually a warning against taking bribes. “Gifts” could be innocent enough, but they may alter one’s values. So hating bribes is the safest path to follow (see Ge 14:22–24; 2Ki 5:16, 20, 27).
28 Carefully planned speech. Those who are wise are cautious in how they answer, in contrast to the wicked who blurt out vicious things. The mind of the righteous “meditates on” or “studies” how to answer. This verse advises one to say less but better things.
29 God’s response to prayer. God’s response to prayer is determined by the righteousness of the one who prays. The wicked keep a distance from him, and God is inaccessible or deaf to their appeal (see the motif repeated in Ps 22). Of course, a prayer of repentance by the wicked is the exception, for by it they become the righteous.
30 Good news. It is uplifting to hear good news. The “cheerful look” (lit., “light of the eyes”) may indicate the gleam in the eyes of the one who tells good news. The idea of “health to the bones” comes from a Hebrew expression that is literally “makes the bones fat,” a symbol of health and prosperity (see also 17:22; 25:25; Ge 45:27–28; Isa 52:7–8).
31 A teachable person. A teachable person will become wise. This proverb shows how the one who listens to reproof that is beneficial to life will be at home with the wise.
32 Benefit of discipline. Accepting discipline is important to personal development. Those who despise discipline, slight or despise themselves (i.e., they reject themselves as if they are of little value and so fail to grow). One must acquire understanding, especially about oneself, to grow spiritually, intellectually, and emotionally.
33 Fear of the Lord, wisdom, and honor. Humble submission in faith to the Lord brings wisdom and honor. The idea of the first clause is similar to 1:7 and 9:10. Here it may mean that “the discipline of wisdom [teaches] the fear of the LORD.” The second clause has its contrast in 18:12, where pride leads to destruction. Here humility brings honor (see also 22:4).
Chapter 16
1 Divine enablement. The verse is in the form of a contrast—“the plans of the heart” and the “reply of the tongue” are contrasted by the prepositions “belong” and “from.” The verse can be taken in one of two ways: (1) the thoughts and the speech are the same, or (2) the speech differs from what the person had intended to say. The second view fits the contrast better. God sovereignly enables people to put their thoughts into words. The word “reply” seems to refer to a verbal answer to another person (15:1, 23; Job 32:3, 5); so when someone is trying to speak before others, the Lord directs the words according to his sovereign will.
2 Divine omniscience. The Lord alone, by his Spirit and Word, can evaluate our behavior because he penetrates our hearts and knows our motives. People might seem “innocent” in their own estimation, but self-deception and rationalization make this estimation unreliable. The word translated “innocent” (GK 2341) is used for pure oils, undiluted liquids; here it signifies unmixed actions. The person may be far from pure when the Lord weighs the motives. The figure of “weighing” signifies evaluation (see Ex 5:8 [“require”]; 1Sa 2:3; Pr 21:2; 24:12; cf. 1Sa 16:7).
3 Plans committed to God. The verb “commit” (GK 1670) is literally “roll” (the figure of rolling, as in rolling one’s burdens onto the Lord, is found also in Pss 22:8; 37:5; 55:22). This word portrays complete dependence on God, accomplished with a spirit of humility and by means of a diligent season of prayer. For our plans to succeed, we must also have God’s approval. Not every plan we have is pleasing to him; but for those that are, this verse is a great comfort.
4 Divine retribution. Our sovereign God ensures that everything in life receives its appropriate retribution: all his acts are part of his plan. Since the wicked are punished in the end, this proverb adds that that is his plan for them. In God’s order, every act includes its answer or consequence.
5 The fall of the proud. The Lord will surely bring down the “proud of heart,” i.e., those who arrogantly set themselves presumptuously against God (see 2Ch 26:16; Ps 131:1; Pr 18:12). The second phrase explains what the Lord hating the proud means. One can be absolutely “sure” (lit., “hand to hand,” as in a confirming handshake; cf. 11:21) that such people will not go free.
6 Freedom from sin. Faithfulness to the Lord brings freedom from sin. The first half of this verse speaks of atonement for sin, and the second of avoidance of sin—so from both sides the stress is on complete freedom from sin. The couplet “love and faithfulness” often characterizes the Lord, but here, in parallel to the fear of the Lord (as in 3:3—7), it refers to the faithfulness of the believer. Such faithfulness brings atonement for sin. The word “evil” can mean calamity or disaster, but it probably means sin or evil doing (see also v.17; 3:7; 4:27; 13:19). Thus, reverential fear of the Lord prompts the believer to turn from evil doing.
7 Peaceful conduct. The subject matter of the verse is “a man’s ways” that are “pleasing” to the Lord. The question is: who is the subject of the second clause? The appropriate choice is the “man” and his “ways”—it is his godly lifestyle that disarms the enemies. A life that pleases God will be above reproach and find favor with others. This is part of God’s plan for rewards. But we must remember that like many proverbs, this one must not be pressed to universal applications (cf. 2Ti 3:12 for a contrasting statement).
8 Righteousness better than unjust wealth. Few possessions with righteousness is better than much gain with dishonesty. The form follows the “better” sayings and so presents a contrast. There are of course other options (such as wealth with justice), but this line does not consider them. The “little” is not necessarily abject poverty; it could refer to modest income. The main contrast is between “righteousness” and “injustice.” Unethical conduct tarnishes great gain and will be judged by God.
9 Sovereignty of God. The Lord sovereignly determines the outworking of our plans. The Bible in general teaches that only those plans that are approved by God will succeed. The point of contrast in this verse is between what we plan and what actually happens—God determines the latter (cf. Eph 3:20).
10 Responsible speech. Next is a series of proverbs about kings. This first one teaches that kings must speak righteously in their official capacities. The first part states that when the king speaks officially, it is as if it were “an oracle.” His words form an oracular sentence, as if he speaks for God (see Nu 22:7; 23:23; 2Sa 14:20). The effect of this is that his mouth “should not betray” justice. For a portrayal of the ideal king, see Ps 72 and Isa 11:1–5.
11 Honesty in business. The Lord is the source of honesty and justice in all human enterprises. This proverb concerns weights and balances; the law of the Lord prescribed that they be just (see Lev 19:36; Dt 25:13; Am 8:5; Mic 6:11). Shrewd people kept light and heavy weights to make dishonest transactions—as a modern individual might keep two sets of books. But the verse, using synonymous parallelism to stress the point, affirms that righteous and just measures are from the Lord.
12 Stability in government. A righteous administration determines the stability of a government. Kings detest criminal acts because their thrones are “established” in righteousness. This saying stresses the ideal that righteousness characterizes the administration in God’s theocracy (see Dt 17:19–20; 2Sa 7:13–16; Isa 32:1). If this proverb had been written after the monarchy had disintegrated, there would have been a great variance between the ideal and the real. But coming from the golden age of Solomon, the ideal was still credible.
13 Honesty approved. People who are honest and candid are valuable to governments. Political leaders know that without such their domains would become anarchic. Those who speak uprightly please kings. Ideal rulers love righteousness and not flattery.
14 Wisdom appeases wrath. The wise person knows how to pacify the unexpected or irrational anger of leaders. This proverb, with its dictum and consequence, introduces the danger of becoming a victim of such caprice. The first part describes the “wrath” of the king as “messengers of death” (cf. Solomon’s assassinations of Adonijah, Joab, and Shimei in 1Ki 2:25, 29–34, 46). When the kings’s wrath so threatens, a wise person will try to pacify or “appease it.”
15 Encouragement from rulers. This proverb is the antithesis of v.14. By using two figures it describes the benefits of having a king who is pleased with his subjects. The king’s brightened face signifies his delight and thus means life for those around him. His favor is symbolized by the “rain cloud”—the latter rain or harvest rain, which is necessary for a successful harvest. Some of the ideas here are similar to Ps 72:15–17, which portrays the prosperity of the land as a blessing on account of the ideal king, whose righteous reign seems to ensure prosperity.
16 Wisdom better than wealth. Wisdom is more valuable than money. These two are not incompatible; but the comparison here is between wealth without wisdom and wisdom without wealth. The point of the verse is to encourage people to acquire wisdom and understanding (cf. 3:14).
17 Righteousness prevents evil. Righteous living is a safeguard against calamity. The first line asserts that integrity avoids evil, and the second explains further that the person who guards his way protects his life. Righteous living is like a “highway,” a raised and well-graded road. This well-cared-for life, this integrity, turns from evil. The metaphor of the “way” means that the person “guards” his way and thereby safeguards his life.
18 Consequences of pride. Pride leads inevitably to a downfall. Arrogance is the first step down. The lines are synonymous. Many similar sayings have appeared to warn against pride.
19 Humility better than plunder. It is better to be oppressed than to oppress. One should cultivate a humble spirit regardless of economic status; but one should never share the loot of those antagonistic to God. The “lowly” and the “proud” are here ethical and religious descriptions for the haughty, who rebel against God and are overbearing and oppressive, and for the humble, who submit to God and are unassuming and inoffensive.
20 Blessing of faithfulness. Faithfulness to the Lord brings his blessing. This simple proverb stresses that those who trust in the Lord and “heed . . . instruction” will be blessed by him; they will find earthly prosperity and heavenly bliss from living a life that is right with God.
21 Competent speech. Wise speech builds a reputation for competence and enhances influence. It leads to the reputation of being “discerning,” and its influence coming from sweet or “pleasant words” is to “promote instruction”—namely, the teaching will be well received because it is persuasive.
22 Prospect for life. An individual’s prospects in life are determined by one’s wisdom. Here is another antithetical saying. “Understanding” is a “fountain of life” (see 10:11; 13:14; 14:27; 18:4), but “folly” brings “punishment” to fools. Again Proverbs affirms that little can be done for or with the fool.
23 Wise speech. Those who are wise ensure that they say wise things. The first part asserts that the wise heart “guides” the mouth; the second one adds that such a heart increases the reception of what one says (see v.21).
24 Beneficial speech. Pleasant words are comforting and encouraging. “Pleasant words” are described as “a honeycomb” (see Ps 19:10); added to this are the predicates “sweet” and “healing.” One might recall how Jonathan’s eyes brightened when he ate the honeycomb (1Sa 14:27); such is the uplifting effect of pleasant words.
25 Consequence of conduct. This proverb is identical to 14:12. Conduct that seems to be right may end in disaster. The contrast is with the “way” that seems right and the “ways of death,” which in the end provide the reality for the short-sighted evaluation.
26 On diligence. Hunger drives people to work diligently. Motivations are necessary for a person to continue working, especially if the labor is drudgery; hunger is the most frequent motivation. “Appetite” (lit., “soul”; GK 5883) means that part of human nature that craves food; for the “life” is a bundle of appetites. The second clause adds an explanatory idea: his “mouth” (NIV, “his hunger”) presses him on.
27 Malicious conduct. Scoundrels plan ways to slander people. The “scoundrel” is literally a “man of Belial [GK 1175]”—a term describing deep depravity and wickedness. He is a wicked person, for “he digs up evil.” The meaning of “plots” (GK 4125) is that of bringing evil to the surface (cf. 26:27; Jer 18:20). What he finds he spreads; his speech is like scorching fire—the simile speaks of the devastating effect of his words.
28 Divisive speech. Slanderers and gossips cause divisions. The wicked is described as “a perverse man” (“a man of falsehoods,” “a liar”) and a “gossip,” namely, one who whispers and murmurs (18:8; 26:20, 22). This kind of person will destroy close friendships by what he says.
29 Evil associations. Violent people influence others toward violence. The word for “violent” (GK 2805) often refers to sins against society, social injustices, and crimes. The “path that is not good” must refer to habits of crime. The author warns people to keep away from such villains.
30 Wicked character traits. Often people who plan wicked things betray themselves with malicious expressions. Two such expressions are depicted here: winking the eye and pursing the lips. Facial expressions often reveal whether someone is plotting something evil (see 6:13–14).
31 Reward of a long life. Righteousness is rewarded with longevity in life. This proverb presents the ideal, of course, for it does not include evil old men. The equity envisioned in Proverbs is that the wicked come to an early end but the righteous endure. “Gray hair” is the “crown of splendor”; it can only be attained through righteousness. While the proverb presents a simplified observation, there is something commendable about old age that can remember a long walk with God through life and can anticipate unbroken fellowship with him in glory.
32 Patience more effective than power. Patience is preferable to physical power. Normally patience is an attribute of God (see Ex 34:6); here it describes a human being who has his emotions under control. This saying would have significant meaning in the times when military prowess was held in high regard.
33 Sovereignty of God. The Lord controls the decisions that are submitted to him. The verse concerns the practice of seeking divine leading through casting lots, which God controls. This chapter ends as it began, with a word about God’s sovereignty.
Chapter 17
1 Value of peace. Poverty with peace is better than prosperity with strife. This contrast makes a preference for the better of two circumstances. On one side is the “dry crust” with quietness, like bread without butter or a morsel of bread not dipped in vinegar. In this humble setting there is “peace and quiet,” which is better than a house of “feasting” (lit., “sacrifices”; GK 2285) and “strife.” The use of “sacrifice” suggests a connection with the temple in which the people may have made their sacrifices and had abundant meat to eat. Rarely would the Israelites have meat apart from sacrificial occasions. The contrast formed, however, is not between the morsel and the meat but between peace and strife. Abundance often brings a deterioration of moral and ethical standards as well as an increase in envy and strife.
2 Ability is better than privilege. Faithful and prudent servants are more highly honored than disgraceful sons. The setting is the ancient world where servants only occasionally advanced beyond their station in life. This proverb focuses on the prudent or “wise servant” who uses all his abilities effectively. This one rules over the “disgraceful son,” becoming a joint heir with the brothers. The meaning is that the worthless son will be disinherited.
3 Divine omniscience. The Lord examines every thought and every motive. One side in the imagery used here is silver and gold being purified; the other is the Lord “testing” human hearts. Such examinations are always constructive; they are designed to improve the value of the one being purified.
4 Malicious speech. The wicked find malicious talk appealing. Those who listen to it are in fact malicious themselves. The metonymies “lips” and “tongue” signify speech, and the qualifications “evil” and “malicious” show this speech to be destructive. Leviticus 19:17 warns people to rebuke those with such malicious words and not to bear evil with them.
5 Speech that mocks the poor. Anyone who mocks the misfortune of the poor holds the Creator in contempt and will be punished. The first part of each unit identifies the subject matter: “mocking the poor” and “gloating over disaster” (“disaster” is meant to explain the poverty). The second part of each unit diverges: the first explains that those who do this reproach or “show contempt for” their Maker; the second line affirms that they will be punished. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world.
6 Honor in family relationships. People treasure their family heritage. The synonymous parallelism here focuses on this point from two sides—grandchildren are a crown to the aged, and parents are an honor to children. This idea comes from a culture that places great importance on the family in society; older people have the preeminence and receive appropriate respect.
7 Dishonest speech. A dishonest leader is worse than an arrogant fool. A comparison shows which of two things is worse. The word for “arrogant” (GK 3856) can also be rendered “excellent” (see NIV note). It describes lofty speech, and this does not suit the fool. “Fool” (GK 5572) describes someone who is godless and immoral in an overbearing way (see 1Sa 25:25; Ps 14:1). The second line makes the point: “how much worse lying lips to a ruler!” This “ruler” is a gentleman with a code of honor, to whom truthfulness is almost second nature. Lies simply are not suited to him. So the lesson is that if fools should not speak lofty things, then certainly honorable people should not lie.
8 Success of bribery. Those who use bribery meet with widespread success. The word for “bribe” (GK 8816) may simply refer to “a gift” that opens doors, the explanation being that it was the custom to offer a gift for most occasions. This would not be as problematic as a bribe and would fit well in this positive statement. The Law clearly prohibited taking bribes (Ex 23:8); true bribery is described in v.23. This proverb is expressing a reality from the viewpoint of the one giving the bribe—it works. It is a “stone” that brings “favor,” a “lucky” stone.
9 Love shown by discretion. How people respond to the faults of others reveals whether or not they have compassion. The contrast here is between “he who covers over an offense” of a friend and the one who “repeats” the news about it; the former promotes love and the latter alienates friends. Friendship requires the ability to forget. The true friend buries the wrong done for the sake of love.
10 Value of discipline. Discipline in the form of “rebuke” will benefit the wise but not the foolish. The wise will be humbled by a rebuke and learn from it; but not even a hundred lashes will make such an impression on the “fool.” The proverb may also be saying that in general physical punishment is less effective than criticism.
11 Certainty of retribution. Those bent on rebellion will surely meet with severe retribution in the form of a “merciless official.” This latter expression may refer to a pitiless messenger that the king would send; but it may also refer to storms, pestilence, or any misfortune that was God’s messenger of retribution.
