Lady Wisdom is thus pictured in these verses as God’s “daughter” begotten before creation but unique within it. It therefore makes the best sense to see her as a personification of God’s revealed wisdom. For “wisdom comes from God’s essential being; it is a revelation that has an organic connection with God’s very nature and being, unlike the rest of creation that came into existence outside of him and independent from his being. Moreover, since this wisdom existed before creation and its origins are distinct from it, wisdom is neither accessible to humanity nor can it subdued by human beings, but it must be revealed to people and accepted by them” (Waltke, Book of Proverbs 1–15, 409; cf. 86-87, 127–130).

8:23. This verse essentially restates the previous verse. The verb in this verse (I was established) is also debated. The two major options (depending on the identity of the verb’s root) are “to appoint” (similar to the NASB) or “to weave.” While the former would appropriately suggest Wisdom’s royalty and parallel Ps 2:6-7 (where regal appointment and being begotten are placed together), the context more strongly favors the latter. The image of weaving, which is used in Ps 139:13 for David’s formation in his mother’s womb, directly parallels the picture of wisdom’s being begotten in Pr 8:22, 24, and 25. Wisdom was woven together primordially, from everlasting.

8:24-26. These verses stress Wisdom’s preexistence, predating all creation. Wisdom declares twice in these verses that she was brought forth, a verb that evokes the imagery of childbirth. God brought her forth before He created the world. The references to the waters (v. 24), mountains (v. 25), and fields (v. 26) recall the creation account in Gn 1–2 (see Longman, Proverbs, 205–206).

(b) Wisdom’s Participation in Creation (8:27-31)

8:27-29. Wisdom not only predated creation, she was present with God before creation. The main point in these verses is that she was there to see when God created the cosmos. Once again, God’s work of creation is described in several actions reminiscent of the creation of the heavens and the earth in Gn 1. She was there when God established the heavens (Pr 8:27a), created the horizon separating sky from sea (v. 27b), strengthened the clouds of the sky and the fountains of the deep (v. 28), and created the land by setting the sea’s boundary (v. 29). Wisdom observed the whole thing and “was privy to the how’s and what’s and who of those mysterious beginnings—prime credentials for any teacher” (Hubbard, Proverbs, 126).

8:30-31. These verses take Wisdom’s role further. She was not only an observer in creation, but she was also beside Him as a companion in his work (v. 30a). But what kind of companion? Once again we encounter debate, this time over the term ’amon (translated master workman in the NASB). Some believe that it means “child” who joyfully plays in God’s creation. Others suggest it should be understood as “constantly,”—that is, Wisdom is God’s constant companion. Most commonly the term is understood to mean “artisan” (NASB). It is difficult to decide between alternatives, though the last is probably to be preferred since Wisdom participates in God’s work of creation (cf. 3:19) so that “the principles of wisdom are woven into the fabric of the created order” (Garrett, Proverbs, 110). Little wonder, then, that she celebrated with God His very good creation (vv. 30b-31). She did so each day of creation, possibly bringing Him delight as well (v. 30b), depending on whether or not it is His delight or hers (each is possible). Her celebration was playful, constant, and worshipful (v. 30c). To rejoice has the idea of dancing and playing (Koehler et al., HALOT, 1315), and doing so before the Lord probably suggests worship (Waltke, Book of Proverbs 1–15, 421; cf. 2Sm 6:5, 21). Her celebration also focused on the world God made, particularly the sons of men who inhabit it (Pr 8:31). Wisdom thus “laughs before him (God) and laughs and plays with the human race,” suggesting that she is “a mediating figure between the human and the divine” (Longman, Proverbs, 207).

(3) Lady Wisdom and Christ

The comments above make clear that this commentary does not support the view that Wisdom in this section is Jesus Christ. Lady Wisdom here is no more than a personification of the wisdom that the sage has received, a wisdom revealed by God and rooted in His very own character. The context simply does not justify interpretations that go beyond the personification of wisdom here. Furthermore, while the text does indicate that Lady Wisdom is unique and preexistent, its language cannot sustain the idea that she is eternal in the sense that Jesus Christ is as God. Indeed, the ancient Arian heresy identified Wisdom as Jesus and used this section to argue that Jesus was not eternal and therefore not God. In order to avoid Arian implications, orthodox Christians who actually agree that Wisdom is Christ have sought to interpret this section in a way consistent with the eternality of Wisdom/Christ (see Treier, Proverbs, 44–57). But as seen above, this is difficult to do successfully.

Still, it is true that the Christian tradition has commonly identified Christ with Wisdom here, and that is not without some justification. After all, Wisdom is pictured in the text as preexistent, exalted, and distinct from the rest of creation. Moreover, the NT does appear to make a connection between Christ and Wisdom in Pr 8 (cf. Mt 11:18-19; Col 1:15-17; 2:3; 1Co 1:24, 30; perhaps Jn 1 and Rv 3:14; see Longman, Proverbs, 210–212; Treier, Proverbs, 49–57 for further discussion). It is therefore best to say that Lady Wisdom shares similarities with Christ, but Christ is even greater than she. In short, the sage’s wisdom is a type of Christ. “In typology the antitype [Christ] shows both similarities and superiority to the type [the sage’s wisdom]” (Waltke, Book of Proverbs 1–15, 131; see his extensive list of similarities and superiorities between the two on pp. 130–32). The exalted picture of personified wisdom, “far from overshooting the literal truth, was a preparation for its full statement” in the person of Jesus Christ (Kidner, Proverbs, 79).

d. Final Exhortation (8:32-36)

Having narrated her autobiography, Lady Wisdom concludes her address with final advice.

8:32. As a consequence of her autobiography (therefore) she exhorts her audience to listen to her, that is, to keep her ways. The motivation for this is a beatitude: those who do so will be blessed or happy. In living like her, they will enjoy God’s world as much as she does (cf. vv. 30-31).

8:33-34. The pattern of exhortation and motivating beatitude is repeated here. Her audience should heed rather than neglect her instruction, and thereby grow wise (v. 33). If they listen to her with eagerness, they will be blessed/happy (v. 34). The idea of eagerness is portrayed by a man keeping vigil by the door of her house, probably in the sense of a lover waiting to see his beloved (Fox, Proverbs 1–9, 290).

8:35-36. Why is the one who heeds Wisdom blessed? Positively, to find her is to find abundant life and God’s favor (v. 35), much like finding a good wife (see 18:22). Negatively, a person only injures himself when he does not find her (v. 36a). The verb translated sins against here means “to miss.” And ultimately, by missing her, they hate her and, perversely, love death (v. 36b). One either loves Wisdom or hates her. There is no middle ground, and life and death are at stake (Garrett, Proverbs, 110). The reader faces a dramatic choice, and chap. 9 will lay it out starkly.

