THE BOOK OF
PROVERBS

Title

The title in the Hebrew Bible is “The Proverbs of Solomon“ (1:1), as also in the Greek Septuagint (LXX). Proverbs pulls together the most important 513 of the over 3,000 proverbs pondered by Solomon (1 Kin. 4:32; Eccl. 12:9), along with some proverbs of others whom Solomon might have influenced. The word proverb means “to be like;” thus, Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2 Chr. 1:8–12) and offered “pithy sayings” designed to make people contemplate (1) the fear of God and (2) living by His wisdom (1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1 Cor. 1:30).

Author and Date

The phrase “Proverbs of Solomon” is more a title than an absolute statement of authorship (1:1). While King Solomon, who ruled Israel from 971–931 B.C. and was granted great wisdom by God (see 1 Kin. 4:29–34), is the author of the didactic section (chs. 1–9) and the proverbs of 10:1–22:16, he is likely only the compiler of the “sayings of the wise” in 22:17–24:34, which are of an uncertain date before Solomon’s reign. The collection in chapters 25–29 was originally composed by Solomon (25:1) but copied and included later by Judah’s king Hezekiah (c. 715–686 B.C.). Chapter 30 reflects the words of Agur and chapter 31 the words of Lemuel, who perhaps was Solomon.

Proverbs was not assembled in its final form until Hezekiah’s day or thereafter. Solomon authored his proverbs before his heart was turned away from God (1 Kin. 11:1–11), since the book reveals a godly perspective and is addressed to the “naive” and “young” who need to learn the fear of God. Solomon also wrote Psalms 72 and 127, Ecclesiastes, and Song of Solomon. See Introduction: Author and Date for Ecclesiastes and Song of Solomon.

Background and Setting

The book reflects a threefold setting as: (1) general wisdom literature; (2) insights from the royal court; and (3) instruction offered in the tender relationship of a father and mother with their children, all designed to produce meditation on God. Since Proverbs is wisdom literature, by nature it is sometimes difficult to understand (1:6). Wisdom literature is part of the whole of OT truth; the priest gave the Law, the prophet gave a Word from the Lord, and the sage (or wise man) gave his wise Counsel (Jer. 18:18; Ezek. 7:26). In Proverbs, Solomon the sage gives insight into the “knotty” issues of life (1:6) which are not directly addressed in the Law or the Prophets.

Though it is practical, Proverbs is not superficial or external because it contains moral and ethical elements emphasizing upright living which flows out of a right relationship with God. In 4:1–4, Solomon connected three generations as he entrusted to his son Rehoboam what he learned at the feet of David and Bathsheba. Proverbs is both a pattern for the tender impartation of truth from generation to generation, as well as a vast resource for the content of the truth to be taught. Proverbs contains the principles and applications of Scripture which the godly characters of the Bible illustrate in their lives.

Historical and Theological Themes

Solomon came to the throne with great promise, privilege, and opportunity. God had granted his request for understanding (1 Kin. 3:9–12; 1 Chr. 2:10–11), and his wisdom exceeded all others (1 Kin. 4:29–31). However, the shocking reality is that he failed to live out the truth that he knew and even taught his son Rehoboam (1 Kin. 11:1, 4, 6, 7–11), who subsequently rejected his father’s teaching (1 Kin. 12:6–11).

Proverbs contains a gold mine of biblical theology, reflecting themes of Scripture brought to the level of practical righteousness (1:3), by addressing man’s ethical choices, calling into question how he thinks, lives, and manages his daily life in light of divine truth. More specifically, Proverbs calls man to live as the Creator intended him to live when He made man (Ps. 90:1, 2, 12).

The recurring promise of Proverbs is that, generally speaking, the wise (the righteous who obey God) live longer (9:11), prosper (2:20–22), experience joy (3:13–18) and the goodness of God temporally (12:21), while fools suffer shame (3:35) and death (10:21). On the other hand, it must be remembered that this general principle is balanced by the reality that the wicked sometimes prosper (Ps. 73:3, 12), though only temporarily (Ps. 73:17–19). Job illustrates that there are occasions when the godly wise are struck with disaster and suffering.

There are a number of important subjects addressed in Proverbs, which are offered in random order and address different topics, so that it is helpful to study the proverbs thematically as illustrated.

I. Man’s Relationship to God

A. His Trust (22:19)

B. His Humility (3:34)

C. His Fear of God (1:7)

D. His Righteousness (10:25)

E. His Sin (28:13)

F. His Obedience (6:23)

G. Facing Reward (12:28)

H. Facing Tests (17:3)

I. Facing Blessing (10:22)

J. Facing Death (15:11)

II. Man’s Relationship to Himself

A. His Character (20:11)

B. His Wisdom (1:5)

C. His Foolishness (26:10, 11)

D. His Speech (18:21)

E. His Self-Control (6:9–11)

F. His Kindness (3:3)

G. His Wealth (11:4)

H. His Pride (27:1)

I. His Anger (29:11)

J. His Laziness (13:4)

III. Man’s Relationship to Others

A. His Love (8:17)

B. His Friends (17:17)

C. His Enemies (16:7)

D. His Truthfulness (23:23)

E. His Gossip (20:19)

F. As a Father (20:7; 31:2–9)

G. As a Mother (31:10–31)

H. As Children (3:1–3)

I. In Educating Children (4:1–4)

J. In Disciplining Children (22:6)

The two major themes that are interwoven and overlap throughout Proverbs are wisdom and folly. Wisdom, which includes knowledge, understanding, instruction, discretion, and obedience, is built on the fear of the Lord and the Word of God. Folly is everything opposite to wisdom.

Interpretive Challenges

The first challenge is the generally elusive nature of wisdom literature itself. Like the parables, the intended truths are often veiled from understanding if given only a cursory glance, and thus must be pondered in the heart (1:6; 2:1–4; 4:4–9).

Another challenge is the extensive use of parallelism, which is the placing of truths side by side so that the second line expands, completes, defines, emphasizes, or reaches the logical conclusion, the ultimate end, and, in some cases, the contrasting point of view. Often the actual parallel is only implied. For example, 12:13 contains an unstated but clearly implied parallel, in that the righteous person comes through trouble because of his virtuous speech (cf. 28:7).

In interpreting the Proverbs, one must: (1) determine the parallelism and often complete what is assumed and not stated by the author; (2) identify the figures of speech and rephrase the thought without those figures; (3) summarize the lesson or principle of the proverb in a few words; (4) describe the behavior that is taught; and (5) find examples inside Scripture.

Challenges are also found in the various contexts of Proverbs, all of which affect interpretation and understanding. First, there is the setting in which they were spoken; this is largely the context of the young men in the royal court of the king. Second, there is the setting of the book as a whole, understanding that its teachings are to be understood in light of the rest of Scripture. For example, there is much to be gained by comparing the wisdom Solomon taught with the wisdom Christ personified. Third, there is the historical context in which the principles and truths draw on illustrations from their own day.

A final area of challenge comes in understanding that proverbs are divine guidelines and wise observations, i.e., teaching underlying principles (24:3, 4) which are not always inflexible laws or absolute promises. These expressions of general truth (cf. 10:27; 22:4) usually do have “exceptions,” due to the uncertainty of life and unpredictable behavior of fallen men. God does not guarantee uniform outcome or application for each proverb; but in studying them and applying them, one comes to contemplate the mind of God, His character, His attributes, His works, and His blessings. All of the treasures of wisdom and knowledge expressed in Proverbs are hidden in Christ (Col. 2:3).

I. PROLOGUE

1:1–7 These verses form the Prologue, where the reader is called to serious study for his own benefit. In a few brief words, he is introduced to: (1) the genre of this literature (v. 1); (2) a clear twofold purpose (vv. 2–6); and (3) an all-important motto (v. 7).

A. Title (1:1)

1:1 proverbs. See Introduction: Title. The proverbs are short, pithy sayings which express timeless truth and wisdom. They arrest one’s thoughts, causing the reader to reflect on how one might apply divine principles to life situations (e.g., 2:12). Proverbs contain insights both in poetry and prose; yet, at the same time, they can be commands to be obeyed. God’s proverbs are not limited to this book alone (see Gen. 10:9; 1 Sam. 10:12; 24:13; Jer. 31:29; Ezek. 12:22; 18:2). Solomon. See Introduction: Author and Date. As Solomon became king of Israel, he sought and received wisdom and knowledge from the Lord (2 Chr 1:7–12), which led him to wealth, honor, and fame.

B. Purpose (1:2–6)

1:2–6 The twofold purpose of the book is (1) to produce the skill of godly living by wisdom and instruction (v. 2a; expanded in vv. 3, 4), and (2) to develop discernment (v. 2b, expanded in v. 5).

1:2 wisdom. See Introduction: Historical and Theological Themes. To the Hebrew mind, wisdom was not knowledge alone, but the skill of living a godly life as God intended man to live (cf. Deut. 4:5–8). instruction. This refers to the discipline of the moral nature. understanding. This word looks at the mental discipline which matures a person for spiritual discernment.

1:3 wisdom, justice, judgment, and equity. Expanding the purpose and terms of verse 2a, Proverbs engages in a process of schooling a son in the disciplines of: (1) wisdom (a different Hebrew word from that in v. 2) discreet counsel, the ability to govern oneself by choice; (2) justice, the ability to conform to the will and standard of God; a practical righteousness that matches one’s positional righteousness; (3) judgment, the application of true righteousness in dealing with others; and (4) equity, the living of life in a fair, pleasing way.

1:4 prudence . . . simple. An additional purpose is to impart discernment to the naive and the ignorant. The root of simple is a word meaning “an open door,” an apt description of the undiscerning, who do not know what to keep in or out of their minds. young . . . knowledge and discretion. To make one ponder before possibly sinning, thus to aid in making a responsible choice.

1:5 counsel. The wise believer will have the ability to guide or govern others with truth.

1:6 understand a proverb . . . enigma. Proverbs seeks to sharpen the mind by schooling one in “parabolic speech” and “dark sayings” that need reflection and interpretation. riddles. Study of the Scriptures is sufficient to provide the wisdom for the perplexities of life.

C. Theme (1:7)

1:7 The fear of the LORD. The overarching theme of this book and particularly the first nine chapters is introduced—reverence for God (see v. 29; 2:5; 3:7; 8:13; 9:10; 14:26, 27; cf. also Job 28:28; Ps. 34:11; Acts 9:31). See Introduction: Historical and Theological Themes. This reverential awe and admiring, submissive fear is foundational for all spiritual knowledge and wisdom (cf. 2:4–6; 9:10; 15:33; Job 28:28; Ps. 111:10; Eccl. 12:13). While the unbeliever may make statements about life and truth, he does not have true or ultimate knowledge until he is in a redemptive relationship of reverential awe with God.

Note the progression here: (1) teaching about God; (2) learning about God; (3) fearing God; (4) knowing God; and (5) imitating God’s wisdom. The fear of the Lord is a state of mind in which one’s own attitudes, will, feelings, deeds, and goals are exchanged for God’s (cf. Ps. 42:1).

II. PRAISE AND WISDOM TO THE YOUNG (1:8–9:18)

1:8–9:18 This lengthy section features parental praise of wisdom in the form of didactic addresses. These chapters prepare the reader for the actual proverbs that begin in 10:1ff.

1:10–19 Here is a father’s warning against enticement by sinners who will succeed if his son fails to embrace wisdom (v. 8).

1:10 sinners. This term is reserved in Scripture to describe unbelievers for whom sin is continual and who even endeavor to persuade believers to sin with them (see note on James 4:8 ). The sins of murder and robbery are used as illustrations of such folly.

1:11 Come with us. The intimidating force of peer pressure is often the way to entice those who lack wisdom.

1:12 swallow. The wicked devise a deceptive plot in which the innocent are captured and victimized, like one who is taken by death itself—as with Joseph (Gen. 37:20ff.), Jeremiah (Jer. 38:6–13), and Daniel (Dan. 6:16, 17). Sheol is the place of death. For the wicked, it is a place of no return (Job 7:9), darkness (Ps. 143:3), and torment (Is. 14:11).

1:13 We . . . spoil. This is the enlisting of the innocent without full disclosure of intent. Abundant spoil is promised by this outright robbery, which is made to appear easy and safe for the thieves and murderers.

1:15 do not walk. This directly confronts the invitation of verse 11. Sin must be rejected at the first temptation (cf. Ps. 119:114, 115; James 1:15) by refusing even the association that can lead to sin (cf. Ps. 1:1–6). Avoid the beginnings of sin (see 4:14).

1:16 Cf. Romans 3:15.

1:17 the net is spread. It would be ineffective to set up a net for catching a bird in full view of the bird. Taken with verse 18, this analogy means that the sinner sets up his trap for the innocent in secret, but ultimately the trap is sprung on the trapper (v. 19), i.e., greed entraps him (cf. 1 Tim. 6:9–11). Stupid sinners rush to their own ruin.

1:20–33 In this section, wisdom is personified and speaks in the first person, emphasizing the serious consequences that come to those who reject it. Similar personifications of wisdom occur in 3:14–18; 8:1–36; 9:1–12.

1:21 cries out . . . in the city. While enticement is covert and secret (v. 10), wisdom, with nothing to hide, is available to everyone, being found in the most prominent of public places.

1:22 How long? Three questions reveal three classes of those needing wisdom, and the downward progression of sin: (1) the simple or naive, who are ignorant; (2) scorners or mockers, who commit more serious, determined acts; and (3) fools or obstinate unbelievers, who will not listen to the truth. Proverbs aims its wisdom, primarily, at the first group.

1:23 rebuke. God’s wisdom brings indictments to bear against the sinner for sin that demand repentance. To the person who does repent, God promises the spirit or essence of true wisdom linked to divine revelation.

1:24–26 Sinners who respond with indifference and mockery at God’s indictments increase their guilt (cf. Rom. 2:5) and bring upon themselves the wrath of God’s mockery and indifference (vv. 26, 27). Some wait to seek God until it is too late. See Deuteronomy 1:45; 1 Samuel 28:6; Psalm 18:41.

1:26, 27 calamity . . . terror . . . destruction . . . distress and anguish. All these terms describe the severe troubles of divine judgment. When sinners who have rejected wisdom call on God in the day of judgment, God will respond to their distress with derision.

1:28–32 God’s rejection of sinners is carefully detailed. This is the aspect of God’s wrath expressed in His abandonment of sinners. See notes on Romans 1:24–28. No prayers or diligent seeking will help them (cf. 8:17).