12 Dangerous associations. It is dangerous to encounter a fool engaged in folly. The first clause literally says, “Let a bear robbed of her whelps meet a man” (see 2Sa 17:8; Hos 13:8). The contrast explains that this would be less dangerous than meeting a “fool” engaged in “his [wicked] folly.” The human, who is supposed to be intelligent and rational, in such folly becomes more dangerous than the beast that in this case acts with good reason.
13 Justice for ingratitude. Acts of ingratitude will be punished accordingly. This saying presents a condition and its consequences: the condition is when “a man” repays “evil for good”; and the consequences are that the punishment fits the crime—“evil will never leave his house.” The verse does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
14 Strife controlled. Conflicts must be stopped before they get out of control. Starting a “quarrel” is like “letting out water” (NIV, “breaching a dam”). The image is of a small leak, perhaps in a dam, that starts slowly to spurt water. The problem will only get worse. One should stop a quarrel before strife breaks out.
15 Justice corrupted. The Lord hates any miscarriage of justice. This proverb uses effective wordplays to express the two things the Lord hates—declaring “righteous” (NIV, “acquitting”) the person who is a “guilty [criminal]” and “declaring guilty” (NIV, “condemning”) the person who is “righteous” (“innocent”). Such reversals are detestable to the righteous Judge of the whole earth.
16 Wisdom inaccessible to fools. This proverb asks a rhetorical question: What good is money, for what one really needs (i.e., wisdom) cannot be bought. The person under consideration here is the “fool” (GK 4067), the one who lacks the intellect to gain wisdom in the first place. He may desire the reputation of the wise, but he will not live up to its demands.
17 Friends are loyal in adversity. The love of a true friend is strong and constant. In this verse, the “friend” and the “brother” are equated. Faithful “love” is always present in a true friend, even in times of “adversity,” when it might be severely tested.
18 Wisdom in business. It is foolish to pledge security for someone else’s loans. The lack of judgment is introduced with the idea of striking hands and then clarified by “puts up security.” The point is similar to 6:1–5.
19 Arrogant and contentious speech. Arrogant and contentious speech ends in destruction. The words used here are figurative: the “gate” is the mouth, and so to make it “high” is to say lofty things—the person in question brags too much (see 1Sa 2:3; Pr 18:12; 29:23). The figure would be comparable to the use of “trap” for mouth in American English. Thus the proverb is about a quarrelsome and arrogant individual who loves “sin” and invites “destruction.” The destruction could be what he inflicts on others but may also mean what he brings on himself.
20 Wicked conduct. Wicked ways and words lead to trouble. The wicked person has a “perverse” heart, meaning he is morally crooked, and a “deceitful tongue,” meaning he has turned away from the truth. All who are wicked in their plans and speech can expect only trouble ahead. The idea of “trouble” refers to calamity or adversity in this life.
21 Folly, a grief to others. Parents experience grief if their children become fools. It is not always a completely joyous experience to have children, not with the world and human nature as they are. “Fool” (GK 5572) portrays a slow-witted dullard, whether it be in spiritual, intellectual, or moral matters. A father who hoped for a son who would be a credit to the family and the faith may find only disappointment.
22 Emotions affect health. One’s psychological condition affects one’s physical condition: a healthy attitude fosters good health but a depressed spirit ruins health. The “heart,” as with the spirit, refers to the mind. The positive and healthy outlook on life brings healing. On the other hand, a “crushed spirit,” i.e., one that is depressed or dejected, has an adverse effect on the health of the body. “Bones” figuratively represents the body (encased in the bony frame): fat bones mean a healthy body (see 3:8; 15:30; 16:24), but dry bones signify unhealthiness (cf. Eze 37:1–14).
23 Justice perverted by bribes. Bribery perverts justice. The “wicked man” who accepts the gift is a corrupt judge or some other official. The fact that he accepts it “in secret” (lit., “from the bosom”) indicates it is not proper. The purpose of accepting the bribe is “to pervert the course of justice.”
24 Concentration on one’s plans. The wise persist in following a course of wisdom. They understand the true issues of life and concentrate on the path of wisdom. “Fools,” however, lack any serious concentration and are unable to fix their attention on anything—so they drift in the limitless sea of uncertainty.
25 Effect of folly on parents. It is a bitter grief to have a child turn out to be a fool. See v.21; 10:1; and 15:20.
26 Unjust punishment. It is a mistake to punish people who are innocent. The second part of this proverb is perhaps showing how wrong the first part is: namely, punishing the righteous makes about as much sense as flogging an official for his integrity. In any case, this verse clearly affirms that punishing the righteous is improper.
27 Self-control. The wise restrain their speaking and control their actions. They are “sparing” of words and “even-tempered” (lit., “cool of spirit”). The intent of this proverb is to teach that in order to gain composure and restraint one must develop knowledge and understanding.
28 The wisdom of silence. Silence is one evidence of wisdom. Even fools appear wise in silence—at least they conceal their folly by keeping silent. Fools who do this do not, of course, become wise; they just hide their folly.
Chapter 18
1 Antisocial character traits. An antisocial person is self-centered and unreasonable. This verse does not describe someone who is merely unfriendly or unsociable but one who is an enemy of society; its message is a warning against being a schismatic. The proverb goes on to describe the antisocial person as one who contends against all “sound judgment”; “defies” means “burst out in contention” (lit., “snarl,” “show the teeth”; GK 1679). He opposes society and its decisions (see also 17:14; 20:3).
2 Fools and speaking. Fools prefer to give their opinion rather than acquire wisdom. They find “no pleasure in understanding” (i.e., they detest understanding). Instead, they love telling what is on their mind (cf. 20:19; Ps 98:2). This is the kind of person who asks questions to show how clever one is rather than to learn.
3 Effects of sin. Wickedness leads to “contempt,” and shame (parallel to contempt) leads on to “disgrace” or reproach. The point is that punishment for wickedness comes naturally from the community. One possible disgrace might be the critical rebukes of the community against the wicked person (for an example of the Lord doing this, see Mal 2:9).
4 Profound speech. The words of the wise are an inexhaustible supply of blessing and counsel. The figure of “deep waters” suggests an inexhaustible supply of words or, more likely, the idea that their words are profound. The figures of “fountain of wisdom” and “bubbling brook” describe the speech of the wise as a continuous source of refreshing and beneficial ideas.
5 Injustice denounced. It is reprehensible to pervert justice by showing partiality in judgments (cf. Dt 10:17; Mal 2:9). The predicate “not good” is an understatement—it is vile and wrong. The second clause reinforces the first clause: the innocent should not be “turned aside” (deprived) of their rights (cf. 17:26; 28:21).
6–7 Speech that invites trouble. Foolish people get themselves into trouble by what they say. The reference here may be to legal controversies; since they are wrong, they are punished. The “beating” is probably physical, given either by a father or by society (see 19:25; Ps 141:5). Verse 7 continues the point of v.6. What fools say is their “undoing”; it is a “snare” to them.
8 On gossip. People delight in listening to gossip. This sad observation simply affirms the common trait of human nature. The words of the “gossip” are like “choice morsels.” When such tasty bits are taken into the innermost being, they stimulate the desire for more.
9 Effects of laziness. Laziness is destructive. The lines form a comparison to express that the lazy person and the destructive person are equally detrimental to society. The first is “slack” in work; the other is a “possessor [= dealer] in/of destruction” (NIV, “one who destroys”). The link between these two is the term “brother”; it signifies that they belong to the same classification. For example, the one who is slack may look for shortcuts and may make things that fall apart. His destruction may be indirect and slow in coming, but it is just as problematic.
10 Security in the Lord’s name. The Lord is fully able to protect those who trust in him. The first line establishes this truth, and the second focuses on the trust of the righteous. This is the only place in Proverbs where the phrase “the name of the Lord” is found; it signifies the attributes of God, here the power to protect (cf. Ex 34:5–7). The metaphor of “strong tower” sets up the imagery of the second clause: “run” metaphorically describes a wholehearted trust in God’s protection (see Isa 40:31), and “safe” (a military term; GK 8435) stresses the effect. Other Scriptures delineate how God protects his people in different circumstances.
11 Security in wealth. Wealthy people often assume that their wealth brings security. The imagery of safety (NIV, “unscalable”; GK 8435) links this proverb to the preceding; and since security is from God, this proverb is simply reporting a common assumption without commenting on it. Any protection that wealth may bring is limited; for, as Ps 49 teaches, money cannot bring ultimate security.
12 The reward of humility. The way to honor is through humility (see also 11:2; 15:33; 16:18). The humility and exaltation of Jesus provide the classic example of this truth (see Isa 52:13–53:12; Php 2:1–10). An antithesis makes the point: pride in the heart is the way to a downfall, but “humility” is the prelude to “honor.”
13 Premature speech. Speaking too hastily is foolish and leads to shame. Poor listening reveals that the person has a low regard for what the other is saying or is too absorbed in self-importance.
14 A healthy spirit. This proverb contrasts a healthy spirit with a “crushed spirit”: a healthy attitude sustains a person, but depression is unbearable. In physical sickness one can fall back on the will to live; but in depression the will to live may be gone, and there is no reserve for physical strength. The figure of a “crushed” spirit suggests a broken will, loss of vitality, despair, and emotional pain. Few things in the human experience are as difficult to cope with as this.
15 Knowledge sought. Those who are wise eagerly search for knowledge. By paralleling “heart” and “ears,” the verse stresses the full acquisition of knowledge: the ear of the wise listens to instruction, and the heart of the wise discerns what is heard to acquire knowledge.
16 Influence of gifts. One may gain influence with important people through gifts. “Gift” (GK 5508) is more general than “bribe” (as in 17:8, 23). Thus this proverb is simply saying that a gift can expedite matters. But offering gifts is risky (see 15:27; 21:14), for by doing so one may learn how influential they are and start to make bribes (see Ge 43:11 for an example).
17 Necessity of cross-examination. The first half of this verse affirms that the one side in a dispute may seem right, but it must be challenged by the other. The proverb reminds us that there are two sides in any dispute (legal, domestic, or religious) and that all sides in a dispute must be given a hearing.
18 Disputes divinely arbitrated. Serious disputes may be prevented through divinely inspired arbitration. The assumption behind this saying is that providence played the determining role in the casting of lots. If both parties recognized this, the matter can be resolved, no matter how strong the “opponents.” Today God’s word and spiritual leaders figure prominently in divine arbitration (1Co 6:1–8).
19 Effect of disputes. Serious disputes create insurmountable barriers among friends. The Hebrew suggests that “an offended brother is [more isolated] than a strong city, and disputes are like the barred gates of the city.” The proverb is talking about changing a friend into an enemy by abuse.
20 Productive speech. Productive speech is satisfying. In Proverbs words can bring either good or evil; “fruit” and “harvest” have good connotations, and so constructive and beneficial speech is in view here. Such speech has the power to make people happy.
21 Consequences of speech. What people say can lead to life or death. This proverb affirms this point and then explains it: “those who love it will eat its fruit.” The referent of “it” must be “the tongue,” i.e., what the tongue says. So those who enjoy talking must bear its fruit, whether good or bad. We should be warned by this proverb, especially if we love to talk.
22 The blessing of a wife. Although this verse does not say it, what it has in mind is clearly a “good” wife. Whoever finds a good wife— or, as it could be broadened, a good marriage— finds “good” (GK 3202, meaning “fortune” or “favor,” not a “good thing”). This word describes that which is pleasing to God, beneficial to life, and abundantly enjoyable. The second line explains the first: finding a good mate is the sign of “favor” (GK 8356) from God. That is, a good marriage is a gift from God. Proverbs 31:10–31 develops this idea more fully, whereas other passages lament a bad wife (e.g., 12:4; Ecc 7:26). The background of the saying may be Ge 2:18, which affirms that it was “not good for the man to be alone.”
23 Humble or harsh speech. One’s social status determines the tone of one’s voice. The contrast is between the poor man and the rich man. The poor man “pleads for mercy” because he has no choice—he has to ask. The rich man, however, often speaks “harshly”; he has hardened himself against such appeals because of relentless demands. It is a general view of the way of the world.
24 Loyal friendship. It is better to have one good, faithful friend than numerous unreliable ones. The idea of the first line may be that too many friends can become one’s undoing, especially if these friends use him. The second line is clearer: “there is a friend who sticks closer than a brother.” This indeed is a rare treasure!
Chapter 19
1 Poverty better than folly. Personal integrity, even with poverty, is far better than foolish perversion. This proverb provides a contrast between two selected situations. One is poverty with integrity (“blameless”) and the other is “perverse [speech]” of a “fool.” The verse teaches people to follow honesty, even if it leads to poverty (see also 18:23; 19:22).
2 Zeal without knowledge. Ill-advised and thoughtless “zeal” (GK 5883) leads to failure. This word means “vitality,” “drive”; it describes the eager person. Without knowledge such zeal will be unsuccessful. Neither is there success for those who are “hasty” (lit., “hasty with the feet”) and “miss the way” (see Jdg 20:16; Job 5:24). The passage reminds us that we must know the time and the direction for action, or zealous effort will be a futile activity.
3 Blaming God. Fools are not willing to accept failure as their own; they try to blame God. The first line establishes the fact that it is “a man’s . . . folly” that ruins his life; the second adds that he “rages” against God. Of course, to blame God is folly.
4 Effects of wealth. People run after the wealthy. Like 18:23–24, this proverb simply makes an observation on the reality of life by contrasting the rich and the poor; wealth adds many friends, but the poor are deserted by their friends. People will run after the rich, hoping to gain something; but they will avoid the poor, fearing that the poor might try to gain something from them.
5 False witnesses. A person who bears false witness, i.e., who “pours out lies,” will be punished. The saying is general, because sometimes a perjurer gets away with the crime (see also v.9; 6:19; 14:5, 25).
6 Friendship with the influential. People seek the friendship of influential people. The verse’s two ideas are loosely synonymous. The first uses the image of “stroking the face”; this means “to make the face soft” or “to curry favor” (cf. Ps 45:12). The second line introduces “gifts” again. As in 18:23, this proverb simply acknowledges the value of gifts, especially in business and politics.
7 Effects of poverty. People avoid those who are poor. The first two lines are loosely synonymous. But the third line adds, “He pursues them with pleading.” The last line of the verse is open to various translations, none of which is completely satisfactory. The basic meaning of the passage is fairly clear, however: superficial friends and relatives will abandon a poor person. The plight of Job captures such an abandonment.
8 Wisdom is profitable. One who chooses wisdom and understanding “loves his own soul” (i.e., has regard for his own interests) and “prospers” (lit., “finds good”).
9 On perjury. Those who bear false witness will be punished. This proverb is the same as v.5, except that the last line changes to “will perish.”
10 Inappropriate positions in life. Two thoughts here present unbearable conditions, the second being worse than the first. “It is not fitting for a fool to live in luxury.” Of course, if the fool changed and earned it, that is a different story, but this verse is about a misfit. The second thought is a slave who takes command over princes (see 12:24; 17:2). In these reversals the fool only makes worse his bad qualities—boorishness, insensitivity, and lack of discipline—and the slave becomes arrogant and cruel. For other unbearable things, see 11:22; 17:7; 26:1; 30:21–23.
11 Nature of patience. The first line refers to a person who prudently avoids anger and patiently passes over an offense. Patience like this is “his glory” (lit., “his honor,” signifying more the idea of beauty or adornment).
12 Emotions of a king. This proverb observes that a king has the power to terrify or to refresh. By the use of two similes, it contrasts the king’s “rage” with his “pleasure” or “favor.” The first simile, the roar of a lion, presents him at his most dangerous attitude (see 20:2; Am 3:4); the second portrays him as benevolent. For similar teachings see 16:14–15; 20:2; 28:15. For a picture of the ideal king, see 2Sa 23:3–4.
13 How to ruin a family. Folly and strife destroy a home. Two problems bring chaos to a family. The first is a foolish son (lit., “son of a fool,” meaning a son who is a fool), and the second is a “quarrelsome wife.” The foolish son brings “ruin” to the father (cf. 10:1; 17:21, 25), but the quarrelsome wife is merely annoying (cf. 27:15–16).
14 A prudent wife. A prudent wife, unlike property, is God’s special gift. The verse contrasts wealth that can be inherited from a father with a “prudent” wife who is from the Lord. When a marriage turns out well, one should credit God (see also 18:22; 31:10–31).
15 Consequences of laziness. Those who are lazy waste time and lose money. “Laziness” brings on a “deep sleep” (GK 9554). The Hebrew word describes complete inactivity (see Ge 2:21; Jnh 1:5); here it probably signifies lethargy. This individual wastes time that is needed to provide for himself and his family. Parallel is the “shiftless man,” who goes hungry.