15. Conclusion: Two Invitations (9:1-18)

This chapter is an appropriate epilogue to the first part of Proverbs, and Lady Wisdom’s call. It proffers a concluding choice between wisdom and folly in the form of an invitation. It has three sections of six verses each. Lady Wisdom (vv. 1-6) and Woman Folly (vv. 13-18) both issue parallel invitations to their banquets, each reiterating themes previously addressed. An intervening section (vv. 7-12) contrasts the two ways through direct instruction, picking up on themes in the prologue (1:1-7).

a. Lady Wisdom’s Banquet Invitation (9:1-6)

9:1-3. These verses describe Wisdom’s preparation for her banquet. She has built her house, which has seven pillars (v. 1). Her house may suggest the imagery of a temple, a place to come worship the Lord (so Hubbard, Proverbs, 133), but also indicates a large, solid house, the grand mansion of a wealthy, noble lady, with plenty of room for lots of guests. In addition, she personally and meticulously arranges the feast itself, which is extravagant and delightful (v. 2). So she prepared her food—or more precisely, “arranged a slaughter” (Koehler et al., HALOT, 368)—that involved butchering and cooking meat, a luxury in the ancient world appropriate for feasts; she mixed her wine with honey and spices to taste good; and she set her table for her guests’ enjoyment (Longman, Proverbs, 216-17). Furthermore, she aggressively and publicly issues an invitation to her feast (v. 3). She sends out her maidens to issue the invitation, but she also does so herself, probably calling out from the tops of the city walls (Waltke, Book of Proverbs 1–15, 436)—a vivid reminder that wisdom is widely available.

9:4-6. She issues her invitation directly to whoever is naive, those who lack understanding (v. 4). Though they have not yet chosen wisdom, neither have they yet been hardened in folly, so she wants to win them over, urging them to turn aside from their way. She then invites them to eat and drink of her banquet feast (v. 5). In doing so, she may also be inviting them to an intimate relationship with her (Longman, Proverbs, 217; cf. 3:18; 7:4). In any case, her cuisine is far different from that of the wicked (4:17) and foolish (9:17-18). For her food is life-giving (v. 6). But it is also costly, for its participant must forsake folly and commit himself to continuing in the way of understanding. God’s banquets are always so (Is 55:1; Lk 14:15-24; Jn 6:41-59).

b. Interlude (9:7-12)

This collection of wisdom sayings between the two parallel invitations of Wisdom and Folly may at first seem out place both in style and even in substance. However, this interlude actually fits the context as it displays the stark contrast between those who have chosen wisdom and those who have chosen folly. The choice between Wisdom and Folly is not “an isolated, impulsive decision”; it “is seen ripening into character and so into destiny” (Kidner, Proverbs, 82).

9:7-9. Ostensibly, these verses seem directed to wise teachers regarding whom they should instruct, but they are really less about teachers and more about the students. The scoffer is really the worse kind of fool, “so full of himself and contemptuous of others that he will not humble himself under any authority, not even under that of the Lord” (Waltke, Book of Proverbs 1–15, 140). The last thing he wants is constructive criticism. So anyone who corrects the mocker should expect insults and abuse from him (v. 7). A wise teacher should therefore choose his students carefully (v. 8; Hubbard, Proverbs, 135). On the one hand, it is a waste of time to reprove a scoffer because he will only hate you all the more for trying to correct him; he is not teachable. On the other hand, a wise man actually will love you for doing so. He will appreciate you because you are helping him to increase his learning and become still wiser (v. 9). This is a reminder that a truly wise person is humble and teachable because he knows that he is always in process. He is also righteous, as the next verse makes clear.

9:10. Reiterating the theme verse of Proverbs, this verse shows the inextricable connection between wisdom and worship (see 1:7). The fear of the LORD is here equated with the knowledge of the Holy One. Those who worship and know the Lord submit to His authority and consequently grow in wisdom and righteousness.

9:11-12. There are consequences to heeding Wisdom—or not. “The righteous course is in fact the prudent course” (Kidner, Proverbs, 83). Essentially, Wisdom brings life (v. 11; cf. 3:2; 4:10; for more on life and death, see Introduction: Themes). The words by me make this clear, and they may also suggest that personified Wisdom has been speaking the whole time (from vv. 5-12). The single greatest beneficiary of a person’s choosing wisdom is the person himself (v. 12a). But all this also implies what becomes more explicit below, that folly brings death. And so the scoffer, who blatantly rejects wisdom, has no one to blame but himself, for he alone will bear folly’s fruit (v. 12b). While one’s choices might affect others (e.g., 10:1), “the ultimate gainer or loser is the man himself” (Kidner, Proverbs, 83).

c. Woman Folly’s Banquet Invitation (9:13-18)

9:13-15. Lady Wisdom’s rival is here introduced, and the woman of folly does not fare well in the comparison. Folly is, however, just like the adulteress in chap. 7. She is a boisterous, gullible ignoramus (v. 13). She may have much to say to the naïve, but what she says demonstrates that she is just as clueless as they are. Unlike Lady Wisdom’s diligent preparations for her feast, Woman Folly does not even bother to get up; she just sits at the doorway of her house (v. 14a). But her laziness does not mitigate her bombast. Her seat by the high places of the city is probably a kind of public throne (v. 14b). “The pretentious imposter presents herself as an empress who rules a city, and the gullible bow to her authority” (Waltke, Book of Proverbs 1–15, 444). Alternately, she may be pictured as a kind of pagan priestess lounging outside her temple (so Hubbard, Proverbs, 173). In any case, she is in reality little more than a prostitute selling herself in public. Calling to passersby who are minding their business with no intention of going astray, she hopes to waylay the gullible among them (v. 15).

9:16-17. She directs her invitation to the naive, the one who lacks understanding and does not know better (v. 16). She is vying for the attention of the same audience as Lady Wisdom. But her appeal is base and tawdry. True, water and bread can hardly compare to the sumptuous feast offered by Lady Wisdom, but Woman Folly still claims her meal is sweet and pleasant (v. 17). Her offer of stolen water likely refers to an adulterous sexual liaison (cf. 5:15-18; 7:18). Her offer of secret bread may also have adulterous overtones (cf. 30:20), or it may refer to illicit schemes for profiting at other’s expense (Garrett, Proverbs, 116; cf. 1:11-14; 4:14-17). But Folly’s seductiveness “applies to illicit gratifications of all sorts” (Fox, Proverbs 1–9, 303)—alluring precisely because they are forbidden.

9:18. Adam and Eve discovered death as the consequence of illicit gratification; so too the simpleton who succumbs to Woman Folly. Hers is the dinner of the dead, held in the hall of the grave (Sheol). But the simpleton’s ignorance is not bliss, because he will join her dead guests at the banquet.

This section of Proverbs therefore closes with a sharp choice, particularly proposed to the young and naïve. They can either choose the Lord, Wisdom and her blessings, and ultimately, life. Or they can choose Folly, evil, and finally death. It is either one or the other. The remainder of the book is for those who have chosen well.

C. The Proverbs of Solomon (10:1–22:16)

10:1a. This major section of the book (10:1–22:16) is introduced here as the proverbs of Solomon. Some have noted that the letters of the Hebrew alphabet have numerical value, and the name “Solomon” has the value of 375, the same number of proverbs in this section (10:1–22:16), suggesting an intentional organization. It is a collection of various proverbs, with little explicit organization (see Introduction: Structure and Genre).

10:1b-c. The first proverb in this section is an appropriate transition from the previous section of the book. It reiterates the contrast between wisdom and folly (as in chap. 9), and it replays the parent-son relationship so prominent in the previous section. The opening statement seeks to motivate the son to choose wisdom out of love for his father and mother. If a son has even a modicum of consideration for his parents—for their affection for him, their reputation, and their support when old—then he will choose wisdom. His choice will thus either bring joy or grief to his parents. “Your choice may be lonely [9:12]; it cannot be private” (Kidner, Proverbs, 84).

