When people think of the OT Wisdom literature (which includes Job, Ecclesiastes, and some Psalms) they usually first think of Proverbs, and for good reason. This book does indeed live up to its reputation as a treasure trove of biblical wisdom.
Author. Proverbs is an anthology of wisdom that explicitly includes the voices of Solomon (1:1; 10:1; 25:1), the “wise” (22:17; 24:23), Agur (30:1), and Lemuel (31:1). There was also the editorial work of the “men of Hezekiah” (25:1) along with, presumably, a final editor or editors who put the whole collection together in its finished form. And when one considers the international borrowing of proverbs among different peoples, one can readily recognize that Proverbs does not relay the thought of only a single human author.
Nevertheless, it is also true that the most significant authorial voice in the book is that of Solomon. Several factors support this claim. First, when comparing its structure with the structure of other works of wisdom in the ANE, Pr 1:1–22:16 displays a unity as the work of Solomon. “The corpus conforms precisely in its structure with many of the ancient Near Eastern ‘instruction’ documents: main title with preamble (1:1-7), a prologue (collection 1: 1:8–9:18), a subtitle to collection 2 (10:1), and the main text (10:2–22:16)” (Bruce Waltke, with Charles Yu, An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach [Grand Rapids, MI: Zondervan, 2007], 905). Second, the words of the wise (22:17–24:34) most likely are Solomon’s own compilation and adaptation of wisdom from other sources, appended to 1:1–22:16. After all, since its author is not named (which is not typical of works of wisdom instruction in the ANE), the “I” (22:19) who introduces this section most naturally accords with the Solomonic “I” of chaps. 1–9 (Waltke, OT Theology, 905). Third, chaps. 25–29 are another section of Solomonic proverbs, this time collected by scholars in the time of King Hezekiah (25:1). Fourth, Solomon’s work in collecting and disseminating the wisdom in Proverbs fits well the biblical picture of him as a famous sage and composer of wisdom writings (1Kg 4:29-34; cf. 1Kg 3).
Hence, with the exception of chaps. 30–31, all the previous sections of the book have a direct connection with Solomon. This makes the superscription in 1:1, “the proverbs of Solomon,” an appropriate description of the book as a whole.
Date. The authorship of the book gives parameters to its date. Given the conclusion above regarding chaps. 1–24, this section would be dated to the time of Solomon (around 950 BC). The compilation of chaps. 25–29, as indicated in the text itself, would be dated at the time of Hezekiah (716–687 BC). What about chaps. 30–31? There is no external or internal evidence to date this material. Consequently, no firm date can be affixed to the final editing of Proverbs, though it is possible that it was as early as the time of Hezekiah.
Recipients. The authorship question also gives direction to the setting and audience of the book. The prominence of Solomon, as well as the influence of Hezekiah’s men and King Lemuel make a royal court setting for the compilation of much of Proverbs evident. But the proverbs do not deal solely with court life. Indeed, in regard to the transmission of the wisdom in Proverbs, the setting of the book seems more attuned to the family—a father addressing his son (or a mother her son in chap. 31). “Solomon intended to transmit his wisdom to Israel’s youths by putting his proverbs in the mouths of godly parents (1:8-9), even as Moses disseminated the law in the home (cf. Dt 6:7-9)” (Bruce K. Waltke, The Book of Proverbs, Chapters 1–15, NICOT [Grand Rapids, MI: Eerdmans, 2004], 63).
Structure and Genre. The text of Proverbs clearly indicates that it is a collection of different works of wisdom, each of which is usually headed by a title of sorts. This sets up the basic organization of the book.
After a short preface to the book as a whole (1:1-7), the first nine chapters (1:8–9:18) are a collection of lengthy discourses on wisdom. These discourses differ markedly from the two line aphorisms people usually associate with Proverbs. They are a collection of lengthy poems primarily in the form either of a father addressing his son or of a personified wisdom herself calling for people to follow her ways. These discourses usually have three parts: (1) a call to the addressee exhorting him to listen to the lesson and providing him motivation to do so (e.g., 2:1-11), (2) a lesson commending the way of wisdom and/or warning against the way of folly (e.g., 2:12-19), and (3) a conclusion that summarizes the teaching (e.g., 2:20-22) (Tremper Longman III, Proverbs, BCOT [Grand Rapids, MI: Baker, 2006], 30). This section primarily functions to exhort the reader to embrace the way of wisdom rather than the way of folly, making it a fitting beginning to Proverbs as a whole.
The next section (10:1–22:16) is called “the proverbs of Solomon.” The majority of this section is made up of the two-line proverb so familiar to many. There are four major questions to consider in connection with this literary form.
First, what exactly is a proverb? A proverb (Hb. mashal, “comparison,” “parable,” “proverb”) is a short wisdom saying—“wisdom in a nutshell” (M. Salisbury, quoted in Michael V. Fox, Proverbs 1–9: A New Translation with Introduction and Commentary, AB [New Haven: Yale University Press, 2000], 15). The Hebrew term itself likely picks up on the idea of a comparison, perhaps referring to metaphors and similes in the proverb or to how the lines of the proverb relate to one another, but more likely referring to how the wise reader connects his situation to the message of the proverb (Waltke, Book of Proverbs 1–15, 56).
Second, what are some characteristics of a proverb? Proverbs share the characteristics of all Hebrew poetry. They are quite concise, but their brevity is dense with meaning and motivation. Moreover, like much good poetry, they are filled with figures of speech and laden with imagery, creating pictures with words. This helps the reader not only to remember but also to reflect further on what is said.
Proverbs are also characterized by another key feature of Hebrew poetry, parallelism, not rhyme schemes familiar in English poems. Hebrew poetry is arranged in groups of two or more lines that are parallel in structure, though they do not merely say the same thing. They are “juxtaposed in such a way that the words and images play off against each other and suggest a web of meanings” (Fox, Proverbs 1–9, 15). So in a two-line parallelism (as are most proverbs in this section), the second line might, for example, intensify, specify, reinforce, expand on, or contrast with the first line (William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation [Dallas: Word, 1993], 225). The majority of the proverbs in this particular section of the book have antithetical parallelism (a contrast between the two lines). In any case, the key task for the interpreter is to seek to understand how the lines interact with one another.
Beyond these characteristics that proverbs share with Hebrew poetry in general, a proverb has a distinctive feature. A proverb, by its very nature, presents a general principle, a rule of thumb. This feature leads to a third question: how should one construe a proverb? Christians often misconstrue a proverb by understanding it as a rigid command or a fixed promise. On this view, a proverb could not have any exceptions. But this fundamentally misunderstands the genre. For “the proverb form, no matter the cultural background, presupposes the right circumstances for its proper application” (Tremper Longman III, How to Read Proverbs [Downers Grove, IL: InterVarsity, 2002], 48). That is, proverbs have a range of application. Some may virtually always apply; many others do not apply to every situation. But it takes a wise person to know when each applies. For example, in light of 26:4-5, should one answer a fool according to his folly (v. 5) or not (v. 4)? It depends on the situation. “A wise person knows the right time and the right situation for the right proverb” (Longman, How to Read Proverbs, 49). This was one of the problems with Job’s friends. Many of the principles they articulated were proverbially true, but they inappropriately applied those principles to Job’s situation.
Finally, how are the proverbs in this section (10:1–22:16) related to one another? Many have argued that the proverbs in this section are put together randomly, with no particular arrangement. On a cursory reading, this certainly seems to be the case. Recently, however, several scholars have argued that there are literary units within this section, although there is no widespread consensus on how those units might be delineated precisely because no unit is obvious on a cursory reading. Advocates appeal to various features like literary devices (e.g., chiasm or inclusio), repeated sounds (e.g., alliteration, assonance), or repeated words or ideas as the basis for a literary unit.
It is quite possible that, as they were collected, some of these proverbs were put together in small literary units. However, as a general rule, it seems more prudent to approach this section as a random collection of proverbs. After all, when used originally in their oral context, they did stand alone (this section is a collection of proverbs, after all). Furthermore, they do not usually appear to be grouped together in terms of their actual content. Moreover, their largely random arrangement reflects real life, which is muddled and resistant to neat categorization (Longman, How to Read Proverbs, 40). In this sense, these “proverbs are presented in the seemingly haphazard way we encounter the issues with which they deal” in real life (Duane Garrett, Proverbs, Ecclesiastes, Song of Songs, NAC [Nashville: Broadman & Holman, 1993], 46).
This is a significant question because it directly influences how one interprets these proverbs. In short, what precisely is the context? As suggested above, this commentary will usually approach each proverb on its own without reference to a larger context. However, comments will also sometimes take account of two types of contexts to nuance the interpretation of certain proverbs. When a proverb does seem to be grouped in a unit with other proverbs, we will consider the literary context. And when a proverb deals with a certain topic, we will sometimes take into consideration the topical context (i.e., other proverbs that deal with the same topic).
The next section in Proverbs is the “sayings of the wise” (22:17–24:34). Four features are notable in this section. First, this section is different in style from the previous one. Most of the sayings are more extended than the two-line proverbs that dominate the previous section, and they reflect the style of a father’s address to his son (so prominent earlier in chaps. 1–9). Second, this section has two parts, the “thirty sayings of the wise” (22:17–24:22) and “more sayings of the wise” (24:23-34). Third, there is some disagreement over the exact delineation of the “thirty sayings” in part one (an issue that will be addressed within the commentary itself). Fourth, parts of this section are strikingly parallel with the words of the Egyptian wise man Amenemope. Whichever work was written earlier, this feature is a reminder of the international character of wisdom in the ancient world, as previously noted.
The “sayings of the wise” are followed by another collection of Solomon’s proverbs (25:1–29:27). These sayings were collected during the reign of Hezekiah (25:1). They are similar in style to the first collection of Solomon’s proverbs (10:1–22:16).
The last two chapters of Proverbs consist of three separate sections. The first of these is the sayings of Agur (30:1-33). The identity of Agur is obscure; he may have been an unknown Israelite or even a Gentile wise man. One interesting feature of this section is the repeated use of numerical proverbs (e.g., 30:18-19). The second section in these chapters is the sayings of King Lemuel (31:1-9). Like Agur, Lemuel’s identity is obscure, as is his kingdom. But he too may have been a Gentile. The words in this section actually reflect the teaching of Lemuel’s mother, and they focus on the characteristics of an ideal king. The third section deals with another ideal, that of the ideal wife. This is an acrostic poem (each line of the poem beginning with a subsequent letter of the Hebrew alphabet) describing the virtuous woman. As argued in the commentary, this poem is likely a continuation of the words of King Lemuel.
Themes. When considering the theology of Proverbs, one could profitably explore numerous specific topics addressed in the book (e.g., wealth, laziness, speech, etc.). Unfortunately, space precludes this commentary from such investigations (see Longman, Proverbs, 549–578 and Derek Kidner, Proverbs: An Introduction and Commentary, TOTC [Downers Grove, IL: Tyndale, 1964], 31–56, for good examples). However, certain theological themes are so important in understanding the book as a whole that they need to be addressed here at the outset.
The Nature of Wisdom. Though contemporary Americans value wisdom (just check out the self-help section of a local bookstore), America is not a proverbial society. For Americans, proverbs are trite and infrequently used. But this is not the case in many other cultures. It certainly was not the case in ancient Israel where proverbs were a part of everyday life for all levels of society.
Israel was not alone in valuing proverbial wisdom. The larger culture of the ancient Near East, of which Israel was a part, also greatly valued proverbs, and there was a good deal of interchange between ANE cultures. So even though Israel’s wisdom was distinct in important ways, it also intentionally included international dialogue partners. For example, one can see direct parallels between several proverbs (particularly in 22:17–24:22) and the instructions of the Egyptian wise man Amenemope (an Egyptian government official probably sometime before 1000 BC). This should be no surprise in light of Solomon’s great wisdom, which was known across the ancient world (1Kg 4:29-31). “While the Old Testament scorns the magic and superstition which debased much of this thought (Is. 47:12,13), and the pride which inflated it (Jb. 5:13), it can speak of the gentile sages with a respect it never showed towards their priests. Solomon outstripped them, but we are expected to be impressed by the fact” (Kidner, Proverbs, 17).
What does Israel’s interchange with its neighbors imply about the nature of wisdom? Wisdom focuses on living in this world and in that sense has a foundation in general revelation. This is why non-Israelite wise men could look at the world and make wise observations. In looking long and hard at this world, the sage might make general conclusions, seeking to interpret what is happening in life broadly (as in Job or Ecclesiastes), or he might make more concrete conclusions, seeking to provide guidelines for living life skillfully (as in much of Proverbs). Nevertheless, this world is God’s world, and so biblical wisdom is superior to other wisdom, for it acknowledges that God is central. While pagan wisdom sought to control and manipulate the world order in favor of one’s own interests, biblical wisdom is rooted in the fear and worship of the living God (Pr 1:7; 9:10).