1:28–30 I will not answer. God will withdraw His invitation to sinners because they have rejected Him. Note the rejection of wisdom (v. 7), knowledge (v. 22), reproof (vv. 23, 24), and counsel (v. 25).

1:31 eat the fruit of their own way. The ultimate punishment is God’s giving a people up to the result of their wickedness. Cf. Romans 1:24–28.

1:32 complacency.Willful carelessness or lack of appropriate care is intended.

2:1 my words. Solomon has embraced God’s law and made it his own by faith and obedience, as well as teaching. The wisdom of these words is available to those who, first of all, understand the rich value (“treasure”) that wisdom possesses. Appropriating wisdom begins when a person values it above all else.

2:2 ear . . . heart. See note on 4:21–23. Once wisdom is properly valued, both the ear and mind are captivated by it.

2:3–6 Cf. James 1:5.

2:3 cry out for discernment. This shows the passionate pleading of a person who is desperate to know and apply the truth of God. The least bit of indifference will leave one bereft of the fullness of wisdom.

2:4 seek . . . search. A desiring search, the most intensive of a lifetime. Cf. Job 28:1–28 for a parallel. Cf. Matthew 13:44.

2:6 His mouth. The words of His mouth are contained in Scripture. It is there that God speaks (cf. Heb. 1:1, 2; 2 Pet. 1:20, 21). True wisdom comes only by revelation.

2:7, 8 the upright. This identifies those who are true believers, who seek to know, love, and obey God and to live righteously. These covenant keepers alone can know wisdom and experience God’s protection.

2:9 righteousness . . . justice, equity. Cf. the ethical triad of 1:3.

2:10 wisdom enters your heart. See note on 4:21–23.

2:11 Discretion . . . understanding. Truth is the protector from all evil (see Ps. 119:11, 97–104).

2:12 speaks perverse things. Twisted speech is typical of those who reject wisdom (cf. Prov. 8:13; 10:31, 32).

2:14 Fools love most what is worst and will ultimately result in their greatest hurt.

2:16 immoral woman. She is the harlot repeatedly condemned in Proverbs (cf. 5:1–23; 6:20–29; 7:1–27; 22:14; 23:27), as in the rest of Scripture (Ex. 20:14; Lev. 20:10). Lit. she is “foreign” or “strange” because such women were at first from outside Israel, but came to include any prostitute or adulteress. Her words are the flattering or smooth words of Proverbs 17:14–20.

2:17 forsakes the companion. She leaves the guidance and friendship of her husband (cf. 16:28; 17:9). forgets the covenant. In a wider sense, this could be the covenant of Sinai (Ex 20:14); but here, it specifically refers to the marriage covenant of Genesis 2:24, with its commitment to fidelity.

2:18 leads down to death. The destructive nature of this blinding sin leads a person to walk alongside death (see vv. 8, 9, 12, 15). Death in Proverbs is presented as both a gradual descent (5:23) and a sudden end (29:1).

2:19 None who go . . . return. The irreversible nature of continuing in this sin points to its devastating consequences. It leads to physical death, as expressed in the Hebrew euphemisms of verse 22 (“cut off” and “uprooted”). After that comes the reality of eternal death.

2:21 dwell in the land . . . remain. Exactly opposite to those who live in sexual sin and are headed for death, those who belong to the Lord will live. See note on 8:18–21.

3:1–35 Here, the study of truth leading to wisdom is commended to all. This is enforced by a contrast of the destinies of the wise and wicked.

3:1–20 Solomon instructs that wisdom is: (1) rooted in sound teaching (vv. 1–4); (2) rests in trusting God (vv. 5, 6); and (3) rewards those who obey (vv. 7–10). While wisdom demands chastening, it brings profound benefits (vv. 13–18), and its importance is clear, since it undergirded God’s creation (vv. 19, 20).

3:1 my law. Hebrew Torah, from the verb “to throw, distribute, or teach,” hence “teachings.” It is used of God’s law (29:18), but here, as in 2:1, it is used of the commands and principles that God gave through Solomon. heart. See note on 4:21–23.

3:3 neck . . . heart. The virtues of mercy (the Hebrew word for lovingkindness and loyal love) and truth that come from God are to become part of us—outwardly in our behavior for all to see as an adornment of spiritual beauty, and inwardly as the subject of our meditation (cf. Deut. 6:4–9). Such internal/external mercy and truth is evidence of New Covenant salvation (cf. Jer. 31:33, 34). Cf. 2 Corinthians 3:3.

3:4 God and man. Cf. Christ in Luke 2:52.

3:7 This proverb is alluded to by Paul in Romans 12:16.

3:8 health . . . strength. The strength here is in the marrow, the inner parts (Job 21:24). God is promising physical well-being for those who live wisely according to His will. Such physical well-being is what David forfeited before he confessed that he had sinned against Bathsheba and Uriah (see Pss. 32:3, 4; 51:8).

3:9, 10 Honor the LORD . . . possessions. A biblical view of possessions demands using them for honoring God. This is accomplished by trusting God (v. 5); by giving the first and best to God (“firstfruits”; cf. Ex. 22:29; 23:19; Deut. 18:4); by being fair (vv. 27, 28); by giving generously (11:25); and by expressing gratitude for all He gives (Deut. 6:9–11). The result of such faithfulness to honor Him is prosperity and satisfaction.

3:11, 12 not despise . . . chastening . Since even the wisest of God’s children are subject to sin, there is necessity of God’s fatherly discipline to increase wisdom and blessing. Such correction should not be resisted. See notes on Hebrews 12:5–11.

3:14, 15 Cf. Psalm 19:10, 11. Divine wisdom yields the richest treasures, described in verses 14–18 as “profits,” “length of days,” “riches,” “honor,” “pleasantness,” “peace,” “life,” and happiness.

3:18 tree of life. This expression is a metaphor referring to temporal and spiritual renewal and refreshment (cf. 11:30; 13:12; 15:4).

3:19, 20 Solomon is indicating that wisdom is basic to all of life, for by it God created everything. Since God used it to create the universe, how eager must a person be to use it to live in this universe.

3:22 life to your soul. The association of wisdom with the inner spiritual life (cf. vv. 2, 16) unfolds throughout the book (cf. 4:10, 22; 7:2; 8:35; 9:11; 10:11, 16, 17; 11:19, 30; 12:28; 13:14; 14:27; 15:4, 24; 16:22; 19:23; 21:21; 22:4). grace to your neck. The wisdom of God will adorn one’s life for all to see its beauty (cf. 1:9).

3:25, 26 afraid . . . confidence. Living in God’s wisdom provides the basis for the believer’s peace of mind (v. 24) and removes fear (v. 25).

3:28 neighbor. A neighbor is anyone in need whom God brings across one’s path. See Luke 10:29–37.

3:29 devise . . . dwells. Do not plan evil against one trusting in your protection.

3:30 strive. This can mean “come to hand blows,” or, with legal overtones, “accuse a man.”

3:31 envy. Many law-keepers wish they were law-breakers (Ps. 37:1–7). They would like to be oppressors rather than the oppressed.

3:32 abomination. Specifically, an abomination is an attitude or act that is incompatible with God’s nature and intolerable to Him, leading to His anger and judgment. This is an important theme in Proverbs (see note on 6:16–19 ). secret counsel. This means that God discloses Himself and His truth to the upright (cf. Ps. 25:14).

3:34 humble. Lit. “he who bends himself” (James 4:6; 1 Pet. 5:5).

4:2 good doctrine . . . my law. There is no wisdom but that which is linked to good doctrine, which should be the focal point of all instruction (cf. 1 Tim. 1:10; 4:13, 16; 5:17; 2 Tim. 3:10, 16; 4:2; Titus 1:9; 2:1, 10).

4:3–5 my father’s son . . . my mother. Solomon refers to David and Bathsheba (2 Sam. 12:24).

4:8 Exalt . . . embrace. The more highly one esteems wisdom, the more highly wisdom lifts that person.

4:9 head. See note on 3:22.

4:13 Take . . . not let go; keep. The father commanded his son in verse 5 to “get wisdom”; here, he commands him to hold on to it.

4:14 Do not enter the path of the wicked. Sin is best dealt with at its beginning by the application of necessary wisdom to suit the initial temptation (cf. Ps. 1:1).

4:15 Four verbs identify the necessary steps in urgently dealing with sin at its inception (cf. v. 14): (1) avoid the sinful situation; (2) travel as far from it as possible; (3) turn away from the sin; and (4) pass beyond or escape the sin. The nature of sin’s enticement is outlined in James 1:13–15.

4:16, 17 they do not sleep. Cf. 3:24. They have to sin before they can sleep, and they view their sin as food for their hungry, wicked souls.

4:18 path of the . . . shining sun. The path of the believer is one of increasing light, just as a sunrise begins with the faint glow of dawn and proceeds to the splendor of noonday.

4:19 like darkness. Sin can be so blinding that the wicked trip over the obvious, like they were walking in pitch darkness without any light whatsoever.

4:21–23 heart. The heart commonly refers to the mind as the center of thinking and reason (3:3; 6:21; 7:3), but also includes the emotions (15:15, 30), the will (11:20; 14:14), and thus, the whole inner being (3:5). The heart is the depository of all wisdom and the source of whatever affects speech (v. 24), sight (v. 25), and conduct (vv. 26, 27).

5:1, 2 pay attention. The wise father marshals all the essential terms to sum up his call to wisdom (cf. 1:2; 2:2; 3:13; 4:5).

5:3 lips . . . mouth. Seduction begins with deceptive flattery (cf. 2:16). Lips of honey should be part of true love in marriage (Song 4:11).

5:4, 5 in the end. Lit. “the future” of tasting her lips is like “wormwood,” a symbol of suffering (cf. Deut. 29:18), and a “sword,” the symbol of death. She travels on the road to death and hell (cf. 2:18).

5:5 hell. See note on 1:12.

5:6 Her ways are unstable.Her steps willfully and predictably stagger here and there as she has no concern for the abyss ahead.

5:7–14 These verses describe the high price of infidelity. The focus here is on the guilty suffering of the person who yields to lust rather than obeying God’s law. Contrast the proper response to such temptation in the case of Joseph (Gen. 39:1–12).

5:9, 10 your honor to others. The consequences of this sin may include slavery, as a commuted punishment, instead of death that should have come for adultery (Deut. 22:22). In that case, “the cruel one” was the judge and the “others” were the masters to whom all the energy of youth was directed in slavery. All personal wealth was lost to outsiders, and one served in a stranger’s house, helping him to prosper.

5:11 flesh and . . . body. This could be a reference to venereal disease (cf. 1 Cor. 6:18), or to the natural end of life. At that point, filled with an irreversible regret (v. 12), the ruined sinner vainly laments his neglect of warning and his sad disgrace.

5:14 midst of the assembly. A most painful loss in such a situation is public disgrace in the community. There can be public confession, discipline, and forgiveness, but not restoration to one’s former place of honor and service. See 6:33.

5:15–19 Using the imagery of water, the joy of a faithful marriage is contrasted with the disaster of infidelity (vv. 9–14). Cistern and well refer to the wife from whom the husband is to draw all his satisfying refreshment, sexually and affectionately (v. 19; cf. 9:17, 18; Song 4:9–11).

5:16, 17 fountains . . . streams. The euphemism refers to the male procreation capacity with the idea of the foolish as a fountain scattering precious water—a picture of the wastefulness of sexual promiscuity. The result of such indiscriminate sin is called “streams of waters in the streets,” a graphic description of the illegitimate street children of harlotry. Rather, says Solomon, “let them be only your own” and not the children of such immoral strangers.

5:18 fountain . . . blessed. God offers to bless male procreation when it is confined to one’s wife. It should be noted that, in spite of the sinful polygamy of David and Solomon, as well as the disastrous polygamy of Rehoboam (cf. 2 Chr. 11:21), the instruction here identifies God’s ideal as one wife (cf. Gen. 2:24).

5:19 graceful doe. The doe has graceful beauty in her face and form and is often used in the poetry of Bible times for the beauty of a woman. breasts. This is imagery of affection (cf. Song 1:13; 4:1–7; 7:7, 8).

5:20 Such behavior is presented as having no benefit; thus, to justify such folly is senseless.

5:21, 22 ponders . . . caught. The Lord sees all that man does and in mercy withholds immediate judgment, allowing the sinner time to repent or to be caught in his own sin (cf. Num. 32:23; Pss. 7:15, 16; 57:6; Prov. 1:17; Gal. 6:7, 8). Note the example of Haman (Esth. 5:9–14; 7:1–10). Cf. 15:3; 22:12.

5:23 He shall die. See note on 2:18.

6:1 surety . . . pledge. The foolishness here is making one’s self responsible for another’s debt and pledging to pay if the other defaults (cf. 11:15; 17:18; 20:16; 22:26). While there is precedent for such a practice, it is far better to give to those in need (see Deut. 15:1–15; 19:17) or lend without interest (see Lev. 25:35–38; 28:8).

6:2–4 snared . . . come into the hand. Cf. 22:26, 27. Anyone who becomes responsible for another person’s debt is trapped and controlled because he has yielded control of what God has given him as a stewardship. The situation is so serious that it is imperative to take control of one’s own God-given resources and get out of such an intolerable arrangement immediately (“deliver yourself,” vv. 3, 4) before coming to poverty or slavery. Cf. Gen 43:9; 44:32, 33.

6:6–11 A warning against laziness is appropriate after the discussion on the folly of guaranteeing someone else’s debt, since it is often lazy people who want sureties.

6:6 ant . . . sluggard. Cf. 30:25. The ant is an example of industry, diligence, and planning (vv. 7, 8) and serves as a rebuke to a sluggard (a lazy person who lacks self-control). Folly sends a lazy person to learn from an ant (see 10:4, 26; 12:24; 13:4; 15:19; 19:15; 20:4; 26:14–16).

6:11 prowler . . . armed man. The lazy man, with his inordinate devotion to sleep rather than work (vv. 9, 10), learns too late, thus coming to inescapable poverty just as a victim is overpowered by a robber (see 24:33, 34). While laziness leads to poverty (cf. 10:4, 5; 13:4; 20:4, 13), laziness is not always the cause of poverty (cf. 14:31; 17:5; 19:1, 17, 22; 21:12; 28:3, 11).