10:2-3. Money has its limitations. Ultimately there is no profit in ill-gotten gains (v. 2a). Righteousness here probably refers specifically to one’s generosity toward others, in contrast to ill-gotten gain (Waltke, Book of Proverbs 1–15, 453, 99). Such generosity is a far better investment because it delivers from death, either now, or more importantly, in the hereafter (v. 2b). Money will be of no use to the wicked in the face of death. The next proverb clarifies (v. 3). The righteous have wisely put themselves on the Lord’s side; the wicked oppose Him. All things being equal, God will take care of the former, but the appetites of the latter will go unfilled. Behind these proverbs is the realization of God’s wrath (cf. 11:4). When it comes time for God to pour His wrath on such wickedness, either now or in the hereafter, the wise know which side to choose.

10:4-5. The issue of laziness is again addressed (cf. 6:6-11) and makes its first appearance here in this section (cf. v. 26; 12:24, 27; 13:4; 15:19; 18:9; 19:15, 24; 20:4, 13; 21:25; 22:13). While it pays to be diligent, the only dividend a negligent shirker should expect is dire poverty (v. 4). Diligence manifests itself in the foresight to gather and store up food in the summer and season of harvest rather than sleeping soundly through it all, as does the slacker (v. 5). By his folly, the latter not only affects himself but also disappoints and brings shame to his parents. The former is accredited a wise son, pleasing not only his parents (cf. 10:1) but also the Lord, with all that entails—such as not going hungry (cf. v. 3).

10:6-7. The righteous act justly and graciously toward others. By doing so, they enrich their community, and the community responds in kind (Waltke, Book of Proverbs 1–15, 457). So the righteous are crowned with blessings (v. 6a). Although these could come directly from God Himself (cf. v. 22), here they more likely are realized through the relationships with and prayers of grateful neighbors (Waltke, Book of Proverbs 1–15, 457; Kidner, Proverbs, 85; cf. 11:26; Ru 2:4; 3:10). In contrast, the wicked mistreat others for their own gain, even to the point of violence. Yet before the public they seek to conceal their actions with their words (Pr 10:6b). But the effect of such public relations is at best temporary; legacy tells a fuller story. Although the righteous will be remembered as a bless[ing], … the name of the wicked will rot (v. 7). Their memory will rot because it will decay away entirely and be forgotten, or like a putrid carcass, its repugnant odor may linger. It may be that people will continue to use the name of the righteous and wicked in pronouncing blessings or cursings, respectively (Michael V. Fox, Proverbs 10–31: A New Translation with Introduction and Commentary, AYB [New Haven: Yale University Press, 2009], 515).

10:8. Those who are truly the wise of heart continue to grow wiser still because they are eager to receive wisdom’s commands. They are humble, receptive, teachable, and obedient. The babbling fool is too busy spouting his own opinions to even hear wisdom, let alone obey. He will end up ruined.

10:9-10. One’s walk is tied to one’s chosen path (cf. 4:10-19) and therefore involves one’s way of life (cf. Gl 5:16-26). So to walk in integrity is to live innocently and purely (Koehler et al., HALOT, 1744). Because such people have “nothing to hide” they have “nothing to fear” (Kidner, Proverbs, 86). The wicked person who perverts his ways has no such confidence. Try as he might to hide who he really is, his true character will eventually be found out. There are two illustrations of wicked people whose character eventually becomes evident. The evil conspirator who winks with the eye (cf. Pr 6:13) will be recognized by the trouble he causes, and the babbling fool by the ruin he brings on himself (cf. 10:8).

10:11-12. In their desire to help others, the righteous speak words that, like a fountain of fresh water in a dry land, are life-giving (v. 11a). Their words, whether of rebuke or encouragement, promote wisdom and godliness in others, and hence their very life. In contrast, rather than helping others, what the wicked say only conceals their violence against others (v. 11b; see comments on the identical line v. 6b). However, there is an appropriate kind of “cover up,” rooted in love rather than self-promotion and wickedness (v. 12). In contexts where one person wrongs another, hatred toward the wrongdoer only makes matters worse because it stirs up strife. But love covers over all kinds of transgressions for the sake of peacemaking (cf. 1Co 13:4-7). Because it “cherishes the wrongdoer as a friend to be won, not as an enemy with whom to get even,” love does not exact revenge by exposing his faults for all to see. It rather “endures his wrongs to reconcile him and save him from death (cf. Pr 25:21-22; 1Co 13:4-7; Jms 5:20) and to preserve the peace” (Waltke, Book of Proverbs 1–15, 461; cf. Pr 19:11).

10:13-14. Discerning people display their wisdom in what they say (v. 13a). Unfortunately, to get through to him, the thickheaded dolt needs something more dramatic than wise words, such as a rod on his back (v. 13b). The next proverb expands on these ideas. Wise men can communicate wisdom because they are a storehouse of knowledge, which they no doubt learned from other sages (v. 14a). In contrast, the fool’s mouth displays the folly that he has stored up, and his subsequent ruin will dramatically demonstrate just how foolish he is (v. 14b).

10:15. Wealth certainly has its advantages. Like a fortress, it can provide protection and resources to get one through tough times. Anyone trying to save up a nest egg knows this. In that sense, the rich man is better off than the poor, whose poverty leaves them exposed with no fortress, but only a ruin. But if this proverb rightly warns us not to “embrace poverty out of laziness or romanticism” (Kidner, Proverbs, 87), it also may subtly warn the rich man not to trust too much in his fortress of resources (emphasis added; cf. 11:28) rather than in the Lord (cf. 18:10-11). That is the continual temptation of the rich man (cf. 30:7-9; see also 1Tm 6:17-19).

10:16. There is another kind of wealth and poverty, and the wise know where to make their investment. “The righteous and the wicked are the wise and the fool, described by their ethics” (Longman, Proverbs, 236). The righteous are truly rich, their wages being life itself, in all its fullness. The wicked’s income is meager indeed. It is sin (a better translation of chatta’t than the NASB’s punishment), which itself leads to death (cf. Rm 6:23; 5:12; Jms 1:15).

10:17. Life-giving wisdom is also manifested in heeding corrective instruction rather than rejecting reproof. To follow the Lord’s wisdom, is to walk on the path of life (cf. 6:23). Those who fail to learn from their mistakes will wander about in their own folly. The verb goes astray is perhaps better understood here as “leads others astray” (e.g., ESV). If so, the fool’s wandering is even worse, because he leads others astray as well as himself.

10:18-21. The next several proverbs revolve around one’s speech. The KJV probably captures the grammatical structure here better than the NASB. It describes a fool as someone who lies to conceal his hatred of someone else when they are together, but spreads slander about that person behind his back. Fools are also verbose, speaking many words, whereas the wise use words with careful restraint, knowing that the more one speaks, the greater the chance to sin with one’s words (v. 19; cf. 13:3; 17:28). More broadly, a person’s core character (heart) will reflect itself in one’s words (v. 20; cf. Mt 12:33-37). Your words “are worth what you are worth” (Kidner, Proverbs, 88). So the words/heart of the righteous are precious as choice silver in comparison to those of the wicked, which are a pittance. One reason they are so precious is their effect on others (Pr 10:21a). The nourishing, life-giving words of the righteous feed many, teaching, rebuking, encouraging, and edifying them. In contrast fools starve to death for lack of understanding. Lacking wisdom, they cannot feed themselves, let alone others, and they do not have the good sense to go to the righteous for nourishment.