Wisdom as Theology. It was pointed out above, in connection with the international flavor of ANE wisdom, that wisdom has a particular interest in truth gleaned from observing life in this world. Yet this point should not be overstated. The book of Proverbs is no more just another piece of ancient wisdom than a priceless masterpiece is just another painting. Nor is Proverbs just a collection of practical, secular advice with a few references to the Lord tacked on here and there to give it a pious veneer. Biblical wisdom is fundamentally theological precisely because it is rooted in the Lord Himself. Consider the following two crucial points.
First, biblical wisdom is revealed from God Himself. It is not merely the product of man’s insights into the world. Solomon received his wisdom from God (1Kg 4:29), as Solomon himself acknowledges (Pr 2:6). It is this divine wisdom that has been God’s ever-present companion from the beginning of time (8:22-31). Indeed, Agur makes clear that God’s wisdom, revealed in His Word, far exceeds the limitations of human capacities (30:2-6). Little wonder that Agur and Lemuel both consider their sayings to be an “oracle” (i.e., a prophetic revelation) from God (30:1; 31:1; see commentary below) (Waltke, OT Theology, 915–921).
Second, biblical wisdom reflects the worship of God Himself. This is why the fear of the Lord is the key to wisdom (cf. 1:7). Longman has pointed out that Pr 1–9 is really a hermeneutical guide for understanding the rest of Proverbs. Its major focus is to contrast wisdom with folly and extol the advantages of wisdom. This contrast is most pronounced in the comparison between Lady Wisdom and Woman Folly (chap. 9). Both invite the passerby (the reader) to join her for a fellowship meal. Both of their houses are situated on the highest point of the city, the place where temples were situated in the ancient world. Ultimately, both are calling the reader to worship either the Lord (in the case of wisdom) or idols (in the case of folly) (Longman, Proverbs, 58–61). This makes the decision between wisdom and folly a matter of life and death. Those who choose wisdom will inevitably fear (or worship) the Lord (1:7; 9:10) and put their trust in Him (3:5-6; 14:26; 16:3, 20; 18:10; 19:23; 22:19; 28:25). In the end, the wisdom sayings are effective because of the Lord who has revealed them to His sages and because He sustains them (Waltke, OT Theology, 921).
The Wise. Although it is not possible here to survey thoroughly the teaching of Proverbs on wisdom and the wise, consider three broad points. First, Proverbs uses a vast array of terms to describe wisdom and the wise. The full array of terms will be seen in the commentary below (e.g., 1:2-6), but Kidner’s survey provides a helpful sample. The wise are disciplined, having received wise “instruction” (musar; e.g., 1:2-3) and accepted “reproof” (tokachat; e.g., 1:23; 3:11). The wise are also discerning because they have “understanding” (binah; tebunah; e.g., 1:2; 2:2). Moreover, they demonstrate practical common sense (“wise behavior”; sekel; e.g., 1:3; 12:8). This term was used of Bezalel, the craftsman whom the Lord gave skill for the building of the tabernacle (Ex 31). Hence, its usage in Proverbs should be understood as “skill for living.” The proverbs speak of “sound wisdom” (tushiyyah; e.g., Pr 2:7; 8:14) in times when resourcefulness is needed. Similarly, the wise have shrewdness (“prudence”;‘ormah; e.g., 1:4) and “discretion” (mezimmah; e.g., 1:4); they understand the situation and plan accordingly. Finally, they have “knowledge” (da‘at; e.g., 2:5; 3:6) and “learning” (leqach; e.g., 1:5) of God and His truth (Kidner, Proverbs, 36–37).
Second, because the wise by definition fear and trust the Lord, Proverbs inextricably links being wise with godliness. Wisdom is fundamentally spiritual and ethical. The wise are thus righteous (tsedeq; e.g., 1:3), just (mishpat; e.g., 1:3), and fair (“equity”; mesharim; e.g., 1:3). Similarly, they are also characterized as blameless (“integrity”; tom; e.g., 2:7), “good” (tob; e.g., 2:20), “upright” (yashar; e.g., 2:7). They also exemplify kindness (“steadfast love”; chesed; e.g., 3:3) and faithfulness (“truth”;’emet; e.g., 3:3) (Waltke, Book of Proverbs 1–15, 97–100).
Third, wisdom is both compelling and accessible. Wisdom is shown not only as having innumerable benefits and rewards (and folly its dangers), but it is often pictured as a regal lady who is utterly incomparable and yet also available to all who seek her. For those willing to turn from folly and seek wisdom and the Lord who gives it, wisdom may be found.
The Fool. As with the wise, there is also a wide variety of terms for the fool. The mildest is the “naive” (peti; e.g., 14:15), who is gullible, aimless, and easily led astray. But he is not incorrigible and can be taught wisdom if he will listen. More intransigent is the typical “fool” in proverbs, called the kesil (e.g., 17:16) or the ’ewil (e.g., 24:7). This type includes “people with morally deficient characters that prompt their irrational behavior. They are blockheads because, deaf to wisdom, from their distorted moral vision, of which they are cocksure, they delight in twisting values that benefit the community” (Waltke, Book of Proverbs 1–15, 112). Even worse is the “scoffer” (lets; e.g., 9:7-8), who is utterly arrogant and hardened against wisdom and correction. His sneering attitude is repulsive, and his influence in society is noxious. Another type of fool deserving special mention is the “sluggard” (‘atsel; e.g., 26:13-16), whose laziness makes him a menace to himself and others. These terms make clear that, as with wisdom, so too folly is fundamentally spiritual and ethical. So, for example, the “wicked” (resha‘im; e.g., 10:3), the perverse (tahppukot; e.g., 6:14), the “devious” (luz; e.g., 3:32), and the “treacherous” (bogedim; e.g., 11:3, 6) are all fools as well.
Life and Death. A major theme in Proverbs is the two paths, those of wisdom and folly. Wisdom’s path is straight and smooth and leads to life; folly’s path is crooked and hard and leads to death. But what exactly does Proverbs mean by “life” and “death,” and do these concepts include eternal life and death?
In Proverbs, “life” sometimes refers merely to physical life (e.g., 31:12). But typically it goes beyond that to include a quality of life that involves material, social, psychological, moral, and spiritual well-being (3:21-22; 8:35; 10:16; 15:27; 16:15; 19:23; 21:21; 22:4). At its heart, life is tied inextricably to fellowship with the Lord (e.g., 2:5-8; 8:35). While Proverbs does not explore life after physical death in detail, it does indicate that abundant life in fellowship with the Lord continues after physical death (12:28; 14:32; 15:24; 23:17-18). This eternal, qualitative nature of life is why Proverbs consistently describes the wicked who are still physically alive as partaking not in life, but in death (Waltke, Book of Proverbs 1–15, 104–107; Kidner, Proverbs, 53–55).
What, then, is “death” in Proverbs? When taken in light of the entire OT, Proverbs included, “death is a whole realm in conflict with life, rather than a single and merely physical event” (Kidner, Proverbs, 55). To be sure, the death that folly and wickedness bring may well be physical (e.g., the result of capital justice for adultery, Lv 20:10; Dt 22:22). But death continues to endure in the grave (Sheol and Abaddon), and it can also come to those physically alive “in the forms of sickness (e.g., Ps. 116:3), calamity (Dt. 30:15) and above all, sin (Gn. 2:17)” (Kidner, Proverbs, 56). Most significantly, death has no part in the kind of abundant life that pertains to never-ending fellowship with God (Waltke, Book of Proverbs 1–15, 105), with all its attendant blessings. For a similar understanding of death in the NT, see the comments on Rm 6:15-20; 7:14-25; 8:12-13.
Retribution. Besides life and death, various rewards and punishments are said to follow from wisdom/righteousness and folly/wickedness respectively (e.g., Pr 3:2, 9-10; 10:3; 21:7). This theology of retribution, so common in Proverbs, must be qualified by four important considerations. First, these retributive statements are proverbial. As discussed above, proverbs are not mechanistic promises but statements with a range of application. And that application may need to be qualified by other proverbs and biblical teaching that present mitigating factors. “A single proverb does not intend to address all the nuances of a situation; it just gives a snapshot of life to motivate proper behavior” (Longman, Proverbs, 85). So, for example, though God blesses the righteous and judges the wicked, Proverbs (as well as Job, Ecclesiastes, and Psalms) also indicates that there are times when the wicked do seem to prosper (cf. 10:2; 11:4) and the righteous suffer (24:16).
This leads to a second consideration. Retributive statements must be understood with a long-range perspective. Any gains for wicked fools and any setbacks for the righteous wise are short-lived (cf. 24:15-16). Put differently, viewed in light of eternity, it is certainly the case that wisdom/righteousness is blessed and wickedness/folly is cursed. While that blessing/cursing may not always be seen immediately, it will be seen inevitably. This long-term perspective fosters complete trust in the Lord (Waltke, Book of Proverbs 1–15, 109; cf. 3:5-6).
However, third, one usually does not need to wait until eternity to see the principles of retribution at work. For example, generally speaking, experience even in this fallen world demonstrates that those who are self-controlled, diligent, wise in their speech, and gracious to others will prosper far more than those who are not. While mitigating factors may exist (see above), they are exceptions to a rule that generally pertains.
Finally, God Himself stands behind retributive justice. The general principles pertain because the Lord built the world that way (Longman, Proverbs, 84). And, in any case, in the end God will bring all things into judgment (cf. Ec 12:14). This is why the wise will fear and trust in the Lord.
COMMENTARY ON PROVERBS
I. Solomon’s Collection (1:1–24:34)
A. Introduction (1:1-7)
1. Title (1:1)
1:1. Although this verse serves structurally as the superscription of Solomon’s collection, it is a fit title for the book as a whole given that Solomon the son of David, king of Israel had the dominant influence in Proverbs. For further discussion of the nature of proverbs and of the book’s authorship, see Introduction.
2. Purpose (1:2-6)
These verses lay out the purpose of the book, demonstrating the benefits that heeding its teachings will bring. It is probably best to see these benefits addressed to three audiences: readers in general (vv. 2-3), the simple (v. 4), and the wise (vv. 5-6) (Longman, Proverbs, 95). Generally, this section shows that Proverbs was written to impart wisdom in its various aspects both to those devoid of it and to those who can continue to grow in it. Furthermore, it was written to spur its readers to carefully ponder and grow in understanding and applying the profound words of the wise, for by doing so comes wisdom.
1:2-3. Proverbs is written with three purposes for the general reader. First, it helps the reader know wisdom and instruction (v. 2a). Knowing here is more than acquiring information; it is a personal, internalized knowledge in which a person possesses wisdom and heeds instruction and makes them one’s own. Here the term wisdom (hokmah) is used in its broadest sense, the umbrella term for the various facets of wisdom discussed below (Kidner, Proverbs, 36). But instruction (musar) is more specific, “a chastening lesson” that invokes the character and discipline necessary to take correction to heart (Waltke, Book of Proverbs 1–15, 175).
Second, Proverbs is written to help its readers discern the sayings of understanding (v. 2b). The verb discern (habin) involves the capacity to truly understand something beyond the superficial level, and in that sense to gain genuine perceptiveness. The language here is repetitive for emphasis (lit., “to understand sayings of understanding”). Proverbs thus encourages its readers to gain insight into its insightful sayings about life, to truly perceive the perceptive sayings of the wise. They will, in turn, become insightful about life themselves.
Third, Proverbs is written to general readers so that they would receive instruction, accepting in their hearts the kind of correction that produces wise behavior (v. 3a). Wisdom produces a change in action, not just an accumulation of knowledge. But truly wise behavior is neither self-centered nor unscrupulous. Proverbs thus also instructs its readers in righteousness, justice and equity (v. 3b). These terms remind us that true wisdom entails both personal moral integrity and social consciousness.
Taken together, these three purposes show that Proverbs will shape the thinking, attitude, moral character, and behavior of the general reader.
1:4. Beyond the general reader, Proverbs is written more specifically to the naive. Their naiveté, associated especially with youth, is “inexperienced, easily seduced, but needing instruction and capable of learning” (Ludwig Koehler, Walter Baumgartner, Johann Stamm, The Hebrew & Aramaic Lexicon of the Old Testament, CD-ROM-Edition, trans. M. Richardson [Leiden: Brill, 2000], 989). Such people at least are teachable, unlike fools and mockers. To these, Proverbs is able to give prudence (that is, good judgment), knowledge and discretion. Proverbs imparts truth and skill for living that they did not previously know, so that they can act with wise deliberation and foresight when facing life’s challenges and temptations.