6:12 A worthless person. A scoundrel (1 Sam. 25:25; Job 34:18), lit. a “man of Belial” (useless; cf. 1 Sam. 2:12; 30:22), a term which came to be used of the devil himself (see 2 Cor. 6:15).

6:13 winks . . . shuffles . . . points. Ap-parently, this was common in the Near East. Fearing detection, and to hide his intention, the deceiver spoke lies to the victim while giving signals with his eyes, hands, and feet to someone else who was in on the deception to carry out the intrigue.

6:14 discord. The sin of strife, dissent, or creating conflict intentionally recurs in Proverbs (15:18; 16:28; 17:14; 18:19; 21:9, 19; 22:10; 23:29; 25:24; 26:21; 27:15; 28:25; 29:22).

6:15 without remedy. The results of iniquity can be irreversible. A person’s punishment will fit his crime when God judges.

6:16–19 six . . . seven. The sequence of these two numbers was used both to represent totality and as a means of arresting one’s attention (cf. 30:15, 18; Job 5:19; Amos 1:3). These seven detestable sins provide a profound glimpse into the sinfulness of man. These verses act as a summary of the previous warnings: (1) haughty eyes (v. 13a, “winks”); (2) lying tongue (v. 12b, “perverse mouth”); (3) hands (v. 13c, “fingers”); (4) heart (v. 14a); (5) feet (v. 13b); (6) false witness (v. 12b); and (7) discord (v. 14c).

6:20, 21 See notes on 3:1, 3.

6:22 roam . . . sleep . . . awake. Cf. 3:23, 24. This parallels the three circumstances of life in Deuteronomy 6:6–9; 11:18–20, for which wisdom provides direction, protection, and meditation. The biblical instruction for parents addresses the possible entrance of evil by supplying good and true thoughts, even when sleeping.

6:23 the commandment . . . the law . . . instruction. Each term refers to the Word of God, which provides the wisdom leading to abundant and eternal life (cf. Ps. 19:7–9).

6:24 See notes on 2:16; 5:3. Parental instruction in wisdom is crucial to strengthen a person against the strong attraction of sexual sin. By loving truth and being elevated to wisdom, men are not seduced by lying flattery.

6:25 lust. Sexual sin is rooted in lust (imagination of the sinful act), as implied in Exodus 20:17 and addressed by Christ in Matthew 5:28. This initial attraction must be consistently rejected (James 1:14, 15).

6:26 crust of bread. Here, the smallest piece of bread demonstrates how the prostitute reduces the life of a man to insignificance, including the loss of his wealth (see 29:3), freedom, family, purity, dignity, and even his soul (v. 32).

6:27–29 Powerful metaphors are given here to describe the obvious danger and destructive consequences of adultery, showing that punishment is a natural and expected consequence.

6:29 touches her. This refers to a touch intended to inflame sexual passion. Paul uses the same expression with the same meaning in 1 Corinthians 7:1.

6:30–35 Adultery is compared to a thief. Unlike the pity extended to a starving thief, who can make restitution (even if it costs all that he has) and put the crime behind him permanently (vv. 30, 31), there is no restitution for the adulterer as he destroys his soul (v. 32; cf. Deut. 22:22). If he lives, he is disgraced for life (v. 33) with a reproach that will never go away. The jealous husband will have no mercy on him either (vv. 34, 35; cf. 27:4; Song 8:6).

6:31 sevenfold. Varying measures of restitution occur in Scripture (cf. Ex. 22:1ff.; Lev. 6:5; Num. 5:7; 2 Sam. 12:6; Luke 19:8), but for the thief, it is severe.

7:1–4 Cf. 2:1–4; 3:1–3; 4:10.

7:2 apple of your eye. This expression refers to the pupil of the eye which, because it is the source of sight, is carefully protected (see Deut. 32:10; Ps. 17:8; Zech. 2:8). The son is to guard and protect his father’s teachings because they give him spiritual and moral sight.

7:3 Bind. This is a call to give the truth of divine wisdom a permanent place in the mind and in conduct. Cf. 3:3; 6:21; Deuteronomy 6:8; 2 Corinthians 3:3.

7:6 The drama of seduction by the adulteress, introduced in verse 5 and unfolding to verse 23, is described from the viewpoint of one who is watching from his window.

7:7 simple . . . devoid of understanding. See notes on 1:2–4.

7:8 took the path. Against the advice of 4:14, 15, he put himself right in the harlot’s place. “Fleeing immorality” (1 Cor. 6:18) starts by not being in the harlot’s neighborhood at night. Cf. v. 25.

7:10 a crafty heart. Lit. “hidden.” This is an unfair contest between the simple young man, who lacks wisdom and is void of the truth, and the evil woman, who knows her goal, but hides her true intentions. See notes on 6:26; 23:27, 28.

7:11, 12 These verses break the narrative to describe the woman’s modes of operation leading to her successful seduction of the simple man.

7:14 peace offerings. According to the law of peace offerings (Lev. 7:11–18), the meat left over after the sacrifice was to be eaten before the end of the day. She appears very religious in making the invitation that the man join her because she had made her offering and is bringing home the meat that must be eaten.

7:15 It is already night (v. 9) and the meal must be consumed. It cannot be left for morning. Such hypocrisy is concerned about the ceremonial law while aggressively seducing someone to violate God’s moral law.

7:16, 17 Egyptian linen. Fine linen was a sign of wealth (31:22; Is. 19:9; Ezek. 27:7). Here, the solicitation is direct, as she describes the comfort of her bed with its aromatic spices (cf. Song 1:13; 3:6).

7:18 fill of love. Adultery is not true love, but mere physical gratification.

7:19, 20 She gives the simple man the assurance that there is no fear of discovery of their act, since her husband has taken a large sum of cash, needed because he will be away for a long time (lit. “a full moon”), returning at a set time and not before.

7:21 When the location, time, and setting were allowed, the seduction was easy (cf. v. 26).

7:22 slaughter . . . stocks. Ignorant of the real danger and incapable of resistance, he quickly succumbs like a beast to be butchered or a criminal put in stocks.

7:23 arrow . . . bird. This refers to a mortal wound, as the liver represents the seat of life (Lam. 2:11) and the bird is snared to be eaten (cf. 6:26).

7:24 The appropriate application of this drama is made in the admonition of these verses to avoid her deadly seduction.

7:26 It is not just weak people who fall, but strong people in the wrong place at the wrong time with the wrong thoughts for the wrong reasons.

7:27 Cf. 5:5.

8:1–3 wisdom. See note on 1:21. The openness and public exposure of wisdom contrasts with the secrecy and intrigues of the wicked adulterers in chapter 7.

8:4, 5 simple ones. See note on 1:4.

8:6–8 The virtues of wisdom are summarized in all that is excellent, right, true, and righteous.

8:9 plain. Lit. “clear.” The one who applies his mind to the wisdom of God will understand and gain moral knowledge and the insight to recognize truth. Cf. 1 Corinthians 1:18–25.

8:10, 11 The most valuable reality a young person can attain is the insight to order his life by the standard of truth (see notes on 3:14, 15; 8:18–21; also Job 28:12–28; Ps. 19:10).

8:13 The fear of the LORD. See note on 1:7. arrogance . . . hate.Wisdom hates what God hates (cf. 6:16–19; Ps. 5:5). The highest virtue is humility (submission to God), and, thus, wisdom hates pride and self-exaltation above all.

8:15, 16 kings . . . rulers . . . princes . . . nobles. In this royal court setting, Solomon addresses his son as a future king. All these leaders should do their work by God’s wisdom and justice. Cf. Romans 13:1, 2.

8:17 love. Wisdom’s love for the person who receives it is proven by the benefits mentioned in verses 18–21.

8:18–21 Riches and honor. Cf. 3:16; 22:4. Solomon, who was given great wisdom, experienced its wealth of benefits firsthand as a young king (cf. 1 Kin. 3:12–14; 10:14–29).

8:22–31 The LORD possessed me. Cf. 3:19, 20. Personified wisdom existed before everything that God created, so that divine wisdom, like God, was eternally first. Christ used His eternal wisdom in creation (John 1:1–3; 1 Cor 1:24, 30).

8:24–26 Note how these verses parallel the creation account in Genesis. The earth (v. 23) with day one in Genesis 1:1–5; water (v. 24) with day two in Genesis 1:6–8; and land (vv. 25, 26) with day three in Genesis 1:9–13.

8:27 circle on the face of the deep. The Hebrew word for circle indicates that the earth is a globe; therefore, the horizon is circular (cf. Is. 40:22). This deep that surrounds the earth was the original world ocean that covered the surface of the earth before it was fully formed and given life (cf. Gen. 1:2).

8:29 sea its limit. In creation, God limited the waters on the earth (cf. Gen. 1:9; 7:11; 8:2), commanding into existence shorelines beyond which the oceans cannot go. foundations. This figuratively denotes the solid structure of the earth (cf. Job 38:4; Ps. 24:2).

8:30 master craftsman. As translated in Song 7:1 and Jeremiah 52:15, this term describes wisdom as competent and experienced in the craft of creation.

8:31 my delight. When God rejoiced over His creation (Gen. 1:31; Job 38:7), wisdom was also rejoicing, especially in the creation of mankind, who in the physical creation alone has the capacity to appreciate wisdom and truth.

8:36 hate me love death. Since wisdom is the source of life (see 3:18), anyone who hates wisdom and spurns it is acting as if he loves death.

9:1 seven pillars. The significance of seven is to convey the sufficiency of this house as full in size and fit for a banquet.

9:2 mixed her wine. Cf. 23:29, 30. Wine was diluted with water as much as one to eight, to reduce its intoxicating power. It was also mixed with spices for flavor (Song 8:2). Unmixed wine is called strong drink (see note on 20:1; cf. 20:1; 31:6; Lev. 10:9; Is. 28:7; Luke 1:15).

9:3–5 The call of wisdom is not secret, but public. See note on 1:21.

9:5 Come, eat . . . drink. Cf. God’s banquet call (Is. 55:1–3; Luke 14:16–24; Rev. 22:17).

9:7–9 Wise people receive reproof and rebuke with appreciation; fools do not.

9:10 The fear of the LORD. See note on 1:7.

9:11 See Introduction: Historical and Theological Themes.

9:12 Every individual is responsible for his own conduct, so that the choices one makes affect his own life.

9:13–18 The feast of folly is described as offered by the foolish hostess. Note the contrast with lady wisdom in verses 1–6 and similarities to the immoral woman in 7:6–23.

9:13 clamorous. Cf. 7:11, 12.

9:17 Forbidden delights sometimes seem sweeter and more pleasant because of their risk and danger.

9:18 hell. See note on 1:12. Like the adulterer, the flattering words of folly lead to death (see 2:18, 19; 5:5; 7:21–23, 26, 27).

III. PROVERBS FOR EVERYONE (10:1–29:27)

A. From Solomon (10:1–22:16)

10:1–22:16 This large section contains 375 of Solomon’s individual proverbs. They are in no apparent order, with only occasional grouping by subject, and are often without a context to qualify their application. They are based on Solomon’s inspired knowledge of the Law and the Prophets. The parallel, two-line proverbs of chapters 10–15 are mostly contrasts or opposites (antithetical), while those of chapters 16–22 are mostly similarities or comparisons (synthetical).

10:1 grief of his mother. By contrast, see note on 23:15, 16. This parental grief is most deeply felt by the mother, who plays a more intimate role in raising a child.

10:2 death. The greatest of all treasures, life, is gained by righteousness.

10:3 desire of the wicked. For a while, the wicked may seem to realize their desires; in the end, God removes their accomplishments because they are evil (cf. Ps. 37:16–20).

10:4 diligent. This is in contrast to the sluggard (see notes on 6:6–11 ). Poverty by itself is not evil, unless it is the product of laziness.

10:5 gathers . . . sleeps. Cf. 6:6–11; 13:4; 15:19; 24:30–34; 28:19, 20. The timing necessary in agriculture can be applied to the general laying hold of life’s opportunities.

10:6 violence. See 10:13; 12:13; 14:3; 18:6, 7. The violence which has gone forth from the wicked later falls back upon his foul mouth (cf. Hab. 2:17; Mal 2:16).

10:7 memory . . . name. This refers to the way a righteous person is remembered by man and God after his death.

10:8 receive commands. To finish the parallelism, the wise listens and is teachable; therefore, he will be lifted up. The fool, always talking, falls because he rejects God’s commands.

10:9 Those who have integrity (who live what they believe) exist without fear of some evil being discovered, while those who are perverse and have secret wickedness will not be able to hide it forever. Cf. 11:3; 19:1; 20:7.

10:10 winks with the eye. See 6:13, 14.

10:11 well of life. The Lord is the source of this fountain (Ps. 36:9), which then springs up in the wise man as wise speech (10:11), wise laws (13:14), the fear of the Lord (12:27), and understanding (16:22). See notes on 3:18; Ezekiel 47:1–12; John 4:10; 7:38, 39. violence. See note on 10:6.

10:12 love. True love seeks the highest good for another (cf. 1 Cor. 14:4–7). First Peter 4:8 quotes this verse (cf. James 5:20).

10:13 rod. This first reference to corporal punishment applied to the backside (cf. 19:29; 26:3) recommends it as the most effective way of dealing with children and fools. See also 13:24; 18:6; 19:29; 22:15; 23:13, 14; 26:3; 29:15.

10:14 mouth of the foolish. The loose tongue of the fool is a recurring subject in Proverbs (cf. vv. 6, 8, 13, 18, 19, 31, 32; 12:23; 13:3; 15:1, 2, 23, 26, 28, 31–33; 17:28; 18:2, 6–8). James parallels this emphasis about the tongue (James 1:26; 3:1–12).

10:15 rich man’s . . . poor.While the rich man thinks he has his walled city for protection (cf. 18:11; 28:11), the poor man knows he has nothing. Both should trust in the Lord as their only protection (cf. 3:5, 6; 11:4, 28; 18:10, 11; Ps. 20:7; Eccl. 9:11–18; James 5:1–6).

10:16 wages. The industry of the righteous makes him successful, while the earnings of the wicked provide more opportunities for sinning.

10:18 hatred . . . slander. Both the harboring and venting of hatred are wrong and will be punished. Slander (gossip or lies) is forbidden (cf. 25:10; also 16:28; 18:8; 20:19; 26:20, 22).