10:22. This verse reminds the wise who ultimately makes one rich. Wealth comes from the blessing of the Lord (v. 22a; cf. Dt 8:18). In the second half of the verse, sorrow is better translated “strenuous work” (Koehler et al., HALOT, 865), and it should be seen as the subject of the verb (i.e., “strenuous work does not add to the blessing that come from the Lord”). That is, one’s own strenuous efforts “can give a man no more than God’s blessing provides” (Fox, Proverbs 10–31, 523; cf. Dt 8:17). This hardly encourages laziness, since Proverbs does make clear that God uses a person’s “righteous diligence” as a “means of God’s blessing” (Waltke, Book of Proverbs 1–15, 473). But wise people know who really provides such blessings and who deserves the praise for them.

10:23-25. The foolish and the wise have different tastes (v. 23). The fool takes pleasure in doing wickedness (it is like a sport to him). He enjoys “any crass offense against people and community” (Waltke, Book of Proverbs 1–15, 474; cf. 2:14; 15:21; 26:19). On the other hand, the wise delight in wisdom (v. 23). One’s pleasures reveal one’s heart (Mt 6:21). Their destinies differ as well (Pr 10:24). The wicked fool’s laughter only masks his deeper fear, a guilty conscience that dreads his getting his just deserts. Certainly he will, whether here or in the hereafter, for God is just (cf. Ec 12:14). In contrast, what the righteous wisely desire will be granted to them—wisdom, blessing, life, and ultimately, the Lord Himself. The wicked have good reason to be afraid because they are vulnerable, unlike the righteous (Pr 10:25). When life’s devastating disasters come like a whirlwind, the wicked will be blown away whereas the righteous have enduring foundations to survive life’s worst difficulties (cf. Ps 1; Mt 7:24-27).

10:26. A lazy person is infuriating. Like acidic sour wine (vinegar) which irritates teeth (particularly bad teeth; Waltke, Book of Proverbs 1–15, 476) or smoke which stings the eyes, a sluggard sent on a mission is entirely unreliable and therefore exasperating.

10:27-30. These proverbs all pertain to the futures of the righteous and the wicked. First, the righteous, those who wisely fear … the LORD, can expect prolonged life, but the life of the wicked will be shortened (v. 27). As a general principle, living in rebellion to God and the way He has ordered His world leaves one vulnerable in this present age to the debilitating effects of sin and folly. Second, they have different expectations (v. 28). The righteous can expect the kind of gladness that only God himself can provide, both in His blessings but more particularly in His very presence (Ps 16:11). The wicked can expect disappointment, their hopes dashed. Third, they experience God’s just rule differently (Pr 10:29). The way of the LORD generally involves His standards of morality and wisdom for human beings, but here it likely focuses on His commitment to uphold those standards in the world, i.e., “his moral government of the world” (Waltke, Book of Proverbs 1–15, 479). This explains why the upright or blameless find comforting security (a stronghold) in the way of the LORD whereas it means horrifying ruin to the workers of iniquity. No matter what outward circumstances may come, the righteous will never be shaken (cf. Pss 46; 125). In contrast the wicked will not live securely (dwell in the land), for the Lord has stipulated that one of the consequences of disobedience is removal from the land of Israel (cf. Dt. 28:63; Ps 37:9, 28; Longman, Proverbs, 244).

10:31-32. These proverbs focus on the words of the righteous and wicked. Like a fruitful plant, the righteous man “brings forth” (a better translation for the NASB’s flows with) wisdom in what they speak (v. 31a). In contrast, the perverted tongue of the wicked distorts God’s truth and can anticipate being stilled (cut out) in judgment (v. 31b). In a similar vein, v. 32 compares the character of each of their speech. To bring forth is best translated “to know” (yada‘), in the sense of knowing something by experience because one is well practiced in it (Longman, Proverbs, 245). So the lips of the righteous are well practiced in what is acceptable whereas the mouth of the wicked is well practiced in perversities. Unlike the distorted speech of the wicked, the righteous speak in ways appropriate to the situation, thereby gaining “the approval of God and other wise persons” (Longman, Proverbs, 245).

11:1. Proverbs is an unendingly practical book to guiding daily life. Here it demonstrates that God is profoundly concerned about ethics in business. A false balance, when measuring or weighing items for purchases is cheating. Such unjust business practices are an abomination to the LORD. Dishonesty is serious because it is in the same category as other abominations, including sexual immorality, idolatry, occult practices, child sacrifice, and lying (cf. Lv 18:22; Dt 7:25; 18:9-14; Pr 3:32; 12:22; Jr 32:35). Although it might be easy to cheat in business, and it might not seem like a major sin, God utterly abhors such crooked practices but He delight[s] in honest business practices, a just weight. The wise know that the Lord’s favor is more important than a quick buck.

11:2. Proverbs repeatedly asserts that the wise person is teachable (cf. 13:1, 10; 15:5). The pride of fools will bring them dishonor because they are too arrogant (and self-deceived) to be taught by those wiser than they are. The wise are humble. Being self-aware, they are teachable and therefore grow in wisdom.

11:3. This is the first of several proverbs (vv. 3-9) that address the fate of the righteous and the wicked. Those who are upright/blameless have integrity that will guide their decisions in life on the path of wisdom; they are honest and without guile. However, the crookedness of treacherous twists and perverts the truth, making life choices that will destroy them.

11:4. The contrast between riches and righteousness is striking. Righteousness is more valuable than money (cf. 16:8; Ezk 7:19). This proverb probably applies the principle especially to ill-gotten gain (cf. Pr 10:2). Those who gain wealth at others’ expense cannot bribe their way out of the day of wrath, which includes God’s judgment in both the here and the hereafter. The righteous avoid that fate altogether (see comments on 2:20-23). Righteousness puts them on the path of life and so delivers from death.

11:5. The two paths, so prominent in chaps. 1–9 (see esp. 4:10-19), are reviewed here. The paths are altogether different. For the righteous and blameless, it is smooth. For the wicked, it is treacherous and strewn with stumbling blocks to make him stumble and fall. Granting that this is a fallen world and often the righteous are persecuted, Solomon and others who love Lady Wisdom have observed generally that the righteous have a more peaceful and contented life—and certainly a better destiny—than do the wicked (see Introduction: Retribution).

11:6. From what will the upright be delivered by their righteousness? Probably from the very thing that ensnares the treacherous, their own “evil desires” (NIV). This translation of behawwat is stronger than the NASB’s greed, which is too narrow (although greed is certainly one kind of evil desire). Such cravings are ultimately deadly (cf. Jms 1:14-15).

11:7. The aspirations of the wicked man—no doubt shaped by his cravings—cannot survive death. That which he expects and hopes for (namely, his own pleasure and security) will remain unfulfilled when he dies. The second line explains why, though its translation is admittedly difficult. The NIV probably best captures the idea: “all he expected from his power comes to nothing.” Whatever resources he trusted to get his way will prove to be wanting.

11:8. The righteous man has a far better resource: the Lord himself. Trouble in this life is only temporary because he will be delivered from it by the Lord either in this life or the next. His short-lived place of trouble will be taken more permanently by the wicked, whose destiny is trouble because of God’s judicial action against the wicked perhaps in this life and certainly in eternity.