1:5-6. Proverbs is also written more specifically to the wise. Unlike the naïve person, the wise person is able to build on the wise foundation he already has. So Proverbs exhorts the wise person not only to hear its wisdom, but to increase in learning and acquire even more wisdom (v. 5). The wise man realizes he never arrives but continually needs to grow in wisdom. As he grows more wise he will also grow in his understanding of all kinds of wisdom sayings, whether a proverb, a figure, or the riddles and words of the wise (v. 6). After all, many proverbs are broad, ambiguous, or enigmatic, and all of them need to be applied to the specific circumstances of life. Consequently, those who are wise in the first place are best suited to truly understand what proverbs are saying and how they best apply.
Verses 4-6 therefore indicate that there is a kind of chicken-and-egg relationship to wisdom sayings and being wise. On the one hand, we need to understand wisdom sayings in order to act wisely (v. 4), but as we act wisely we grow in our capacity to understand wisdom sayings (v. 5-6). No human being ever graduates from the school of Proverbs!
3. Theme (1:7)
1:7. Even more importantly, no truly wise human being can abandon God in his pursuit of wisdom because the fear of the LORD is the beginning of knowledge (v. 7a). Knowledge here is closely associated with “wisdom” (cf. 1:4). The fear of the LORD is a reverential awe toward Him. It involves taking Him seriously, both fearing His just judgment and holding Him in the highest respect and love. The term likely has both rational and relational aspects. Rationally, it refers to knowledge of the Lord’s special revelation (cf. Pss 34:11ff.; 19:7-9). Relationally, it involves the wise man’s worship of the Lord, a worship that entails reverent fear, love, and trust (cf. Dt 5:29 and Dt 6:2; Dt 6:5 and Jos 24:14) (Waltke, Book of Proverbs 1–15, 100–101). Beginning (re’shit) indicates that the fear of the Lord is the foundation, the first principle, the presupposition of all wisdom. Here, then, Solomon indicates that a person can only be truly wise when he acknowledges that wisdom ultimately comes from the Lord Himself, and when he roots his pursuit of wisdom in worship of the Lord. “What the alphabet is to reading, notes to reading music, and numerals to mathematics, the fear of the Lord is to attaining the revealed knowledge of this book” (Waltke, Book of Proverbs 1–15, 181). It is little wonder, then, that only great fools would despise wisdom and instruction (v. 7b). For in showing contempt for biblical wisdom, the fool is rejecting the Lord Himself. And in denying the Lord, the fool is arrogantly denying reality itself—a fool’s errand indeed.
This verse thus makes a sweeping statement about the very nature of true wisdom. As such, it functions as the motto for the whole book of Proverbs, and for good reason. “It stands in front of the rest of the collection as the quintessential expression of the basic spiritual grammar for understanding the book” (Waltke, Book of Proverbs 1–15, 180).
B. Extended Discourses on Wisdom (1:8–9:18)
This section is made up of a series of fifteen poems. Most of them are in the form of a father’s instruction to his son. Typical elements in these instructions include the presentation of a lesson, an admonition to listen to the lesson, and motivations for heeding the lesson. Other poems in this section acclaim wisdom’s value by presenting it as a lady who calls naïve young men to follow her ways. This section as a whole serves as an interpretive key for the rest of the book.
1. Lesson 1: Beware of Violent Companions (1:8-19)
1:8-9. This lesson begins with the urgent appeal to listen: Hear, my son, your father’s instruction. It follows the typical pattern in Proverbs with an admonition to the one lacking wisdom to obey the instruction in the lesson. Also typical is the parental imagery: the father addressing his young and naïve son. He is exhorted to heed rather than reject what both his parents have taught him (v. 8). The motivation for doing so is that their teachings bring to the obedient son honor like an appealing garland (a graceful wreath to your head) and prosperity like an expensive necklace (ornaments about your neck) (v. 9).
1:10. The lesson is summarized: Do not consent when sinners entice you. A “sinner” is one who offends against God and, by extension, the community (Waltke, Book of Proverbs 1–15, 189). Here the term refers specifically to violent criminals as is evident by the enticements they offer in the following verses. Not in our day only has the young man been tempted by the lures of the gang. He therefore faces a choice: either listen to the wise advice of his parents or the destructive enticements of the gang.
1:11-14. Taking on the persona of the gang recruiter, the father summarizes the temptations offered by the gang. First, the recruiter offers easy gain. They will ambush the innocent who are unsuspecting and therefore defenseless against robbery (v. 11). This will bring them all kinds of precious wealth and abundant spoil (v. 13). Second, the gang offers a sense of power. The language of v. 12 is bombastic. They claim to have the power of death itself (Sheol is the grave), able to swallow their victims alive and whole (v. 12). The gang describes their victims as those who go down to the pit (i.e., the grave). Yet it is quite possible that this statement is ironic. Rather than merely describing their victims, they are really inadvertently describing themselves; in destroying others, they ultimately destroy themselves (Garrett, Proverbs, 70; cf. v. 18). Third, the recruiter offers a feeling of belonging. If the young man will throw in his lot with them—join them—they will all have one purse (v. 14). That is, he offers an equal share to everyone who is part of the group. What he does not say, once again ironically, is that everyone also gets an equal share of the group’s guilt (Longman, Proverbs, 107; cf. v. 18).
1:15. Having described the gang’s appeal, the father now warns his son not to walk in the way with them but to keep his feet from their path. The imagery of the way and the path, so common throughout Proverbs, points both to one’s lifestyle and the destiny of that lifestyle (cf. 4:10-19). This includes that lifestyle’s nature, context, choices, behavior, and consequences (Waltke, Book of Proverbs 1–15, 193–194). As the next few verses show, the destiny of the lifestyle offered by the gang provides the motivation for going on a different, better path.
1:16-18. The word for gives the reason or motivation for the exhortation of the previous verse. The fundamental motivation the father presents in these verses is that the lifestyle of the gang leads to the gang member’s own destruction. This is implied in the ambiguous wording of v. 16. The gang is eager to pursue evil, but the term can refer either to moral wickedness perpetrated against others or the calamity they bring on themselves. In addition, these violent men hasten to shed blood, but it is not entirely clear whose blood they are actually shedding—others’, or their own. Quite possibly, then, in their eagerness for evil and murder against others, they are really pursuing their own calamitous end. This becomes clearer in the next two verses. Even a bird has the good sense to avoid an obvious trap (v. 17). But not the foolish gang member. The trap he sets for others entraps him; the ambush he sets for others is really his own (v. 18). His passion to pursue violent wickedness leads to his own violent end.
1:19. In this summation, the father lays out a general principle. The self-destructiveness of v. 18 is the destination of everyone who gains by violence. The idiom translated in the NASB as gains by violence is better translated “greedy for unjust gain” (ESV). Thus the principle is even broader than vicious robbery by violent men, though such greed certainly exemplifies it. All who seek to profit unjustly at the expense of others find that their unjust gain ultimately destroys them (takes away the life of its possessors).
2. Wisdom’s First Call (1:20-33)
This section has three parts: the setting of wisdom’s address (vv. 20-21), her second-person address to the foolish (vv. 22-27), and her first-person reflection on that address (vv. 28-33) (Waltke, Book of Proverbs 1–15, 201–13).
1:20-21. These verses introduce a central character in the first part of Proverbs, the personification of wisdom, who is addressed as she, and often identified by commentators as Lady Wisdom. Sharing the same worldview as the wise father, she is “the personification of the Lord’s wisdom,” reminding us that one cannot be wise apart from a real relationship with wisdom, and ultimately, with God Himself (Longman, Proverbs, 111; cf. 1:7). Like a street preacher, she shouts, lifts her voice, and cries out her message in public so it can be heard above the din of city life. And she does so in the most prominent places of the city where all can hear—the street, the square, and the entrance of the gates in the city. Her message, therefore, is accessible to all, even if there is much in the noisy streets to distract people from it. All need the Lord’s readily available wisdom, whether they recognize it or not.
1:22-25. Addressed directly to fools, the message of Wisdom contains three elements. First, she begins with a rebuke of three kinds of people most in need of her message (v. 22). All of them share the complacency of ignorance, though they differ in the degree of their complacency. The worst of these are scoffers (letsim) who delight themselves in scoffing because they are so arrogant and jaded that they mock wisdom. The broadest category, fools (kesilim) who hate knowledge, are not much better, though their rejection of wisdom is due less to cynicism than to their being smug, thick-headed dolts (Fox, Proverbs 1–9, 98). The naive ones (petayim) who love being simple-minded, like the young, are gullible in their ignorance, but unlike the scoffer and fool, are teachable. They are probably a special object of Wisdom’s address because they are less committed to folly than the other two, though their danger is no less if they persist in their ignorance.
Second, Wisdom issues the heart of her message to them, a call to repentance (v. 23). If they turn or change direction at her reproof, she will pour out her spirit (ruach) on them and make her words known to them. That is, she will help them understand and take to heart her wise message. Real change is possible for them. It is noteworthy that, in the wider context of Scripture, such wisdom is associated with the Spirit of God (Ex 31:3; Is 11:2-3) who will be poured out on God’s people in the “last days” (Is 32:15; Jl 2:28; cf. Ac 2:16-21). When Christians (in whom the Spirit of God dwells) walk by the Spirit, they walk in wisdom’s path.
Third, wisdom issues a warning: the opportunity for repentance is limited (Pr 1:24-27). This warning consists of a description of fools’ rejection of her (vv. 24-25) and the results of their rejection (vv. 26-27). Even though Lady Wisdom has repeatedly called and stretched out her hand to them inviting them to repent (v. 24), the foolish have rejected her. They have persistently refused her (v. 24a), not paid attention to her warnings (v. 24b), neglected all her counsel (v. 25a), and rejected her reproof (v. 25b). These four descriptions of rejection probably reflect an escalating hardness of heart against her message (Waltke, Book of Proverbs 1–15, 205).
1:26-27. Lady Wisdom then describes the resulting judgment they face because of their stubborn rejection. The consequences of their foolish lifestyle are calamity, dread, distress, and anguish, and these will be as devastating to them as a terrible storm and a whirlwind, images frequently associated with God’s judgment (e.g., Ps 83:15; Jr 23:19; Zch 9:14). These terms highlight not only the disasters that fools face, but also the emotional horror these consequences elicit in them. And as they face these horrific results, Lady Wisdom, whom they have scorned, will laugh and mock (cf. Pss 2:4; 59:8). There is good reason for this. Her response reflects “the inward joy and disdain a mighty conqueror feels” in his victory over his enemies, a “victory so lopsided that there is a comic aspect to the reversal of fortunes, provoking mockery over the enemy. Truth has a harsh edge, and Wisdom does not dull it. Her shock tactics aim to persuade the young to turn to her” (Waltke, Book of Proverbs 1–15, 207).
1:28. Lady Wisdom continues to speak in this section, only now she no longer addresses the fool directly. Instead, she reflects on her address and the fools’ failure to respond. The upshot of her reflection is that, having suffered the consequences of their folly, wisdom can no longer help them (v. 28). Though they will call on her and seek her diligently in their distress, she will not answer them. Once they face calamity and are desperate to escape from it, they will be “at last ready to listen to advice, but it is too late” (Garrett, Proverbs, 73).
1:29-31. It is too late to call to the Lord to answer because they hated knowledge. They rejected wisdom when it could have made a difference. But worse even than rejecting Wisdom’s knowledge, counsel, and reproof (vv. 29a, 30), they have rejected Him who is the source of wisdom. That is, they did not choose the fear of the LORD (v. 29b). Their foolish lifestyle choices had inevitable consequences. They shall eat of the fruit of the path they have chosen and of their godless schemes (devices), and they will be filled (satiated) with that fruit (v. 31)—no doubt until it makes them sick.
1:32-33. Lady Wisdom brings her reflection to a close with a general principle that compares the wise and the fools. There are two kinds of turning and two kinds of ease. Fools of all stripes turn away from God’s wisdom in their waywardness and are comfortable in their complacency, little realizing that their path will kill and destroy them (v. 32). In contrast, the godly wise turn away from folly and listen to wisdom. As a result, they live securely and are at ease from the dread of evil, for they never have to face the inevitable consequences of folly. In the end, Lady Wisdom confronts the reader with a choice between wisdom/life and folly/death, a choice far too urgent to postpone.
3. Lesson 2: Wisdom’s Protection (2:1-22)
This chapter develops the protective benefits of wisdom. After exhorting his son to pursue wisdom (vv. 1-4), the father declares that wisdom provides protection (vv. 5-11), and then discusses what it protects from (vv. 12-19). His conclusion exhibits the superiority of wisdom’s path (vv. 20-22).
a. Wisdom’s Conditions: Receive and Seek It (2:1-4)
2:1-4. This section, introduced by if (vv. 1, 3, 4), and followed by “then” in the next section (vv. 5, 9), sets up the conditions for receiving the benefits of wisdom. To receive wisdom’s benefits one must first know well and fully accept wisdom’s teachings (vv. 1-2). The father’s words and commandments, which refer to his lessons throughout chaps. 1–9, are equivalent to wisdom and understanding. Second, one must also actively seek wisdom, pursuing it fervently like a supplicant in need of help (v. 3) or a treasure-seeker bent on his trove (v. 4). If one does so, the result then will be life-changing reward from the Lord.
b. Wisdom’s Benefits: Protection (2:5-11)
The two sections in this part of the lesson (vv. 5-8 and 9-11), both introduced by “then,” present the benefits of seeking wisdom. Together they promise protection to the one who is wise, although the first seems to have a more vertical focus, in relation to the Lord, and the second a more horizontal one, in relation to people (Garrett, Proverbs, 75).