16 Obeying instruction. Obedience to instruction is a safeguard of life. These “instructions” (GK 5184) may refer to the teaching of the sages or to God’s law. If it refers to God’s commandments, then there is a stronger guarantee of safety for life. The second line announces that the one who holds in contempt “his ways” will die. “His ways” can refer to the conduct of the individual or to the divine instruction. If the latter is the case, then the punishment is more certain (even if through the courts).
17 Rewards for charity. The Lord rewards those who are charitable. Those who are “kind” to the poor are actually lending to the Lord, and the Lord will repay or “reward” them for their deed. This promise of reward does not necessarily signify that they will get their money back; the rewards in Proverbs involve life and prosperity in general (cf. Mt 19:27–28).
18 Benefit of discipline. It is necessary to “discipline” (GK 3579) children to prevent their premature death. This verb includes both chastisement and instruction. Proverbs here and elsewhere teaches that refraining from discipline allows a child to grow up stupid or wicked and thereby may result in his or her death. The motivation for discipline is “hope,” an excellent reason to keep at it. The clause in the second half of the verse literally reads, “Do not lift up your life to kill him,” meaning not to make the kind of decisions that will lead to the child’s death (allowing him or her to go astray through neglect).
19 Hot temper. The second line of this proverb presents the consequence of the action of the first. A hot-tempered person is constantly in trouble. “Pay the penalty” suggests paying a fine; so the trouble could be legal. In the second line the warning is given that if you save such people from their legal troubles, you will have to do it again and again. Unless they change, they will always need bailing out.
20 Acceptance of instruction. By accepting advice and discipline, one becomes wise. The vocabulary of this verse reminds the reader of the first nine chapters of Proverbs: “Listen to advice and accept instruction [lit., discipline].” This advice is in all probability the teachings of the sages that will make one wise. “In the end” there will be maturity from all the discipline, and there will be a steadfast perseverance in the path of life.
21 Sovereignty of God. The success of our “plans” depends on the will of God. Only those that God approves will succeed (see 16:1, 9); his counsel or “purpose” will stand. Humans are diverse and uncertain; God is absolutely wise and sure.
22 Loyalty. Loyal love is better than wealth. What is desired is “unfailing love” (GK 2876), that bond between members of the covenant. Covenanters were expected to be faithful in their words and deeds of kindness. The second line may present a logical inference from this: “a liar” would be without “unfailing love” entirely, and so poverty would be better than that character trait.
23 Safety and contentment in the fear of the Lord. Piety brings a life of contentment and safety. “Life” (GK 2644) is probably a metonymy for all the blessings and prosperity in life. Its essential features are resting “content” and not being visited by calamity or “trouble.” When one lives a life of piety, the Lord provides a quality of life that cannot be disrupted by such evil.
24 Nature of laziness. Some people are too lazy to eat. This humorous portrayal is certainly an exaggeration. It probably was meant more widely for anyone who starts a project but lacks the energy to complete it. The sluggard “buries” his hand in the dish and is too lazy to pull it out—even to feed himself (see also 26:15)!
25 Results of disc ipline. Discipline affects people differently. Three types of people are mentioned here: the “mocker” with a closed mind, the “simple” or simpleton with an empty mind, and the “discerning” with an open mind. The simpleton learns by observing punishment given to the mocker. Although the punishment will have no effect on the mocker, it should still be given; for the simpleton will learn what the mocker does not. But the discerning person will learn from verbal rebuke, even if it is painful truth. This is the more rational way.
26 Mistreatment of parents. One who abuses one’s parents is a disgrace. The saying portrays this ingrate as a person who “robs his father” and “drives out his mother.” Father/mother may be taken as a poetic word pair rather than as two ideas separating what is done to the father and then to the mother (see 10:1; 17:21; 23:24).
27 Rejection of discipline. The verse includes an admonition and its motivation (a result). The admonition uses irony: “Stop listening to instruction, my son.” Of course, it means “Do not cease.” The result of ceasing to listen is that the son “will stray from the words of knowledge.”
28 Corrupt witnesses. When the wicked witness in court, they wilfully distort the facts. Such activity certainly “mocks” justice. The second line carries the thought further by saying that the “mouth of the wicked” (what they use to witness) “gulps down evil.”
29 Certainty of retribution. Fools will be punished. “Judgments” may be rendered “penalties”; this parallels “beatings” closely.
Chapter 20
1 Effects of alcohol. The formal parallelism shows first the effects of intoxication and then makes an evaluation. The drinks are “wine” and “beer,” made from grapes and grains (see Lev 10:9; Dt 14:26; Isa 28:7). These terms may be metonymies for those who drink them, or they may be personifications. In either case, the point is the conduct of the inebriated person—mocking and brawling. The excessive use of intoxicants excites drinkers to boisterous behavior and aggressive and belligerent attitudes; it confuses the senses so that they are out of control. The only evaluation possible is that whoever imbibes is unwise—it just is not sensible to drink to excess. Moreover, given the ease with which one may make a habit of this, it is wise to avoid alcohol entirely. In the OT the use of alcohol was not prohibited; in fact, it was regularly used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (see 23:20–21, 29–35; 31:4–7).
2 Emotions of a king. It is unsafe to provoke the anger of a king, who cannot be treated like other people. The “wrath” of a king is compared to a lion’s roar, indicating imminent judgment. Anyone who angers a king “forfeits” (lit., “misses” or “sins against”; GK 2627) his life. The simple idea is that one would do well to stay away from any angry person (see also 16:14; 19:12).
3 Avoiding strife. Honorable people find ways to avoid strife. A contrast is presented here between avoiding “strife” and jumping at a chance for a “quarrel” (includes the idea of snarling like a dog). The former is the way of honor and dignity; the latter, the manner of a “fool.” One cannot avoid strife entirely but should avoid every unnecessary confrontation (see also 17:14, 28; 18:2).
4 Results of laziness. A farmer who is too lazy to plant at the right time will find no harvest. The first line describes the lazy man or “sluggard” who does not plant in the autumn. The right time for planting was the rainy season (see Ge 8:22). It was cold, wet, and unpleasant. Perhaps such discomfort was his excuse. The effect is that at harvest time, when he “looks” (lit., “asks”), there is “nothing.” Since he actually looks for some harvest, the verse suggests that he did plant but perhaps at the wrong time or halfheartedly (contrast Ps 126:5–6). This character is typical of all who want excellence without putting forth the effort.
5 Discerning motives. Those who are wise can discern the motives of the heart. “Deep waters” probably means that one’s motives are difficult to “fathom”—it takes a counselor with “understanding” to “draw them out.” The line shows how important good counseling is.
6 Faithful love. It is rare to find a truly faithful friend. A contrast is offered here between many who claim to have faithful love and the rarity of one who actually has it. Many people profess “unfailing love” (GK 2987), but such professions are often hollow. The shift to “faithful” (GK 574) in the second clause makes this clear and captures the truth—it is rare to find one on whom you can actually depend.
7 Heritage of integrity. The integrity of parents extends to the lives of their children. Two terms portray this integrity: “righteous” (GK 7404) introduces the person as a member of the believing community who strives to live according to God’s standards, and “blameless” (GK 9448) describes that person’s lifestyle. In other words, this proverb describes a parent who believes in the Lord and lives out the claims of his or her faith. The second clause anticipates a blessing on the children. In God’s economy the nature and actions of parents have an effect on children (Ex 20:4–6); they reap the benefits (see 14:26).
8 Justice necessary for a king. The righteous king discerns right from wrong. The king in the ancient world was a judge, whose counsel stood (see 2Sa 15:2–4; 1Ki 3:28; Ps 72:4; Isa 11:3–4). Justice is to be the basis of his administration; the image of winnowing shows that he removes evil from his realm (see Ps 101). The verse applies to any person in authority, but certainly the principle stands that a just government roots out the evils of society. Unfortunately, no government has ever lived up to this ideal.
9 Sinless conduct. No one can claim to be “pure” in thought and deed. There is a development in the second part of this verse. To claim to have kept the heart “pure” is to say that all decisions and motives are faultless; to claim “I am clean” is to say that moral perfection has been attained and that one is therefore acceptable to God (“clean” in the Levitical laws of purification means “purged of all sin”). Many passages affirm the inevitability of our sinfulness (Ge 6:5; 1Ki 8:46; Ps 143:2), and Ps 51:7 teaches that one can claim to be pure only if made pure by divine forgiveness. This proverb should bring us to personal humility and engender in us an understanding of the failures of others.
10 Honesty in business. The Lord detests dishonesty in business. See v.23 and 11:1, which are based on Dt 25:13–16.
11 Righteousness, displayed in actions. Righteous conduct reveals righteous character. The character of a “child” (GK 5853, a younger boy) can be recognized by his actions. Parents can recognize certain traits in a child’s conduct. If they are pure and upright, they can cultivate this; if they are not, they must try to develop it through teaching, disciplining, and personal example.
12 Creation of human nature. The Lord has prepared people with the capacity to see and hear. By usage hearing also means obeying (see 1Sa 15:22; Pr 15:31; 25:12) and seeing also means perceiving or understanding (see Isa 6:9–10). The verse not only credits the Lord with creating these senses but reminds everyone of their spiritual use in God’s service.
13 Diligence rewarded. Diligence leads to prosperity. The verse contrasts the ideas of loving sleep and staying awake, as well as their results of growing poor and being satisfied. Just as “sleep” can represent slothfulness, so opening the eyes and staying awake can represent vigorous, active conduct (see also 6:9–11; 19:15).
14 Honesty in business. Some people falsely appraise a deal to gain a bargain. This humorous but realistic proverb presents a buyer who complains about how bad the deal is for him, and then goes away bragging about it. This may simply reflect normal procedure in a world where haggling for prices was common, but it may also be a warning to the inexperienced on how things are done; it possibly also evaluates this procedure as a questionable business practice. Shrewdness is one thing, but deceitful misrepresentation in order to buy under value becomes unethical.
15 Wise words. It is rare to find someone who speaks knowledgeably; “gold” and “rubies” are far more common. “Lips that speak knowledge” means “lips that impart knowledge,” i.e., wise speech.
16 Fulfilled obligations. People should be held to their obligations. A person who foolishly becomes responsible for another person’s debts should have to keep his word. Taking the garment was the way of holding someone responsible to pay debts. The “one” for whom this person took responsibility is called “a stranger”—probably meaning other members of society.
17 Effects of dishonesty. Good things acquired dishonestly will not bring satisfaction. “Food gained by fraud” means anything obtained through dishonest means; it appears to “taste sweet.” The imagery is advanced in the second line: “he ends up with a mouth full of gravel” (i.e., a mass of small particles; see Job 20:14–15; La 3:16).
18 Accepting sound advice. Effective plans incorporate sound advice. This verse presents a continuous idea of first making plans and then waging the war. Sound “advice” and “guidance” are indispensable to the success of the mission. Many have offered figurative interpretations of “war” as life struggles, litigation, or even evil inclinations; but there is no justification for this—it likely describes preparation for going to war, and in that there is wisdom in the consensus of leaders (see 24:6).
19 On gossip. The first line pictures the gossip as one who goes about revealing secrets, and the second line warns against associating with those who are always ready to talk. If they are willing to talk to you about others, they will be willing to talk to others about you. The less contact you have with a gossip, the better off you will be.
20 Cursing parents. Under the law (Ex 21:17; Lev 20:9; Dt 27:16), whoever cursed one’s parents was cursed with death. That judgment seems to be caught poetically in this single sentence proverb. Cursing (GK 7837) means treating one’s parents lightly or contemptuously. The punishment is that “his lamp will be snuffed out,” and he will be left in pitch darkness. The lamp is metaphorical for the life; for the lamp to go out means death (13:9) and possibly also removal of posterity. In actual practice this may have been a social punishment only, that such a person be considered as one who is dead.
21 Prosperity unsatisfying. The statement that prosperity gained suddenly will not be blessed seems rather general. The implication is that what is “quickly gained” (GK 987) is either unlawful or unrighteous. This verb describes a hurried or hastened activity; perhaps a wayward son seized the inheritance (cf. Lk 15:12) or even drove out his parents (cf. Pr 19:26). In either case divine justice is at work—this enterprise “will not be blessed”; rather than prosper, it will probably be wasted.
22 Retribution is God’s work. Leave retribution to the Lord; he will bring about a just deliverance. The verse uses two imperatives to make its point. The righteous should not take vengeance on evil, for only God can repay evil justly (cf. Ro 12:19–20). Rather, the righteous must “wait” on the Lord; this involves belief in and reliance on him. The work of the Lord here focuses on the positive side—he is a deliverer rather than an avenger, although to “deliver” the righteous involves judgment on the wicked.
23 Honesty in business. The Lord detests dishonesty in business (see also v.10; 11:1).
24 Divine providence. God’s control of our lives is beyond human comprehension. This proverb asks a rhetorical question regarding this topic: since the steps of a mighty person are from the Lord—how, then, can anyone discern or “understand” his way? How can we delude ourselves into thinking that we do not need the Lord when even a strong person’s activities are divinely prepared? As an example, see Ge 50:20; see also Pr 3:6 for the proper advice in view of this truth.
25 Rash vows. This warning about making a rash vow addresses what was a common problem. Declaring something sacred (as in Mk 7:11) can lead a person into financial difficulties (Lev 27 explains that Israelites could buy themselves out of rash vows—it was expensive). After making a vow, one must consider to fulfill it. Too many people make promises under the inspiration of the hour, only later to realize that they have strapped themselves; they then try to go back on their word.
26 Removing wickedness through justice. A wise king discerns evil and purges his kingdom of the wicked. This proverb draws on the image of winnowing to explain how the king removes evil from his empire. The metaphor implies that the king can identify and rightly judge evildoers. The figure of driving the wheel over them represents a threshing process; the sharp iron wheels of the threshing cart easily serve the purpose (cf. Isa 28:27–28).
27 Conscience that searches motives. God provides everyone with a spirit that can evaluate actions and motives. The Hebrew literally says that the “breath” is the lamp of the Lord (see NIV note—the NIV interprets it differently and supplies “searches”). The “breath” (or “spirit”; GK 5972) is that inner spiritual part of human life that was in-breathed at Creation (Ge 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities. This spiritual nature includes the capacity to know and please God—it serves as the functioning conscience (the metaphor of “lamp”). This point is further developed in the second part; the searching makes it possible for people to know themselves. If one’s spiritual life is functioning properly (i.e., yielded to God through salvation and controlled by his word [Heb 4:12]), then there should be increasingly less self-deception or indifference to righteousness.
28 Stability in government. Faithful covenant-love brings stability in society. The parallel ideas stress the security of the king’s administration. The first line uses “love and faithfulness [lit., truth],” two terms that often form a hendiadys to express reliable love. “Love” (GK 2876) is singled out of this couplet to form the parallel idea that the throne is secure. These are covenant terms. In the Davidic covenant (cf. 2Sa 7:11–16) God promised not to take his covenant love from the king (cf. v.15) but to make his house stable and secure (“will endure,” v.16). The two ideas are reiterated in Ps 89:19–37, which expresses the covenant in poetry. It is the Lord and his faithfulness to his covenant that ultimately makes the empire secure, though the enjoyment of divine protection requires the king to rule with loyalty to the covenant.
29 Strength and honor. Both youth and old age have their glory. This little observation reminds us that there are different commendations in life. For young men it is strength; for old men it is gray hair, which symbolizes dignity, wisdom, and honor. This verse must be taken in the context of ancient Israel and not modern civilization, which often has little respect for the elderly. In Israelite society, the elderly were the sages who offered their wisdom of experience to the people.
30 Spiritual value of discipline. Physical punishment may prove spiritually valuable. Loosely synonymous, the two clauses focus on corporal punishment. These “cleanse” the soul of evil. Though other proverbs have explained that certain people will never learn from such discipline, in general this saying is true.
Chapter 21
1 Sovereignty of God. A king’s decisions are controlled by God. The first line affirms that the decisions (“heart”) of the king are under the Lord’s control (“in the hand”), and the second explains that he directs the king as he pleases. As a farmer channels the water where he wants and regulates its flow, so does the Lord with the king. No human ruler, then, is supreme; or, to put it another way, the Lord is truly the King of kings. Scripture offers many examples (Ezr 7:21; Isa 10:6–7; 41:2–4; Da 2:21; Jn 19:11).
2 Divine knowledge. The Lord evaluates our motives and not merely our actions. This verse reiterates the point that we may think we know ourselves; but the Lord knows our hearts, and his knowledge is evaluative (see also 16:2).
3 Priority of righteousness. The Lord requires righteousness before religious service. Doing “what is right and just” is more acceptable to the Lord than sacrifice (see 15:8; 21:29; 1Sa 15:22; Ps 40:6–8; Isa 1:11–17; et al.). It does not teach that ritual acts of worship are to be avoided; rather, it stresses that religious acts are valueless without righteous living.