11:9. The godless man does not just ruin himself. He also destroys his neighbor by what he says. Most likely the wicked man does so by communicating to his unwary associates the destructive folly he himself lives by, which spreads like a disease. But because they are wise and know better, the righteous are not taken in by his noxious counsel and so will be delivered from it.

11:10-11. Two things can make a city/community rejoice: the prosperity of the righteous or the perishing of the wicked (v. 10). Verse 11 explains why. The blessing of the upright may refer either to God’s blessing on the righteous (which has positive effects on his neighbors) or the righteous man’s effectual prayer for blessing to come upon his neighbors (Waltke, Book of Proverbs 1–15, 492). Either way, his city will benefit through its righteous citizens. In contrast, the wicked’s words are a destructive instrument in his community. “The wicked slander, deceive, and abuse others, and this engenders conflict, uncertainty, and oppression all around them” (Fox, Proverbs 10–31, 535).

11:12. This proverb deals a devastating blow to judgmentalism. Only a fool despises his neighbor and so insults him. In contrast, a man of understanding keeps silent. Wise people do so because they are not proud. “The most misleading way to feel wise is to feel superior …, for one is denying that God is the only competent judge of human worth” (Kidner, Proverbs, 91). In addition, the wise respect and love their neighbors because every person bears the image of the Lord, the Creator of all (Waltke, Book of Proverbs 1–15, 493). And even if one’s neighbor is a fool who deserves rebuke, the wise man will still be slow to speak his mind.

11:13. Choose your confidants carefully. A talebearer is a slanderer, one who is “malicious rather than indiscreet; he is an informer, out to hurt” (Kidner, Proverbs, 91; cf. Lv 19:16; Ezk 22:9). So for his own selfish ends he reveals secrets given to him in confidence, even if another is harmed by it. A true friend, one who is trustworthy and faithful, conceals those confidences.

11:14. This proverb pertains particularly to a political and military context because it is talking about a people rather than individuals and so refers to a nation (hence involves political or military matters). That sense picks up on the impact of the righteous in the city (vv. 10-11). If a people do not want to fall but to have victory (“deliverance”), they need wise guidance best provided by an abundance of counselors. It is best to “get all the advice you can” because it is “fatally easy to shut out disquieting voices” (Kidner, Proverbs, 91–92). What goes for a people also goes for a person.

11:15. Here is wise counsel about cosigning a loan for a casual acquaintance. The implication is that when the debt is not paid by the stranger, the guarantor will be responsible for the debt and so suffer financial loss. Better to hate those kinds of financial agreements and be financially secure (see 6:1-5).

11:16-17. A gracious woman is reminiscent of the excellent wife (cf. 31:10-31) and of wisdom herself (chap. 8). Surprisingly, she is compared to a gang of ruthless men because both she and they can take hold of (attain) something apparently desirable. The gang can seize riches by their brutality, but such wealth is limited (11:4, 28), probably short lived (13:11), and ultimately self-destructive (2:8-19). What she gains is honor, which is not only more valuable and permanent than wealth (22:1), but often includes it (3:16; 8:18; 22:4). Hers is the better way. This becomes more apparent in v. 17. Like her, a man who is merciful and kind to others will actually benefit himself, whereas the man who is cruel to others ultimately ends up hurting himself.

11:18-19. It really does not pay to be wicked. Such a man earns deceptive wages that are both “unsatisfying and transitory” (Fox, Proverbs 10–31, 538). In contrast, he who sows righteousness will reap a far more reliable, true reward. The beginning of v. 19 is best translated “Yes indeed!” (Hb. ken) (Waltke, Book of Proverbs 1–15, 502) and suggests that this proverb unpacks v. 18. The righteous reap life itself. The wicked reap death—deceptive wages indeed!

11:20-21. God detests the perverse in heart but finds delight in those whose walk is blameless. One who is perverse “is set against God and community to serve self” (Waltke, Book of Proverbs 1–15, 502). One’s character (heart) will inevitably manifest itself in one’s behavior (walk). It is sometimes said that God hates the sin but loves the sinner, but this proverb (v. 21) does not make such neat distinctions. God’s disposition toward sinners has sobering implications. For the evil man, there is the certainty that he will not go unpunished. God’s wrath is finally inescapable (cf. Rm 1:18–2:16). But the righteous will be delivered from that fate. The descendants do not refer to progeny of the righteous but to individuals who live according to this wisdom principle.

11:22. Physical beauty is overrated. Dress a sow up with a ring of gold, and you still have a swine—a most detestable creature in ancient Israel because pork was the epitome of nonkosher food (Lv 11:1-8). So too is a beautiful woman who lacks discretion, “the God-given gift of discrimination enabling good judgment (1Sm 25:22; Jb 12:20; Ps 119:66)” (Waltke, Book of Proverbs 1–15, 504). Her tasteless behavior defaces her beauty. No matter how beautiful a woman might be, she becomes abhorrent to those around her if her character and behavior is loathsome. Those concerned with outward appearance should take note and prioritize wisely.

11:23. This proverb is ambiguous in comparing the righteous and wicked. The issue of the comparison is either the nature or the result of their aspirations. Although both are possible (perhaps even at the same time; cf. Waltke, Book of Proverbs 1–15, 505–6), the second line makes the latter, the result, more likely. The NIV captures well the idea: “The desire of the righteous ends only in good, but the hope of the wicked only in wrath.” The proverb is thus a reminder of God’s righteous judgment.

11:24-27. The wise are generous. A person who scatters is someone who gives freely, particularly to those in need (cf. Ps 112:9; Pr 19:17), and he contrasts directly with the miser who withholds what is justly due (cf. Dt 15:7-11; 1Tm 6:17-19). Paradoxically, the resources of the generous increase whereas the resources of the hoarder will only dwindle, result[ing] … in want, (Pr 11:24). So the altruist’s generous giving will rebound back to him all the more (v. 25). Verse 26 specifies the principle. In a time of want, a grain dealer who withholds grain to drive up the price is compared to the one who sells it to those who need it. The people will curse the former and bless the latter in prayers to the Lord, who presumably repays in kind. Verse 27 captures a similar idea: “what you seek for others you will get yourself” (Kidner, Proverbs, 94). The one who diligently seeks to do good to others will receive favor from the Lord Himself, resulting in His blessing. The one who seeks after evil to inflict on others will suffer similar harm. Seek and you will find, so be careful what you seek.

11:28. It is folly for a man to trust in his riches because in doing so he will fall. Money is notoriously unreliable for those who rely on it (23:5; 10:2; 1Tm 6:17). In contrast the righteous will flourish like healthy foliage, because they trust in the Lord who is altogether reliable (Pr 3:5; 16:3, 20; 22:19; 28:25; 29:25).

11:29. This proverb probably profiles a foolish son. He troubles his family, his own house, whether by bad decisions, wasting resources, alienating relationships, turning away from the Lord, or something else. As a result, he will inherit the wind, that is, nothing. Left in poverty, without an inheritance, he will become a servant to the wisehearted, those too wise to get themselves into such straights.

11:30. He who is righteous and wise is a great blessing to others. His fruit—the beneficial effects of his words and deeds—are a veritable tree of life (cf. 3:18), conferring “healing and abundant, eternal life” to the community (Waltke, Book of Proverbs 1–15, 513). Furthermore, he wins souls. This disputed phrase more literally means to “take souls,” that is, through his words and deeds he wins others over to the way of wisdom, righteousness, obedience to the Lord, and life.