2:5-8. Wisdom is the priority of life because the pursuit of wisdom leads to the knowledge of God Himself and a genuine understanding of the fear of the LORD (v. 5). Wisdom is inextricably bound to a relationship with the Lord, the pursuit of either one leading to the other (cf. 1:7; Longman, Proverbs, 120). This is because wisdom (and its counterparts, knowledge and understanding) comes from the Lord, who bestows it to seekers (v. 6). Indeed, the father here equates his lessons in Proverbs with the inspired words of the Lord Himself, which come from His mouth.
Those who are in right relationship with God consequently experience protection from folly (vv. 7-8). They are described as the upright, as those who walk in integrity and in the paths of justice, and as His godly (or faithful) ones, reminding us that biblical wisdom clearly has both moral and covenantal dimensions. The Lord provides for them an abundance of sound wisdom, resourcefulness “to help one escape a fix” (Fox, Proverbs 1–9, 114). This is why He is a protective shield for them, guarding and preserving them on life’s path.
2:9-11. If the previous section focused on the vertical dimension of wisdom’s benefits in relation to the Lord, this section focuses on its horizontal aspects in relation to others. Acquiring wisdom and knowing God will result in one’s being able to discern how to act in righteousness and justice and equity (or fairness) (v. 9; cf. 1:3). These terms describe the ethical aspects of wisdom, particularly in one’s dealings with others. Together they constitute every good course, summarizing a desirable way of life that “encompasses the full gamut of ethical behavior that leads to life, peace, and prosperity (see 3:1-12)” (Waltke, Book of Proverbs 1–15, 227).
The wise man develops this God-given moral sense so that his heart and affections are transformed (v. 10). Wisdom and knowledge become part of who he is and are therefore pleasant to him. Along with a changed heart he also develops discretion and understanding that serve to protect him from evil (v. 11). Discretion, used in parallel with understanding, refers to a shrewdness that involves “thinking through the consequences of an action and choosing the way of integrity” (Longman, Proverbs, 122; cf. Fox, Proverbs 1–9, 117). Together these terms describe a perceptiveness that is vital when facing temptations.
c. What Wisdom Protects From (2:12-19)
This section expands on the protection afforded by wisdom. Wisdom protects from succumbing to the temptations of the evil man and the immoral woman, the young man’s two main sources of temptation. In both cases, wisdom is able “to deliver” (vv. 12, 16) or save the wise son from these two types of people. This deliverance is not a removal of the temptation but the insight and capacity to reject what they offer.
2:12-15. Wisdom rescues the wise one from the way of evil (v. 12a). The term evil, used in parallel with the man who speaks perverse things (v. 12b), likely refers not to evil abstractly, but specifically to wicked persons. The wicked man is described in several ways. First, he speaks perverse things (v. 12b). What he says, particularly in tempting others to follow his way of life, is twisted and distorted, rooted in values that turn wisdom on its head. In addition, the wicked prefer an evil lifestyle, abandoning uprightness in pursuit of moral darkness (v. 13). Furthermore, the wicked actually delight and rejoice in their acts of evil and perversity (v. 14). They “not only do evil for the sake of its supposed rewards, they positively enjoy it” (Fox, Proverbs 1–9, 117). Finally, the wicked’s way of life is crooked and devious (v. 15). In contrast to the smooth, straight way of wisdom, their paths are twisted. They contort the truth (cf. v. 12b). Ironically, they not only deceive others in promoting their wicked ways, but they also deceive themselves about the roughness of their self-chosen path.
2:16-19. Wisdom also delivers the wise one from the immoral woman. This section describes her in several ways as well. First, she is strange and foreign (v. 16). The term translated in the NASB as adulteress literally means “a foreign woman” (Koehler et al., HALOT, 700). What makes her strange and foreign is “her willingness to operate outside the bounds of moral, legal, and customary restraints” of the laws given by the Lord to Israel (Longman, Proverbs, 124). Second, she flatters with her words (v. 16b). By appealing to her victim’s ego she seduces and deceives him for her own ends and to his own destruction. Third, her lack of restraint manifests itself in her unfaithfulness to her husband and the Lord (v. 17). So she abandons the companion of her youth, her husband, and she forgets the covenant of her God, ultimately displaying infidelity to God Himself by her adultery (cf. Mal 2:13-16). Fourth, she is deadly to all who heed her seductions (Pr 2:18-19). Although her promises are enticing, those fools who go to her and her house will go down to death, with no hope of escape. It is as if she dwells on the threshold of the grave itself, the pathway to her leading to death and away from the paths of life (for more on life and death, see Introduction: Themes).
d. Summary (2:20-22)
2:20-22. This concluding section brings this lesson to an end. Wisdom not only protects from the destructive ways of folly and wickedness, but it also sets one in a very different direction. In contrast to the foolish wicked, those who walk in wisdom’s way and keep to its paths are described as good and righteous (v. 20). Such people are commendable (good) because they remain faithful to God’s covenant (and in this sense they are righteous), living in such a way that “their character and conduct comport to doing what is right toward others in a covenant relationship with God” (Waltke, Book of Proverbs 1–15, 234).
As a result, these upright and blameless people will live in the land and remain in it (v. 21), in contrast to the wicked and treacherous, who will be cut off and uprooted from it (v. 22). The land (erets) here may refer to the world, namely, the land of the living, with its attendant blessings (Fox, Proverbs 1–9, 123; Waltke, Book of Proverbs 1–15, 234–235). But since wisdom is closely connected to a relationship with the Lord Himself, it is more likely that the reference to the land alludes more specifically to the covenant promises and curses in the Mosaic law (see Dt 27–28). These resulted from Israel’s continued covenant faithfulness or unfaithfulness to the Lord, respectively. For the Israelite, the promised land, the land of Israel, was the place to experience God’s blessing in relationship with the Lord; to be cut off from it was to be cursed. If Israel would obey the law of Moses, the nation would be blessed both materially and spiritually in the land. Disobedience would bring discipline in the land and, as the ultimate discipline, would bring dispersion from the land of Israel. As is evident throughout Proverbs, there are really only two kinds of paths in life. So the son is presented a choice: the ways of folly, wickedness, cursing, and death (even while he is alive), or the ways of wisdom, righteousness, blessing, and the abundant life. The right choice is obvious.
4. Lesson 3: Wisdom as Worship (3:1-12)
The twelve verses of this lesson can be divided into six groups of two verses. Each of these verse groups has an exhortation followed by the results of heeding that exhortation. At their heart, these exhortations encourage the son to be wise by worshipping the Lord.
3:1-2. The opening exhortation, so typical of the lessons in the first part of Proverbs, encourages my son to heed his father’s teaching. Rather than ignoring or rejecting (do not forget) what the father instructs, the son should obey (keep) his father’s commandments, not perfunctorily, but with all his heart. The result of doing so will add to the length of one’s life (cf. Ex 20:12) and improve the quality of that life through increased peace (shalom) or well-being. This is the kind of full, rich life associated with the blessings of fellowship with God, in contrast to the way of death associated with folly (cf. comments on Pr 2:16-19 above).
3:3-4. The son here is encouraged never to let kindness and truth leave him. Indeed, he is told to bind these virtues around his neck like a necklace and to write them on the tablet of his heart, a reflection of the teaching of the Shema (Hb. word meaning “to hear,” from Dt. 6:4), given by the Lord to Moses with the command to keep God’s Word “on your heart” and “bind them … on your hand” (cf. Dt. 6:4-9). By doing so he is making these virtues a permanent part of his inward character. But what exactly are these virtues? Kindness (chesed) refers to loyalty and covenant love, and truth (’emet) involves faithfulness. Together they speak of loving faithfulness.
And whose loving faithfulness is this? Some have argued that this pair of virtues refers to God’s loving loyalty (so Fox, Proverbs 1–9, 144-145). But since the exhortation is directed to the son, it is more likely that these virtues belong to him. So the son should be loyal and faithful in his relationships with other people and, more fundamentally, with God. Still, because this pair of virtues is often used of God (cf. Gn 24:7; Ex 34:6; Pss 86:15; 115:1; 138:2), it may be that the text is purposely ambiguous (so Longman, Proverbs, 132). That is, by living a life characterized by loving faithfulness to God and others, the son will also be keeping himself close to God Himself, who truly epitomizes loving faithfulness. This kind of lifestyle will find favor and good repute in the sight of God and man (Pr 3:4). Those who are lovingly loyal to God and man are well-regarded by both.
3:5-6. These verses represent the heart of the exhortations. The son is admonished to trust in the LORD with all his heart (v. 5a). Such trust completely believes what God says, including accepting His words of wisdom while rejecting the way of folly, obeying His commands, and embracing His promises. Trust also involves resting secure in God’s loving, protective care and relying completely on His resources. Thus the trusting one will not lean on his own understanding (v. 5b). “In acknowledging one’s own lack of resources, one becomes open to God’s power and wisdom, which is a better guide to life” (Longman, Proverbs, 133).
The one who trusts God and not his own wisdom will also acknowledge God in all his ways (v. 6a). To acknowledge God is to know Him personally and to be in fellowship with Him (Kidner, Proverbs, 63-64). The trusting one thus pursues his relationship with the Lord in everything he does (cf. 1Co 10:31).
The result of trusting and pursuing the Lord is that He will make your paths straight (Pr 3:6b). As the lifestyle of the wicked is crooked in both a moral sense (they live corruptly) and a pragmatic sense (they face difficulties of their own making) (see 2:15), so the lifestyle of the righteous is straight in both senses. His way of life is straight morally (i.e., he lives in a God-honoring way) and smooth pragmatically (i.e., he faces fewer obstacles to a successful, joyful life).
3:7-8. This group of verses complements the preceding one. In a similar vein, the wise one will not be wise in his own eyes (v. 7a). He will not be impressed by his own capacity for shrewdness (cf. Is 5:21), thereby relying on his own resources. Instead, he will fear the LORD (Pr 3:7b; see the comments on 1:7). He will worship Him, trusting in His resources and reverently obeying Him. He therefore also will turn away from evil, a sure sign of a worshipping heart.
Interestingly, such spiritual health can result in physical well-being (v. 8). What’s more, the imagery of healing and refreshment involving one’s body (lit., “navel”) and bones probably suggests that such well-being is both external (“navel”) and internal (“bones”), extending from a person’s physical state to his mental and emotional state (Waltke, Book of Proverbs 1–15, 26–27; cf. Garrett, Proverbs, 81, n. 51). Generally speaking, those intimately close to the Lord experience a spiritual refreshment that has enormous benefit to their whole being.
3:9-10. Worship is reflected in one’s finances. So the son is admonished to worship God in giving (v. 9). To honor the LORD in general is to value Him as He deserves and pay Him homage, but here it more specifically implies doing so by giving Him gifts (cf. Nm 22:37; 24:11; Jdg 9:9) (Fox, Proverbs 1–9, 151). These gifts not only come out of what one owns (your wealth), but they also reflect the first and best (Koehler et al., HALOT, 1170) of all one’s possessions. A person’s financial generosity displays who or what he truly values. Such generosity in honor of the Lord results in generosity from the Lord, expressed here in agricultural terms—and abundant ones at that (Pr 3:10). Giving to the Lord does not foster financial ruin; it promotes fiscal prosperity. In Kidner’s words, “a dedicated income” (v. 9) becomes “a multiplied one” (v. 10) (Kidner, Proverbs, 64). This reflects the blessings of the Mosaic covenant (Dt 28:8). Note that such giving is done precisely in honor of the Lord, not as a means of manipulating Him to get rich.
3:11-12. Surprisingly, following the Lord also brings another expectation: discipline and reproof from the LORD. The Lord is active in training His people, sometimes with verbal correction (through the wise) and sometimes through hardship. And so the son is commanded not to reject nor loathe this painful training (v. 11). This is because such discipline is an evidence of God’s love toward His people, as in the case of a loving father who disciplines the son in whom he delights (v. 12). These verses are a powerful reminder that difficulties are part of life and sometimes one of the blessings God gives us is life-shaping affliction (cf. Heb 12:4-11 that quotes these verses). God promises His worshippers unfailing love, not unmitigated prosperity or comfort (cf. Jb 5:7; Jn 16:33). Therefore, one who worships the Lord will trust in Him and “accept suffering as an act of divine love, not repudiate it and rebel against one’s condition” (Fox, Proverbs 1–9, 153).