4 On pride. Arrogant pride is sin. The Hebrew reads literally, “Haughty eyes and a proud heart, the tillage of the wicked is sin.” What is “tillage”? This figure indicates that the product of the wicked is sin. Thus also pride and arrogance are products of the wicked. This verse portrays pride as sin.
5 Patient planning brings prosperity. This verse exhorts industriousness. Patience and planning lead to prosperity. The “plans of the diligent” lead to profit, while “haste” often leads to poverty. The text here warns about the danger of hasty shortcuts (see also 10:4 and 28:20).
6 Prosperity by fraud. A fortune gained by fraudulent means will be a fleeting treasure. The subject of this proverb concerns a “fortune” made by a “lying” tongue. Two ideas comprise the predicate: “fleeting vapor” and “deadly snare.” It is as if the treasure disappears into thin air. The second idea, “deadly snare” (lit., “snares of death”; see also Ps 18:5), suggests a crime. In other words, ill-gotten gain is a fleeting pleasure and a crime for which punishment is prepared.
7 Just retribution. The wicked will be destroyed in their own devices. It is their “violence” that destroys them—it “drags them away,” probably to more sin, but ultimately to their punishment. But they are not passive victims of their crimes—“they refuse” to do justice. In the final analysis they can blame only themselves, for they have chosen to persist in evil rather than do what is right.
8 Righteousness revealed in works. Righteous behavior reveals righteous character. The first clause asserts that it is also true that sinful acts betray the wicked.
9 Peaceful family relationships. Simplicity with peace is better than prosperity with strife. The specific situation presented is sharing a house with a quarrelsome wife; it would be better to live on the corner of the roof. The reference is probably to a little guest room built on the roof (see 1Ki 17:19; 2Ki 4:10). It may be cramped and lonely—but peaceful in avoiding strife.
10 Wicked character traits. The wicked pursue evil, not mercy (see also 4:16; 10:23; 12:10; Isa 1:16–17). Those who live to satisfy their craving for evil think only of themselves. It is the propensity for evil that constitutes them as “wicked.”
11 Effect of discipline. How mature one is determines how easily one learns. The contrast is between the wise and the simple; the former learns by instruction, the latter by example. This instruction of the wise not only causes them to know but gives insight into the issues of life; they never stop learning. By contrast the “mocker” is unteachable. Nevertheless, he should be punished, because the “simple” will “gain wisdom” through seeing that punishment (see also 19:25).
12 Certainty of judgment. Righteousness will be satisfied when the wicked are punished. There are two ways that this proverb can be taken. The easiest interpretation is to take “righteousness” to refer to God, “The Righteous One.” God observes the house of the wicked and then hurls them to ruin (see 22:12). But Proverbs nowhere else refers to God in this way. The other interpretation takes “righteousness” to refer to a “righteous man” (cf. NIV note), presumably a judge or ruler, who, although he may be kindly disposed to the family of the wicked, is obliged to condemn them.
13 Unmerciful people. Those who show no mercy will not obtain mercy. Measure for measure, justice is expressed by this cause and effect statement: Those who shut their ears from the cry of the poor (i.e., refuse to help) will not be listened to when they cry out for help. So justice is meted out for the omission of a commandment as well as for evil acts (see the story of the rich man and Lazarus in Lk 16:19–31).
14 Injustice through bribery. Bribes can effectively pacify an angry person. The two clauses are synonymous; the first uses the more neutral word “gift” and the second the word “bribe.” This proverb does not condemn or condone; it merely observes the effectiveness of the practice.
15 Effects of justice. How people respond to justice reveals their character. The occasion—“When justice is done”—can refer specifically to a legal decision or to doing right in general. The point is that people who are law-abiding citizens are pleased with justice; those who are not are terrified by it, tend to ridicule it, and try to get around it in some way. But by means of “terror” the wicked may be shaken into reality when justice is carried out.
16 Importance of wisdom. Those who abandon the way of wisdom inevitably ruin their lives. The subject matter is one who wanders away from the “path of understanding” or prudence, i.e., one who does not live according to the knowledge, discipline, and insight of wisdom. This person “comes to rest” (better, “to dwell”) in the “company of the shades” (NIV, “dead”). Physical death is once again presented as the punishment for folly, which is sin. The wicked who follow the broad way that leads to destruction find themselves among the dead (Mt 7:13–14).
17 Cost of pleasure. Living a life of self-indulgent pleasure leads to poverty. “Joy” (NIV, “pleasure”; GK 5833) represents the effect of the good life; “wine and oil” represent the cause for joy. “Oil” signifies the anointing that goes with the luxurious life (see Pss 23:5; 104:15; Am 6:6). There is nothing wrong with joy or with enjoying the finer things in life. The “love” portrayed here must be excessive or uncontrolled, because it brings one to poverty. Perhaps other responsibilities are being neglected or the people are trying to live above their means.
18 Just judgment. In what way are the wicked a “ransom” for the righteous? “Ransom” (GK 4111) normally refers to the price paid to free a prisoner. The saying is either a general statement or an ideal that in calamity the righteous escape but the wicked perish in their stead (e.g., Haman in the book of Esther). We must think that when God punishes a community, it is the bad, not the good, that he is directing his anger against. Believers have a wholehearted trust in the justice of God (see Ge 18:23–25).
19 Peaceful family relations. Being alone is preferable to enduring domestic strife. This verse reiterates the theme of v.9 (see also 25:24), with one change—“a desert,” which would be sparsely settled and quiet. These verses surely advise one to be careful in choosing a marriage partner and then to be diligent in cultivating the proper graces to make the marriage enjoyable.
20 Frugality of wisdom. This verse contrasts the wise person and the fool. With keen foresight and appropriate frugality, the wise prepare for the future. In their houses are “precious treasure and oil” (NIV, “choice food and oil”), but the fool “devours” it. In other words, the wise gain wealth but fools squander it.
21 Rewards of righteousness. Virtue will be rewarded. In fact, the idea may be that virtue has its own rewards. “Righteousness” and “love” (GK 2876) depict the lifestyle of the faithful covenant-believer who is pleasing to God and a blessing to others. Whoever pursues righteousness will be filled with “life, prosperity and honor” (cf. Mt 5:6; 6:33).
22 Wisdom greater than strength. This proverb uses a military scene to describe the superiority of wisdom. It tells how the wise can scale the walls of the city of the “mighty” and pull down their trusted stronghold. In a war victory is credited not so much to the infantry as to the tactician, the general who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (see also Pr 24:5–6; Ecc 9:13–16; cf. 2Co 10:4, which explains that wisdom from above is necessary for spiritual victory).
23 Controlled speech. People who control what they say are more likely to avoid trouble than those who speak freely. The “calamity” may refer to social and legal difficulties into which careless talk might bring someone (see 13:3; 18:21). Therefore one should say only what is true, helpful, pleasant, and kind and avoid what is false, destructive, painful, and damaging to others.
24 On pride. These two lines portray the godless attitude and the scornful arrogance of the “mocker.” He is “proud” and “arrogant,” acting with “overweening pride.” Pride may refer to the refusal to submit to the Lord or describe the refusal to learn from wisdom. While the latter may be in view here, the two are not unrelated.
25 Result of laziness. The lazy come to ruin because they want the easy way out. The “sluggard’s craving” must be coupled with “his hands refuse to work” to understand the point. Living in a world of wishful thinking and not working will bring ruin (“will be the death of him” is used hyperbolically).
26 Generosity reveals righteousness. This verse has been placed with the preceding because of the literary connection of the word “crave”—“he craves for more.” The one who craves is contrasted with the righteous who give generously. One thinks of the contrast between Abram and Lot in Ge 13; Lot chose the more desirable land for himself, but Abram gave Lot his preference. To be generous in that way requires walking by faith and not by sight.
27 Unacceptable worship. God abhors worship without righteousness. The verse affirms that the “sacrifice” of the wicked is an abomination to the Lord and then intensifies the idea (“how much more”) by referring to “evil intent” with the sacrifice. Hypocritical worship is bad enough; worship with evil intent is deplorable. God does not want acts of worship without repentance; he detests them from someone still bent on wickedness, who thinks a sacrifice will buy continued acceptance with God. God first requires of the worshiper true repentance and resolution to live righteously.
28 True and false speech. False witnesses will be discredited and destroyed. The first line affirms that a “false witness will perish,” meaning either that his testimony will be destroyed or that he will be punished. The second line literally says, “A man who listens shall speak forever.” “A man who listens” contrasts with the false witness of the preceding line and likely describes a witness who knows and understands what the truth is.
29 Genuine righteousness. Those who are truly righteous cultivate a consistent lifestyle that pleases God, in contrast to the wicked, who put up a “bold front.” The image of the hardened face (i.e., “bold front”) reflects a hardened heart; it portrays one who holds the opinions and views of others in contempt (see Isa 48:4; Jer 5:3; Eze 3:7).
30–31 Sovereignty of God. Human “wisdom,” “insight,” and “counsel” (NIV, “plan”) must conform to God’s will to be successful. If these qualities are in defiance of God, they cannot succeed; for human wisdom is nothing in comparison to the wisdom of God (see Job 5:12–13; also Isa 40:13–14). The contrast in v.31 is between the plans and efforts for the battle and the true acknowledgment of the source of victory—the Lord (see Pss 20:7; 33:17).
Chapter 22
1 Good reputation. The verse is not disparaging wealth; it is merely noting that a good reputation is worth more than silver or gold. Only a good name is to be desired, for it brings praise, influence, and prosperity. “To be esteemed” (GK 2834) means “good favor,” i.e., one well thought of. A good reputation excels other blessings in life.
2 Sovereignty of God. Regardless of status in life, all are equally God’s creation. The rich and the poor live side by side in this life, and both are part of the order of God’s creation. People often forget this and make value judgments; they would do well to treat all people with respect, for God can as easily reduce the rich as raise the poor.
3 Avoiding trouble. Those who are “prudent” (GK 6874) avoid the dangers of life. They know where the pitfalls are, and they are wary. They are the product of training in wisdom and discipline, for one of the purposes of this book was to make the naive wary (see 1:4). The simple are unwary, uncritical, and credulous; they are not equipped to survive in this world and so “suffer” (GK 6740; this word describes a fine in 17:26 and 19:19; here it is more general; see 27:12).
4 Reward of piety. God rewards reverential piety. This verse lists two spiritual qualifications (humility and fear) and three rewards (wealth, honor, and life). “Humility” (GK 6708) here has the religious sense of piety and so fits well with “the fear of the LORD.” For the idea of life as the product of piety, see 21:21; for the reward, see 3:2, 16.
5 Security through wisdom. Those who have the discipline of wisdom avoid life’s dangers. The “wicked” are on a dangerous path, covered with “thorns and snares.” In contrast, the wise and prudent guard their lives and avoid the trap.
6 Child training. Proper training of children will endure throughout their lives. The second clause here provides the result of the first. The imperative, “train” (GK 2852), includes the idea of “dedicate,” and so the training should be with purpose. The NEB captures the point of early instruction: “Start a boy on the right road,” i.e., “in the way he should go.” There is a standard of life to which children should adhere. Of course, they would have to be young enough when change for the better is still possible. The consequence is that when they are old, they will not depart from it.
In recent years it has become popular to interpret this verse to mean that the training should be according to the child’s way. That is, the wise parent will discern the natural bent of the individual child and train him or her accordingly. This may be a practical and useful idea, but it is not likely what this proverb had in mind. In Proverbs there are only two “ways” a child can go, the way of the wise and the righteous or the way of the fool and the wicked.
7 Effects of poverty. Poverty makes people dependent on others. The poor and borrowers become subservient to the rich. The verse may be referring to the apparently common practice of Israelites selling themselves into slavery to pay off debts (see Ex 21:2–7). It is not appreciably different from the modern debtor who is working to pay off bills.
8 Certainty of punishment. God will surely destroy the power of the wicked. The second clause carries the idea further, revealing how it works: “The rod of his fury will be destroyed.” The rod represents the wicked person’s power to do evil. In reaping trouble, this fellow will no longer be able to unleash his fury.
9 Nature of generosity. There is a reward for being generous to the poor. Such people have a benevolent disposition, keen social conscience, and deep concern for the poor. The irony is that because they are not prisoners of their selfish desires, they achieve the highest degree of self-fulfillment.
10 Source of strife. Mockers cause quarrels and strife. This proverb advises us to expel them. One can think of hecklers who are present only to disrupt a meeting; before serious discussions can begin, they should be removed.
11 Honest and graceful speech. Honest and gracious speech is highly respected. This verse is not easy to understand. The simplest interpretation is that someone who is honest and gracious will be welcomed in the courts of the palace (cf. 16:13).
12 Sovereignty of God. This proverb contrasts how God deals with truth and error. He “frustrates” the words of the “traitor” (NIV, “unfaithful”); but he keeps “watch over knowledge.” The point is clear enough—the Lord acts to vindicate the truth.
13 Excuses of laziness. Lazy people make absurd excuses for not working. The verse humorously portrays them as not going out because they might be eaten by a lion in the streets (cf. 26:13)!
14 Divine judgment. Divine judgment brings ruin on the adulterer. The topic is the “mouth of an adulteress,” perhaps a reference to her seductive speech (see 2:16–22; 5; 7). It is described as a “deep pit” where the guilty fall under God’s judgment. The pit is like the hunter’s snare, difficult to escape. So to succumb to the adulteress—or to any such folly—is both a sin and its punishment.
15 Parental discipline. Discipline will remove a child’s bent to folly. A general contrast first explains that “folly” (GK 222) is in the child and then instructs how to get rid of it—“the rod of discipline.” The child is morally immature; the training must suppress folly and develop potential (cf. 13:24; 23:13, 16; 29:15).
16 On extortion and bribery. Both oppressing the lowly by extortion and giving to the rich as bribery are folly and result in poverty. The first is an immoral act that God will punish and the second is a waste of money. Perhaps the verse is simply observing that it is easy to oppress the poor for gain, but it is a waste of money to try to buy a patron.
IV. The Sayings of the Wise (22:17–24:34)
A. Thirty Precepts of the Sages (22:17–24:22)
Introductory call to attention (22:17–21)
A new collection of sayings begins here, forming the fourth section of the book. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1–7 and the style differs, showing great similarity to the Instructions of Amenemope in Egypt (see the introduction).
17–21 In the introductory call to attention, the sage urges greater trust in the Lord and promises solid teachings that will prove reliable. This extended introduction reminds us that the wise sayings are not curiosity pieces; they are revelation, and revelation demands a response. The call is laid out with the exhortation to learn and to pass on the teaching, followed by three motivations: (1) there will be a pleasing store of wisdom; (2) there will be a deeper trust in the Lord—a distinctively Israelite aspect of wisdom literature; and (3) it will build reliability—the readers will grasp the truth and see themselves as special envoys to keep wisdom in their heart and on their lips.
1. Treatment of the poor (22:22–23)
22–23 This passage warns people not to oppress the poor; they are not to be exploited or crushed. The oppression pictured here may be in bounds legally, but it is out of bounds morally (e.g., similar to modern business ethics). The motivation is that the Lord will plead or “take up their case” and turn the plundering back on the guilty. The Lord will champion the defenseless.
2. Dangerous associations (22:24–25)
24–25 The warning is to avoid associating with a hothead because his influence could prove fatal (see also 1:10–19; 14:17, 29; 15:1). The “one easily angered” (lit., “a man of heat,” i.e., “a hot-tempered man”) is denounced primarily because such conduct is injurious, although the implication is also that it is morally bad.
3. Rash vows (22:26–27)
26–27 If people foolishly pledge what they have, they could lose it all (see 6:1–5; 11:15; 17:18; 20:16). The risk is that if someone lacks the means to pay, his creditors may take his bed, i.e., his last possession (cf. our expressions “the shirt off his back” or “the kitchen sink”). “Bed” may be a metonymy for the garment that covers the bed (cf. Ex 22:26).
4. Respect for property (22:28)
28 The sage warns against appropriating someone else’s property. Removing an “ancient boundary” was always an issue; the general teaching is that ancient traditions, if right, were to be preserved. But violations were frequent (see Dt 19:14; 27:17; 1Ki 21:16–19; Isa 5:8; Hos 5:10). The boundaries were sacred because God owned the land and had given it to the fathers as their inheritance; to extend one’s land at another’s expense was a major violation of covenant and oath.
5. Benefits of skill (22:29)
29 Skill earns recognition and reward of advancement. The saying anticipates that persons “skilled” in their work will serve kings. These people might be scribes or officials; but the description would apply to all craftsmen. Such will find the proper setting where their skill will be appreciated and not be wasted on an ignoramus.
6. Caution before rulers (23:1–3)
1–3 This passage warns against overindulging in the ruler’s food, because that could ruin one’s chances for advancement. The expression “put a knife to your throat” means “curb your appetite” or “control yourself” (like “bite your tongue”). The reason is that the ruler’s food may be “deceptive” (GK 3942)—it is not what it seems. Thus one should not indulge in his impressive feast—the ruler wants something from you or is observing you.