11:31. This proverb deals with God’s retribution here in the earth. The two lines present a “stronger-to-weaker” argument: if the first line is true, how much more the second. The righteous will be rewarded, is better translated “repaid” (ESV) or “receive their due” (NIV) for their behavior. It carries a negative sense of warning here. This is the way Peter (following the LXX) understood this proverb (1Pt 4:15-19; see comments there). That is, even the righteous cannot escape judgment for sin on this earth. If so, how much more should the wicked and the sinner expect punishment. “In other words, nobody sins with impunity; not even a Moses or a David, much less the confirmed rebel” (cf. Jr 25:29; Ezk. 18:24; Kidner, Proverbs, 95).

12:1. This proverb assumes we all make mistakes; the only question is what we do with them. Those who are humble enough to eagerly receive discipline and correction demonstrate their wisdom. Those who in pride hate such reproof are brutishly stupid.

12:2-3. Wisdom has a moral dimension, and so the wise know to choose what is right. They know that the LORD as judge will favor the good man and condemn the evil schemer. Moreover, they know that righteousness is far more stable and secure than wickedness.

12:4. Here is good advice for the bachelor. Find an excellent wife, or more literally, “a woman of strength” (chayil) and godly character. She is described in more detail in 31:10-31 and illustrated by Ruth who is also called a woman of excellence (Ru 3:11). To her husband, such a noble woman is like a valuable crown, bringing him honor. In contrast is a wife who shames her husband in public and private. She is like a cancerous growth that is rottenness in his bones. “She undermines him by being unfaithful (Pr 2:17), contentious (19:13; 21:9, 19) and/or impious and incompetent (cf. 31:10-31)” (Waltke, Book of Proverbs 1–15, 522). And rather than her being a source of pride for him before others, he suffers with her in private (Fox, Proverbs 10–31, 548).

12:5-6. The righteous have just intentions (thoughts). The selfish intentions of the wicked lie hidden in their deceitful advice. Verse 6 may be talking about the effect of their respective advice on others when the goals of the wicked (personal advancement through harming others) in contrast to those of the upright (serving and strengthening the community) become clear. Like a bloody ambush, the deceptive words of the wicked will destroy those who heed them, in contrast to the words of the upright, which will deliver those who listen. But the wording of this proverb is ambiguous, and so it may be talking about the effect of their words on themselves, either as self-destructive or self-preserving. The former of the two seems more likely, though the ambiguity may be intentional to include both.

12:7. This proverb again compares the instability of the wicked with the stability of the righteous (cf. 10:25; 12:3). The former are overthrown and destroyed, presumably by God, whether directly or indirectly. The stability of the latter extends even to their house (one’s dwelling or line of descendants or both; see comments on 14:11).

12:8-9. Wisdom is noteworthy. A man with insight—“the ability to recognize the true nature of a situation or circumstance” and act appropriately (Longman, Proverbs, 273)—will be praised by others who take note, and for good reason. In contrast, the person with a perverse mind is incapable of thinking clearly and also acts accordingly, only to earn contempt from others. But social esteem has its limits (v. 9). Verse 9 is a “better this than that” proverb that establishes priorities. Here there is a priority higher than reputation. In short, it is better to have food without an impressive reputation among one’s peers than to engage arrogantly in self-promotion when one does not have food. A person with a servant in ancient Israel may not necessarily have been rich, but he would probably have enough to feed himself (cf. Waltke, Book of Proverbs 1–15, 525–26). Even if he is lightly esteemed in society, he is still better off than a starving pauper who honors himself, that is, who tries to “play the great man” (ESV).

12:10. This proverb compares the sensitivities of the righteous and the wicked. In his disposition to look out for the needs of others, the righteous even considers the needs of his animal and cares for it. In stark contrast, the self-absorbed wicked man is just plain mean, cruel even in his most compassionate moments. Thus the righteous is compassionate even to the most insignificant, whereas the wicked is cruel even at his best.

12:11. Dreamers beware! “Frivolity fills no cupboard” (Kidner, Proverbs, 96). The person who works hard in productive pursuits, such as working his land, will have plenty to eat. But it is foolish nonsense to chase worthless things instead, vain pursuits or fantasies that cannot put bread on the table.

12:12. There are several textual and interpretive difficulties in this proverb, and so there are also several possible interpretations. But broadly speaking, the proverb may be comparing the wicked and righteous either in regard to what they produce or in regard to their stability (Waltke, Book of Proverbs 1–15, 529). The noun booty is better translated “net” (so KJV) or “snare,” although both translations are connected (booty being what one snares). If the proverb focuses upon what they produce, then the wicked will accumulate things by means of his violence against others. In contrast, the Lord produces a thriving life for the righteous. If stability is the point, then it maintains that the wicked are pursuing their own deadly trap whereas the healthy root of the righteous continually yields fruit for the righteous. Interestingly, both ideas are picked up in the next two proverbs in regard to words.

12:13-14. An evil man[’s] offending words (the transgression of his lips) bring trouble, but to whom? The Hebrew text is more ambiguous than the NASB. So it may be that they ensnare the gullible, a trap that the righteous escape. Or, as the NASB indicates, the wicked’s offending words (whether slander, gossip, or lying) bring trouble on his own head, whereas the words of the righteous keep him out of such trouble. The latter is more likely, particularly in connection with principle of retribution laid out in v. 14. What you sow you reap, whether in word or deed. The principle is applied particularly to the righteous, who finds satisfaction in the good fruit produced by his words and deeds.

12:15. The fool is cocksure. He is convinced that what he is doing (his way) is right. Why would he need anyone’s corrective counsel when he already has everything figured out? The wise man knows that he does not have it all figured out, so he is teachable, seeking and heeding the wise counsel of others.

12:16. The fool displays his anger at once because he is proud and lacks self-control. In contrast, the prudent man demonstrates a humble self-control that conceals dishonor in the sense that he overlooks insults (cf. 10:12; 17:9; 19:11).

12:17. The statement that a truthful witness tells what is right whereas a false witness deceives may seem like mere truism. But the point is more profound: one’s words reflect one’s character—and affect others. Wise people of honest character are particularly important in a legal setting, since justice requires reliable witnesses and is subverted by false ones.

12:18. Rash outbursts (like that of Moses referred to in Ps 106:33) can be as harmful to others as thrusts of a sword, whereas wise words, spoken with soothing care, bring healing. The wise are peacemakers, effecting reconciliation and not inciting conflict.

12:19. Truth endures, providing a sure foundation, established forever. Lies eventually are discovered, and any of their gains are only temporary, for a moment. The proverb may also be talking about the fate of those who engage in either behavior, thereby reiterating the theme of the stability of the wise/righteous and the insecurity of the foolish/wicked.

12:20. The two lines of this proverb contrast those who devise evil and counselors of peace. On the one hand, those who plot evil are deceptive at heart. They promote strife in the community, ultimately to their own misery (perhaps because the evil they plot boomerangs back on them; Waltke, Book of Proverbs 1–15, 538). On the other hand, those who counsel peace are honest at heart. They promote harmony in their community, and experience a fulfilling sense of joy as a result.