5. Poem: the Value of Lady Wisdom (3:13-20)
In this section Lady Wisdom emerges once again. This poem interrupts the series of instructions in order to promote the value of wisdom, not only to man (vv. 13-18), but even to God (vv. 19-20).
3:13. The poem begins with a beatitude, How blessed is the man, to motivate the young to pursue wisdom. Those who attain wisdom and understanding are truly blessed. If a young person wishes to be similarly happy, he should emulate the example of the wise (cf. Ec 12:1). The rest of the poem explains why: wisdom is incredibly valuable.
3:14-15. Lady Wisdom’s value is evident when comparing her to items typically associated with great wealth: silver, fine gold, and jewels. She is incomparably more precious than these or anything else of value in the world that one might typically desire. Job 28:12-22 explains why wisdom is more valuable than wealth. Unlike wealth, which mankind can attain on their own through great effort, wisdom is unattainable through human effort alone. God alone possesses it, and He alone can grant it to those who fear Him (Longman, Proverbs, 137; Waltke, Book of Proverbs 1–15, 258).
3:16-18. Lady Wisdom’s value is also evident when considering the gifts she brings in each hand (cf. 3:2). First, she gives an extended life (long life, v. 16; a tree of life, v. 18), keeping the wise from the destructive ways of the fool. Second, she gives a better quality of life (riches and honor, v. 16; pleasant ways and peace, v. 17), fostering a lifestyle that promotes prosperity, a good reputation, and enjoyable well-being. Little wonder, then, that all who hold her fast are happy.
3:19-20. Lady Wisdom is valuable not only to man, but even to the Lord Himself. Anticipating 8:22-31, v. 19 indicates that by wisdom God created the earth and the heavens. In addition to His work of creation, God makes use of His wise knowledge in His work of providence (v. 20). He controls His cosmos, as when He breaks the deeps so that waters can gush forth, either in judgment (Gn 7:11) or blessing (Jdg 15:19; Ex 17:5-7; cf. Is 35:6). He also sustains the earth with life-giving dew. In short, if the Lord could accomplish the wonders of creation and providence with wisdom, think of what He could also do with wisdom in His people’s lives (David A. Hubbard, The Preacher’s Commentary: Proverbs [Nelson: Nashville, 1989], 75). For more on wisdom, God, and their relationship in creation, see the comments on Pr 8:22-31.
6. Lesson 4: The Benefits of Wise Dealings (3:21-35)
In encouraging the son to deal wisely with others, this section promotes the safety that wisdom provides (vv. 21-26), describes what wise dealings with others involves (vv. 27-31), and presents motivations for doing so (vv. 32-35).
a. Wisdom’s Safety (3:21-26)
3:21-22. The opening exhortation of this lesson encourages the son to be diligent in pursuing wisdom (v. 21). Like a guard who is ever vigilant with his charge, the son must constantly keep (or guard) wisdom’s words and never allow them to vanish from his sight. The kind of wisdom highlighted here is sound wisdom, a resourcefulness for dealing with difficulties, and discretion, a shrewd circumspection that helps keep one out of trouble in the first place. Little wonder that such practical capacities result in the best of life from the Lord (v. 22).
3:23-26. If the son heeds the previous exhortation, then he can expect security by day or by night. He does not have to fear getting tripped up in his daytime walk (v. 23), and he can sleep securely and comfortably at night (v. 24). Hence, he should not be afraid. He will not face the shock (sudden fear) that the wicked experience when calamitous ruin (onslaught) inevitably comes their way (v. 25). For his confidence is found in the LORD, who is present to protect him (v. 26). “If the son will ‘guard’ the Lord’s wisdom (v. 21), the Lord will ‘guard’ him” (v. 26) (Waltke, Book of Proverbs 1–15, 263).
b. Wise Dealings with Others (3:27-31)
There are five commands in this section, each involving wise relationships with others, highlighting wise behaviors that promote a healthy and safe community.
3:27-28. The first two involve sins of omission towards others. First, do not withhold good from others (v. 27). The good here is generic, involving anything that benefits another who needs it. But there are two conditions: (1) the person is someone to whom that good is due (i.e., you have a moral obligation to help them), and (2) it is something that you have the power to do (i.e., you are not required to do what you cannot do). The second command (v. 28) intensifies the first. That is, do not delay doing the good due to those around you (your neighbor) when there is no good reason for the delay.
3:29-30. The next two commands involve sins of commission toward others. Third, do not plot against an unsuspecting neighbor who has no reason to expect harm from you (v. 29). Fourth, do not contend (or quarrel) with others for no good reason (v. 30). Strife of this sort does not necessarily involve a legal setting (Koehler et al., HALOT, 1224), although it could include frivolous lawsuits (Garrett, Proverbs, 84). Selfishly taking advantage of others and being contentious only serve to undermine peace, harmony, and safety in a community.
3:31. The last command involves an attitudinal sin, namely, choosing the wrong role model. While it may appear that a man of violence benefits from his wicked behavior at others’ expense (cf. Ps 73), this is only a “surface impression” masking a path that really leads to death (Longman, Proverbs, 143; cf. Pr 2:18-19). Only a fool would envy such a person and choose any of his ways.
c. Motivations for Wise Dealings (3:32-35)
3:32-35. These verses explain why one should deal wisely with others by promoting harmony in one’s community. In short, doing so puts one on the Lord’s side rather than in opposition to Him. The LORD finds the devious, who perversely seek to take advantage of others in the ways described above, to be an abomination. On the other hand, He is on intimate terms with the upright who deal honestly with others (v. 32). “The Lord abhors intrigue, but people who are candid and upright, who know the virtue of openness and simplicity, have his ear. A council of this sort will triumph over its Machiavellian rival” (Waltke, Book of Proverbs 1–15, 271). Consequently, such wicked people should only expect the Lord’s curse on them and all that they hold dear, rather than the blessing He gives to those who are righteous in their dealings with others (v. 33). Similarly, the Lord will get the last laugh on scoffers who consider themselves so strong that they can revel in the misfortune of others (cf. Ps 2:4). In contrast, the afflicted—those who humbly see themselves as needy before the Lord (Koehler et al., HALOT, 856)—can expect His gracious favor when turning to Him (Pr 3:34). In sum, those who are wise in their dealings with others will inherit honor from the Lord and the community, while those who are foolish in their dealings with others can expect dishonor (v. 35). The verb translated display in the NASB is probably better translated as “acquire” (Waltke, Book of Proverbs 1–15, 254, n. 43; Fox, Proverbs 1–9, 169). Thus, such fools earn the disgrace they receive from the community and the Lord.
7. Lesson 5: A Grandfather’s Lesson on the Value of Lady Wisdom (4:1-9)
Like other lectures in this part of Proverbs, in Lesson 5 the father continues to exhort his son to pursue wisdom. But unlike the other lessons this one spans three generations: the father speaks to the son of what his grandfather had taught, thus presenting a heritage of wisdom.
4:1-2. The opening in which sons are exhorted to listen to the instruction of a father is more generic, lacking the use of personal pronouns (v. 4a). This likely suggests what becomes clearer below, that the advice is intergenerational. If the sons persistently heed their father’s sound teaching and instruction, they would gain understanding (vv. 1b-2).
4:3-4a. Here the father transitions to autobiography, introducing an exhortation that his father gave to him when I was a son to my father—when he was learning from his loving parents. The wisdom his father taught him and that has served him so well he still considers appropriate for his own son. Therefore, in the rest of this lesson he simply communicates the words of the grandfather so that the grandson also might benefit from them.
4:4b. The grandfather introduces his exhortation with an exhortation similar to the father’s in vv. 1-2. He exhorts his son to keep and hold fast his life-giving words of wisdom. The lesson itself is made up of two sections (vv. 5-6; vv. 7-9), each comprising a command to acquire wisdom with accompanying motivations. Lady Wisdom appears prominently in the lecture, pictured as a worthy bride and a generous patroness (Waltke, Book of Proverbs 1–15, 278–279).
4:5-6. The command to acquire wisdom (v. 5a) is linked to the idea of Lady Wisdom as a valued bride for whom a dowry must be paid. Wisdom—closely associated with the grandfather’s wise words—is not something attained once-for-all (Longman, Proverbs, 150). The son can forget or turn away from wisdom. And so, treating her like his treasured bride, the young man is to love her and not forsake her. If he does so, she will reward her lover with protection (v. 6).
4:7-9. The admonition to acquire wisdom is repeated, emphasizing the foundational importance of gaining wisdom and understanding. The first step in seeking wisdom is to understand its great value, above anything else that one might seek to acquire. Yet does it not say elsewhere in Proverbs (e.g., 1:7; 9:10) that the fear of the Lord is wisdom’s beginning (1:7)? Clearly the pursuit of the Lord and the pursuit of wisdom are closely intertwined, in no small measure because only the Lord can grant wisdom. “One must seek wisdom, but when one finds it, one realizes that it was not because of the effort, but because it was a gift of God” (Longman, Proverbs, 150).
A man who wins his desired beloved as his wife will naturally cherish (prize) her and intimately embrace her. This the son must do with Lady Wisdom (v. 8). In response, she will grant him great honor. His wisdom, and the benefits it brings, will be as evident to the community as an attractive garland or beautiful crown on one’s head (v. 9; cf. Is 61:3, 10).
8. Lesson 6: Keeping on the Right Path (4:10-19)
This section addresses the two paths so prominent throughout Proverbs (See “Life and Death” in Introduction: Themes). After an opening exhortation, this lesson discusses the benefits of the right path (vv. 10b-13) and the horror of the evil path (vv. 14-17) before closing with a final comparison (vv. 18-19).
4:10. Once again the father exhorts his son to hear and accept his wise sayings. By doing so, the son will “adopt a lifestyle that promotes life and avoids situations that might lead to premature death” (Longman, Proverbs, 151).
4:11-13. The way of wisdom is nothing new for the son, for the father has already been directing his son along its upright path (v. 11b). This track is firm and straight—both morally and practically (Kidner, Proverbs, 67). Its traveler can confidently walk or even run along it without fear of twists, turns, and obstacles that would impede him or cause him to stumble (v. 12). It is the safe path. Hence, the son would be wise to continue on that path, since it leads him to life (v. 13). He must continually hold on to discipline (instruction) without letting go; he must guard wisdom. Otherwise, he might stray from this path.
4:14-17. In the strongest possible terms, the father then warns his son not to enter the path of the wicked (vv. 14-15). Indeed, he should actively avoid the evil path because sometimes its twisted way may for a time veer very closely to the path of life, or even cross it (Fox, Proverbs 1–9, 180–181). Opportunities for evil abound, even for the wise, and they must be aggressively shunned. The results of following the evil way are not pretty, for the wicked who go that way become consumed by evil (vv. 16-17). They are restless at night, unable to sleep because they cannot do evil or lead someone else to stumble in evil (cf. 1:10-11); the best they can do is plot (cf. Ps 36:4; Mc 2:1). During the day, they are sustained by their own wickedness and violence towards others; evil is their food and drink. In presenting this picture of these “evilaholics,” no doubt “the father assumes that his son’s moral appetite will draw back in horror from this gruesome picture of their craving for wrongdoing” (Waltke, Book of Proverbs 1–15, 286).
4:18-19. This lesson concludes with a final comparison between the two paths. Their contrast is as great as the difference between light and darkness. The path of the righteous is like the increasing light of a cloudless dawn emerging into the brighter light of the full day (v. 18). Light is probably picturing morality, safety, and clarity (Waltke, Book of Proverbs 1–15, 292; cf. Jb 29:2-3; Ps 43:3; Is 42:16). As the righteous walk life’s path, they can see ever more clearly the way God would have them walk, a clarity that only increases their security and well-being. The way of the wicked, in contrast, is like darkness (Pr 4:19). The wicked stumble blindly in murky gloom, unable to negotiate dangers on the path nor even know why they fall. They are lost in immorality, ignorance, and disaster.
9. Lesson 7: Guarding Your Heart (4:20-27)
In connection with the previous lesson, this one underscores the importance of staying on the straight path of life. But it also primarily stresses a central element of discipleship, the heart. This is “the anatomy of discipleship” (Hubbard, Proverbs, 87), a “medical inspection” of sorts that examines various parts of the person (Kidner, Proverbs, 68). This examination first considers the passive or receptive elements of the body (vv. 20-22) before moving to the active ones (vv. 24-27). Serving as the transition between the two sections is v. 23, which functions as the center of the lesson (Waltke, Book of Proverbs 1–15, 296–301). Appropriately, it focuses on the heart, which is the center of the person.
a. Guarding the Receptive Organs (4:20-22)
4:20-21. The father’s standard opening invitation to his son to pay attention to his words is here presented in terms of the human faculties of reception. He must incline his ear to his father’s wise sayings, not let them out of the sight of his eyes, and keep them locked within his heart by keeping them on his mind.