7. Fleeting wealth (23:4–5)
4–5 People should not wear themselves out trying to get rich, because riches disappear quickly. In the ancient world the figure of a bird flying off symbolized fleeting wealth. It is therefore folly to be a slave to it (see also Lk 12:20; 1Ti 6:7–10).
8. Unpleasant hospitality (23:6–8)
6–8 It would be a mistake to accept hospitality from “a stingy person” (lit., “an evil eye”), for his lack of sincerity will make the evening unpleasant. This miser (see 28:22) is ill-mannered and inhospitable; he is up to no good (contrast the “bountiful eye” in 22:9 [NIV, “generous man”]). Eating and drinking with him will be irritating and disgusting.
9. Wisdom wasted on a fool (23:9)
9 A “fool” despises wisdom; so it is a waste of time to try to teach him. A fool rejects discipline and instruction, often scorning the teacher who tries to change him.
10. Respect property (23:10–11)
10–11 Once again the instruction warns against removing a boundary stone and encroaching on the property of the defenseless (see 22:22–23, 28). Their “Defender” is strong and will plead their cause. The Redeemer/Avenger was usually a powerful relative who would champion the rights of the defenseless; but if there was no human defender, God would take up their cause (see Ge 48:16; Ex 6:6; Job 19:25; Isa 41–63).
Renewed call to attention (23:12)
12 The disciple is to apply his heart to discipline and listen carefully to knowledge. This introductory verse may have been added later, based on 22:17.
11. Necessity of discipline (23:13–14)
13–14 The sage instructs the continued use of “discipline” (GK 4592), for the one punished will not die. Discipline helps children to live a full life; if they die (prematurely), it would be a consequence of not being trained. In Proverbs such a death might be moral and social as well as physical.
12. Wise and joyful speech (23:15–16)
15–16 Children bring joy to their parents when they make wise choices. The wise “heart” means one makes wise choices; the “right” speech refers to direct and honest speech—there is no discrepancy between the speech and the intentions. One does not use deception or speak ambiguously to darken counsel.
13. Fear the Lord (23:17–18)
17–18 We must always be “zealous” for the fear of the Lord and not be envious of sinners. The contrast is between right and wrong envy; the one is spiritual exercise, the other a disease. The difficulty is that the sinful world seems more attractive. Thus the motivation provided is that the future belongs to the righteous.
Renewed call to attention (23:19)
19 The disciple is to listen, be wise, and keep his decisions right (cf. 22:17; 23:12). For a fuller treatment, see 4:25–27.
14. Poor associations (23:20–21)
20–21 Those who associate with “drunkards” and “gluttons” will become poor. These two represent the epitome of the lack of discipline. Excessive eating and drinking are usually symptoms of deeper problems; today, we usually focus more on the drinking because it is a dangerous social problem with far-reaching consequences.
15. Honoring parents (23:22)
22 Because of our parents’ position and experience, their wise counsel should be heeded. The idea of honoring them (cf. Ex 20:12) takes on the precise nuance of listening to instructions.
16. Wisdom’s estimation (23:23–25)
23–25 We should acquire truth and gain wisdom, discipline, and understanding—this sort of life pleases God and brings joy to parents. Getting truth means acquiring training in the truth, and gaining understanding means developing the perception and practical knowledge of the truth.
17. Following advice (23:26–28)
26–28 It is imperative to follow the teacher’s warnings about temptation because Dame Folly is lurking. The teacher calls for the pupil to imitate him and shun the temptress. The passage portrays two types of loose women: unmarried (“prostitute”) and married (“wayward wife”). In either case there is danger, for their way is a “pit” (GK 8757), the gateway to Sheol; and those who enter are as good as dead. But the danger is active—“like a bandit she lies in wait” (see 7:12) and multiplies the unfaithful among men.
18. Excessive drinking (23:29–35)
29–35 One should avoid the temptation to excessive drinking, for it leads to trouble when the senses are dulled. The sage gives a vivid picture of the one who drinks too much: he raves on and on, picks quarrels and fights, poisons his system with alcohol, gets bloodshot eyes, loses control, is confused, is unable to speak clearly, imagines things, and is insensitive to pain. While alcoholism is a medical problem, it is also a moral problem because it involves choices and brings danger to other people.
19. Evil associations (24:1–2)
1–2 One should not envy or desire the company of evil people, for they are obsessed with violence (see also 1:10–19; 3:31; 23:17).
20. Practicality of wisdom (24:3–4)
3–4 The use of wisdom is essential for domestic enterprises. In 9:1 wisdom is personified as a woman who builds a house, but here the emphasis is primarily on the building—it is a sign of security and prosperity. One can make a secondary application to building a family (cf. Ps 127). After all, if it takes wisdom to build a house, it also takes wisdom to build a household.
21. Wisdom is greater than strength (24:5–6)
5–6 Wise counsel is necessary for war. The point is that for victory strategy is more important than strength—but that strategy must be wise (see also 11:14; 20:18; 21:22).
22. Fools (24:7)
7 Fools cannot obtain wisdom. The verse portrays a fool out of his element: in a serious moment in the gathering of the community, he does not even open his mouth. Wisdom is beyond the ability of the “fool.”
23. Disapproval of evil people (24:8–9)
8–9 The general public disapproves of wicked people who plot evil things. The picture of the wicked is graphic: they devise evil and are schemers, sinners, and scorners. The word translated “schemes” (GK 2365) elsewhere describes outrageous and lewd schemes (see Lev 18:17; Jdg 20:6). The “schemer” is a cold, calculating person. This type of person flouts all morality, and sooner or later the public will have had enough of them. The only way out for such wickedness is repentance and forgiveness.
24. Test of adversity (24:10)
10 How well one does under adverse conditions reveals how strong that person is. You never know your strength until you are put into situations that demand much from you. Of course, a weak person will plead adverse conditions in order to quit.
25. Preservation of life (24:11–12)
11–12 God holds us responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in this passage; one might expect the verse to stress the need to rescue through teaching those who by their vice or imprudence are hastening toward destruction. The references may be general (i.e., to any who are in mortal danger) or specific (i.e., to those who are convicted). If the latter is meant, the sage is saying not to abandon the convicted in prison, for they need all the help they can get. The general application includes any who are in mortal danger, through disease, hunger, war—we cannot dodge responsibility, even by ignorance.
26. Future of wisdom (24:13–14)
13–14 One should develop wisdom because it has a profitable future. This proverb draws on the image of honey; its health-giving properties make a good analogy to wisdom. While the literal instruction is to eat and enjoy honey, the point is to know wisdom, for wisdom will have a long future to it.
27. Treatment of the righteous (24:15–16)
15–16 It is futile and self-defeating to mistreat God’s people, for they triumph—the wicked do not! The warning is against attacking the righteous; to attack them is to attack God and his program, and that will fail (see Mt 16:18). The consequence, and thus the motivation, is that if the righteous suffer misfortune any number of times (= “seven times”), they will rise again; for virtue triumphs in the end. Conversely, the wicked will not survive—without God they have no power to rise from misfortune.
28. Misfortune of enemy (24:17–18)
17–18 It is dishonoring to God for us to rejoice over the misfortune of our enemies (these are personal enemies; the imprecatory psalms for the enemies of God and his program provide a different set of circumstances). The prohibitions “Do not gloat” and “do not . . . rejoice” extend even to the inner satisfaction (the “heart”) at the calamity of the wicked; such people are still the image of God. The motivation for this instruction is the fear of the Lord’s displeasure: God might even take pity on them! It is the property of God to judge, and it must not be taken lightly or personalized. God’s judgment should strike a note of fear in the hearts of everyone (see Lev 19:17–18; Mt 5:44). So if we want God to continue his anger on the wicked, we better not gloat.
29. Envying the wicked (24:19–20)
19–20 It is foolish to envy the wicked, because they are doomed (see 3:31; 23:17–18; 24:1–2). Their lives (“lamp”) will be suddenly “snuffed out.”
30. Fearing God and the king (24:21–22)
21–22 People should fear both God and the government, for both punish rebels. The positive instruction is followed by the warning not to join (lit., “not get mixed-up with”) “the rebellious” (lit., “people who change,” i.e., political agitators; GK 9101). Verse 21a is used in 1Pe 2:17, and v.22 is used in Ro 13:4. The reward for living in peace under God in the world is to escape the calamities that will fall on the rebellious.
B. Further Sayings of the Wise (24:23–34)
23–25 Partiality in judgment. These verses contain several ethical teachings for judges: “To show partiality” is not right; calling the “guilty” (lit., “the wicked”) “innocent” (lit., “righteous”) will bring strong denunciation; but “those who convict the guilty” will be richly blessed. All these sayings set the standard that righteousness and evil be clearly distinguished by the courts (see 18:5; Lev 19:15; Dt 16:19).
26 Truthfulness. A truthful answer is the mark of friendship. The symbol of specifically kissing on the lips is mentioned only here in the Bible; it signifies that friendship is characterized by truth (cf. Ro 16:16; 1Co 16:20; et al.).
27 Financial stability. A man should be financially secure before he starts a family. Before entering marriage one should have a well-ordered life. In general we are to keep first things first.
28 False witness. This saying may be directed to the false accuser—an actual friend says the right thing. There should be solid reasons before one ever goes to testify against a friend.
29 Vengeance. Rather than give in to the spirit of vengeance, one should avoid retaliation (see also 20:22; Mt 5:43–45; Ro 12:9).
30–34 On laziness. The teacher makes several observations of the state of the sluggard that reveal that continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person (see also 6:9–11).
V. Proverbs of Solomon Collected by Hezekiah (25:1–29:27)
Chapter 25
1 This section of the book contains additional proverbs attributed to Solomon that were collected by the men of King Hezekiah (715–687 B.C.). These scribes or scholars “copied out” the sayings, i.e., transcribed them from one book to another. The proverbs in these chapters differ in that there are more multiple line sayings and more similes; chs. 28–29 are similar to chs. 10–16, but chs. 25–27 differ in having few references to God.
2 Providence searched out. This first saying expresses a contrast between God and kings. On the one hand, it is the glorious nature of God to “conceal” things. God’s government of the universe and his providence are beyond human understanding—humans cannot fathom the divine intentions. Kings have to investigate everything; then they must make things open and intelligible to their subjects, especially judicial matters. Kings who rule as God’s representatives must also try to represent his will in human affairs—they must inquire after God to reveal his will.
3 King’s counsel. The king’s decisions are beyond the knowledge of the people—this is a simple political fact. While a king ought to make judicial matters clear to the people (v.2), many things cannot be made known, being “unsearchable” because, perhaps, of his superior wisdom, his caprice, or the necessity of maintaining confidentiality. But the comparison with the heavens being high and the earth deep captures the nature of the king—he must be resourceful, inscrutable, always one step ahead, to keep a firm grip on power and to enhance his perception by the people.
4–5 Stability through righteousness. These two verses offer first an illustration and then its application. The lines are written with imperatives, forming instructive lessons. Just as a silversmith removes dross from silver so that he can have material to work with, so if the wicked are removed from the nation, the government will be left with righteous counselors and therefore “will be established through righteousness.”
6–7b Wisdom of humility. It is wiser to wait to be promoted than to risk demotion by self-promotion. The lesson is straightforward: Promoting oneself in court may risk a public humiliation; but it would be an honor to have everyone in court hear the promotion from the king himself (see Lk 14:8–11).
7c–8 Cautious testimony. One must not be too eager to testify, lest one be put to shame publicly. “What you have seen with your eyes” (v.7c) fits well here, referring to a neighbor’s private affairs. When this information is known, it is risky to go “hastily” to court; for if the case has no valid claim, then one will be in public disgrace. We should be cautious in divulging information.
9–10 Private quarrels. It is best to keep personal quarrels private to avoid public shame. Why? If in an argument with your neighbor you reveal another person’s confidence, the one who hears you will shame you, and you will always have a “bad reputation.” To put it more directly, do not divulge secrets in order to clear yourself in an argument. The point involves damaging a friendship by involving others in a private quarrel.
11 Profound speech. This proverb uses the simile of “apples of gold in settings of silver.” The meaning is not entirely certain; but it does speak of beauty, value, and artistry. The “apples of gold” (possibly apricots, citrons, quinces, or oranges) may refer to carvings of fruit in gold on columns. The main point is obviously the immense value and memorable beauty of words used skillfully. A balanced and beautifully constructed saying, such as a proverb (cf. 8:19; 15:23), has lasting value.
12 Rebuke. A wise rebuke that is properly received is of lasting value. It is comparable to ornamental jewelry—pleasing and complimentary. The verse presents the ideal combination of the wise teacher and the willing student (“listening ear” means that the disciple is obedient to the rebuke).
13 Appreciation of faithfulness. A faithful messenger lifts up the spirits of those who sent him on the mission. The comparison in this verse is the “coolness of snow at harvest.” Various attempts have been made to explain this idea: snow at harvest is rare, so it may refer to snow brought down from the mountains and kept in an ice hole; it may be the cool air with the snow, i.e., a refreshing breeze from snow-capped mountains; it may be a snow-cooled drink or an application of ice water to foreheads; or perhaps it is an imagined pleasure—snow at harvest. The lesson itself is clear enough: a faithful messenger is refreshing.
14 On bragging. The promises of a boaster are empty. The illustration here is clouds and wind that lead one to expect rain but do not produce it— they gain attention but prove to be disappointing and hence deceitful. Similar is the windbag who brags of gifts to be bestowed, but the promise is deceitful: “he does not give.” One should not make false promises.
15 Patient and mild speech. Calm and patient speech can break down insurmountable opposition. By patience one can persuade a ruler; by soft speech stiff opposition (“a bone”) can be broken down. The verse recommends conciliatory and persuasive advocacy, which succeeds in the end (see also 14:29; 15:1, 18).
16–17 Moderation. Anything that is over indulged can become distasteful. Verse 16 teaches that moderation (“just enough”) is necessary in the pleasures of life (see 16:24). Verse 17 advises moderation in visiting others. We should not wear out our welcome with frequent visits. The motivation for the warning is that familiarity breeds contempt.
18 False witnesses. False witnesses are deadly in society. They are compared to a club, a sword, and a sharp arrow—all deadly weapons. Such people can cause the death of innocent people (see 14:5; Ex 20:16; Dt 5:20).
19 Unfaithfulness. An unfaithful person is useless and painful. Such a person is like a bad tooth and a lame foot. Both are incapable of performing—they are painful and ineffective. The second line has been taken two ways, with “reliance” (GK 4440) referring either to reliance on an unfaithful person or to what the unfaithful person relies on. In the first case, trusting a faithless person is like depending on a decaying tooth or lame foot. In the second, “reliance” refers to the basis of an unfaithful person’s hope, e.g., wealth or power (as in 14:26).
20 Inappropriate conduct. Irresponsible attempts to cheer people up only make matters worse. The first line refers to one who takes away a garment on a cold day, an action that is inappropriate. The second simile mentions pouring vinegar on soda. The reference is to sodium carbonate, natural in Egypt (see also Jer 2:22), which is neutralized with vinegar; this is counterproductive. Thus it is inappropriate and counterproductive to “sing songs” to a “heavy heart.” One needs to develop sensitivity to others; songs may only irritate the grief.
21–22 Kindness to enemies. People who treat their enemies with kindness will bring remorse to them and blessing from God. The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These burning coals produce the sharp pain of contrition through regret (see 18:19; 20:22; 24:17; Ge 42–45; 1Sa 24:18–20). Paul uses this expression in Ro 12:20. Furthermore, the Lord “will reward you.” This last phrase shows that this instruction belongs to the religious traditions of Israel.
23 Sly words. The north wind that brings the rain is compared with a “sly tongue” that brings angry looks and infuriates people.
24 Peaceful family relationship. It is better to have peaceful solitude than companionship with strife (this verse is the same as 21:9).
25 Good news. Good news refreshes the wearied soul. The point of the verse is transparent (see also 15:30). It is true of love; it is true of spiritual realms. See Ge 45:27 for an illustration.
26 Integrity. The righteous who lose their position are useless. The images of the “muddied spring” (fouled perhaps by crossing animals) and the “polluted well” suggest an action that is unforgivable. The comparison is with the righteous person who “gives way” (lit., “is moved”; GK 4572) before the wicked. This verse has often been interpreted to refer to the integrity of the righteous being lost. But the line may refer to the loss of social standing and position by plots of the wicked. For the righteous to so fall indicates that the world is out of joint.
27 Self-glory. To seek one’s own glory is dishonorable. The second line of this verse is problematic; it should make an analogy to honey—glory is good, like honey, but not to excess. Perhaps a line or two was dropped out as the text was copied.