12:21. This proverb may be a broad statement of retribution: God keeps the righteous from all harm (the kind of harm that afflicts the wicked when He judges them), but the wicked get their fill of trouble (punishment in judgment). If so, then it is a general principle, not an ironclad contract—a mistaken interpretation Job’s friends made. But the proverb may be more specific than that, bearing a close connection with the previous proverb. The term harm (’awen) “always refers to wickedness (e.g., 6:12; 10:29; 17:4) or (less frequently) to its consequences (e.g., 22:8; Jb 21:19; Ps 41:7)” (Fox, Proverbs 10–31, 557). Here it may involve harm that is a result of evil scheming. If so, by not lingering in evil, the righteous never experience the kind of harm that backfires on the wicked.

12:22. This proverb provides all the motivation one should need to be honest. The LORD deplores liars and their lying, but He delight[s] in those whose dealings are honest (cf. v. 17).

12:23. A prudent man is not a self-promoter. A man of careful words, he does not show off his knowledge, but keeps it in store for the right time. The fool, in contrast, has no such caution. Careless with words, he proclaims his folly and thereby reveals his true self (his heart).

12:24. Diligence pays off. Those who are diligent will rule, attaining authority and independence by their hard work. But the slacker will be put to forced labor. In ancient Israel, forced labor was a kind of tax (e.g., 1Kg 5:13), and it may be that local leaders would have chosen their least productive members to meet their quota of laborers (Fox, Proverbs 10–31, 558). In any case, though the slacker seeks to avoid work, he is forced to do the most menial, onerous chores. So “the diligent rise to the top and the lazy sink to the bottom” (Allen Ross, Proverbs, EBC 5 [Grand Rapids, MI: Zondervan, 1991), 973.

12:25. An encouraging word is powerful, a glad antidote to an anxiety that weighs down the heart (very core of a person). The good word that encourages may take many forms depending on the circumstances, from giving the person a wider perspective (so Longman, Proverbs, 279) to strengthening him to face the cause of his anxiety (Kidner, Proverbs, 99).

12:26. The translation and interpretation of this proverb, particularly the first line, is disputed. The NIV paraphrases one option: “A righteous man is cautious in friendship.” The NASB gives another one: The righteous is a guide to his neighbor. Although both are possible, the NASB is preferable since it fits better with the second line. If so, the righteous and wicked differ markedly in their sense of direction. The former knows the right way so well he is able to guide others; the latter do not know the right way and so wander astray to their destruction.

12:27. This proverb contrasts the slacker with the diligent (cf. v. 24) and presents another interpretive conundrum (cf. v. 26). The image in the first line may be that the lazy man is too slothful either to cook what he has caught or even to bother hunting it in the first place. The word roast could also be translated “catch.” So the proverb is either about cooking the food or catching the food, but in either case, he has nothing to eat. The Hebrew text of the second line is difficult grammatically, but the ESV may best capture its sense, particularly in contrast to the first line: “the diligent man will get his precious wealth.” The proverb would thus contrast the starvation of the slacker with the prosperity of the diligent.

12:28. The first line is clear enough, and it reiterates a major theme in the first section of Proverbs. The way of righteousness is the path of life (cf. 3:1-20; 4:10-19). The Hebrew of the second line is difficult to interpret, depending in part on whether one understands the text to say no death or “to death.” In the latter sense, the line would present another contrast and read: “But another path leads to death” (HCSB). Yet the NASB probably represents the stronger interpretation: And in its pathway there is no death. If so, this proverb indicates that the way of righteousness includes immortality—a powerful motivation indeed!

13:1-3. It is crucial both to listen and speak wisely. The wise son is contrasted with the most intransigent of fools, the scoffer. The wise son is teachable, accepting correction from his father. The incorrigible mocker is so set in his folly that he scoffs at such correction. Verse 2 may be intentionally ambiguous. If the subject of the first line is indefinite (one rather than he enjoys good things [emphasis added]), then the proverb addresses both listening and speaking, forming a transition from listening in v. 1 to speaking in v. 3 (Waltke, Book of Proverbs 1–15, 552–53). A wise man speaks wise words; this produces (the sense of fruit) good things both for himself and for those who heed him (like the wise son in v. 1). Conversely, because a treacherous person (like the mocker in v. 1) craves violence, his words aim to hurt others while ultimately coming back to harm himself. For these reasons, a wise man guards his words carefully whereas the fool has a big mouth (v. 3). It really is a matter of life and death because rash words—be they hasty “promises, assertions, disclosures”—produce ruin, whether “financial, social, physical, spiritual” (Kidner, Proverbs, 101).

13:4. This is another contrast between sloth and diligence (cf. 12:24, 27). The sluggard is left only with whatever things he craves, which remain unfulfilled because he is too lazy to fulfill them. But the diligent will have his “desires” (better than the NASB’s soul) fully satisfied (made fat). Hard work pays off (cf. 13:25).

13:5. The righteous man hates falsehood, which implies at least that he will not be ashamed and may even be honored for his honesty. In contrast, since the wicked man presumably is loose with the truth, he will be disgraced. He acts disgustingly (brings a stench) and so becomes shameful. Think, for example, of a man who never gets around to keeping his promises.

13:6. Here righteousness and wickedness are given human qualities. Personified Righteousness protects the one whose way is blameless, whereas personified Wickedness leads the sinner astray to his own ruin. The better companion on life’s path is obvious for anyone with sense.

13:7-8. Real wealth is not always obvious. Sometimes a person who is really poor pretends to be rich and someone who is quite wealthy pretends to be poor. The verbs here are ambiguous: both persons may be pretenders, or paradoxically they may actually be rich (or poor) monetarily and yet poor (or rich) in more important ways (cf. Lk 12:21; 2Co 6:10). At the very least, this proverb demonstrates that appearances can be deceiving. Proverbs 13:8 reiterates the point. One would think that the wealthy would enjoy greater security, but this is not necessarily so. The word rebuke probably carries the connotation of “threat.” Thus, whereas the rich may have the resources to pay off a kidnapper or blackmailer, the poor man is not vulnerable to such threats in the first place. Lacking resources, he “offers too small a target” (Kidner, Proverbs, 102).

13:9. Light and lamp are metaphors for life, including quality of life (cf. Jb 18:5-6; 21:17; Pr 24:20). In the case of the righteous, their light rejoices. Though the verb yismach regularly does mean “to rejoice,” here it probably carries the meaning “to shine brightly” (Koehler et al., HALOT, 1335). Nevertheless the two are interconnected. The righteous receive life and enjoy it. The prospects of the wicked are grimmer: an extinguished lamp. They thus face catastrophe and death.

13:10. Insolence is always present when there is strife; pride drives quarrels. Those who are wise have a humble spirit that listens first and is willing to accept good counsel, thus avoiding quarrels. Kidner notes that strife is not a difference of opinion but a “clash of competing and unyielding personalities” (Proverbs, 102).

13:11-12. Patience is a virtue. Its advantage is seen in the accumulation of wealth (v. 11). Occasionally, some lazy people actually produce wealth, short lived though it might be. The NASB’s wealth obtained by fraud is probably too specific. Better to think of it as wealth acquired “by unsound means,” or “easy money” (Waltke, Book of Proverbs 1–15, 561). This could include anything from legal get-rich-quick schemes (such as gambling) to fraudulent ventures to blatant robbery. Such wealth dwindles. One who gathers by labor (lit., “by hand”) is one who works diligently and patiently. Unlike the fool’s “easy come, easy go” wealth, this wise man’s wealth will increase, even if gradually. Patience is also advantageous in a broader sense (v. 12). When one’s hopes and expectations are delayed, one becomes heartsick—discouraged, frustrated, even depressed. When one’s hopes and expectations are fulfilled, it brings to one’s soul joyful vitality, like a tree of life. This general observation counsels patience to the righteous and wise (who will not finally be disappointed) and warns the wicked and foolish, whose hopes will remain elusive.