10:19 Wisdom restrains the tongue, since much speech risks sin. Cf. Psalm 39:1; James 1:26; 3:2–8.

10:20 tongue . . . heart. These words are used as parallel terms because they are inseparably linked. Cf. Matthew 15:18, 19. choice silver. Good words are scarce, precious, and valuable (cf. 15:23; Is. 50:4).

10:21 feed . . . die. Sound teaching benefits many; the fool starves himself to death spiritually by his lack of wise teaching (cf. Hos. 4:6).

10:22 rich. While having more than what one needs is not the object of wisdom, it is generally the result (cf. Deut. 6:11–15; 1 Kin. 3:10–14). See Introduction: Historical and Theological Themes. no sorrow. None of the sorrow that is associated with ill-gotten wealth (cf. 13:11; 15:6; 16:19; 21:6; 28:6) is associated with wealth provided by the Lord.

10:24 fear of the wicked. The righteous receive what they desire, while the wicked receive what they fear (cf. Heb. 10:26–29).

10:25 whirlwind. See 1:27; 6:15; 29:1.

10:27 fear of the LORD. See note on 1:7.

10:29 The way of the LORD. This is the spiritual path on which God directs man to walk (see note on Acts 18:25 ).

10:30 Cf. Psalm 37:9–11.

11:1 Dishonest scales. Cf. 16:11; 20:10, 23. As indicated in Leviticus 19:35, 36; Deuteronomy 25:13–16; Ezekiel 45:10; Amos 8:5; Micah 6:10, God detests dishonesty.

11:2 pride. From a root meaning “to boil,” or “to run over,” indicating an overwhelmingly arrogant attitude or behavior. It is used of ordinary men (Deut. 17:12, 13); kings (Neh. 9:10); Israel (Neh. 9:16, 29); false prophets (Deut. 18:20); and murderers (Ex. 21:14). the humble. A rare word, which appears in Micah 6:8: “Walk humbly with your God.” This humble and teachable spirit is first of all directed toward God (cf. 15:33; 16:18, 19; 18:12; 22:4).

11:4 day of wrath. Money buys no escape from death in the day of final accounting to God, the divine Judge (cf. Is. 10:3; Ezek. 7:19; Zeph. 1:18; Luke 12:16–21).

11:11 Social influence for good or bad is in view.

11:12 despises. Lit. one who gossips, slanders, or destroys with words, in contrast to the silence of the wise. See notes on 10:14, 18.

11:13 talebearer. This depicts someone who is a peddler in scandal, who speaks words deliberately intended to harm rather than merely unguarded speech (cf. Lev. 19:16).

11:14 multitude of counselors. As in 15:22; 20:18; 24:6, a good decision is made with multiple, wise advisers. The more crucial the decision, the more appropriate is corporate wisdom. Note the example of David (2 Sam. 15:30–17:23).

11:15 See note on 6:1.

11:16 gracious woman . . . ruthless men. While evil people may grasp at wealth, they will never attain the honor due a gracious woman (cf. 31:30).

11:18 deceptive work. The efforts of the wicked deceiver do not yield the riches his deception seeks, but the righteous receive a reward from God.

11:20 abomination. Defined throughout Scripture as attitudes, this involves words and behaviors which God hates (see 6:16).

11:21 Though they join forces. The combined power of the wicked cannot free them from just punishment; while, the unaided children of the righteous find deliverance by reason of their relationship with God.

11:22 ring of gold. A nose ring was an ornament intended to beautify a woman in OT times (cf. Gen. 24:47; Is. 3:21; Ezek. 16:12). It was as out of place in a pig’s nose as the lack of discretion was in a lovely lady.

11:23 desire . . . expectation. These terms refer to outcomes from God’s perspective.

11:24–26 scatters, yet increases. The principle here is that generosity, by God’s blessing, secures increase, while stinginess leads to poverty instead of expected gain. The person who gives receives far more in return (Ps. 112:9; Eccl. 11:1; John 12:24, 25; Acts 20:35; 2 Cor. 9:6–9).

11:28 trusts in his riches. Cf. 23:4, 5; see notes on 1 Timothy 6:17, 19.

11:29 inherit the wind. The person who mismanages his house will see all his possessions blown away, and he will have nothing left in the end. He will serve the one who manages well (15:27).

11:30 tree of life. See note on 3:18. wins souls. Lit. “to take lives,” in the sense of doing them good or influencing them with wisdom’s ways (cf. Luke 5:10). The word is also used for capturing people for evil purposes as in 6:25; Psalm 31:13; Ezekiel 13:18.

11:31 recompensed. God’s final blessing and reward to the righteous, and His judgment and punishment of the ungodly and sinners come after life on this earth has ended. But there are foretastes of both during life on the earth, as the righteous experience God’s personal care and goodness, while the wicked are void of it. Cf. 1 Peter 4:18.

12:1 stupid. From the Hebrew “to graze”; he is as stupid as the brute cattle (cf. Pss. 49:20; 73:22).

12:3 root. The familiar image is of the righteous person being firm like a flourishing tree (Ps. 1; Jer. 17:7, 8).

12:4 excellent wife. See notes on 31:10; Ruth 3:11. For the opposite, see 19:13; 21:9, 19; 25:24; 27:15. rottenness in his bones. This speaks of suffering that is like a painful and incurable condition.

12:6 Lie in wait. See notes on 1:11, 12.

12:7 house. The rewards of wise living are not only to individuals, but extend to one’s household or family.

12:9 Better . . . than. This is one of several proverbs which makes a distinct comparison using “better . . . than” (cf. 3:13, 14; 8:11, 19; 12:9; 15:16, 17; 16:8, 16, 19, 32; 17:1; 19:1, 22; 21:9, 19; 22:1; 25:7, 24; 27:5, 10; 28:6). slighted . . . honors himself. The obscure person of lowly rank, who can at least afford to hire a servant because of his honest gain, is better than the person who boasts about his prominence but is actually poor.

12:10 regards . . . cruel. Lit. he has concern for the condition of his beast, while the wicked has no concern for people.

12:11 frivolity. Energy expended in worthless pursuits and fantasies is as useless as outright laziness. See notes on 6:6–11; 20:4; 24:30–34.

12:12 covet the catch. This refers to the desire for booty gained by the schemes of the wicked, contrasted with a simple life of obedience that produces blessing.

12:14 fruit of his mouth. This deals with the power of words; the reward of wise words is like the reward for physical labor (cf. 10:11; 15:4; 18:4).

12:16 covers shame. A model of self-control, the prudent man ignores an insult (cf. 9:7; 10:12).

12:17 speaks truth. In the court, the truthful witness promotes justice.

12:18 speaks . . . piercings. The contrast here is between cutting words that are “blurted out” (Ps. 106:33) and thoughtful words that bring health. Cf. Ephesians 4:29, 30.

12:20 Deceit. The contrasting parallel is implied, not stated. Those who plan evil by deceit have no joy because of the risks and dangers in their plan, but the righteous who lead by peace fear nothing, and thus have joy.

12:23 conceals. Unlike the fool who makes everyone hear his folly, the wise person is a model of restraint and humility, speaking what he knows at an appropriate time (cf. 29:11). See notes on 1:4; 10:14.

12:24 forced labor. Unlike the hardworking people who have charge over their work, the lazy are eventually forced to go to work for the diligent to survive.

12:26 astray. Cf. 1 Corinthians 15:33. This verse could be understood as saying that the righteous person guides his friends carefully, unlike the wicked person who leads his companions astray.

12:27 does not roast. The sluggard lacks commitment to make something of his opportunities (cf. vv. 11, 25).

13:2, 3 The parallels here are implied. A man of good words prospers; but, a man of evil words (thus unfruitful to God) provokes violence against himself.

13:4 See notes on 6:6, 11.

13:7 makes himself rich . . . makes himself poor. The same pretense is presented in two contrasting weaknesses; one pretends to be rich, while the other pretends to be poor. In contrast, people should be honest and unpretentious (cf. 11:24; 2 Cor 6:10).

13:8 ransom . . . riches . . . poor . . . rebuke. Riches deliver some people from punishment, while others suffer because they will not heed the rebuke of laziness, which keeps them poor.

13:9 light . . . lamp. This image of life, prosperity, and joy is contrasted with adversity and death (cf. Job 3:20).

13:10 The proud spurn advice from others; the wise accept it.

13:11 Cf. 20:21.

13:12 tree of life. See note on 3:18.

13:13 word . . . commandment. These terms refer to divine revelation.

13:14 fountain of life. The same Hebrew word meaning “well of life.” See note on 10:11.

13:16 lays open. The language vividly shows that a fool displays folly, like a peddler spreads out his wares for others to gaze upon. Cf. 12:23; 15:2.

13:19 The fool’s relentless pursuit of evil and hatred of good does not let him taste the sweet blessings of obedience.

13:20 walks . . . companion. This speaks of the power of association to shape character. Cf. 1:10, 18; 2:12; 4:14; 16:29; 22:24, 25; 23:20; 28:7, 19; Psalm 1.

13:21 This is a basic theme/general principle throughout Proverbs and is illustrated throughout the OT, which establishes that righteousness brings divine blessing and evil brings divine cursing.

13:22 leaves an inheritance. While good people’s estates remain with their families, the wealth of the wicked does not. In the providence of God, it will ultimately belong to the righteous. Cf. 28:8; Job 27:16, 17.

13:23 lack of justice. The contrast here is between the poor but industrious man who will be rewarded with provision from his efforts, and the rich man whose efforts are brought to ruin by his deeds of injustice (cf. James 5:1–6).

13:24 rod . . . disciplines . . . promptly. Early childhood teaching (see note on 22:6 ) requires both parental discipline, including corporal punishment (cf. 10:13; 19:18; 22:15; 29:15, 17), and balanced kindness and love. There is great hope that the use of the “divine ordinance” of the rod will produce godly virtue (cf. 23:13, 14) and parental joy (cf. 10:1; 15:20; 17:21; 23:15, 16, 24, 25; 28:7; 29:1, 15, 17). Such discipline must have the right motivation (Heb. 12:5–11) and appropriate severity (Eph. 6:4). One who has genuine affection for his child, but withholds corporal punishment, will produce the same kind of child as a parent who hates his offspring.

13:25 This states more directly the teaching of verses 13, 18, 21.

14:1 builds her house. Cf. the wise woman building her house (31:10–31) with lady wisdom building her house (9:1–6).

14:3 rod. A rare Hebrew word that refers to a small shoot (see Is. 11:1). Here, it is used metaphorically for the proud, inflicting tongue in a fool’s mouth, which destroys the fool and others (cf. 11:2; 16:18; 29:23).

14:7 Go. Avoid association with all who cannot teach you wisdom. Cf. 1 Tim 4:6, 7; 6:3–5.

14:9 Fools mock at sin. While fools ridicule their impending judgment (cf. 1:26), the wise are promised favor with God (cf. Is. 1:11–20) and man (cf. 10:32; 11:27). Cf. 1 Samuel 2:26; Luke 2:40, 52.

14:10 At its depth, suffering and rejoicing are personal and private. No one is able to communicate them fully (1 Sam 1:10; 1 Kin. 8:38; Matt 2:18; 26:39–42, 75).

14:12 way of death. See notes on Matthew 7:13, 14.

14:14 backslider in heart. This term, so often used by the prophets (Is. 57:17; Jer. 3:6, 8, 11, 12, 14, 22; 8:5; 31:22; 49:4; Hos. 11:7; 14:4), is used here in such a way as to clarify who is a backslider. He belongs in the category of the fool, the wicked, and the disobedient and he is contrasted with the godly wise. It is a word that the prophets used of apostate unbelievers.

14:17 quick-tempered . . . wicked intentions. The contrast is between the hasty anger that is labeled as folly and the deliberate malice that produces hatred (Ps. 37:7).

14:19 evil will bow. The ancient custom was for the inferior to prostrate himself before the superior or wait humbly before the great one’s gate, seeking favor. Good will ultimately humble evil.

14:20 This sad-but-true picture of human nature is not given approvingly, but only as a fact.

14:24 foolishness of fools is folly. This is emphatic language, playing on the word fool and showing that the only reward for fools is more folly.

14:25 The truth produces justice, on which the lives of people may depend.

14:26 fear of the LORD. See note on 1:7.

14:27 fountain of life. See note on 10:11.

14:28 multitude of people. This is a truism stating that a king’s honor comes from the support of his people as they increase and prosper (cf. 30:29–31).

14:29 Cf. v. 17.

14:30 sound heart . . . body. A healthy mind filled with wisdom is associated with a healthy body (cf. 3:5–8; 17:22). rottenness to the bones. See note on 12:4.

14:31 oppresses the poor . . . Maker. It offends the Creator when a person neglects the poor, who are part of His creation (cf. 14:21; 17:5; 19:17; 21:13; 22:2, 7; 28:8; 29:13).

14:32 righteous . . . death. Cf. 23:18. Hope in death for the righteous is a central OT theme (cf. Job 19:25, 26; Pss. 31:5; 49:14, 15; 73:24; Eccl. 11:9; Is. 26:19; Dan. 12:1, 2).

14:33 is made known.Wisdom is quietly preserved in the heart of the wise for the time of proper use, while fools are eager to blurt out their folly (cf. 12:23; 13:16; 15:2, 14).

14:34 exalts. While just principles and actions preserve and even exalt a society, their absence shames a society (cf. 11:11).

14:35 causes shame. Cf. 10:5; 12:4.

15:1 soft answer . . . harsh word. This is the central principle about anger in Proverbs.

15:2 See note on 14:33.

15:3 eyes of the LORD. Cf. 5:21; 22:12. This refers to God’s omniscience. Cf. 1 Sam 16:7; 2 Chronicles 16:9; Job 24:23; Psalms 33:13–15; 139:1–16; Jeremiah 17:10.

15:4 tree of life. See note on 3:18. breaks the spirit. To crush or wound, thus to destroy one’s morale (cf. Is. 65:14).

15:8 External acts of worship, though according to biblical prescription, are repulsive to God when the heart of the worshiper is wicked (cf. Is. 1:12–15; Amos 5:21; Mal. :11–14; Heb. 11:4, 6).

15:10 the way. The way of truth and righteousness (see 2:13; 10:17).

15:11 Hell and Destruction. Cf. 27:20. Hell or Sheol is the place of the dead (see note on 1:12 ). Destruction refers to the experience of external punishment. Cf. Job 26:6.