4:22. There are advantages to heeding the father’s wisdom, advantages stressed in several lessons already—namely, life and overall health. Wisdom really is the best medicine, as it safeguards us from life-threatening evils.
b. Guarding the Heart (4:23)
4:23. The core of the examination is a stress test of the heart. “Sometimes the ‘heart’ may emphasize one aspect of the core personality, especially the mind but also the emotions or will, but typically it refers to the whole inner self” (Longman, Proverbs, 131, n. 4). It is therefore not only receptive (see v. 21b) but also active, since from it flow the springs of life. This expression reminds us that all of life’s activities originate from, and are produced by, the heart (Waltke, Book of Proverbs 1–15, 298). This is why the son must watch over his heart as his highest priority (the phrase with all diligence is better translated as “above all else,” as in the HCSB; cf. Koehler et al., HALOT, 649). In particular, he must guard it diligently from devising evil (cf. 6:14, 18; Mk 7:20-23).
c. Guarding the Active Organs (4:24-27)
4:24. By taking his father’s wisdom into his heart and protecting it from evil intentions, the son is better equipped to monitor his active faculties. The father starts with the mouth, probably because its speech is the clearest indicator of what is in the heart (Lk 6:45; Rm 10:10; cf. Fox, Proverbs 1–9, 186). The son must shun deceitful, devious speech. Such talk not only reflects the heart, but it can also bounce back to influence the heart. “Superficial habits of talk react on the mind; so that, e.g., cynical chatter, fashionable grumbles, flippancy, half-truths, barely meant in the first place, harden into well-established habits of thought” (Kidner, Proverbs, 68).
4:25-27. The son must also keep his eyes (his attention) fixed on the right path. He must maintain a tunnel vision, not allowing his focus to be distracted by evil from what is straight in front of him (v. 25). He must keep his feet on the path of life (v. 26) rather than turn off that path onto the way of evil (v. 27). Taken together, these admonitions are a reminder once again that walking in wisdom “entails a lifetime of work and not a single decision” (Longman, Proverbs, 155).
10. Lesson 8: Passion’s Proper Place (5:1-23)
Warnings against promiscuity are prominent in Proverbs, especially in chaps. 1–9. This theme appears indirectly in sections comparing wisdom to a chaste wife and folly to a crude seductress (e.g., 1:20-33; 3:13-20; 9:1-18). It has appeared directly as well (e.g., 2:16-19), although this is the first of three extended discourses devoted to that topic (cf. 6:20-35; 7:1-27). While the discourse throughout is male-centered (a father speaking to a son about women), these same lessons apply to young women as well.
a. Introductory Exhortation (5:1-2)
5:1-2. The father once again begins with a typical exhortation that the son pay attention to the wisdom he seeks to impart to him. Though in one sense this wisdom belongs to the father (my wisdom, my understanding; cf. 1:8; 2:1), it certainly derives ultimately from God Himself (cf. 1:7). The result of heeding it will lead to the son’s internalizing that wisdom in what he does (observe discretion) and says (lips may reserve knowledge), giving him the resources for dealing with the seductress. Like Joseph with Potiphar’s wife, the son must be able to confront her with words of truth in order to resist her allure (Gn 39:8-9).
b. The Seductress: Passion’s Improper Place (5:3-14)
(1) The Danger of the Seductress (5:3-6)
5:3. For indeed, the seductress is alluring. Her appeal here comes particularly through her speech, as is indicated by the reference to her lips and mouth. Her flattering words are as sweet as honey and as smooth as olive oil, making her company pleasant and inviting. Beyond that, the language in the verse suggests a double-entendre of a sensual nature. Thus the lips here (cf. v. 2) also probably suggest kissing, as in Sg 4:11 (Longman, Proverbs, 159). Some scholars argue that there may be other erotic images here as well (see Waltke, Book of Proverbs 1–15, 308–309).
5:4-6. Appearances can be deceiving, and Proverbs reminds us consistently that “nothing can be judged by its first stages” (Kidner, Proverbs, 69). This is particularly so in the case of the adulteress. The sweetness she promises leads in the end to a bitter aftertaste, like the very bitter oil from the wormwood shrub, which is poisonous in large doses (v. 4a). So too, despite her smooth allure, she is really as sharp and dangerous as a two-edged sword (v. 4b). To pursue her is to follow her on the descending pathway to death (v. 5). After all, her lifestyle demonstrates that she has turned away from the path of life (v.6a). She finds herself wandering aimlessly in her sin toward devastation without even realizing it (v. 6b; cf. 4:17). “She is a self-destructive fool, as is whoever follows her” (Fox, Proverbs 1–9, 194).
(2) The Central Exhortation (5:7-8)
5:7-8. As if to stress the importance of what he is about to say, the father once more (cf. v. 1) calls his sons to listen to his words without ever abandoning them (v. 7). Most likely, in referring to his sons the father is thinking of successive generations of his descendants. This advice needs to be passed on from generation to generation (cf. 4:1-9). His advice is direct: Keep far away from the adulteress (v. 8). This is the best way to avoid her temptations. Only the fool loiters near the door of her house, a place of grave danger (cf. 2:18-19; 7:6-23).
(3) The Results of Not Heeding the Exhortation (5:9-14)
5:9-10. The foolish son who fails to heed this advice faces three consequences (Kidner, Proverbs, 70). First, he finds himself exploited, but it is a voluntary exploitation, something he will freely give away to others. To them he yields his youthful vigor and his hard-earned goods produced by the strength of his labor. These others are strangers and aliens, and they are cruel. They thus care little about the son because they have no genuine connection with him. But they are connected to the adulteress in some way—whether her outraged husband and family seeking redress from the man, or her friends or handlers seeking to benefit financially from her promiscuity at the man’s expense. Several scenarios are possible, but the general point is clear: sexual debauchery “leads to personal degeneration and financial depletion” (Garrett, Proverbs, 92).
5:11-13. Second, the foolish son will end up with a regretful, guilty conscience. Toward the end of his life, when his body is consumed either by sexual disease or hard living resulting from his sinful choices, he will groan in despair. Only too late does he come to regret his foolish decision not to heed the wise advice of his teachers who warned against such adulterous entanglements.
5:14. Third, the foolish son will end up publicly humiliated. The word translated almost here more likely means “quickly” (Fox, Proverbs 1–9, 199). His secret dalliance quickly becomes public humiliation before his community, a devastating fate in the ancient world as well as our own. “Made public, adultery brings personal shame, humiliation to loved ones, and loss of respect in the larger community” (Hubbard, Proverbs, 93).
c. One’s Wife and Passion’s Proper Place (5:15-20)
For the wise son, there is a far better way. He need not deny the reality of his sexual passions, but fulfill them in the right place—with his wife. The imagery of these verses is erotic, referring to the sexual relationship between a husband and wife in ways reminiscent of the Song of Solomon. “In the love language of the poem, the wife is portrayed as unique, like no one else, to be treasured for herself alone, to be shared with no other…. If the husband can appreciate the companionship of his wife, the attractions of the outside woman will disappear” (Richard J. Clifford, Proverbs: A Commentary, OTL [Louisville, KY: Westminster John Knox, 1999], 71–72).
5:15-17. Throughout these verses, lovemaking is compared with drinking water (cf. 9:17). A man’s wife is like his own private cistern and well (v. 15). The best place to satisfy his heated sexual thirst is to drink the cool, satisfying water his wife alone provides for him (cf. Sg 4:10-15). Verse 16 is ambiguous, eliciting multiple interpretations (for a sample, see Garrett, Proverbs, 93), but if the metaphor remains consistent throughout these verses, then the son’s springs and streams of water most likely refer to his sources of sexual pleasure (Waltke, Book of Proverbs 1–15, 319). That is, why should he seek to satiate his sexual thirst with public water sources that he inevitably shares with others? He would be a fool to take up with wayward women who surely have multiple paramours when he can enjoy far more satisfying and exclusive intimacy with his wife (let them be yours alone).
5:18-20. In light of the importance of the son’s relationship with his wife, the father prays the son’s sexual relationship with her—his fountain—would be blessed (v. 18a). Some think that this is a prayer for many children (e.g., Fox, Proverbs 1–9, 202), but the immediate context indicates that it primarily is a call for a satisfying sexual relationship. So the son is exhorted to rejoice, or take pleasure in the wife of his youth (v. 18b). She is to be the sole object of his passionate affection (v. 19). He is to think of her as a loving hind and a graceful doe, images which in that culture suggest that to him she is “graceful, lovely, and sexy” (Fox, Proverbs 1–9, 202, emphasis retained; cf. Sg 2:9, 17; 4:5). His lovemaking with her should completely satisfy his passionate thirst at all times; indeed being with her should always leave him exhilarated. The verb translated exhilarated (shagah) means “to stagger” as if intoxicated (Koehler et al., HALOT, 1413). “Love and lovemaking make one lightheaded, similar to the effects of drinking wine” (Longman, Proverbs, 162). In comparison to such joys in the marriage bed, why should the son ever seek to embrace the adulteress (Pr 5:20)? It is a foolish, and far less satisfying, alternative. In our own day, the pursuit of adultery and immorality in the form of pornography only reinforces the emptiness of the world’s alternatives to the blessings of God-ordained marriage.
d. Conclusion (5:21-23)
5:21-23. If the son needs any more motivation to avoid the adulteress, his father gives him the strongest motivation in the conclusion. The LORD is omniscient; He sees all the ways of a man (v. 21), even when those paths include sexual sins done behind closed doors. This means that judgment for such sins is inevitable, though it is a judgment of the sinner’s own making. His own iniquities will capture him (v. 22). His great folly will lead him astray ultimately to his own death (v. 23). The verb shagah (translated by the NASB here as go astray) is probably picking up on the same sense that was used in vv. 19-20 where it is translated “exhilarated” with the sense of intoxication (see the comments there). That is, if would-be adulterers “are not inebriated by the love of their wife, then they will be inebriated by their own stupidity, and that will result in their death” (Longman, Proverbs, 163).
11. Warnings against Foolish People (6:1-19)
Like the poems in 1:20-33 and 3:13-20, this section differs from the standard lesson format so typical in the first nine chapters of Proverbs. Rather, it describes three types of foolish people who, like the sexually promiscuous in lessons 8 (chap. 5) and 9 (6:20-35), either destroy themselves, others, or both.
a. Warning Concerning Becoming a Guarantor (6:1-5)
Though these verses do not share all the elements of the standard lesson, where the father is addressing his son directly, they continue to follow the typical “if-then” pattern. If the son gets into a foolish situation (vv. 1-2), then he should do the following (vv. 3-5).
6:1-2. The first foolish situation involves loans. The son allows himself to become surety for someone else (v. 1). This involves cosigning, or guaranteeing, the loan of another. Because of the distinction between a neighbor and a stranger, commentators dispute over the precise scenario described here (e.g., who is loaning the money, and who is borrowing it?). It is probably best to see the two lines in v. 1 as parallel, with neighbor and stranger functioning as two extremes that include everything in between (Longman, Proverbs, 170). That is, do not become a guarantor for anyone else, whether friend, stranger, or anyone in between. To do so is to become snared by one’s own words or verbal pledge (v. 2).
The Scripture certainly does not discourage generosity to the needy, nor does it forbid offering collateral for a loan (cf. Dt 24:10-13) or even paying someone else’s past debts (cf. Phm 18-19). But what it does discourage here is something akin to gambling (Kidner, Proverbs, 71–72). For when a man becomes surety for another’s debt obligation, he exposes himself and his own assets to future situations completely outside of his own direct control—a foolish legal entanglement indeed (Garrett, Proverbs, 96; cf. Pr 27:1).
6:3-5. When caught in such a trap of one’s own making, the wise son should do everything he can to deliver himself from the situation (v. 3a). He has foolishly “handed himself over to the debtor, who may unmercifully throw him into the hands of the creditor” (Waltke, Book of Proverbs 1–15, 333) (v. 3b). So the son must humble himself and importune his neighbor to get out of this obligation; he must grovel before him and badger him (v. 3c). The matter is so urgent that he should act immediately and be willing to lose sleep in his effort to extricate himself from the situation (v. 4). He should be as eager to escape this arrangement as a gazelle or bird escaping from the traps of those who hunt them (v. 5).
b. Warning Concerning the Lazy Man (6:6-11)
This section addresses laziness for the first time in Proverbs (cf. 24:30-34; 26:13-16), which is another kind of behavior that is self-destructive.
6:6-8. Proverbs often makes use of features in the natural world to teach wisdom principles. Here the writer urges the sluggard (i.e., the lazy man) to observe the ant to learn wisdom from it (v. 6). In particular, even though the ant has no obvious overseer who continually drives it in its labors (v. 7), it nevertheless diligently stores up food in the summer harvest in order to prepare for the winter dearth (v. 8).