28 Self-control. Without self-control a person is vulnerable. The point of the comparison to a broken-down city is that one who lacks self-control has no defenses.
Chapter 26
1 Honor inappropriate to fools. Honor is out of place with a fool. Verse 1 draws a comparison with snow in summer and rain in harvest to show that honor does not “belong” to the fool. The “fool” (GK 4067) is the stupid person who is worthless and vain—just the kind of person popular culture seems to honor. “Honor” (GK 3883) probably refers to the external recognition of worth, i.e., respect, advancement to high position, accolades, but could also include intrinsic worth. All the incongruities mentioned would mean that life was topsy-turvy.
2 Undeserved curse. An “undeserved curse” is ineffective. Like a fluttering sparrow or darting swallow, it does not settle down; it does not reach its destination (see 1Ki 4:33 for Solomon’s interest in animals). It was commonly believed that blessings and curses had objective existence—that once uttered, the word was effectual. Scriptures make it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Balaam could not curse what God had blessed; cf. Nu 22:38; 23:8). This proverb underscores the correction of superstition. The Word of the Lord is powerful because it is his word—he will fulfill it.
3 Physical discipline. A fool must be controlled by physical force. The point of this verse is that the “fool” is as difficult to manage as a donkey or horse. None of these respond to reason but must be driven by whip, halter, or rod.
4–5 Responding to fools. The one who responds to a fool appears like a fool. One should not descend to that level of thought. To get into an argument with a fool makes one look like a fool as well (“or you will be like him”). On the other hand, the one who rebukes a fool discourages him from thinking too highly of himself; there are times when it is wrong to be silent (cf. 2Co 11:16–17; 12:11). How can these proverbs both be true? In negligible issues one should just ignore stupid persons; but in issues that matter, they must be dealt with lest credence be given to what they say.
6 Fools are useless as messengers. To use a fool as a messenger is to invite trouble. Sending a messenger is like having another pair of feet; sending a fool on the mission is not only no help, it is like cutting off the pair of feet one has—it is a setback! “Violence” (GK 2805) means injustice or violent social wrongs; “drinking violence” is metaphorical for suffering violence. That is, sending a fool on a mission will have injurious consequences. It is better not to send a message at all than to use a fool.
7 Fools are dense. Proverbs are useless to fools—as useless as a lame man’s legs, which hang down, preventing him from going too far. The fool does not understand the “proverb,” has not implemented it, and cannot use it correctly and profitably.
8 Honor is inappropriate to fools. Honoring a fool is not only counterproductive, it is absurd. It is like “tying a stone” in a sling. If you honor a fool, what is intended cannot be accomplished—he would still be a fool.
9 Fools’ use of proverbs. It is painful to hear fools use proverbs. The illustration is that of a “thornbush in a drunkard’s hand.” The drunkard does not know how to handle the thornbush because he cannot control his movements and so gets hurt. A fool can read or speak a proverb but will be intellectually and spiritually unfit to handle it; he will misuse it and misapply it. It is at just such a time as this that he should be answered (see v.5).
10 Fools are dangerous. Hiring a fool or a stranger is dangerous. The one who hires such a person is compared to “an archer who wounds at random.” This line is difficult because it can be translated in different ways, but it does express something negative. Anyone who hires a fool or a stranger gives them ample opportunity to do great damage. The undisciplined hireling will have the same effect as an archer’s shooting at random.
11 Fools persist in folly. Fools repeat their disgusting mistakes. No matter how many times they are warned, they never learn, not even from experience, but repeat their “folly.” The simile of a dog returning to his vomit is graphic and debasing (cf. 2Pe 2:22).
12 Self-conceit. Those who think they are wise are almost impossible to help. The saying uses a comparison to stress how difficult it is to curb self-conceit—a fool has more hope. Self-conceit is actually a part of the folly the book decries, because for someone to think that he is wise when he is not makes him a “conceited ignoramus.”
13–16 On laziness. These verses can be termed the “Book of Sluggards.” The sluggard uses absurd excuses to get out of work (v.13; cf. 22:13). Sluggards do not think they are lazy and so are self-deceived: they would say that they are realists and not shirkers (v.13), that they are below their best in the morning and not self-indulgent (v.14; humor is used here; cf. 6:9–10; 24:33), that their inertia is an objection to being hustled (v.15; cf. 19:24), and that they are sticking to their guns and not mentally indolent (v.16), even though they are filled with self-conceit.
17 Meddling in a quarrel. Anyone who interferes in someone else’s quarrel or fight is asking for trouble. The comparison is with grabbing a dog by the ears. This was dangerous, for dogs in the ancient world were not domesticated but wild, like jackals.
18–19 Deceptive speech. It is dangerous to deceive someone out of jest. Anyone who does this is like a “madman” shooting deadly arrows. By comparing the joker to a madman, the sage describes him as irresponsible and dangerous—he may hurt people while thinking it is all good fun.
20–22 On gossipers and quarrelsome people. One good way to prevent a “quarrel” is to restrict “gossip,” just as one can end a fire by withholding wood (v.20). But gossip is appealing (v.22); it is like “choice morsels” that are eagerly and thoroughly devoured by those who hear them (see 18:8 for more on gossip). Quarrelsome people start fights (v.21). Their quarreling is like piling fuel on the fire—strife flares up again and again.
23–25 Deceptive speech. The sage compares hypocritical speech to the glazing over of an earthen pot. Glaze makes it look dazzling and certainly different from the clay that it actually is. In the same way, “fervent” (lit., “burning,” “glowing”; GK 1944) lips conceal an evil heart. On the surface what a person says fervently may be pleasing, perhaps speaking “charming” words of affection; but they merely cover one’s true nature as one plotting evil. Thus the sage warns the disciple: “Do not believe” such people, for there are countless (seven) abominations they have planned. It takes great shrewdness and wisdom to discern who can be believed.
26–27 On retribution. Concealed malice will inevitably be made known. Verse 26 is concerned with how and where evil will be exposed; the sage assumes that righteousness will ultimately be victorious. Verse 27 suggests that whatever people sow they reap. It gives two illustrations—digging a pit and rolling a stone. The digging refers to laying a trap for someone, and rolling a stone is probably rolling it on someone. Measure for measure justice is in view—he will fall into his own pit, or the stone will roll on him. For examples consider Haman (Est 7:10) and Daniel’s enemies (Da 6:24–28).
28 Deceptive speech. Deceptive speech brings ruin without regard for those it may hurt. The two lines portray the evil person who deceives as one who ruthlessly ruins people. The “ruin” could be on himself (an idea that fits the context of v.27) or on others (which seems to be the point of the verse).
Chapter 27
1 Plans in an uncertain future. Presumption about the future is dangerous because the future is uncertain. The verse is not ruling out wise planning for the future, only one’s overconfident sense of ability to control the future—no one can presume on God’s future (cf. Jas 4:13–16; cf. also Mt 6:34; Lk 12:20). Rather, humility is required; one must live from day to day, grateful for the life one has from God, with the awareness that it may be withdrawn at any time. A second application of the verse would be not to postpone to an uncertain future what is in one’s power to do at once.
2 On humility and praise. It is best to let other people praise you, for your reputation comes from what others think of you, not from what you say about yourself. Self-praise is a form of pride, even if it begins with little things (such as who you know, where you have been, etc.), and it does not establish a reputation. “Someone else” in this proverb is literally “stranger” (GK 5799)—a person who can speak more objectively about your accomplishments and abilities.
3 Provocation by fools. Stone and sand are heavy, and whoever carries them knows the work is exhausting and painful. But more tiring is a fool’s provocation, for the mental effort it takes to deal with it is more wearying than physical work—the fool brings a spiritual malaise for others to endure.
4 Jealousy. The sage focuses attention first on anger that is ruthless and destructive (lit., “a flood of anger”; see Job 38:25; Ps 32:6; Na 1:8 for the imagery used for destruction). In contrast “jealousy” (GK 7863), here in the negative sense (as opposed to the positive sense of “zeal” to defend a threatened institution for the right reasons), is a raging emotion that defies reason at times and takes the form of destructive violence, like a consuming fire (see Pr 6:32–35; SS 8:6–7).
5 Reproof as a part of love. Direct reproof is better than unexpressed love. “Open rebuke” is a frank, direct word of honest criticism or disapproval (from either a friend or foe). “Hidden love” is a love that is too timid, too afraid, or not trusting enough to admit that reproof is a part of genuine love; such love is morally useless. In fact, one might question whether or not it is sincere (see also 28:23; 29:3).
6 Value of reproof. Reproof given in love is superior to insincere expressions of affection. The wounds of a friend “can be trusted” because they are meant to correct (see 25:12; Dt 7:9; Job 12:20). But an enemy’s kisses are deceptive (e.g., the deceitful kiss of Judas [Mk 14:43–45]), in spite of their profusion.
7 Need versus desire. Those who have great needs are more appreciative than those who are satisfied. Most agree that this proverb is capable of wider application than eating; it can apply to possessions, experiences, education, etc.
8 Security abandoned. To stray from home is to lose security. The parallelism compares a bird that “strays” from a nest with the man who “strays” from home. The reason for his straying is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be more general, simply asserting that those who wander lack the security of their home and can no longer contribute to their community life.
9 Advice from a friend. Advice from a friend is pleasant—just as perfume and incense bring joy to people. The second line is difficult. Many interpreters take it to mean the advice or counsel of a friend sweetening the soul.
10 Helpful friends. A friend who is available is better than a relative who is not. The conflict between 17:17 and 27:10b may be another example of presenting two sides of the issue, showing that such a matter cannot be resolved with one simple teaching. We should maintain relationships with family and friends but also realize that a neighbor who lives close to us will be more help than a relative who lives at some distance.
11 Teaching vindicated. A wise son (i.e., disciple) enables a father (i.e., teacher) to defend himself against his critics. The expression “treats me with contempt” refers to the taunting or criticizing of the instructor as a poor teacher. Teachers are usually held responsible for the faults and weaknesses of their pupils; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (see also 1Th 2:19–20; 3:8).
12 Wisdom wary of evil. Avoiding the pitfalls in life requires wisdom (see 22:3). The contrast is between the “prudent” (GK 6874) and the “simple” (GK 7343); the first is the mature person who has developed a wariness (1:4), while the latter is the inexperienced youth who stumbles into things. The verse is a motivation for the naive to be trained; for life would be far less painful for them if they knew how to avoid life’s dangers.
13 Obligations fulfilled. People must be held to their obligations, no matter how foolishly they were made (see also 20:16).
14 Inappropriate greeting. How, when, and why we say what we say is important. On the surface this verse appears to be describing one who comes in early and loud with a blessing or greeting; such a one is considered a nuisance (“it will be taken as a curse”). But “blesses” and “curse” may also refer to the loud adulation of a hypocrite, the person who goes to great length to create the impression of piety and friendship but is considered a curse by the one who hears him.
15–16 A quarrelsome wife. A quarrelsome mate is an unbearable irritant (see 19:13). Verse 16 adds the idea that the quarrelsome wife is also uncontrollable, like elusive winds that can gust at any moment, or like oil that one cannot control with the hand.
17 Helpful criticism. Constructive criticism between friends develops character and personality. The Talmud applied this proverb to two students sharpening each other in the study of the Torah.
18 Rewards for service. Those who faithfully serve will be rewarded in kind, just as one who takes care of a fig tree will eat its fruit. The fig tree needed closer attention than other plants; thus the analogy implies that the servant performs meticulous service for his master, anticipating the needs and watching over his charge. Such a servant will not go unrecognized and unrewarded (see also 22:29; 2Ti 2:6, 15).
19 Character traits reflected in thoughts. The verse literally says, “As water face to face / so a man’s heart to a man.” The simplest way to take it is to say that as clear water gives a reflection of the face, so the heart reflects the true nature of the man. Through looking at our heart attitudes we come to true self-awareness.
20 Desires are insatiable. The desires of human beings are as insatiable as “Death” and “Destruction,” expressions for the underworld (see 15:11). Generations of people have gone headlong into the world below; yet it is never satisfied. In the same way, what a person desires is “never satisfied.”
21 Praise as a test. Public opinion, or the praise of others, is normally a good barometer of the qualities and contributions of a person. The comparison of the point is with the crucible for silver and the furnace for gold—they refine and reveal the pure metals. Public praise certainly did form a test for Saul and David (1Sa 18:7), David coming out the better for it. But there is the other side of the matter as well, that righteousness will be denounced (Mt 5:11).
22 Folly is unalterable. Folly cannot be removed by force. The proverb uses the imagery of grinding grain in a mortar with a pestle, i.e., pulverizing, to discuss physical punishment for the fool. Since folly is his nature, it will not be removed from him.
23–27 Wealth is transitory. People should preserve what income they have because it does not long endure. Verse 23 provides the main instruction—take care of your livelihood. The motivation for this is that riches do not last long. The reasoning for wise care of income continues in the second half of the poem—the protasis is in v.25 and the apodosis in vv.26–27—if the growth is removed, then they can sell and use their livestock. The poem shows the proper interplay between human labor and divine provision.
Chapter 28
1 Confidence of the righteous. In contrast to the fear of the wicked who flee when “no one pursues,” the faith of the righteous builds confidence. This proverb implies that the wicked, prompted by a guilty conscience or a fear of judgment, become fearful and suspicious of everyone. But the righteous, who seek to find favor with God and others, have a clear conscience and thus no need to look over their shoulders.
2 Stability in government. A nation’s stability comes with ruler who is discerning and knowledgeable. The reference to “many rulers” indicates that during rebellious times a nation has many changes of power or many people vying for power (cf. the period of the judges and the days of the northern kingdom of Israel with its nine dynasties as examples of political instability due to sin).
3 Oppressive rulers. A ruler who oppresses the poor destroys his own dominion. The first line introduces the subject matter—one who oppresses the poor—and the second line tells of the effect—like a driving rain he destroys and leaves nothing in the land (i.e,, only the hardiest survive). The Hebrew text has “a poor man oppresses the poor” (see NIV note); if retained, it means that one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case.
4 Respect for law. Obedience to the law determines one’s attitude toward law-breakers. The contrast is between “those who forsake the law” and “those who keep the law.” The former “praise the wicked,” while the latter “resist them.” Praising the wicked may mean calling them good, i.e., no longer able to discern good from evil (cf. Ro 1:18–32).
5 Perceiving justice. The contrast here between those who are evil and those who seek the Lord concerns the perception of justice. “Justice” (GK 1907) refers to the legal rights of people; but there are always those who believe justice is that which benefits them—otherwise it is not justice. To “seek the LORD” originally meant trying to obtain an oracle from God (see 2Sa 21:1) but then came to refer to devotion to God (i.e., seeking to learn and to do his will). Only people attuned to the divine will can fully perceive what justice is. Without that standard, legal activity can easily become self-serving.
6 Righteousness better than unjust wealth. Honest poverty is better than dishonest wealth. The verse only contrasts a poor man with integrity and a perverse rich man (cf. vv.8, 11, 20, 22, 25, 27; also 19:1), without recognizing that there are rich people with integrity and poor people who are perverse. The word for “ways” suggests that the person has double ways, i.e., he is hypocritical, a double dealer.
7 On the obedient. One who is obedient to the law will be discerning enough to lead an untarnished life. “Law” (GK 9368) may mean instruction, perhaps originally for this verse a father’s instructions; but in this chapter that stresses religious piety, it probably refers to the law (though in Proverbs a father’s instruction harmonizes with the law). The son who becomes a “companion of gluttons” has not kept the law; he shames his father because such profligacy brings disrespect on the family.
8 Wealth unjustly gained. Wealth amassed by unjust means will eventually go to the poor. The law prohibited making a commission or charging interest (see Ex 22:25; Lev 25:36–37; Dt 23:20; Ps 15:5). These laws were concerned with the necessities of life; if the poor needed help, the wealthy should give it to them as charity—they were not to take advantage of another Israelite’s plight.
9 Prayer of the lawless unanswered. God will not listen to the prayers of those who will not listen to him. The prayer certainly will not be a proper prayer; someone who refuses to obey God cannot pray according to God’s will—he will pray for some physical thing, perhaps even making demands on God. Of course, a prayer of repentance would not be an abomination to the Lord. But in general, God’s favor is enjoyed by the righteous, and his abomination is incurred by the wicked.
10 Just rewards. Destruction awaits those who corrupt others; rewards await those who have integrity. The line shows that the wicked will be caught in their own devices; but it also shows that the righteous are corruptible—they can be led into morally bad conduct (see 26:27; see also Mt 23:15).
11 Self-deceit. Here is another contrast between the rich and the poor. In this one the rich man is filled with self-conceit, but the discerning poor man “sees through” the pretension.
12 Righteousness in government. People flourish under righteous administrations. The contrast is between the situation when the wicked come to power and when the righteous triumph.