15:13 Cf. v. 4.

15:15 continual feast. The joyous, inward condition of the wise man’s heart (14:21) is described as a perpetual feast. Real happiness is always determined by the state of the heart (cf. Hab. 3:17, 18; 1 Tim. 4:6–8).

15:16, 17 See note on 12:9 for other “better . . . than” references.

15:16 fear of the LORD. See note on 1:7.

15:17 dinner of herbs. Vegetables are in view, the typical dinner of the poor.

15:18 “Hotheads” are contrasted with “peacemakers” (cf. 14:17, 29; 15:1; 28:25; 29:11, 22).

15:19 thorns. He is too lazy to remove them. See notes on 6:6, 11.

15:22 See note on 11:14.

15:24 hell below. See note on 1:12.

15:25 When evil people try to take the property of widows, God will intervene (cf. 22:28; 23:10, 11). The most desolate (widows) who have God’s help have a more permanent dwelling place than prosperous and self-reliant sinners.

15:27 bribes. Cf. 18:5; 24:23; 29:4; Exodus 23:8; Deuteronomy 16:19; Ecclesiastes 7:7; Isaiah 1:23.

15:28 mouth . . . wicked pours forth. Wicked people don’t guard their words. See note on 12:23; cf. Ephesians 4:29.

15:30 light of the eyes. This is a comparison, so that the “good report” defines this term. Whatever is good; i.e., sound truth and wisdom, stirs the heart by relieving anxiety and producing a cheerful face (cf. 14:30; 15:13; 17:22).

15:31 ear that hears . . . wise. The acquiring of wisdom demands a teachable spirit.

15:33 fear of the LORD. See note on 1:7.

16:1 preparations . . . answer. Human responsibility is always subject to God’s absolute sovereignty (cf. 3:6; 16:2, 9, 33; 19:21; 20:24; 21:1, 30, 31).

16:2 spirits. While man can be self-deceived, God determines his true motives (cf. 21:2; 24:12; 1 Sam. 16:7; 1 Cor. 4:4).

16:3 Commit. Lit. “roll upon” in the sense of both total trust (3:5–6) and submission to the will of God (Pss. 22:8; 37:5; 119:133). He will fulfill a person’s righteous plans.

16:4 The wicked will bring glory to God in the day of their judgment and eternal punishment. See notes on Romans 9:17–23.

16:6 By God’s mercy and truth, He affects the “atonement” or covering of sin, which for the believing sinner inclines him to depart from evil. See notes on Leviticus 16:1–34; 17:11 for explanation of atonement. fear of the LORD. See note on 1:7.

16:7 This general rule does not preclude persecution from some people. See note on 2 Timothy 3:12.

16:8 righteousness . . . justice. These words are used as synonyms here.

16:9 See notes on vv. 1, 2. Sovereign God overrules the plans of people to fulfill His purposes. See Genesis 50:20; 1 Kings 12:15; Psalm 119:133; Jeremiah 10:23; Daniel 5:23–30; 1 Corinthians 3:19, 20.

16:10 Divination. This does not imply any occultic practice forbidden in Leviticus 19:26, but is literally a decision from divine wisdom, via the words of the king who represented God (cf. Rom. 13:1, 2). The king was under mandate (Deut. 17:18–20) to seek out and speak God’s wisdom (cf. David in 2 Sam. 14:17–20; Solomon in 1 Kin. 3:9–12; and Christ as King in Is. 11:2).

16:11 See note on 11:1.

16:12 See note on 14:34.

16:14 This points to the king’s power of “life or death,” which can be abused (cf. 1 Sam. 22:16–18; Esth. 7–10; Dan. 2:5) or used for good (cf. 2 Sam. 1:1–16; 4:5–12).

16:15 cloud of the latter rain. The late spring rain, which matured the crop, fell before the harvest (cf. 2 Sam. 23:3, 4; Ps. 72:6) and is here compared to the king’s power to grace his subjects with encouragement.

16:16 better. Cf. 3:13–16; 8:10, 11, 18, 19. See note on 12:9.

16:17 A plain road represents the habitual course of the righteous in departing from evil. As long as he stays on it, he is safe.

16:19 The proud are those who have plundered the poor.

16:21 sweetness of the lips. “Honeyed words,” which reflect intelligence, judiciousness, and discernment in speech. This refers to eloquent discourse from the wise (cf. v. 24).

16:22 wellspring of life. See note on 10:11. The advice of the understanding person brings blessing, while the correction offered by a fool is useless.

16:23 heart. See note on 4:21–23.

16:24 Pleasant words. See note on v. 21; cf. 24:13, 14; Psalm 19:10.

16:25 way of death. Cf. 14:12.

16:26 labors for himself. Labor is hard and often grievous, but necessary, even for the lazy (cf. Eccl. 6:7; Eph. 4:28; 6:7; 2 Thess. 3:10–12).

16:27 ungodly man. See note on 6:12. He literally digs a pit for his neighbor as a hunter would for prey (cf. Pss. 7:15; 62:6), and his speech is incendiary (cf. James 3:6).

16:28 sows. The same root word is used for the release of flaming foxes in the grain fields of the Philistines (Judg. 15:4, 5; cf. 17:9). whisperer. A slanderer or gossip. See note on 6:14; cf. 8:8; 26:20, 22 for the same Hebrew term.

16:30 purses. The idea of winking or squinting the eyes and compressing one’s lips was to express the posture showing deep thought and determined purpose.

16:31 This calls for respecting elders. Cf. 20:29.

16:32 slow to anger. See notes on 14:17; 25:28. Cf. Ecclesiastes 9:17, 18; James 1:19, 20.

16:33 lot. See note on 16:1. Casting lots was a method often used to reveal God’s purposes in a matter (cf. Josh. 14:1, 2; 1 Sam. 14:38–43; 1 Chr. 25:8–31; Jon. 1:7; Acts 1:26). The high priest may have carried lots in his sacred vest, along with the Urim and Thummim (see note on Ex. 28:30 ).

17:1 Cf. 15:17.

17:2 wise servant . . . inheritance. A faithful servant will rise above an unworthy son and receive an inheritance (cf. 11:29; 1 Kin. 11:26, 28–38; Matt. 8:11, 12).

17:3 refining pot. This was a heated crucible used to test and refine precious metal. Cf. Psalm 66:10; Isaiah 1:25; 48:10; Jeremiah 6:29; Ezekiel 22:17–22; Daniel 12:10; Malachi 3:3. See 1 Peter 1:7.

17:5 Cf. 14:21, 31.

17:6 Children’s children. Godly influence generates mutual love and respect in a family, which extends from generation to generation (cf. Ps. 90 with Ex. 20:12).

17:8 present. This refers to a bribe that brings prosperity to its recipient (v. 23; 15:27).

17:9 Cf. 16:28; 18:8.

17:10 For the theme of a teachable spirit, cf. 9:7, 8; 15:31–33.

17:11 Just retribution comes against people who rebel and, thus, the king’s messenger will have no mercy (cf. 16:14; 2 Sam. 20:1–22; 1 Kin. 2:25, 29, 34, 46).

17:12 Fools are less rational in anger than wild bears.

17:13 evil for good. Solomon knew this proverb well since his father mistreated Uriah (cf. 2 Sam. 12:10–31). Contrast this with the man who repays evil with good (cf. 20:22; Matt. 5:43–48; 1 Pet. 3:9).

17:14 releasing water. The smallest break in the dam sets loose an uncontrollable flood.

17:15 The unjust judge is controlled by his pride, prejudice, bribes, and passions. See note on 24:23b–25; cf. Exodus 23:7; Isaiah 5:23.

17:16 Even wealth cannot buy wisdom for those who do not love it. Cf. 4:7.

17:17 The difference between a friend and brother is noted here. A true friend is a constant source of love, while a brother in one’s family may not be close, but is drawn near to help in trouble. Friends are closer than brothers because they are available all the time, not just in the crisis. Cf. 18:24.

17:18 See notes on 6:1, 2–4.

17:19 exalts his gate. The image here is of the proud person who flaunts his wealth with a huge house having a large front door and who, thus, invites death (cf. Jer. 22:13–19).

17:20 perverse. Cf. 10:31.

17:21 Cf. 10:1; 15:20; 17:25; 19:26.

17:22 Cf. 14:30; 15:13, 30; 16:14; Job 29:24.

17:23 See note on v. 8.

17:24 ends of the earth. This refers to the fool’s roving fixations in the absence of wisdom.

17:25 Cf. verse 21.

17:26 punish . . . strike. Here is a clear statement on political and religious injustice, focusing on the equally bad mistreatment of the innocent and the noble.

17:27 spares. Cf. 10:19; 14:29; 15:18; 16:27, 32; 29:20.

17:28 fool is counted wise. This is not saying that fools show wisdom in their silence, but that silence conceals their folly.

18:1 isolates himself. This man seeks selfish gratification and accepts advice from no one.

18:2 Cf. Ecclesiastes 10:12–14.

18:3 Sin and punishment are inseparably connected, as evil produces both the feeling of contempt in others and its manifestation, reproach.

18:4 words . . . deep waters. Wise speech is like a deep, inexhaustible stream of blessing.

18:5 Cf. 17:26; 28:21.

18:6, 7 The fool self-destructs. Cf. 12:13; 17:14, 19, 28; 19:29; 20:3.

18:8 tasty trifles. This comes from a Hebrew word meaning “to swallow greedily.” The proverb is repeated in 26:22.

18:9 slothful . . . destroyer. To leave a work half done or poorly done is to destroy it. See notes on 6:1, 11.

18:10 The name of the LORD. This expression, found only here in Proverbs, stands for the manifest perfections of God such as faithfulness, power, mercy, and wisdom, on which the righteous rely for security (cf. Ex. 3:15; 15:1–3; Ps. 27:4, 5)

18:11 This proverb repeats 10:15 and contrasts with verse 10.

18:12 Cf. 16:18.

18:14 broken spirit. Cf. 12:25; 15:13. When the spirit is broken, people lose hope.

18:16 man’s gift. This is not the word for a bribe (cf. 17:23), but rather the word for a present given to someone (cf. Jacob’s gift, Gen. 32:20, 21; Joseph’s gift, Gen. 43:11; David’s gift, 1 Sam. 17:17, 18; and Abigail’s gift, 1 Sam. 25:27).

18:17 See verse 13. Cross-examination avoids hasty judgment.

18:18 lots. See note on 16:33.

18:19 There are no feuds as difficult to resolve as those with relatives; no barriers are so hard to bring down. Hence, great care should be taken to avoid such conflicts. bars of a castle. Cf. Judges 16:3; 1 Kings 4:13; Nehemiah 3:3; Isaiah 45:2.

18:20 the produce of his lips. See notes on 12:14; 13:2, 3. The consequences of one’s words should produce satisfaction and fulfillment.

18:21 Death and life. The greatest good and the greatest harm are in the power of the tongue (cf. James 3:6–10).

18:22 Cf. 12:4; 19:14; 31:10–31.

18:23 The rich do not need favors from others, so they do not care how they treat people.

18:24 must himself be friendly. The best text (MT) says “may come to ruin” and warns that the person who makes friends too easily and indiscriminately does so to his own destruction. On the other hand, a friend chosen wisely is more loyal than a brother. friend. This is a strong word meaning “one who loves” and was used of Abraham, God’s friend (2 Chr. 20:7; Is. 41:8; cf. 1 Sam. 18:1; 2 Sam. 1:26).

19:1 Integrity is better than wealth. Cf. 15:16, 17; 16:8.

19:2 sins. Lit. “to miss the mark.” hastens with his feet. Rashness, the result of ignorance, brings trouble.

19:3 his heart frets. The fool blames God for his troubles and failures (cf. Gen. 4:5; Is. 8:21; Lam. 3:39–41).

19:4 Wealth makes. Cf. verse 7; 14:20. Lit. wealth adds new friends, while poverty alienates existing friends who grow weary of the demands of the poor.

19:5, 9 For the sin of perjury, cf. 6:19; 12:17; 14:5, 25; 19:9; Deuteronomy 19:18–21.

19:6 Generosity or bribery could be the issue.

19:7 See note on verse 4.

19:10 Neither are suited for possessions or responsibilities beyond their capabilities of managing wisely (cf. 30:21–23).

19:11 slow to anger. See note on 14:17.

19:12 This is a call to submit to governmental authority. Cf. Romans 13:1–4; 1 Peter 2:13–17.

19:13 continual dripping. An obstinate, argumentative woman is literally like a leak so unrelenting that one has to run from it or go mad (cf. 21:9, 19). Here are two ways to devastate a man: an ungodly son and an irritating wife.

19:14 One receives inheritance as a family blessing (a result of human birth), but a wise wife (cf. 31:10–31) is a result of divine blessing. Cf. 12:4; 18:22; 31:10–31.

19:15 See notes on 6:6, 11.

19:16 commandment. Wisdom is equated with God’s commandments. In a sense, Proverbs contain the applications and implications of all that is in God’s moral law.

19:17 See note on 14:31. Cf. Matthew 25:40.

19:18 Chasten. See notes on 3:11, 12; 13:24; 22:6. Cf. Ephesians 6:4.

19:19 Repeated acts of kindness are wasted on ill-natured people.

19:21 See note on 16:1.

19:22 Rich liars are not kind since their lies bring harm; a kind poor man is more desirable.

19:23 fear of the LORD. See note on 1:7.

19:24 The lazy man’s lack of action to move his hand from the flat, metal food saucer up to his mouth is because he is too lazy, as explained in 26:15.

19:25 scoffer . . . simple . . . understanding. Three" classes of people are noted: (1) scoffers are rebuked for learning nothing; (2) simpletons are warned by observing the rebuke of the scoffer; and (3) the understanding deepen their wisdom from any reproof.

19:26 mistreats. Cf. 10:1; 15:20; 17:21, 25; 28:24. The son appears to come into possession of his father’s property during his parents’ lifetime, but rather than caring for them, he drives them out (cf. Ex. 20:12; 21:15, 17).

19:28 disreputable witness. See note on 12:17.

19:29 See note on 10:13.