6:9-11. The industrious foresight of the little ant sharply contrasts with the lazy man (cf. 10:5). The rhetorical questions (v. 9) are aimed at stirring the sluggard to get to work in the harvest and to ridicule his preference to stay in bed and sleep. But rather than getting to work, he prefers just a little bit more slumber (v. 10). He does not exactly refuse to work; he just does not want to get started yet. “All he knows is his delicious drowsiness; all he asks is a little respite” (Kidner, Proverbs, 42). But he is deceiving himself, and setting himself up for disaster. Utter destitution is his inevitable fate (cf. 19:15; 20:13), but he neither expects it nor prepares for it. Because of his refusal to take responsibility to work, poverty will come and is presented with two illustrations. It will come upon the person silently like a vagabond who creeps in to steal, or like an armed man who forcibly imposes need (v. 11). Laziness will inevitably result in poverty and need.
c. Warning Concerning Troublemakers (6:12-19)
Unlike the previous two foolish types of people, this one is more nefarious. He draws others into his dangerous schemes, leading them to disaster as well.
(1) Describing Troublemakers (6:12-15)
6:12a. The foolish person dealt with in this section is identified as a worthless person (’adam beliyya‘al), a term “used of troublemakers of all sorts” who agitate “against all that is good” (Waltke, Book of Proverbs 1–15, 342). “Belial [a component of the second word in the phrase] always implies wickedness as well as worthlessness (1Sm 2:12; 1Kg 21:10); sometimes sheer destructiveness (Nah 1:11, 15; Ps 18:4); eventually it becomes a name for the devil (2Co 6:15), who is the father of all such qualities” (Kidner, Proverbs, 72–73). Little wonder that he is also called a wicked man.
6:12b-14. Here the troublemaker is described in more detail. First, his way of life displays his perverse mouth, spreading lies and gossip that destroy relationships and undermine society (Longman, Proverbs, 174) (v. 12b). Second, his gestures indicate his sinister intentions (v. 13). These gestures—winking, foot signals, pointing—might refer to his involvement in black magic and casting curses, or in part reflect his inner shiftiness and turbulent spirit (so Fox, Proverbs 1–9, 220–21). But most likely they refer to non-verbal, surreptitious signals to his co-conspirators, whether to ridicule someone else behind his back or to instigate and direct a sinister plot. Third, his outward actions are rooted in the perversity in his heart (v. 14). With this destructive bent in his character he continually plots evil and spreads strife (cf. Gn 6:5).
6:15. Troublemakers usually end up bringing troubles on themselves. The tumult he unleashes inevitably results (therefore) in his own calamity, which will be sudden (suddenly), abrupt (instantly), and irreversible (there will be no healing). He sows the wind and reaps a whirlwind (Hs 8:7) in which he ends up broken.
(2) The Lord’s View of Troublemakers (6:16-19)
This section is the first of the numerical lists in Proverbs, so prominent particularly in Pr 30. Numerical proverbs follow an “x, × + 1” formula. That is, they begin with a two-line proverb that mentions a certain number of similar items in the first line (e.g., six things the Lord hates), followed in the next line by a restatement of those same items with their number increased by one (e.g., seven things the Lord finds abominable). Although the number in the second line is the true number of items, the formula may serve sometimes to place the emphasis on the last item in the list (cf. 30:18-19) (Longman, Proverbs, 173). Some commentators treat this list as a distinct section. But while it likely did originate independently, its placement right after 6:12-15 is no accident. This list of seven things that the Lord hates also applies to the troublemaker because “no other type of person satisfies the description” (Waltke, Book of Proverbs 1–15, 345).
6:16. This verse introduces the list. What all the items share in common is that the LORD hates them. Anything that is an abomination to the Lord is extremely offensive to Him, violating His ritual, legal, or moral order and eliciting His most severe judgment. The language here is exceptionally strong; these items truly disgust God. Garrett calls these “Israel’s Seven Deadly Sins” (Garrett, Proverbs, 97).
6:17-18. The first five items involve body parts, going from top to bottom. Haughty eyes betray an arrogant pride that exalts self over others (v. 17a). A lying tongue spreads falsehood that manipulates and hurts others (v. 17b). Hands that shed innocent blood exemplify violence against those who do not deserve it (v. 17c). At the center of this evil person is a heart that devises wicked plans at others’ expense (v. 18a). His feet that run rapidly to evil indicate that he is eager to implement his evil schemes (v. 18b).
6:19. The last two items involve two types of people. A false witness perjures himself to corrupt justice (v. 19a). And one who spreads strife among brothers (v. 19b) “attempts to break apart the bonds that hold a society [or family] together” (Garrett, Proverbs, 98). People with characteristics like these seven (vv. 16-19) are the worst sorts of troublemakers. Although they make trouble for others, their own condition is far worse since they have made themselves objects of God’s wrath, because they “are an abomination to Him” (v. 16).
12. Lesson 9: Warnings against the Adulteress (6:20-35)
This lesson is the second extended discourse devoted to warning the son against the adulteress (cf. chap. 5). It includes a typical introduction (vv. 20-24), a central admonition (v. 25), and arguments in support of that admonition (vv. 26-35).
a. Introduction (6:20-24)
6:20-21. The lesson begins with a typical exhortation to observe and not forsake what the son’s parents are teaching him (v. 20). He is to carry this teaching along with him continually, like a pendant hung around his neck and over his heart (Fox, Proverbs 1–9, 228–229; cf. Dt 6:4-8). This teaching should become a part of who he is.
6:22-23. The wisdom imparted by his parents is personified as his constant female companion who guides, protects, and counsels him (v. 22). Though the NASB uses the third person plural here (they, usually thought to have parental “commandments” and “teachings” as the antecedent), the Hebrew text uses the third person feminine singular (“she”). As will be evident shortly, wisdom is a far better consort than the adulteress. The commandment of the Lord is a lamp and a light, and heeding the discipline of the Lord and His word should become habitual (cf. Pss 19:8; 119:105). Thus, wisdom is a fine companion because it illuminates the way of life (see the comments on 4:10-19) and corrects him so that he does not wander into danger (v. 23).
6:24. The particular danger the father has in mind in this lesson is the adulteress. Despite her smooth talk, she is evil, a deadly pitfall from which wisdom will protect him.
b. Central Exhortation (6:25)
6:25. Given the pressing danger the adulteress represents, the father then explicitly states his warning: Do not let her capture you with her eyelids so that you are tempted to lust after her beauty. At that time the eyes were considered one of the most beautiful and captivating parts of a woman (e.g., Sg 1:15; 6:5). She can seduce with words or by nonverbal means. To covet or desire her beauty in your heart directly violates the tenth commandment not to covet one’s neighbor’s wife (Ex 20:17; cf. Mt 5:28). Sin and death begin with the inordinate desires of the heart (cf. Jms 1:13-15).
c. Supporting Reasons for the Exhortation (6:26-35)
6:26. Here the father distinguishes two types of immoral women: the prostitute and the adulterous wife. In terms of the dangerous effect on the son, the latter is even worse than the former. Against the NASB, NET, KJV, and other translations, the verse is not saying that the son is reduced to a loaf of bread by the harlot, but that the prostitute’s services can be purchased in exchange for a loaf of bread or what it costs to purchase one (see Koehler et al., HALOT, 141; so also ESV; RSV; HCSB). In contrast, the adulterous wife hunts for something far more precious, her paramour’s very life. This verse is certainly not minimizing prostitution, which is forbidden and destructive (cf. 23:27; 29:3). But unlike the quick business transaction with the harlot, an affair with a married woman enters a man into “an entangling alliance” that is even more costly and harmful (Hubbard, Proverbs, 107).
6:27-29. Adultery with a married woman inevitably brings punishment. A man who sleeps with another’s wife is playing with fire, and he will surely get burned (vv. 27-28). Verse 29 makes the point of these images crystal clear: a sexual relationship (euphemistically pictured as goes in to and touches) with another man’s wife inevitably leads to punishment, as the verses to follow illustrate.
6:30-32. Adultery with a married woman is also inexcusable. People do not despise a thief who steals to satisfy his hunger (v. 30). Of course, despite people’s pity, if he is caught he must repay. Although Mosaic law demanded no more than fivefold payment for theft, this sevenfold indicates an even fuller restitution of damages (cf. Ex 22:1-9; Waltke, Book of Proverbs 1–15, 358). A thief must repay though it cost him all that he owns, all the substance (lit., “wealth”) of his house (Pr 6:31). Still, one can at least comprehend the starving thief’s decision. Not so the adulterer. Unlike the thief who makes a rational calculation to steal in order to survive, the adulterer makes stupid decisions (i.e., he is lacking sense) by which he will destroy himself (v. 32).
6:33-35. These verses explain how he destroys himself. First, he can expect public disdain (v. 33). This may be demonstrated in physical pain. Wounds refer to a painful, “violent assault” whether by other human beings, God, or disease (Waltke, Book of Proverbs 1–15, 359). It may well be the result of a judicial verdict or even a jealous husband (see vv. 34-35). Beyond the physical pain, he will also find disgrace and reproach. Unlike the thief, the adulterer’s community has nothing but contempt for him, and they “denigrate his significance, worth, and potential influence” because he has undermined the family and social cohesion (Waltke, Book of Proverbs 1–15, 359). Worse still, this stigma will never be blotted out.
Second, he can expect to create an implacable enemy. In his jealousy, the enraged husband of the adulteress will not spare in the day of vengeance (v. 34). The term for man here (geber) implies strength; the wronged man is a considerable foe. He will be in no mood for pity when it comes time to exact revenge. Perhaps he will take matters into his own hands. Or at the very least, he will use the legal system (v. 35). According to the Mosaic law, the penalty for adultery is death (Dt 22:22), although the law seems to imply that in such cases a substitute fine might be paid to avoid capital punishment (cf. Ex 21:30; Nm 35:31-32; Longman, Proverbs, 181). But the wronged husband will not be placated by any ransom, no matter how great. He will want the harshest penalty: death. In either case, the adulterer should expect a shortened life.
13. Lesson 10: More Warnings against the Adulteress (7:1-27)
This final lesson of the father to his son, while similar to the previous one (6:20-35; cf. 2:16-19; 5:1-23), comes in the form of a story, and once again solemnly warns the son against the adulterous wife. It focuses particularly on her seductive stratagems, presented in dramatic form. This drama of the Seductress and her Simpleton is preceded by a prologue and followed by an epilogue (Kidner, Proverbs, 75).
a. Introductory Exhortation (7:1-5)
7:1-2. Once more, the father exhorts the son to keep his commandments and treasure them (v. 1). He is to guard (keep) them with the greatest of care, as he would protect the very sensitive pupil (apple) of his eye, since his very life is at stake (v. 2).
7:3-4. The son needs to pay diligent attention to his father’s teachings. So he should bind them on his fingers and write them on the tablet of his heart (v. 3; see comments on 3:3-4). That is, he should allow them to transform his external actions (fingers) and internal character (heart) (Longman, Proverbs, 186). Moreover, he needs to treat wisdom—personified once again as a woman—like his sister and intimate friend (v. 4). The latter image refers to a relative (Koehler et al., HALOT, 550), and the former may actually be an intimate “term of endearment for a girlfriend or wife” (Garrett, Proverbs, 102; cf. Sg 4:9). In any case, wisdom is to be treated as an intimate companion.
7:5. This verse tells us why. He should keep his father’s wise words so that they may keep him from an adulteress. Her primary allure, as the drama below makes evident, is her flattering words.
b. The Story of the Seductress and the Simpleton (7:6-23)
The father’s realistic drama about the seductress has the effect of “making his son feel her seduction, yet in such a way that she becomes utterly repugnant to him” (Waltke, Book of Proverbs 1–15, 367). It should be noted that this lesson (as well as the other ones warning about the wayward woman) presuppose that the son, while inexperienced, is on the right path and must be exhorted to remain there. It does not intend a sexist portrait of all women as seductive vixens and all men their hapless victims. More often than not, the roles are reversed—and wise “daughters” should heed a similar warning. If the address assumed that the son was already on the wrong path (as many men are), he would need to be rebuked for his own predatory behavior (Longman, Proverbs, 181).
(1) The Setting (7:6-9)
7:6-9. The father’s story begins with a scene he observed while looking out onto the street through the lattice in the window of his house (v. 6). Among the naive young men (see the description of this type of fool in Introduction) he saw, he noted one in particular who lacked sense (v. 7) because he did not maintain suitable caution in his surroundings. He happens to wander near the street corner where she lives (v. 8). Worse still, it is twilight as the darkness of the night is quickly setting in (v. 9), a darkness that conceals evildoers and their deeds (cf. Jb 24:15). While he is not intentionally seeking out the adulteress—she does go to great lengths to seduce him, after all—he certainly does put himself in the wrong place at the wrong time.