13 Effectual repentance. Repentance and renunciation of sin bring God’s mercy and blessing. This verse, unique in Proverbs, captures the theology of forgiveness found in passages such as Ps 32:1–5 and ljn 1:6–9. The contrast is between the one who “conceals” personal sins and the one who “confesses and renounces them.” The former will not prosper; the latter will find God’s “mercy.”
14 Fear of the Lord. One’s prospects in this life depend on reverential fear. The verse contrasts the one who “always fears” with the one who “hardens his heart.” The first is blessed, while the second falls into trouble. The verse gives no object for “fear”: various translations have assumed that it would be the Lord (so NIV), especially in the book of Proverbs. But it may be that the verse means fear of sin. In other words, the one who is always apprehensive about sin and its results will be more successful at avoiding it and finding God’s blessing.
15 Wicked rulers. Political tyrants are dangerous and destructive. A wicked leader who rules over “helpless people” is compared to a “roaring lion” and a “charging bear”—beastly, powerful, insensitive, and in search of victims (cf. the animal imagery used in Da 7:1–8 for ruthless world rulers). The poor crumple under such tyrants because they cannot meet their demands.
16 Good versus bad rulers. The righteous ruler, not the tyrant, will remain in power. A tyrant will inevitably face the danger of rebellion and even assassination. A righteous administration, on the other hand, pleases the people and God, who preserves it.
17 Effects of guilt. The guilty fugitive will be isolated. This verse has some difficulties for the interpreter. The second line is either saying that it is futile to try to support a murderer on the run or that one should not interfere.
18 Security based on integrity. Integrity brings security; perversion brings insecurity. That is, the result of a righteous lifestyle is being “kept safe,” whereas the wicked will fall.
19 Results of diligence. Prosperity depends on diligent work (see 12:11). There is a meaningful repetition here: the diligent person will have “plenty of bread,” but the lazy person will have “plenty of poverty” (cf. NRSV).
20 Faithfulness. The “faithful man” is contrasted with the one who is “eager to get rich.” The idea is that the first is faithful to his obligations to God and to other people; but the one who hastens to make riches is at the least doing it without an honest day’s work and at the worst dishonestly. In a hurry to acquire wealth, he falls into dishonest schemes and bears the guilt of it—he will not be unpunished.
21 Injustice through bribery. Partiality in judgment is wrong, even though easily acquired. To show partiality destroys justice (see 18:5; 24:23; Lev 19:15; Dt 1:17; 16:19). The second line probably means that a man can be bribed for a very small price (i.e., piece of bread).
22 Effects of avarice. Avarice inevitably leads to poverty. Here we meet the man with the “evil eye” again (cf. 23:6, where this expression was used for the selfish, “stingy man”). The presumption is that this person’s greed involves sin, for which he will be punished with poverty.
23 Reproof preferable to flattery. In the final analysis rebuke will be better received than flattery. The flattering tongue may be pleasing for the moment, but it will offer no constructive help like the “rebuke” (see also 15:5, 12; 25:12; 27:5–6; 29:5).
24 Robbing parents. Whoever robs one’s parents, no matter how one seeks to justify it, is a destroyer. The point seems to be that of prematurely trying to gain control of the family property through some form of pressure and in the process reduce the parents’ possessions and standing in the community. He could say, “It’s not wrong,” because he could reason that it would be his someday anyway.
25 Greed versus trust. The “greedy man” is pitted against the one “who trusts” the Lord. The first one is completely selfish and usually ruthless. His attitudes and actions stir up strife because people do not long tolerate him. He pushes so hard for the things he wants that his zeal becomes a hindrance to obtaining them. Conversely, the true believer, who is blessed by God, will be made abundantly prosperous.
26 On self-sufficiency. Security comes from a life of wisdom, not from self-sufficiency. One who trusts in oneself stands in stark contrast to one who follows the wisdom from above that this book has been teaching.
27 Generosity versus indifference. Generosity is rewarded but indifference is cursed (see also 11:24–26; 22:9). The generous do not miss what they give away, but those indifferent to the needs of the poor will be cursed often—by the poor, no doubt.
28 Stability in righteous government. The righteous flourish when wickedness is removed from government (see also 11:10; 28:12; 29:2, 16).
Chapter 29
1 Stubbornness. The verse is a warning about the peril of persisting in sin; it uses the image of the “stiff neck” to portray the obstinate person who disregards all rebukes (see Ex 32:9). The opposite of the stiff neck is a bending neck, i.e., submission. The stubborn person does not foresee misfortune and so will suddenly “be destroyed” without any healing. For similar proverbs see 6:15; 13:18; and 15:10.
2 Effect of righteousness on morale. Good people can enjoy life when righteousness predominates in government. There is rejoicing then, but people always suffer under wicked regimes (see 11:10–11; 28:12, 28).
3 Effect of wisdom on the family. Wisdom ensures joy and prosperity for the family. In contrast to the wise person who brings “joy” to his father is the son who brings grief by squandering his wealth on “prostitutes.” For the financial consequences of vice, see chs. 1–9 (esp. 5:10; 6:31).
4 Security through justice. This verse contrasts a king who makes the nation secure with one who “tears it down.” The former brings prosperity by championing “justice”; the latter is “greedy for bribes.” The idea of “bribes” (GK 9556) is not the point; this king breaks the backs of the people with demands for monetary gifts (see 1Sa 8:11–18), and this causes divisions and strife.
5 Deceptive speech. The subject of this verse is one who “flatters his neighbor.” Such flattering works by deception and guile. There is some uncertainty of the referent in the second line: “he spreads a net for his steps.” This could refer to a net spread for the one flattered or for the flatterer himself. The latter would make the verse more powerful (see also 2:16; 7:5; 26:28; 28:23).
6 Security of the righteous. Only the righteous can enjoy a sense of security. The sage observes that the “evil man” is caught in his own sin (cf. v.5), but the righteous sing and are glad—two expressions that signify their confidence; they have no fear of snares and so can sing.
7 Justice for the poor. Only the righteous champion justice for the poor; they care about (lit., “know,” i.e., “have sympathetic knowledge of”) justice for the poor (see 20:8; 31:5, 8). But the wicked do not “discern knowledge”—they have no such interest or insight into the problems of the people (see Job 29:12–17).
8 Wisdom in averting anger. The wise maintain peace and harmony in society. They “turn away anger” rather than stir up strife. The “mockers” are those who laugh at moral obligations and stir up the baser passions of their fellow citizen, like kindling a fire. Such scoffers make dangerous situations worse, whereas the wise calm things down and ensure peace in the community.
9 Strife exacerbated. It is a waste of time to try to settle a dispute calmly or rationally with a fool. To go into court with a fool, you have to reckon with unreasonable and objectionable behavior. Whether this “fool” is angry or laughing, there is no possible resolution to the matter (cf. Pr 26:4 and its warning not to answer a fool).
10 Righteousness hated by the wicked. Bloodthirsty people loathe the integrity of the upright. Because they despise all sense of decency, they seek to destroy it. The second line forms a contrast; literally it reads, “as for the upright, they seek his life.” “Seeking a life” was usually a hostile act, but here the contrast requires the idea of “seek to preserve a life” (NIV interprets this verse differently).
11 Self-control. It takes wisdom to restrain anger. This proverb contrasts “fools,” who let out all their anger and are at the mercy of any moment when they happen to feel irritation, and the wise, who control their anger (see also 16:32; 25:28).
12 On lies. Once a ruler begins to listen to lies, his court will be corrupted. The point is that courtiers adjust themselves to the prince—when they see that deception and court flattery win the day, they learn how the game is played (see 16:10; 20:8; 25:2).
13 Life from God. Regardless of status or circumstances, all people receive their life from God. The imagery of giving sight means that God gives the light of life (see Job 33:30; Ps 13:3). God creates and controls them all (see 22:2).
14 Treatment of the poor. The duration of an administration depends on its moral character. It is important to guarantee fair and just treatment for all, especially the poor. To fail to do so is immoral (see 16:12; 20:28; 25:5; 31:5).
15 Effect of discipline. Discipline makes a child’s behavior enjoyable (“a rod of correction” means “a correcting rod”). The focus on the mother in the last part is probably a rhetorical variation for the parent (see 17:21; 23:24–25) and not meant to assume that she will do the training (see also 13:24; 23:13).
16 Certainty of judgment. No matter how much wickedness spreads in the land, righteousness will live to see it destroyed (though this verse does not say when or how).
17 Effect of discipline. A disciplined child will bring contentment to parents (see also 19:18).
18 Obedience to revelation. A nation’s well-being depends on obedience to divine revelation. This popular verse refers to two forms of divine revelation, vision and law. The first line is worded negatively—if there is “no revelation” (or “vision”; GK 2606), the people “throw off restraint” (cf. Ex 32:35). “Vision” refers to divine communication to prophets (as in 1Sa 3:1). The prophetic ministry was usually in response to the calamitous periods, calling the people back to God. If revelation is absent, people can expect spiritual and political anarchy. The second line provides the positive wording: there is a blessing for the one who keeps the law.
19 Method of discipline. It is not sufficient to train slaves by words alone. That is, slaves must be treated like sons (i.e., they frequently had to be corrected). This verse is probably a general observation on the times; doubtless there were slaves who did better (e.g., Joseph in Egypt; Daniel in Babylon).
20 Rash speech. It is easier to train a fool than to correct rash speech. The focus in this verse is on the one who speaks before thinking something through. The prospects of the fool are better, for rash speech cannot easily be remedied (see 26:12; Jas 3:8).
21 Lack of discipline. If someone pampers a servant from youth, in the end (of this procedure) such a person will have “grief.” The idea of “grief” comes from the LXX (cf. NIV note).
22 Anger. Anger brings strife. The lines focus on the “angry man”—one who is given to anger and not merely temporarily angry. Not only does such a one stir up “dissension,” but in so doing he also causes sin in himself and in others (see also 14:17, 29; 15:18; 16:32; 22:24).
23 Pride and humility. A humble spirit brings honor and respect, whereas pride leads to abasement (see Lk 14:11; 18:14).
24 Entanglements of sin. An accomplice in crime will find no easy way out of his dilemma. This verse is a little confusing; it describes the accomplice of a thief as his own enemy (lit., “he hates himself”)—he hears a curse and will not speak up. According to Lev 5:1, if a witness does not speak up, he is held accountable for the crime. The case here might be where the guilty person is unknown; and when a curse is pronounced on that unknown culprit, the accomplice hears it but cannot speak up. So the curse attaches itself to him as well.
25 Security via faith in the Lord. True security is the result of trusting God and not other humans. Fear of others becomes a snare when it gets to the point of letting others control your life—their opinions and attitudes put subtle pressure on you, even hindering you from speaking the truth or doing what is right. Release from such bondage comes when people put their faith in the Lord alone (see 10:27; 12:2; Ac 5:29).
26 Justice from God. True justice ultimately comes from God. The great miscalculation is to assume that true justice depends on some ruler and that supplication must be directed first to him.
27 Hatred. The righteous and the wicked mutually detest the lifestyles of each other.
VI. The Words of Agur (30:1–33)
A. The Title (30:1)
1 The heading for this section identifies the words that follow as those of Agur, the son of Jakeh, for Ithiel and Ucal. There have been many attempts to interpret these names. It is most likely that someone other than Solomon wrote these sayings; they have a different, almost nonproverbial, tone to them.
The section is also entitled an “oracle” (Heb., massa; GK 5363). This word usually describes a prophetic oracle of some kind, though it is possible that Massa might be a place.
B. Agur’s Confession and Petition (30:2–9)
1. Confession of ignorance (30:2–4)
2–3 Agur confesses that he is ignorant of the ways of God. He begins by lamenting that he has not learned wisdom, i.e., that he is not one of those who profess to understand the Holy One. “Ignorant” (GK 1280) refers to his intellectual dullness; he is like the lower animals (Pss 49:10–12; 73:22). The “Holy One” in this section is in the plural as in 9:10.
4 To make his point Agur includes five questions. These, like Job 38–41 or Pr 8:24–29, focus on divine acts to show that it is absurd for mortals to think that they can explain God’s works or to compare themselves with God. These questions display human limitations; they may have a sarcastic tone, implying that some people think they understand the phenomena of the universe. The first question, accordingly, could refer to a human (“Who has gone up to heaven?”) but may simply refer to God as the other questions do. The final question seeks to identify this sovereign God. To know a person’s “name” is to exhibit power over and closeness to that person. The parallel reference to “son” has been identified as Israel, as a simple poetic parallelism for “his name,” and (by Christian interpreters) as a reference to the Son of God.
2. Affirmation of the reliability of God’s word (30:5–6)
5 Agur affirms that God’s word is pure (NIV, “flawless”; GK 7671); this word, used elsewhere of purifying metal, is that God’s word is trustworthy: there is nothing deceitful or false in it. The second half of the verse explains this meaning: it is safe to take refuge in the Lord (see Pss 12:6; 18:31).
6 This confidence is followed by a warning not to add to the Lord’s words (see Dt 4:2), a tendency that is all too common.
3. Prayer (30:7–9)
7–9 Agur prays that God will prevent him from becoming deceitful and self-sufficient. He wants to be honest in all his dealings, and he wants a life of balanced material blessings. He reasons that if he has too much, he might become independent of God (see Dt 8:11–14); and if he has too little, he might steal and thus profane God’s name. So acknowledging his own ignorance, relying on God’s word for security in life, and praying that God will keep him from falling into temptation, Agur is ready to offer his words.
C. The Admonition of Agur (30:10–33)
1. Noninterference in domestic situations (30:10)
10 The advice here is not very clear on first reading. The warning could be taken literally: Do not slander a servant to his master; for if it is not true, then he will make you look small, and you will be found guilty. Another view is that the verse refers to the delivery of a fugitive slave to his master. “Slander” in this case would refer to denouncing, i.e., accusing to authorities (see Dt 23:15–16). The advice then would be not to meddle in the affairs of someone else.
2. Four evil things (30:11–14)
Possibly there was a heading for this section at one time (“Three things, yea four. . . .”). All the things listed here begin with the word dor (“generation,” meaning a class or group of people; see also Mt 11:16).
a. Disrespect for parents (30:11)
11 The first observation is that there is a segment of society that lacks respect for parents, in spite of the law (cf. Ex 21:17; Pr 20:20). The negative statement (“do not bless”) follows the positive (“who curse”); “cursing” a parent could refer to defaming, treating lightly, or showing disrespect in general.
b. Self-righteousness (30:12)
12 “Filth” (GK 7363) often refers to physical uncleanness, but here it is moral defilement (cf. Isa 36:12; Zec 3:3–4). There is a generation, a group of people, who may observe all outer ritual but pay no attention to inner cleansing (see Isa 1:16; Mt 23:27). Such hypocrisy is harmful in every walk of life.
c. Pride (30:13)
13 The eyes of the proud are “high” (NIV, “haughty”; GK 8123) and their eyelids “disdainful” (GK 5951). These expressions refer to their arrogant attitude—the lofty view of themselves and the corresponding contempt for others (see also 6:17; Ps 131:1).
d. Oppressing the poor (30:14)
14 The imagery of the first half of the verse captures the rapacity of their power—their teeth and their jaws are swords and knives. The second part explains that they devour, like a ravenous and insensitive beast, the poor and the needy (see 31:8–9). Those who exploit and destroy other people are beasts.
3. Insatiable things (30:15–16)
15a Things that seem never to be satisfied are problematic for the normal enjoyment of life. The meaning of v.15a and its relationship to vv.15b–16 have been debated for some time. The “leech” is the symbol of greed because it sucks blood through its two suckers (here called its “two daughters” who cry “Give! Give!”).
15b–16 There probably is a relationship in the numbering between v.15a and vv.15b–16: two daughters, three insatiable things, and four things that never say enough. The four insatiable things are then listed: “Sheol” (NIV “grave”; GK 8619), the abode of the dead (see also 27:20); the barren womb of one whose desire for children is all consuming (see Ge 16:2; 30:1); land that is not satisfied with water; and fire that continues until stopped.
There is no clearly stated ethical lesson; these are basic observations of life. But one point that could be made is that greed, symbolized by the leech, is as insatiable as these other things.
4. Punishment for parental disrespect (30:17)
17 Severe punishment awaits those who show disrespect for their parents. The sentence focuses on the “eye” that “mocks” a father and despises obedience to a mother. The eye manifests the inner heart attitude—so the contemptuous look runs deep. The punishment is talionic—the eye that mocks will be pecked out by the birds. By these images the sternest punishment is held out for those who hold their parents in such contempt.
5. Amazing things in nature (30:18–19)
18–19 Many things in nature are amazing but incomprehensible. This little observation also begins with the numerical formula “There are three things that are too amazing for me, four that I do not understand.” The verb “amazing” (GK 7098) basically describes what is wonderful, surpassing, incomprehensible (cf. Ge 18:14; Jdg 13:18; Ps 139:6; Isa 9:6). The sage can only admire the wonders of nature—he is at a loss to explain it all.