20:1 Wine . . . strong drink. This begins a new theme of temperance (see 21:17; 23:20, 21, 29–35; 31:4, 5). Wine was grape juice mixed with water to dilute it, but strong drink was unmixed (see note on Eph. 5:18 ). While the use of these beverages is not specifically condemned (Deut. 14:26), being intoxicated always is (Is. 28:7). Rulers were not to drink, so their judgment would not be clouded nor their behavior less than exemplary (see 31:4, 5). See notes on 9:2; 1 Tim 3:3. mocker . . . brawler. Mocker is the same word as scoffer in 19:25, 29; a brawler is violent, loud, and uncontrolled. Both words describe the personality of the drunkard.

20:2 See notes on 16:14; 19:12. People who resist governmental authority injure themselves. See notes on Romans 13: 1–5.

20:3 Cf. 15:18; 17:14; 19:11.

20:4 lazy man. See notes on 6:6, 11.

20:5 deep water. The wise man has keen discernment reaching to the deepest intentions of the heart to grasp wise counsel (cf. 18:4; Heb. 4:12).

20:6 There are a lot more people who are eager to brag about themselves than there are those who are truly faithful to testify of God’s goodness.

20:7 integrity. See note on 10:9.

20:8 scatters. The king as judge literally “winnows” or “sifts” (as in v. 26) data as he discerns evil and good (cf. Is. 11:3, 4).

20:9 No one can make himself sinless. Cf. Job 14:4; Romans 3:10, 23; 1 John 1:8. Those whose sin has been forgiven are pure before God (Ps. 51:1, 2, 9, 10).

20:10 See note on 11:1; cf. 20:23.

20:12 Because God has given man the ability to hear and see, it should be obvious that He hears and sees everything (see Ps. 94:9).

20:13 See notes on 6:6, 11.

20:14 The buyer purposely undervalues the thing he is negotiating to purchase, in order to bring down the price. Afterward, he brags about his cleverness.

20:15 Wealth is a blessing when honestly gained, but wisdom is more desirable. See notes on 3:14, 15; 8:10, 11, 18–21; 16:16.

20:16 See note on 6:1. Garments were common security for a loan, but they always had to be returned by sundown (Ex. 22:26, 27; Deut. 24:10–13). “Seductress” is more likely “foreigner.” Anyone who foolishly has taken on the responsibility for the debt of a stranger or an immoral woman will likely never be paid back; the borrower will never pay his creditor unless his own garment is taken as security.

20:18 wise counsel. Cf. 11:14; 15:22; Luke 14:28–32.

20:19 talebearer. Those who love to spread secrets will flatter to learn them.

20:20 lamp will be put out. Cf. 13:9. This grievous sin (cf. 30:11, 17; Ex. 21:17; Lev. 20:9) will result in death.

20:21 gained hastily. This implies an unjust method in gaining the inheritance, so that it will be lost by the same unjust ways or by punishment (cf. 13:11; 21:5, 6; 28:20, 22).

20:22 I will recompense evil. God, not man, avenges evil (cf. Deut. 32:35; Rom. 12:17, 19; 1 Thess. 5:15; Heb. 10:30) and delivers from the wicked.

20:23 Cf. verse 10; see note on 11:1.

20:24 See notes on 16:1, 9, 33. Since a person cannot comprehend the unfolding purposes of God’s providence in his life, he has to walk in faith.

20:25 to devote rashly. To declare something sacred, i.e., promising it to God in consecration as an offering, was irreversible and, therefore, serious. See Ecclesiastes 5:4–6; cf. Numbers 30:2; Deuteronomy 23:21–23; Psalms 50:14; 78:11.

20:26 See note on v. 8.

20:27 the lamp of the LORD. The “spirit” represents the conscience of man which searches every secret place. Cf. Romans 2:15; see note on 2 Corinthians 1:12. Cf. 1 Corinthians 2:11.

20:28 Mercy and truth. See note on 3:3.

20:30 Wise use of corporal punishment deters evil behavior. See note on 10:13.

21:1 He turns it. See note on 16:1 9, 33; cf. 19:21; 20:24. Note the examples of the divine hand of God in the cases of Artaxerxes (Ezra 7:21–23), Tiglath-Pileser (Is. 10:5–7), Cyrus (Is. 45:1–4), and Nebuchadnezzar (Dan. 4:34; 5:23–25).

21:2 See note on 16:2.

21:3 See note on 15:8 (cf. 1 Sam. 15:22; Is. 1:10–20; Hos. 6:6; Mic. 6:6–8).

21:4 plowing. Cf. 6:17; 30:13; Psalms 18:27; 131:1. This is best understood as the “lamp of the wicked,” lamp being used as a symbol for the eyes, which conveys their pride.

21:5–7 These verses address the evils of ill-gotten gain. They show three major defects in the way this gain is acquired: (1) hastily (v. 5; cf. 19:2; 28:20); (2) deceitfully (v. 6; cf. 13:11); and (3) violently (v. 7; cf. 12:6).

21:7 Cf. 1:18, 19.

21:9 corner of a housetop. Since roofs were open like patios (cf. Deut. 22:8; 1 Sam. 9:25; 2 Kin. 4:10), a small arbor or enclosure in the corner of a flat roof was a very inconvenient place to live. contentious woman. Cf. v. 19; 19:13; 25:24; 27:15, 16; see note on 19:13.

21:10 wicked desires evil. So strongly does the wicked person seek to do evil (cf. Eccl. 8:11), that he will not spare his neighbor if he gets in his way.

21:11 See note on 19:25.

21:12 See note on 20:22; cf. 10:25; 14:11.

21:13 poor. See note on 14:31.

21:14 Cf. 17:8; 18:16; 19:6.

21:16 This is proven in the account of the simple man who was seduced (2:18; 7:22, 23; 9:18).

21:17 wine and oil. These are associated with unbridled luxury in feasting (Deut. 14:26; Neh. 8:12; Ps. 104:15; Amos 6:6; John 12:5). Costly indulgences impoverish.

21:18 By suffering the very thing they had devised for the righteous, or brought on them, the wicked became their ransom, in the sense of being a substitute in judgment.

21:19 See note on 19:13. Cf. verse 9.

21:21 Those who pursue righteousness and mercy receive more than they seek (see Matt. 5:6, 7; 6:33).

21:22 Cf. 24:5. Wisdom is better than strength (cf. Eccl. 7:19; 9:15).

21:26 The sin of covetousness marks the lazy man as the virtue of benevolence marks the righteous.

21:27 See note on 15:8; cf. verse 3; Isaiah 1:13–15.

21:28 false witness. See note on 12:17.

21:29 The wicked become obstinate, maintaining what suits them without regard for others or the truth, while good people proceed with integrity.

21:31 prepared . . . deliverance. This is not a condemnation of adequate preparation, but of reliance on it for victory instead of on the Lord (cf. Ezra 8:22; Ps. 20:7; Is. 31:1–3; Hos. 1:7).

22:3 Wise people see the approach of sin and remove themselves from it, while naive people walk right into it and suffer the consequences.

22:4 fear of the LORD. See note on 1:7.

22:6 way he should go. There is only one right way, God’s way, the way of life. That way is specified in great detail in Proverbs. Since it is axiomatic that early training secures lifelong habits, parents must insist on this way, teaching God’s Word and enforcing it with loving discipline consistently throughout the child’s upbringing. See note on 13:24. Cf. Deuteronomy 4:9; 6:6–8; 11:18–21; Joshua 24:15; Ephesians 6:4.

22:7 rich rules. While this is naturally true, the law and the prophets condemned those who were oppressive (cf. 22:22, 23; Deut. 24:14–18; Is. 5:8; Jer. 34:13, 17; Mic. 2:2).

22:8, 9 generous eye. A reference to generosity in that he looks with a desire to give. The principle of sowing and reaping is emphasized. Cf. Job 4:8; Hosea 8: 7; 10:13; 2 Corinthians 9:6; Galatians 6:7–9.

22:11 Even the most powerful people are drawn to the wise (cf. Eccl. 10:12).

22:12 The eyes of the LORD. See note on 15:3; cf. 5:21, 22. God’s sovereign omniscience protects the principles and possessors of divine knowledge.

22:13 a lion outside. Cf. 26:13. The lazy give lame excuses for not leaving the house to work. See notes on 6:6, 11.

22:14 The flattering seductions of such a woman lure men into a pit as God makes their sin its own punishment. See note on 2:16; cf. 5:3; 7:5.

22:15 See note on 13:24.

22:16 These two vices reflect the same selfish attitude: withholding from the poor to keep what a person has, and giving to the rich to induce them to give a person more. Both are unacceptable to God and incur punishment.

B. From Wise Men (22:17–24:34)

22:17–24:34 Solomon did not write, but did compile, this collection containing seventy-seven proverbs which were most likely spoken by godly men prior to or during Solomon’s reign. The section begins with an introduction (22:17–21), followed by a collection of proverbs in random order, one, two or three verses each (as opposed to the one verse, two-line proverbs in the previous section). This is followed by two collections of additional proverbs (22:22–24:22 and 24:23–34), which continue and enlarge upon the wisdom themes of this book.

22:17–21 This introductory section offers an exhortation, reminiscent of 2:1–5; 5:1, 2, to be alert to hear and speak the wisdom of God.

22:20 excellent things. This term is literally “chief proverbs” (cf. 8:6).

22:21 certainty. Solomon is especially concerned about accuracy so that his readers can teach others.

22:22–24:22 The first collection of words for wise people is recorded.

22:22, 23 See note on 14:31.

22:22 gate. Beggars typically sat at the city gate because of the large number of people passing by. The gate was also the place for civic and legal issues to be settled (cf. 31:23). The afflicted were there begging or seeking justice or mercy and were to be fairly treated.

22:24, 25 Cf. 12:26.

22:26, 27 See note on 6:1.

22:28 landmark. This refers to stealing land by moving the boundaries. See note on 15:25; cf. Leviticus 25:23; Deuteronomy 19:14.

23:1–3 Here is a warning to exercise restraint when confronted with the luxuries of a wealthy ruler who seeks to lure you into his schemes and intrigues. Daniel is the" classic illustration of one who lived by this proverb, refusing the allurements of the pagan monarch, which he knew could corrupt him (see Dan. 1:8ff.).

23:4, 5 Cf. 11:28; 28:22; 1 Timothy 6:9, 10, 17. Rather than wearing yourself out pursuing wealth, pursue the wisdom of God and what glorifies Him; He will bless with prosperity as He chooses. See 2:1–11; 3:5–10.

23:6–8 miser. This is the greedy person who, to be rich, hoards his riches, withholding from the poor and needy to keep and increase his own wealth. He invites someone to enjoy his courtesies, feigning generosity, while being sickeningly hypocritical, because his real goal is to increase his wealth at his guest’s expense. Cf. 26:24–26.

23:9 This is true because fools hate wisdom (cf. 1:22; 9:8; 12:1).

23:10, 11 ancient landmark. See note on 15:25; cf. 22:22, 23.

23:11 Redeemer. In a normal situation, the near kinsman would rescue the person who had fallen on hard times (cf. Lev. 25:25; Ruth 2:20; 3:12, 13; 4:1–12) or avenge in the case of a murder (Num. 35:19). Redeemer is applied to God as the Savior of His people (e.g., Gen. 48:16; Ex. 6:6; Job 19:25; Ps. 19:14; Is. 41:14; 43:14; 44:24), since the helpless had no voice.

23:13, 14 correction. See notes on 13:24; 22:6. The child will survive the punishment and thus avoid an untimely or premature death due to sinful conduct (cf. Deut. 21:18–21).

23:14 hell. See note on 1:12.

23:15, 16 son . . . wise. The result of correction (vv. 13, 14) is the child’s wise choices, bringing the parents joy (cf. vv. 24, 25; 10:1; 15:20; 17:21; 28:7; 29:3).

23:16 inmost being. Lit. “the kidney,” which along with the heart (cf. 3:5; 4:21–23) are figurative expressions for the inner man or the seat of a person’s thoughts and feelings.

23:17 fear of the LORD. See note on 1:7.

23:18 there is a hereafter. Cf. verse 24. Anyone who might envy sinners needs to know that their prosperity is brief. They will die (“be cut off”); then, there will be a time when all iniquities will be dealt with and divine justice will prevail (cf. Ps. 37:28–38). The righteous will live forever (see note on 14:32 ).

23:19 the way. The way of wisdom is the only right way (4:10, 11).

23:20 winebibbers. Cf. verses 29–35; Deuteronomy 21:20. See note on 20:1.

23:22 Cf. 1:8; 2:1; 3:1; 4:1; 5:1; Ephesians 6:1.

23:23 Buy the truth. Obtain the truth at all costs. Cf. 4:5–7; Matthew 13:44–46. Then, never relinquish it at any price (see Dan. 1:8ff.).

23:24, 25 See notes on verses 15, 16; 13:24.

23:27, 28 harlot . . . seductress. Cf. 22:14. The terms refer to any immoral woman. See notes on 2:16; 5:3–5; 7:6–27; 9:13–18. Falling into her clutches should be as frightening as the prospect of falling into a deep pit or well, from which there is no escape.

23:29–35 This passage offers a powerful warning against drunkenness, presented as a riddle (v. 29) with its answer (v. 30). Following the riddle, come exhortations (vv. 31, 32) and descriptions of the drunkard’s delirious thoughts (vv. 33, 35).

23:30 mixed wine. See note on 20:1. Lingering long over wine is indicative of constant drinking, so as to induce drunkenness (cf. 1 Tim. 3:3; Titus 1:7). Searching for more to drink indicates the same pursuit.

23:31 wine when it is red. This describes wine when it is especially desirable and when it is most intoxicating, perhaps as “strong drink” or mixed with spices only and not water, as opposed to the “new wine” (3:10), which was fresh and unfermented or less fermented (cf. Hos. 4:11).

23:32 bites . . . stings. This recounts the hangover, but also the more than likely destructive consequences (cf. Is. 59:5; Jer. 8:17).

23:33 The delirium and distortion of reality are part of the drunkard’s miserable experience (see note on 1 Cor. 6:12 ).

23:34 Here is the warning about the dizziness, sickness, and confusion of the drunkard, like being seasick at the top of the mast, the most agitated point on a ship in strong seas.

23:35 The drunkard’s lack of sense is so severe that his first waking thought is to repeat his debauchery and dangerous sin.

24:1, 2 Cf. 23:3, 17.

24:3, 4 house is built.House can refer to a physical structure (cf. 14:1), a family (see Josh. 24:15), or even a dynasty (see 2 Sam. 7:11, 12; 1 Kin 11:38; 1 Chr. 17:10).