(2) The Seductress (7:10-12)
7:10-12. But “if he is aimless, his temptress is not” (Kidner, Proverbs, 75). At this point, the narrative becomes quite vivid. A woman rather suddenly appears to meet him (v. 10a), and her intentions are quickly evident. She is described in several ways. First, though presumably not a prostitute by trade (cf. vv. 19-20), she is dressed as a harlot to let all comers know that she is sexually available (v. 10b). Yet, second, her provocative attire hides a cunning heart (v. 10c). Her ultimate motives are closely guarded, although love for the young fool is certainly not one of them, her flattering words to him notwithstanding. Third, she is unrestrained (v. 11a). Lacking “all grace and refinement” (Hubbard, Proverbs, 113), she is boisterous and rebellious, willing to defy authority and social norms. Fourth, she is predatory (vv. 11b-12). Not content to remain at home, she wanders about town and lurks by every corner looking for conquest; her goal is to capture a young fool. This is only reinforced if the reference to her feet, which want to wander about town rather than staying home, has sexual connotations (cf. 6:28).
(3) The Seduction (7:13-20)
7:13. Her seduction begins with bold action, a kind of “shock treatment” (Kidner, Proverbs, 75). The woman seizes him and kisses him. She is utterly shameless, and so with a brazen face she bluntly begins to proposition him. Verses 14-20 are her words of seduction.
7:14. Strangely, she begins her seduction on religious grounds, informing him that she has offered peace offerings and paid her religious vows. Some suggest that she is a pagan inviting him to participate in pagan fertility rites (which included sex), or even that she falsely claimed that she needed to prostitute herself for the money to pay her vows (so Garrett, Proverbs, 103-104). More likely, however, she is perverting the Levitical system. In Lv 7:16-18, a worshipper who had fulfilled a vow would present a peace offering to the Lord and then be able to eat some of what had been offered that day or the next. In short, the immoral woman is inviting him to a celebratory feast. Her attitude reveals the “bland secularization of her religion,” much like today’s secularization of Christmas (Kidner, Proverbs, 75), and her adulterous intentions indicate that “she is also blaspheming the holy things of God” (Longman, Proverbs, 190).
7:15. She proposes that the celebratory meal be a romantic dinner for two. Her flattery here is astonishingly absurd. She suggests that she only has eyes for him—I have come out to meet you; he is the one she has been looking for. In reality, she is repeatedly on the prowl for fresh lovers, and just about anyone will do.
7:16-18. But clearly she has more than food on her mind, and so she moves in for the kill. She stimulates his senses of sight, smell, and touch by describing her bed as soft and lovely (v. 16) and fragranced with expensive, alluring perfumes, myrrh, aloes and cinnamon (v. 17; cf. Sg 4:14). Then she directly invites him to “a night of luxurious lovemaking” (Garrett, Proverbs, 104) (Pr 7:18). But the love and delight she promises are a trap and poor substitutes for biblical love (cf. 5:15-19): “The temptress promises sexual love without erotic restraint, but she refuses to make the fundamental commitment of self to him that is required of true love” (Waltke, Book of Proverbs 1–15, 380).
7:19-20. She then tells him how easy this all will be. There are no worries because they can get away with it. Her husband is not at home but away on a long journey (v. 19). His business dealings will keep him away until the full moon (v. 20), probably about two weeks away (Fox, Proverbs 1–9, 248). He will never know. Of course, conveniently, she mentions neither the possibility of witnesses nor her option, like Potiphar’s wife (Gn 39), to allege rape if they are caught (Waltke, Book of Proverbs 1–15, 382).
(4) The Surrender (7:21-23)
7:21-23. But he is too stupid to see through her arguments and flatteries (v. 21). Fool that he is, her invitation proves too much. Impulsively (suddenly) he follows her to disaster (v. 22a). He is compared to an unsuspecting dumb ox on his way to the slaughter (v. 22b). He is also comparable to an unwitting stag stepping into a noose/fetters (v. 22c; this reading of the line in the LXX and ESV is preferable to that of the NASB of “the discipline of a fool”; cf. Fox, Proverbs 1–9, 249–250; Waltke, Book of Proverbs 1–15, 365, 383). Once caught, the stag will be killed when an arrow pierces through his liver (v. 23a). Or he is like a senseless bird that hastens to the snare and its death (v. 23b). Like all three ignorant animals that are oblivious to the dire end that awaits them, so also the naive is oblivious to the consequences of adultery (does not know that his adultery will cost him his life; v. 23c).
c. Epilogue: Concluding Exhortation (7:24-27)
7:24-25. The father closes his lesson with an admonition to his son (and presumably, his son’s sons as well) not to follow the path of the simpleton described in the story. He should heed his father’s wise words (v. 24) instead of being snared and slaughtered by the seductress’s siren call. He must guard his heart lest he turn aside and stray into her paths (v. 25). “You are in danger as soon as your thoughts wander in this fatal direction” (Kidner, Proverbs, 76).
7:26-27. The motivation for this exhortation is straightforward: the adulteress, and the act of adultery, is deadly. The adulteress’ captivating veneer masks a monster who is both seductive and bloodthirsty (Garrett, Proverbs, 104). Her many victims, though mighty in number, lay slain before her (v. 26). Her house is no palace of delights but a vestibule leading down to the grave (Sheol) and the chambers of death (v. 27). This graphic discussion of the consequences of the simpleton’s encounter with the adulteress assumes the more detailed expositions of the practical effects of sexual sin (cf. 5:9-14; 6:32-35; Waltke, Book of Proverbs 1–15, 366). Contemporary Western culture, which glamorizes sex without restraints, rejects this wisdom from Proverbs by ignoring immorality’s devastating effects on people’s lives.
14. Wisdom’s Second Call (8:1-36)
In this lengthy poem, Lady Wisdom directly addresses the reader, and it is a stunning contrast to the adulteress’s words to the simpleton in chap. 7. It is also her second address to the reader. Though the two addresses share similarities, the first address (1:20-33) primarily is negative, demonstrating the folly of rejecting her, while this is primarily positive, exemplifying the wonderful benefits Lady Wisdom brings.
a. Preface to Wisdom’s Address (8:1-3)
8:1-3. Wisdom and understanding is again presented in this section (cf. 1:20-33) as a lady addressing the public. She speaks loudly and clearly so she can be heard. She stands on top of the heights beside the way so she can be easily seen (v. 2a). She takes her stand at the crossroad where the paths meet so that many will hear her before making a decision about which path to take (v. 2b). And she cries out beside the city gates, the hub of an ancient city’s legal, political, social, and commercial business, much like a city’s center or town hall today (v. 3). Wisdom is thus seen as eager for adherents, widely accessible for all who would receive her, relevant for all facets of life, and crucial for one’s way of life.
b. Wisdom’s Opening Exhortation (8:4-11)
8:4-5. Like the father in his lessons, Lady Wisdom also begins her address by encouraging listeners to heed her words. Wisdom’s words are directed to all men (v. 4). But they are particularly appropriate for the naive, who are young, gullible, and inexperienced, and the fool, who is just plain thickheaded (Fox, Proverbs 1–9, 268). All men need the prudence that Wisdom teaches (cf. 1:4).
8:6-9. Here, Lady Wisdom describes the characteristics of her words, to which all would be well advised to listen. Her words are noble and right (v. 6) because she speaks the truth and considers wickedness an abomination (v. 7). Rather than being crooked or perverted, all her utterances are spoken in righteousness (v. 8). And they resonate with the discerning and knowledgeable (Fox, Proverbs 1–9, 270) who find them straightforward and right (v. 9). After all, one’s attitude toward wisdom reflects whether or not one is wise.
8:10-11. Lady Wisdom tells her listeners how valuable her instruction is. She may be widely accessible, but she is by no means cheap (Garrett, Proverbs, 107). She is more valuable than silver, the choicest gold, or jewels (vv. 10-11a). Indeed, her worth is incomparable, worth more than all material things one might consider desirable (v. 11b).
c. Wisdom’s Autobiography (8:12-31)
This section is the heart of Lady Wisdom’s address. In essence, it is her autobiography. It serves as a tribute to wisdom, intended to motivate the reader to pursue her. It has two sections that describe Wisdom in history and before history (Waltke, Book of Proverbs 1–15, 393).
(1) Wisdom’s Autobiography in History (8:12-21)
8:12-16. Lady Wisdom describes her characteristics. She first mentions herself, then three of her companions: prudence, knowledge, and discretion (v. 12). Wherever you find her, you find them (Longman, Proverbs, 201). Yet in her these qualities are never separated from the fear of the LORD, which will always hate evil in its various forms—pride, arrogance, evil behavior, and perverted speech (v. 13; cf. 1:7; 3:7; 16:6). True wisdom should never be confused with mere cleverness; Lady Wisdom despises the arrogant pride “to which shrewd and clever persons are especially prone” (Hubbard, Proverbs, 122). Wisdom is also where one can find good counsel, sound wisdom, understanding, and power (v. 14). These attributes suggest a competence that not only can discern the best course of action but has the strength of purpose to carry it out. Wisdom’s qualities are particularly appropriate for statecraft. All those with power—kings, rulers, princes, nobles—need Lady Wisdom if they are to rule effectively and justly (vv. 15-16).
8:17-21. Lady Wisdom promises great reward to those who pursue her. She promises to love those who love her and to be found by those who diligently seek her (v. 17). She does not play hard to get with those who steadfastly pursue her (cf. Jms 1:5-8). And her love is rewarding. To her “lovers” she bestows enduring material prosperity (riches and wealth), honor (rather than shame), and righteousness (Pr 8:18). While righteousness could be understood simply as “prosperity,” the context suggests more—a prosperity that is only “part of a far bigger whole, which will be specified in [verse] 35 as life and divine favour” (Kidner, Proverbs, 78). Hence, what she produces (her fruit and yield) is more valuable than pure gold and the choicest silver (v. 19). While they do prosper materially, her lovers are not crass materialists seeking ill-gotten gain. After all, if they accompany her, they too will walk in the way of righteousness and justice (v. 20). In return, she grants them wealth and abundant treasure that probably includes much more than material prosperity, which alone never quite satisfies (Hubbard, Proverbs, 124). Thus, Lady Wisdom is presented here as a “majestic patron and benefactor” who “moves in the most esteemed circles, among the rich and the powerful” and the righteous. She is, in fact, “an intimate of God himself,” comparable to a “darling” daughter (Fox, Proverbs 1–9, 278–279).
(2) Wisdom’s Autobiography before History (8:22-31)
(a) Wisdom’s Existence before Creation (8:22-26)
This passage may well be the most controversial in all Proverbs. Debate on it has gone back at least as far as the ancient Christian church. Clearly Wisdom is being personified in this chapter as a whole, but some have argued that this section takes Wisdom beyond mere personification. They maintain that Wisdom in this section is an actual person who, as it turns out in later biblical revelation, is Jesus Christ. This theological question directly affects the interpretation of the text itself, and so we will return to it after going through the text.
However, the basic message of the text should not be missed. First, Lady Wisdom is older than creation itself (vv. 22-26), enjoying a greater dignity. Second, Lady Wisdom observed and even participated in God’s work of creation (v. 27-31). All this means that if one is going to understand, successfully navigate, and enjoy life in God’s world, wisdom is indispensable. The main point of these verses is clear enough: Wisdom existed prior to the universe, and she is distinct from creation, closely associated with the Lord Himself.
8:22. This controversial verse has two key interpretive questions. First, what is the meaning of possessed (qanah)? While its basic sense is “to get or acquire” (e.g., 1:5), here commentators typically debate whether it means “to possess” (i.e., “to have already acquired something”) or “to create” (“to have acquired by making”). Neither quite captures the more likely sense. On contextual grounds (esp. vv. 24-25), it is best understood in terms of “begetting” (as in having children).
The second interpretive question actually pertains to the whole stanza (vv. 22-26). Is Wisdom pictured as eternal, like the Lord Himself, or does she have a beginning, like the rest of creation? Here we must tread carefully. On the one hand, since Wisdom is begotten, the text likely does indicate that the Lord’s begetting her is “the first of his works” (v. 22a, NIV) and “the first of his acts of old” (v. 22b, ESV). On the other hand, the implications of the temporal language in these verses must not be misunderstood. The language does not imply that God at first “lacked it and had to create it or learn it,” a notion “both alien to the passage and absurd” (Kidner, Proverbs, 80). Nor should it be construed to undermine wisdom’s distinctiveness from the rest of creation. The temporal language lays stress on Wisdom’s preexistence, not on the timing of her origin (cf. Daniel J. Treier, Proverbs and Ecclesiastes, BTCB [Grand Rapids, MI: Baker, 2011], 48–49). Wisdom is unique in God’s world, having existed before its creation.