It is not easy to discover what the four things have in common. They all are linked by the word “way” (GK 2006, meaning a course of action) and by a sense of mystery in each area. Suggestions for a common theme include the following: (1) all four things are hidden from continued observation, for they are there in majestic form and then are gone, not leaving a trace; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relations and is slightly different than the first three.
The first entry is the way of the eagle in the sky, a marvelous creature soaring with apparent ease but certain determination and purpose, all hidden from the observer. Next is the way of the serpent on a rock. Here is the mysterious but smooth and efficient movement of a reptile without feet. The way of a ship in the sea portrays the magnificent movement of a vessel through a trackless sea. All these are marvelous to observe; they focus our attention on the majestic and mysterious movements in the sky, on the land, and on the sea.
The fourth mystery is “the way of a man with a maiden.” The word for “maiden” (almah; GK 6625) does not in and of itself mean “virgin” but rather describes a young woman who is sexually ready for marriage. What is in view here is the wonder of human sexuality. This mystery might begin with the manner of obtaining the love of the woman but focuses on the most intimate part of human relationships, which the sage considers to be wonderful. All of it is part of God’s marvelous plan for his creation and therefore can be fully enjoyed and appreciated without fully comprehending it.
6. The brazen woman (30:20)
20 Equally amazing is the insensitivity of the adulteress to sin. That this verse was placed here lends support to the idea that the previous verse is focusing on sexual intimacy in marriage; for just as that is incomprehensible (filling one with wonder), so is the way that human nature has distorted and ruined it. Carrying forward the use of the word “way,” this verse describes “the way of an adulteress.” It portrays an amoral woman more than an immoral one. The act of adultery is as unremarkable to her as a meal (the imagery of eating and wiping her mouth is euphemistic for sexual activity; see 9:17). It is incredible that human beings can engage in sin and then so easily dismiss any sense of guilt or responsibility, perhaps by rationalizing the deeds or perhaps through a calloused indifference to what the will of the Lord is for sexuality.
7. Abuse of position (30:21–23)
21–23 Certain people who are suddenly elevated in their status in life can be unbearable. The sage says that under these things the earth trembles and cannot bear it—obviously using humorous or satirical hyperbole to say that these changes shake up the order of life. This assumes that the elevated status was not accompanied by a change of nature. For example, it was not uncommon for a servant to become a king in the ancient Near East. It would be possible that once he became king, he would develop the mentality and disposition of a king and perhaps be better than the preceding ruler. But the “earth trembles” when a servant is king; unaccustomed to such dignity, he might become a power-hungry tyrant and oppressive ruler (e.g., Hitler). The second, a fool who is full of food, describes a fool who becomes prosperous but continues to be boorish and irreligious; but now he is overbearing and, worse yet, finds time hanging heavy on his hands. The third is the unloved woman who is married. Perhaps she is unattractive or odious, but also perhaps she is married to someone incapable of showing love. Being unloved, not sought or wooed, she is actually hated (see Ge 29:31, 33). The fourth is the maid who displaces her mistress. The tension from the threat of Hagar in Ge 16:5 and 21:10 shows how unbearable this could be. Such upheavals in the proper order of things make life intolerable.
8. Wisdom the key to success (30:24–28)
24–28 These verses focus on four things that are small but “extremely wise”: ants, rock badgers, locusts, and lizards. The wisdom exhibited in the ants concerns their forethought and organization to make provision for food; the wisdom of the rock badgers (NIV, “coneys”; cf. NIV note) is found in their ingenuity to find a place of security; the wisdom of the locust consists in its cooperation and order, which when massed in military division becomes a force for human beings to reckon with; and the wisdom of the lizard is in its elusiveness and boldness. In God’s creation wisdom manifests itself in a variety of ways, and humans can learn the value of wisdom over size and numerical strength.
9. Leadership qualities (30:29–31)
29–31 Leaders exhibit majestic qualities. There is a simple point to this observation: three things are “stately in their stride,” four move with “stately being.” Three examples come from the animal world, leading up to the fourth, the king, who has his army about him to defend against revolt.
10. A final admonition (30:32–33)
32–33 The sage advises those who have “exalted” themselves and “played the fool” and those who have “planned evil” to cease their efforts and control what they say; namely, “clap your hand over your mouth!” (cf. Job 40:4–5). The explanation for this warning is that it only causes strife. Two similes are used in the last verse, churning the milk and twisting the nose—both involve a pressing, the first producing butter from milk and the second drawing blood from the nose. In the same way stirring up anger (through pride and evil planning) produces “strife.” There is also a subtle wordplay here, for “nose” is related to “anger.” So the intent of this concluding advice is to strive for peace and harmony through humility and righteousness.
VII. The Words of Lemuel (31:1–9)
A. Title: The Words Taught to Lemuel by His Mother (31:1)
1 Nothing is known about King Lemuel. Jewish legend identifies him as Solomon and the advice as from Bathsheba from a time when Solomon indulged in magic with his Egyptian wife and delayed the morning sacrifices. But there is no evidence for this. The same question of translation for “oracle” (GK 5363) occurs here as in 30:1 (see comment on 30:1). This section is the only direct address to a king in the book—something that was the norm in the wisdom literature of the other countries. The instruction includes two warnings and then sound advice.
B. First Warning (31:2–3)
2–3 The king is warned not to spend his strength on sensual lust. The repetition of “son” shows the seriousness of the warning; and the twofold motivation adds to this impact—he is her son, and she has vowed him (cf. 1Sa 1:11). She advises him not to spend “his strength” or “his ways” on women. The term “vigor” (GK 2006) may allude to sexual intercourse (see 30:19) or in general refer to the heart’s affection or attention. “Women” in this passage are qualified as those who “ruin” (GK 4681) kings. Commentators note that this difficult term is close to an Aramaic word for concubine and an Arabic word that is an indelicate description of women. Whatever the precise meaning, the point of the verse is that while it would be easy for a king to spend his time and energy enjoying women, that would be unwise.
C. Second Warning (31:4–7)
4–7 Drinking wine and craving beer is not for kings. If this literally prohibits any use of such drinks, it would be unheard of in the ancient courts. Either excessive use of alcohol or troubling need for it (reflecting deeper problems) is what is meant. The danger, of course, would be to cloud the mind and deprive the oppressed of true justice. Verses 6–7 explain that a better use for strong drink is to relieve bodily suffering and mental distress. People in those conditions need to forget.
D. Instruction: Defend the Defenseless (31:8–9)
8–9 The king is to open his mouth (i.e., “speak up for”) for “those who cannot speak for themselves.” It is his responsibility to champion the rights of the poor and the needy, those who are left desolate by the cruelties of life (see 2Sa 14:4–11; 1Ki 3:16–28; Pss 45:3–5; 72:4; Isa 9:6–7).
VIII. The Wife of Noble Character (31:10–31)
The book of Proverbs comes to a close with the addition of this poem about the woman of valor. A careful reading of the passage will show that her value is derived from her character of godly wisdom that is beneficial to her family and to the community as a whole. Traditionally this poem was recited by husbands and children at the Sabbath table on Friday night. Christians too have seen it as a paradigm for godly women.
The theme of the poem, the wife of noble character, captures the ideals of wisdom that have filled the book. It may well be that this is more the point of the composition than merely a portrayal of the ideal wife. The woman here presented is a wealthy aristocrat who runs a household estate with servants and conducts business affairs—real estate, vineyards, and merchandise—domestic affairs, and charity. It would be quite a task for any woman to emulate this pattern. Some see this woman as an idealized wife, in an ideal home, in an ideal society—she is not just some man’s dream woman but represents a universal type of woman. Others have also recognized that more is going on here than a description of the ideal wife. After all, the work says nothing about the woman’s personal relationship with her husband, her intellectual or emotional strengths, or her religious activities. In general it appears that the woman of ch. 31 is a symbol of wisdom. If this is so, then the poem plays an important part in the personification of wisdom in the ancient Near Eastern literature. Indeed, many commentators rightly invite a contrast to the earlier portrayals of Dame Folly lurking dangerously in the streets—she was to be avoided—and Lady Wisdom, who is to be embraced. The Lady Wisdom in this chapter stands in the strongest contrast to the adulterous woman in the earlier chapters.
Several characteristics of this poem should be noted in order to appreciate its impact on the teaching of wisdom. First, the entire poem is arranged alphabetically (a pattern known as an acrostic). This means the first word of each line begins with a letter of the Hebrew alphabet in sequence. Most commentators recognize that such a pattern makes the work uneven and somewhat random in its organization. Nevertheless, the arrangement made memorization easier and perhaps also served to organize the thoughts. We may say, then, that the poem is an organized arrangement of the virtues of the wise wife—the ABC’s of wisdom.
Second, the passage has striking similarities with hymns. Usually a hymn is written to God, but here apparently it was written to the wife of noble character. A comparison with Ps 111, a hymn to God, illustrates some of the similarities. The psalm begins with “Praise the LORD”; this is reflected in Pr 31:31, which says, “Her works bring her praise.” Psalm 111:2 speaks of God’s works; Pr 31:13 speaks of her works. Psalm 111:2 says that the works of the Lord are searched or “pondered”; Pr 31:13 says that she “selects” wool and flax. Psalm 111:3 says that the Lord’s work is honorable (NIV, “majestic”); Pr 31:25 ascribes strength and “dignity” to the woman. Psalm 111:4 says that the Lord is gracious and full of compassion; Pr 31:26 ascribes the law of compassion to the woman. Psalm 111:5 says that the Lord gives “food”; Pr 31:15 says that the woman provides “food” for her house. Psalm 111:10 says that the fear of the Lord is the beginning of wisdom—the motto of Proverbs; Pr 31:30 describes the woman as fearing the Lord. Psalm 111:10 says that the Lord’s praise will endure; Pr 31:31 says that the woman will be praised for her works. It is clear that Pr 31 is patterned after the hymn to extol the works of wisdom.
Third, the passage has similarities with heroic literature. The vocabulary and the expressions in general have the ring of an ode to a champion. For example, “woman of valor” (v.10; NIV, “woman of noble character”) is the same expression one would find in Judges for the “mighty man of valor” (Jdg 6:12; NIV, “mighty warrior”); “strength” (vv.17 [NIV, “vigorously”], 25) is elsewhere used for powerful deeds and heroics (e.g., Ex 15:2, 13; 1Sa 2:10); “food” (v.15) is actually “prey”; “surpass them all” (v.29) is an expression that signifies victory.
Putting these observations together, one would conclude that Pr 31:10–31 is a hymn to Lady Wisdom, written in the heroic mode. Wisdom is personified as a woman because the word “wisdom” is a feminine noun and naturally suggests it (cf. ch. 8), and because the woman is an excellent example of wisdom by virtue of the variety of applications it receives—at home, in the market, with charity, in business. A personification of wisdom allows the writer to make all the lessons concrete and not abstract (we can see them in action in everyday life); it provides a polemic against the literature of the ancient world that saw women as decorative—charm and beauty without substance; and it depicts the greater heroism as moral and domestic rather than as exploits in battle.
The poem certainly presents a pattern for women who want to develop a life of wisdom; but since it is essentially about wisdom, its lessons are for both men and women to develop. The fear of the Lord will inspire people to be faithful stewards of the time and talents that God has given; wisdom is productive and beneficial for others, requiring great industry in life’s endeavors; wisdom is best taught and lived in the home—indeed, the success of the home demands wisdom; and wisdom is balanced living, giving attention to domestic responsibilities as well as business enterprises and charitable service.
A. Praise in General (31:10–12)
10 The introductory rhetorical question establishes the point that the wife of noble character is not easily found; but when she is, she is a treasure. Her description as “a wife of noble character” signifies that she possesses all the virtues, honor, and strength to do the things that the poem will set forth. This woman, like wisdom, is worth more than rubies (cf. 3:15; 8:11).
11–12 The noble woman’s husband lacks nothing of value. The term “value” (GK 8965) usually means “plunder”; the point may be that the gain will be as rich and bountiful as the spoils of war. The capable woman inspires the confidence of her husband because in her business and domestic enterprises she proves able (cf. 1Sa 24:2). In any marriage, but especially when a large household is involved, such trust in the wife’s abilities is essential.
B. Industrial Pursuits of the Household (31:13–15)
13–15 Now the cataloging of activities begins. The picture presented is of a large household that requires supervision. All indicators suggest that it is a wealthy and honorable household. This noble woman takes the responsibility to see that food and clothing are provided, making the choices, working with her hands, and ensuring that the food for the day will be there. The simile with the merchant ships suggests that she brings a continual supply of abundance.
C. Financial Enterprise (31:16–18)
16–18 This part of the account portrays the noble wife as a shrewd business woman, making wise investments from her earnings. There is no foolish purchasing nor indebtedness here. Verse 17 literally says that she “girds her loins with strength”—she is a vigorous and tireless worker, for girding is an expression for preparation for serious work. Consequently, she learns by experience that her efforts are profitable. The last line of v.18 may simply mean that she burns the midnight oil in following through a business opportunity, although it may signify that her house was flourishing without calamity (cf. Job 18:6; Jer 25:10).
D. Provision for the Family and the Poor (31:19–21)
19 Verse 19 focuses on the domestic activity of spinning: the “distaff” is the straight rod, and the “spindle” is the round or circular part. She “stretches out” (NIV, “holds”) her hand to the work to provide clothing.
20 The noble wife also provides for the poor. The text literally says that she “opens her palm” to the poor; i.e, she gives to the poor with liberality (Ps 112:9). This was the hand that was diligently at work in the previous verse with an acquired skill; it is not the hand of a lazy, wealthy woman.
21 Moreover, the noble wife is well prepared for the future. When faced with cold, her family has warm clothes to wear. The word “scarlet” could be read also as “two cloaks,” suggesting double garments for warmth.
E. Distinction by Industry (31:22–24)
22 The noble woman’s clothing is “fine linen and purple,” i.e., costly and luxurious. Garments dyed with purple indicated wealth and high rank (cf. Ex 25–37, passim; SS 3:10). One is reminded of the rich man in Lk 16:19, who also was clothed in purple and fine linen. The problem was not with the clothing he wore but that he was not charitable.
23 The woman’s husband was important. The “gate” was the place of the assembly of the elders who had judicial responsibilities (Ru 4:1–12). The man was a prominent, well-known leader.
24 The woman’s industry finds expression in business. The poet did not think it strange or unworthy for a woman to engage in honest trade. In fact, weaving of fine linens was a common trade for women in Palestine from antiquity.
F. Wisdom and Prosperity (31:25–27)
25 The noble wife is diligent and prudent in her work; her strength and honor come from her solid financial and economic position, as v.25b shows; so the result is that she is confident in facing the future.
26–27 She is wise and gracious in her speech. She uses good, practical common sense in her discussions; and her instruction is reliable. The last phrase of v.26 literally says “law of kindness”: kind and faithful instruction comes from her. Finally, the wife’s supervision of the household is alert, as a watchman.
G. Merits Recognized (31:28–29)
28 The wisdom of the noble woman inspires praise from her family—from those who know her the best. Unfortunately, praise often comes from outside the home, from those who do not know the person very well. This woman is of such worth that her children “rise up” to praise her.
29 This woman surpasses all other women. These words are probably the praise of the husband who speaks for the rest of the family.
H. Laudatory Summation (31:30–31)
30 These words could be the husband’s but may better form the poet’s summation of the matter. In any case, what is valued in the wife is her domestic efficiency and her piety rather than charm and beauty. Physical appearance is not necessarily dismissed—it simply does not endure as do those qualities that the fear of the Lord produces. Beauty is deceitful, and one who pursues beauty may very well be disappointed by the character of the “beautiful” person. The reference to the fear of the Lord brings the book full circle: it began with a reference to it (1:7) and ends with a similar reference.
31 As in v.23, there is a reference to the city gate, where all manner of business was conducted. The woman’s works bring her praise in her own rights and not merely as an appendage of her husband.
The Old Testament in the New
| OT Text | NT Text | Subject |
| Pr 3:11–12 | Heb 12:5–6 | Love and discipline |
| Pr 3:34 | Jas 4:6; 1Pe 5:5 | Grace for the humble |
| Pr 4:26 | Heb 12:13 | Level paths for your feet |
| Pr 10:12 | 1Pe 4:8 | Love covers sin |
| Pr 11:31 | 1Pe 4:18 | Receiving due reward |
| Pr 24:12 | Mt 16:27; Ro 2:6 | God’s fair judgment |
| Pr 25:21–22 | Ro 12:20–21 | Treating one’s enemies |
| Pr 26:11 | 2Pe 2:22 | Dog returns to vomit |