24:5, 6 Wisdom and wise counsel are associated with strength. See notes on 11:14; 13:20; cf. Ecclesiastes 9:16–18.

24:7 the gate. See note on 22:22. Since the leading minds were there debating the issues of life, it was no place for fools.

24:11 The danger here may be from unjust treatment or violence. Deliverance can either be by giving a true testimony on their behalf, by providing what they need to survive, or by rescuing them from a fatal course.

24:12 He who weighs the hearts. This proverb is quoted or alluded to more times in the NT (8) than any other of Solomon’s sayings (Matt. 16:27; Luke 16:15; Rom. 2:6; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12, 13; 22:12). See note on 16:2. God is the One who knows the truth about the motives of the heart and the excuses for failing to do what is right (cf. James 4:17). render to each man according to his deeds. Cf. v. 29; Job 34:11; Jeremiah 25:14; 50:29.

24:13, 14 This is not a command to eat honey, but an analogy to seek the sweetness of wisdom’s rewards. Cf. Psalm 19:10.

24:14 hope . . . cut off. See note on 23:18.

24:15, 16 seven times. This stands for “often” or “many” (see 26:16; Job 5:19). The plots of the wicked against the righteous, though partially and temporarily successful, shall not be ultimately successful; the wicked themselves will fall under God’s eternal judgment and find no help or deliverance.

24:17, 18 when your enemy falls. See note on 25:21, 22. Gloating over a fallen enemy can be more serious than the sin the enemy committed.

24:19 Do not fret. Do not become angrily excited or envious at the apparent prosperity of the wicked. Cf. 3:31; 23:17, 18; 24:1.

24:20 lamp of the wicked. See note on 13:9.

24:21 fear the LORD. See note on 1:7. the king. Loyalty to the king is proper because he is the agent of the Lord’s wisdom (cf. Deut. 17:14–20; Rom. 13:1–7). That loyalty includes having no part with rebels who seek to subvert or overthrow him (“change”). Peter draws on this verse in his call to good citizenship in 1 Peter 1:17; 2:17.

24:22 the ruin those two can bring. A reference to the retributive power of the king and the Lord (cf. Job 31:23).

24:23a These words introduce a brief section forming an appendix of further wise sayings (vv. 23b–34) that finish the first group of proverbs compiled from wise men by Solomon (22:22–24:22) to add to his own (10:1–22:16). See note on 22:17–24:34.

24:23b–25 partiality in judgment. Injustice is evil and destabilizes society. See note on 17:15.

24:26 kisses the lips. A just and righteous response is as desirable as this most intimate expression of friendship.

24:27 First secure, by diligent work and planning, a good living in your fields; then build. In other words, provide a financial base so that all the necessities and contingencies are secured, then move from the tents (which were acceptable) to a house (which was desirable).

24:28, 29 Avenging the evil done by one’s neighbor by offering false witness (cf. 14:5; 19:5) against him is forbidden. See notes on 6:16–19; 20:22.

24:30–34. See notes on 6:6, 11. Thorns also appear in his life in 15:19 (see note there ).

C. From Solomon and Collected by Hezekiah (25:1–29:27)

25:1–29:27 Hezekiah’s collection of Solomon’s proverbs.

25:1 Hezekiah . . . copied. This collection of 137 proverbs was originated by Solomon and copied into a collection during the reign of Judah’s king, Hezekiah (c. 715–686 B.C.) over 200 years later. See Introduction: Author and Date. This is consistent with Hezekiah’s efforts to bring revival to Judah (2 Chr. 29:30; 32:26), as he elevated the forgotten wisdom of David and Solomon (cf. 2 Chr. 29:31; 30:26).

25:2, 3 God . . . kings. The roles of God and the king are compared. God, whose knowledge is above all human knowledge (cf. Ps. 92:5; Eccl. 3:11; Is. 46:10; Acts 15:18; Heb. 4:13), and whose ways are unsearchable (cf. Job 5:9; Ps. 145:3; Is. 40:28), keeps things to Himself because He needs no counsel (see Rom. 11:34). On the contrary, kings should seek to know what they must know in order to rule righteously.

25:4, 5 A nation is established as wisdom replaces and purifies wickedness (cf. 14:34; 16:12).

25:6, 7 In the royal court as in all of life, self-seeking and pride bring a person down. Do not intrude into such a place, for the elevating of the humble is honorable, but the humbling of the proud is disgraceful (cf. Luke 14:8–10; James 4:7–10).

25:8–10 go hastily to court. When conflict arises, the person with a contentious spirit is quick to go to court; but he is better off to talk it over with his neighbor than to expose himself to public shame in court where everything will be told.

25:11, 12 The imagery of beauty describes well-chosen words, including words of rebuke. Cf. 15:23; 24:26.

25:13 cold of snow. A faithful messenger (cf. v. 25; 26:6) was as refreshing as snow would be in the heat of the summer harvest.

25:15 forbearance. Patience is a mighty weapon. See 15:1; 16:32.

25:16 This may be a parable that goes with verse 17, instructing the wise not to overdo anything that may lead to disgust and rejection, including overstaying or being overbearing with a friend who may begin to resent him.

25:18 He is as destructive to reputation as those weapons are to the body.

25:20 vinegar on soda. Pouring vinegar on an alkali (e.g., baking soda) produces a reaction like boiling or turning tranquility into agitation. So is the effect of singing joyful songs without sympathy to the sorrowful. Cf. Psalm 137:3, 4.

25:21, 22 As metals are melted by placing fiery coals on them, so is the heart of an enemy softened by such kindness. Contrast the coals of judgment in Psalm 140:10. Paul quotes this proverb in Romans 12:20. Cf. Matthew 5:43–48.

25:23 The theme is cause and effect; as surely as a rain cloud brings the rain, slander produces anger.

25:24 See notes on 19:13; 21:9.

25:25 See note on verse 13.

25:26 murky spring. The righteous person who sins muddies the water for the wicked who see him and for whom he should serve as an example of righteousness (cf. Ps. 17:5).

25:27 Eating honey is analogous to enjoying the sweetness of your own self-glory. See notes on verses 6, 7, 16.

25:28 city broken down. Such are exposed and vulnerable to the incursion of evil thoughts and successful temptations. For the opposite, see note on 16:32.

26:1–12 The fool is described in every verse. Most verses compare aspects of natural order that are violated with the behavior of a fool. The deteriorating nature of foolishness is seen as the description progresses from drink (v. 6) to vomit (v. 11).

26:1 These damaging incongruities of nature illustrate those in the moral realm. Cf. 17:7; 19:10.

26:2 curse without cause. A bird’s aimless motion without landing is compared to a fool who utters an undeserved curse—it does not land, either.

26:4, 5 answer a fool. Taken together, these verses teach the appropriate way to answer a fool (e.g., an unbeliever who rejects truth). He should not be answered with agreement to his own ideas and presuppositions, or he will think he is right (v. 4), but he should be rebuked on the basis of his folly and shown the truth so he sees how foolish he is (v. 5).

26:6 Self-inflicted wounds come to the person who chooses to depend on a fool (cf. 25:13).

26:7 Both are awkward and useless.

26:8 binds a stone. Just as it is nonsense to fasten a stone to a slingshot so it will not release, so it is nonsense to honor a fool.

26:10 The Hebrew language is very obscure here, resulting in many possible interpretations of what this is actually saying. Since it is impossible to know exactly what the original said, it is impossible to know exactly what it means. The translation might be: “Much brings forth from itself all; but the reward and the wages of the fool pass away.” This could mean, reasonably, that although he who possesses much and has great ability may be able to accomplish all he wants, that is not the case when he makes use of the work of fools, who not only do not accomplish anything, but also destroy everything.

26:11 Peter quotes this disgusting proverb in 2 Peter 2:22.

26:12 wise in his own eyes. There are degrees of foolishness, with intellectual conceit being the most stupid and hardest to remedy. This is applied to the lazy person in verse 16 and the rich in 28:11.

26:13–16 The lazy man. See notes on 6:6, 11; 22:13.

26:16 The ignorant are ignorant of their ignorance. seven. See note on 24:15, 16.

26:17–28 Here is a picturesque discourse on the evil speaking of fools and lazy people and its harmful effects.

26:17 meddles . . . dog by the ears. The dog was not domesticated in Palestine and, thus, to grab any dog was dangerous. The aggressor deserved to be bitten for his foolish act.

26:18, 19 The serious damage done by deceit cannot be dismissed as a joke (cf. Is. 50:11).

26:20–22 talebearer. See notes on 6:14; 16:28. Slander fuels this fire.

26:22 trifles. See note on 18:8.

26:23 earthenware covered. A cheap veneer of silver over a common clay pot, hiding its commonness and fragility, is like the deception spoken by evil people. This thought is expanded in verses 24–28.

26:27 The ruin intended for others will come back on the person who spoke it.

27:1 boast . . . tomorrow. Fools think they know the future or can affect its outcome, but the future rests with sovereign God. See notes on 16:1, 9; cf. Psalm 37; James 4:13–16.

27:4 jealousy. Cf. 6:34; Song 8:6. The most uncontrollable sin.

27:5, 6 Open rebuke. To genuinely love is to manifest the truth, even if it means to rebuke (cf. 28:23; Ps. 141:5; Gal. 4:16).

27:6 the kisses of an enemy. Cf. 5:3–5; 26:23, 24.

27:7 The luxury and indolence of wealth make the best things tasteless, while the hardworking person who hungers finds every bitter thing sweet. This proverb extends beyond food to things in general, which means so much more to those who have little.

27:8 man who wanders. Such are not only out of place, but off duty and in danger. Stay close to home.

27:10 Adhere to tried and true friends. The ties of blood may be less reliable than those of genuine friendship. See notes on 17:17; 18:24.

27:11 A wise son accredits his father and also helps him in difficulty with appropriate answers (cf. 10:1; 15:20). This proverb is true in reverse as well (cf. 17:25; 19:13; 22:21; 23:15).

27:12 Cf. 22:3.

27:13 See note on 20:16.

27:14 blesses his friend. Excessive flattery raises suspicion of selfishness.

27:15, 16 See notes on 19:13; 21:9. This kind of woman is impossible to restrain or tame.

27:17 iron sharpens iron. The benefits of intellectual discussion encourage joy through a keener mind and the improvement of good character which the face will reveal.

27:20 Hell and Destruction. Man’s desires are never filled up. They are as insatiable as the place of eternal punishment which never overfills (cf. 30:15, 16).

27:21 refining pot . . . what others say. “Value” is not the best understanding. Popularity and praise “test” rather than “value” personal character in the crucible. See note on 17:3.

27:22 mortar . . . pestle. A bowl and rod of stone which were used to crush solid grain into powder.

27:23–27 This portion contrasts the common shepherd’s labor and God’s provision with the fleeting nature of uncertain riches and power (v. 24). Since all lands reverted to the original owners every fifty years, flocks were the staple wealth. Only by care and diligence could they be perpetuated and profitable. God’s providence aids this effort (cf. Ps. 65:9–13) to use the blessings of the land properly (vv. 25–27).

28:1 A guilty conscience imagines accusers everywhere (cf. Num. 32:23; Ps. 53:5), while a clear conscience has boldness to face everyone.

28:2 many are its princes. Unrighteousness in a nation produces political instability with many vying for power; thus, the tenure of each leader is shortened. Wisdom promotes social order and long rule.

28:3 oppresses the poor. When the poor come to power and oppress their own, it is as bad as a violent storm flooding the fields instead of watering the crop.

28:7 The son who obeyed God’s law would not be a glutton and shame his father. Cf. 23:19–25.

28:8 usury and extortion. The law forbade the charging of interest to fellow Jews (see Deut. 23:19, 20), but this was often violated (cf. Neh. 5:7, 11; Ezek. 22:12). gathers it for him. In the providence and justice of God, such wealth will be forfeited to someone who treats the poor fairly. See notes on 13:22; 14:31.

28:9 See note on 15:8.

28:10 The attempted corruption of the righteous is a wicked sin (Matt. 5:19; 18:6; 23:15). fall into his own pit. See note on 26:27.

28:11 rich man is wise in his own eyes. This contrasts the discerning poor with the rich man, who is deceived by his self-confidence. Riches are not always possessed by the unrighteous and wisdom by the poor, but more often than not, this is the case due to the blinding nature of wealth (cf. 11:28; 18:23; Matt 19:23, 24).

28:12 When wicked people come into power, the righteous shout (11:10), groan (29:2), and hide (28:28).

28:13 covers . . . confesses. Sin must not be covered but confessed. See notes on Psalm 32:1–9; 1 John 1:6–9.

28:14 hardens his heart. Cf. Exodus 7:13; 17:7; Psalm 95:8; Romans 2:5.

28:16 great oppressor. The tyrannical leader who is covetous is foolish and short-lived.

28:17 Whoever is inwardly tormented by the murder of someone takes to ceaseless flight to escape the avenger of blood and the punishment of his crime. He flees and finds no rest until the grave receives him. The exhortation is to avoid helping a murderer with any support, refuge, or security against the vengeance which pursues him from the arm of justice.

28:20 abound with blessings. Blessings are the product of honest labor. See notes on 10:22; 11:24–26; cf. Genesis 49:25; Malachi 3:10. hastens to be rich. See note on 20:21; cf. 1 Timothy 6:9.

28:21 piece of bread. A small bribe. Cf. 15:27; 18:5; 24:23.

28:22 man with an evil eye. A miser is motivated by greed. See notes on 21:5–7.

28:23 Flattery has no value but reproof does; so, it leads to gratitude. Cf. 16:13; 27:5, 6.

28:24 robs his father . . . mother. See note on 19:26. To plunder one’s own family is an unthinkable crime, but it is worse yet when denied.

28:25 proud heart . . . strife. This is arrogance that satisfies itself at the expense of conflict with others and never knows the prosperity of humble trust in God.

28:27 hides his eyes. This refers to a person who does not respond to the needs of the poor. See note on 14:31; cf. 1 John 3:16–18.

28:28 See note on verse 12.

29:1 hardens his neck. This refers to a state of increasing obstinance, along with an unteachable spirit. See note on 28:14.

29:2 righteous . . . wicked. See note on 28:12. This could describe the political turmoil of the northern kingdom of Israel in the time of Hezekiah, who collected these proverbs (see note on 25:1 ).

29:4 bribes. See note on 15:27.

29:5 Flattery is a trap. Cf. 26:28; 28:23.

29:8 These angry, arrogant men fan the flames of strife that trap a city as if engulfed in flames (cf. 26:21).

29:9 contends. A fool may respond to wisdom with anger or laughter; but, in either case, no agreement can be reached. Cf. 26:4, 5.

29:12 ruler pays attention to lies. A corrupt leader will draw around him corrupt people. Allow lies, and you will be surrounded by liars.

29:13 gives light to the eyes. This phrase means to sustain life. God gives life to both the poor and the rich oppressor, and He holds each responsible for His truth. Cf. 22:1.

29:15 See notes on 13:24; 22:6.

29:17 Correct your son. See notes on 13:24; 22:6.

29:18 no revelation. This proverb looks (1) to the lack of the Word (i.e., 1 Sam. 3:1) and (2) the lack of hearing the Word (Amos 8:11, 12), which lead to lawless rebellion (cf. Ex. 32:25; Lev. 13:45; Num. 5:18). The proverb then contrasts the joy and glory of a lawful society (28:14; Mal. 4:4).

29:19 will not be corrected. This verse views the mind-set of an unprincipled and foolish slave who is unresponsive and irresponsible.

29:20 hasty in his words. See note on 10:19.

29:21 The idea is of overindulging a servant, so that the servant will ultimately want to be cared for like a son, rather than one who serves the master.

29:22 Cf. 15:18.

29:23 Cf. 16:18, 19; Matthew 23:12.

29:24 partner with a thief. By refusing to testify with full disclosure to avoid incrimination, a person commits perjury which leads to punishment. See note on Matthew 26:63.

29:26 the ruler’s favor. The moral is to seek the Lord’s favor, since He alone can and will exact justice.

IV. PERSONAL NOTES (30:1–31:31)

A. From Agur (30:1–33)

30:1–33 The words of Agur. This is a collection of proverbs written by an unknown sage who was likely a student of wisdom at the time of Solomon (cf. 1 Kin. 4:30, 31). Agur reflects humility (vv. 1–4), a deep hatred for arrogance (vv. 7–9), and a keen theological mind (vv. 5, 6).

30:1 utterance. This word is often used of a prophet (cf. Zech. 9:1; Mal. 1:1) and can be translated “burden” for its weighty character as a divine word or prophecy (cf. Mal. 1:1). Ithiel and Ucal. Agur addressed his wisdom perhaps to his favorite pupils, as Luke did to Theophilus (Luke 1:1–4; Acts 1:1, 2).

30:2, 3 more stupid . . . neither learned. This is a statement of humility and a recognition of the reality that, apart from divine revelation, there would be no true wisdom (see notes on 1:7; 9:10 ). This is illustrated in the pursuits of Job (Job 3:3–26) and Solomon (Eccl. 3:1–15). Agur was wise because he first admitted what he could not know (1 Cor. 2:6–16).

30:3 knowledge of the Holy One. Agur knew that he could not gain wisdom through human searching alone. Understanding is here associated with the holiness of God. Cf. 9:10; 1 Corinthians 8:2.

30:4 Who . . . what. These questions can be answered only by revelation from God. A person can know the “what” about creative wisdom through observation of the physical world and its inner workings, but cannot know the “who.” The “who” can be known only when God reveals Himself, which He has in Scripture. This is the testimony and conclusion of Job (Job 42:1–6), Solomon (Eccl. 12:1–14), Isaiah (Is. 40:12–17; 46:8–11; 66:18, 19), and Paul (Rom. 8:18–39). His Son’s name. Jesus Christ. Cf. John 1:1–18; 3:13.

30:5, 6 These verses move from the uncertainty of human speculation to the certainty of divine revelation. Agur quotes from David (2 Sam 22:31; Ps. 18:30).

30:5 pure. Lit. “tried,” and found to be without dross or error. Cf. Psalm 12:6.

30:6 Do not add. A powerful statement on the inspired nature of God’s canonical Word to Israel. To add to God’s Word is to deny God as the standard of truth (cf. Gen. 2:16, 17 with 3:2, 3). See notes on Deuteronomy 4:2; Revelation 22:18, 19.

30:7–9 The prayer of a true seeker of wisdom. He seeks from the Lord honesty in heart and sufficiency in Him (away from the dangers posed by the extremes of poverty or wealth). If he has too much, he could quit depending on God (see Deut. 8:11–20; 10:15; 18:11), and if he has too little, he could be tempted to live like the sluggard (6:6–11).

30:9 “Who is the LORD?” This is a question reflecting extreme arrogance, e.g., “Who is the Almighty, that we should serve Him?” (Job 21:14–16). Cf. Deuteronomy 8:10–18; Luke 12:16–21.

30:11–14 There is a generation. These proverbs condemn various forms of unwise behavior and are connected with this common phrase which points to the fact that certain sins can permeate a whole society or time period.

30:11 See note on 20:20. Cf. Exodus 21:17; Psalms 14:5; 24:6.

30:12 See notes on 16:2; 20:9; cf. Matthew 23:23–26.

30:13 See note on 21:4.

30:14 See note on 14:31.

30:15, 16 leech . . . Give and Give! These two blood-sucking mouths of the horse leech, which lived off the blood of its victim, are used to picture the insatiably greedy.

30:16 grave . . . fire. Four illustrations of the greedy are given, all of which are parasitic in nature and characterize the heart of human greed. Cf. Gen 16:2; 20:18; 30:1.

30:17 eye that mocks. This proverb vividly speaks to the tragic results of disregarding parental respect and authority and the destruction it brings. See notes on 10:1; 17:21; 29:15, 17; cf. Exodus 20:12. ravens . . . young eagles. These birds scavenge the unburied corpse of a child who dies prematurely because of rebellion. Cf. 1 Samuel 17:44; 1 Kings 14:11; Jeremiah 16:4; Ezekiel 29:5; 39:7.

30:18–20 Hypocrisy is illustrated by four natural analogies of concealment: (1) an eagle leaves no trail in the air; (2) a slithering snake leaves no trail on the rock; (3) a ship leaves no trail in the sea; (4) a man leaves no marks after he has slept with a virgin. These actions are all concealed and serve to illustrate the hypocrisy of the adulterous woman who hides the evidences of her shame while professing innocence.

30:21–23 earth is perturbed. See notes on 19:10; 28:3. Society is greatly agitated when normal roles are overturned, e.g., servants reigning, fools made rich, hated women married, and maidservants becoming wives (cf. Gen. 16:1–6).

30:24–28 four things which are little. These verses picture four creatures that survive due to natural instinct. The wisdom seen in each of these reveals the beauty of the wise Creator and His creation (cf. Ps. 8:3–9) and becomes a model for the principle that labor, diligence, organization, planning, and resourcefulness are better than strength, thus implying the superiority of wisdom over might.

30:25 ants. These survive through planning and labor. See note on 6:6.

30:26 rock badgers. Badgers, though weak, survive by being diligent enough to climb and find sanctuary in high places. Cf. Leviticus 11:5; Psalm 104:18.

30:27 locusts. These survive through careful organization.

30:28 spider. These creatures are resourceful and can crawl and set up their webs even in a palace.

30:29–31 three things . . . majestic in pace . . . four. The three creatures and the king all picture wise, stately, and orderly deportment. Each offers a glimpse of the Creator’s power and wisdom (cf. Job 38:1–42:6) and illustrates the dignity and confidence of those who walk wisely.

30:31 greyhound. The meaning in Hebrew is uncertain. Other possibilities are (1) a strutting rooster or (2) a war-horse ready for battle. Cf. Job 39:19–25. male goat. This is the male goat that was the leader of the flock. Cf. Daniel 8:5.

30:32 put your hand on your mouth. Lit. “stop your scheming and talking”—a gesture of awestruck, self-imposed silence. Cf. Job 21:5; 29:9; 40:4.

30:33 produces. The verb is the same (pressing or squeezing) in all three instances. These are natural causes and effects to show that anger pressed beyond certain limits produces conflict.

B. From Lemuel (31:1–31:31)

31:1–31 This concluding chapter contains two poems: (1) The Wise King (31:2–9) and (2) The Excellent Wife (31:10–31). Both are the teachings of a godly mother (v. 1) to King Lemuel, whom ancient Jewish tradition identified as King Solomon, but who is, otherwise, unknown.

31:1 utterance. See note on 30:1. mother taught him. See 1:8.

31:2–9 The godly king is addressed (v. 2) and told that his reign should be characterized by: (1) holiness (v. 3); (2) sobriety (vv. 4–7); and (3) compassion (vv. 8, 9). This section is filled with succinct and solemn warnings against vices to which kings are particularly susceptible—immorality, overindulgence, unrighteous rule, and indifference to those in need.

31:2 my son. The phrase is repeated three times to indicate the serious passion of a mother’s heart. son of my vows. Like Hannah, she had dedicated her child to the Lord (cf. 1 Sam. 1:11, 27, 28).

31:3 Do not give your strength to women. Multiplying foreign wives destroys a king like it did Solomon (cf. Deut. 17:17; 1 Kin. 11:1–4). See notes on 5:9–11.

31:4, 5 See notes on 20:1; 23:29–35. Intoxicating drinks can weaken reason and judgment, loosen convictions, and/or pervert the heart. They do not suit rulers who need clear, steady minds and keen judgment.

31:6, 7 Give strong drink. Such extreme situations, possibly relating to a criminal on death row or someone agonizing in pain with a terminal illness or tragic circumstance, are in utter contrast to that of the king (cf. Ps. 104:15).

31:8, 9 Open your mouth. Plead for those who cannot plead their own case, namely those who are otherwise ruined by their condition of weakness. The king’s duty was to uphold the case of the helpless in both physical (v. 6) and material (v. 9) crises. The monarch thus mediates the compassion of God. See note on 14:31.

31:10–31 This poem offers a beautiful description of the excellent wife as defined by a wife and mother (v. 1). Spiritual and practical wisdom, plus moral virtues, mark the character of this woman in contrast to the immoral women of verse 3. While the scene here is of a wealthy home and the customs of the ancient Near East, the principles apply to every family. They are set forth as the prayer of every mother for the future wife of her son, and the married pattern of her daughter. This section is literarily arranged with each of the twenty-two verses beginning with the twenty-two letters of the Hebrew alphabet in consecutive order.

31:10–12 This section describes her marriage.

31:10 Who can find? She does exist, but is very hard to find. Cf. 18:22. virtuous. Excellent. See note on 12:4; cf. Ruth 3:11.

31:11 safely trusts her.He does not maintain jealous guard over her or keep his valuables locked up so she cannot access them, as was a common ancient practice in a house of distrust. She demonstrates impeccable loyalty to her husband, and her thrift and industry add to his wealth.

31:13–24 This section describes her behavior.

31:13 seeks wool and flax. Excellent women gathered the material for making clothes (v. 19).

31:14 like the merchant ships. Excellent women would go far to secure the best food for their families.

31:15 rises while it is yet night. In order to have the food prepared for the family each day, she had to rise before dawn to begin the work, which she would do gladly.

31:16 considers a field. She was resourceful and entrepreneurial in her investing and reinvesting.

31:17 Such women were not soft but, by virtue of rigorous work, strong.

31:18 merchandise is good. That which she produced for the family of clothing, food, and wealth was good and profitable. lamp . . . night. Lamp is to be understood literally (cf. v. 15). She planted the vineyard during the day (v. 16), and wove late at night (v. 19). She rose early before dawn to prepare the food (v. 15), thus keeping a before-sunrise-until-after-dark schedule to care for her household, which was the priority of her life (cf. Titus 2:5).

31:19 distaff . . . spindle. These tools are used to turn wool into thread for making cloth. Cf. Exodus 35:25.

31:20–24 Her activities, driven by the priority of caring for her family, resulted in multiplied fruitfulness for: (1) the poor and needy (v. 20); (2) her own household (v. 21); (3) herself (v. 22); (4) her husband (v. 23); and (5) the merchants (v. 24).

31:21 snow. Snow indicates the cold that occurs in the high altitudes of Palestine. Her labors anticipated her family’s need for warm clothing in such cold places and seasons.

31:22 fine linen and purple. The efforts she makes to honor others are rewarded. These silk and purple garments are expensive evidences of the blessings returned to her by God’s grace.

31:23 known in the gates. This woman made a significant contribution to her husband’s position in the community and to his success (vv. 10–12). His domestic comfort promoted his advancement in public honor. A man’s good reputation begins with his home and, thus, the virtue of his wife (cf. 18:22).

31:24 makes . . . sells them. With all her other responsibilities faithfully discharged, she took time to make items of clothing for the purposes of trade.

31:25–27 This section emphasizes her character.

31:25 Strength and honor. These words describe the character of the woman who fears the Lord. Her inward clothing displays divine wisdom, giving her confidence to face the future with its unexpected challenges.

31:26 opens her mouth . . . law of kindness. Her teaching of wisdom and the law is tempered with mercy.

31:27 She was a skilled manager of the home. See note on Titus 2:4, 5. bread of idleness. Lit. “eyes looking everywhere” as in the lazy man (cf. 6:6, 9) of whom the same root word is used.

31:28, 29 This section describes her family life.

31:28 rise up . . . call her blessed. She was greatly respected because she has earned the praise of her family. See note on 29:17. There can be no higher joy for a mother than for her children to grow up to praise her as the source of the wisdom that made them godly. See note on 1 Timothy 2:15.

31:29, 30 you excel them all. This was her husband’s superlative praise (v. 28), which was well-deserved, in which he used the same word for “excellent” found in verse 10.

31:30, 31 This portion summarizes her spiritual life.

31:30 Charm . . . beauty. True holiness and virtue command permanent respect and affection, far more than charm and beauty of face and form. Cf. 1 Timothy 2:9, 10; 1 Peter 3:1–6. a woman who fears the LORD. Proverbs ends where it began—with a reference to the fear of the Lord. See note on 1:7.

31:31 fruit . . . works. See verses 10–29. While she receives material reward (v. 22), the praise and success she labored to bring to her family and community will be her praise. The results of all her efforts comprise her best eulogy.

Further Study

Bridges, Charles. A Commentary on Proverbs. Edinburgh: Banner of Truth, reprint 1979 (published originally in 1846).

Mayhue, Richard. Practicing Proverbs. Fearn, Ross-shire, Great Britain: Christian Focus, 2003.

Steveson, Peter A. A Commentary on Proverbs. Greenville, S.C.: BJU Press, 2001.