13:13-15. The wise are not just teachable; they are also obedient to that teaching (v. 13). The teaching is described as the word and the commandment, referring to God’s Word in general and to wisdom teaching in particular (Longman, Proverbs, 287–88). To fear those teachings is to respect them so that one obeys, in contrast to one who despises and disregards those teachings. The latter “will pay for it” (the NIV’s helpful paraphrase of the NASB’s more literal will be in debt to it) in judgment; the former will be rewarded. Verse 14 clarifies why. The teaching[s] of the wise, like a bubbling fountain, give life and vitality. They also help those who listen to avoid death traps laid by the wicked and foolish. Verse 15 continues in the same vein. A person with good sense wins favor from both God and man. In contrast, the way of the treacherous or unfaithful ends in their destruction. In the second line, the NASB’s hard is difficult to justify, and so it is best to go with “destruction,” following the LXX.

13:16. Jesus said that a good and bad tree are recognized by their fruit (cf. Mt 7:20); the same could be said for the wise and foolish. Even if the prudent man is not a self-promoter (cf. Pr 12:23), his knowledge is still evident in how he acts. Similarly, the fool inevitably puts his folly on display, both in word and deed. One’s character is thus “written all over one’s conduct” (Kidner, Proverbs, 104).

13:17. In the ancient world, messengers played crucial roles in government, commerce, and personal relationships. Much therefore depended on reliable, faithful messengers. A wicked messenger gets into adversity/trouble, either while trying to accomplish his mission or after he botches it. Because he is unreliable, he arrives late or distorts the message or just does not bother delivering it at all, bringing harm both to himself and to those who employ him. In contrast, the faithful envoy brings healing. His task well done, he fosters well-being in the community and for himself.

13:18. There are huge advantages to those who are disciplined enough to accept correction (reproof) (cf. 12:1; 13:1). Wealth and honor (note the connection in 3:16) come to them, as opposed to the poverty and shame awaiting proud fools who disregard corrective advice.

13:19. This proverb may be contrasting the desires of the righteous, which when inevitably realized will be sweet to them, with the evil desires of fools, which prevent them from experiencing the joy of the righteous. But the first line seems like a general principle: it is a joy to have one’s legitimate desire realized (whatever the nature of that desire). That being the case, fools find delight in evil realized. The point is that one’s desires reveal one’s character.

13:20. A man is shaped by his friends. If he hangs around with wise men then he will become wise. If he associates with fools, the results are equally predictable. Becoming a fool himself, he will suffer the harm that fools should expect. The proverb may also suggest that one’s character is demonstrated by one’s choice of friends.

13:21-22. The next two proverbs address recompense for the sinner and the righteous. The first personifies evil (adversity) and good (prosperity). “In this personification the evil that sinners inflict on others turns around to destroy them, and the good that the righteous bestowed on others justly rewards them” (Waltke, Book of Proverbs 1–15, 572). So like a relentless stalker, adversity pursues sinners, and it will inevitably find them. In the second line, against the NASB, prosperity is likely the subject, and the verb (will be rewarded) is active rather than passive. That is, prosperity will reward the righteous. The next proverb addresses the staying power of that prosperity (v. 22). The blessing of the good man endures, left as an inheritance for subsequent generations of his family. In contrast, any wealth that the sinner might store up is short lived for him, only to be passed on ultimately to the righteous.

13:23. People are not always poor because of laziness or foolishness; sometimes they are just plain victims of injustice. Diligently working one’s field, which can produce plenty of food, may not be enough to keep one out of poverty if there is injustice in the land. For the rich and powerful may sweep away the land’s yield, leaving one destitute.

13:24. Parents who love their children discipline them. If folly is bound up in the heart of a child (22:15), and that folly is deadly, then a parent who withholds (spares) his rod not only spoils his son, but he may even push him toward his death (23:14; 19:18). This is hate indeed. But loving one’s child calls for diligent discipline to root out the folly in his heart, and sometimes “it will take more than words to dislodge it” (Kidner, Proverbs, 51). The rod may be a metonymy for discipline of various sorts, but it clearly includes, and probably emphasizes, physical discipline. This text supports neither the physical abuse of children nor the abandonment of physical discipline. Neither extreme is loving because neither looks out for the child’s best interests (see 19:18-19; 20:30; 22:15; 23:13-14 and comments there).

13:25. This proverb connects righteousness with plenty, and wickedness with want. As in 10:3, here too God’s retributive justice stands behind the saying. God gives the righteous … enough to satisfy his appetite, but the wicked starve, their appetite unfulfilled. Although this may apply literally, it surely carries emotional and spiritual applications as well. Jesus made a similar point (Mt 6:25-34, esp. v. 33).

14:1. It is crucial that a man choose his wife carefully, not only because she directly affects his life (cf. 12:4) but because she directly shapes his whole household. The wise woman promotes the well-being of her family in a variety of ways (cf. 31:10-31) and thereby builds her house. The foolish woman destroys her household in the various ways that folly manifests itself—such as arrogance, foolish speech, impatience, incompetence, lack of self-control, or unfaithfulness (Waltke, Book of Proverbs 1–15, 584). Each kind of potential wife recalls either Lady Wisdom or Woman Folly (cf. chap. 9).

14:2. One’s walk is a matter of worship. Fearing the Lord, wisdom, and ethics are all interconnected (cf. 1:7; 9:10). So a man whose lifestyle is upright (keeping within ethical boundaries) demonstrates that he fears the LORD, and one whose lifestyle is devious reveals that he despises Him.

14:3. The first line is ambiguous. The NASB and other translations emend the Hebrew text to read rod for his back. But without emendation the text reads “rod of pride,” and there seems no good reason to justify the emendation. The image may suggest that the fool’s words are like a shoot (cf. Is 11:1) which sprouts from pride, and in light of the parallel, the rod likely has a punitive connotation. Thus the fool’s words not only display his pride, but also bring their own punishment, a fate the wise avoid. In contrast, the words of the wise will protect them from trouble.

14:4. Productivity requires investment. This proverb uses an agricultural illustration. Oxen are needed to produce an increase in crops, but oxen require feeding and clean up. Having no oxen requires no investment because the feeding trough remains empty and therefore clean. But if one wants the revenue that comes by the strength of the ox, then one needs to invest the labor and resources to own oxen.

14:5-6. One’s character makes a difference on what comes out of a person (v. 5). An honest person does not utter lies; a dishonest person utters lies—or better, “breathes out lies” (so ESV; cf. 12:17). Furthermore, one’s character makes a difference on what goes into a person. A scoffer is too arrogant and intractable to ever really take wisdom to heart, even though he seeks it on his own terms. But one who has understanding has an easy time taking in more wise knowledge.

14:7. This proverb exhorts those who would be wise to leave the presence of a fool. The fool’s companion will never find any words of knowledge with him, and his foolishness may rub off on his companion (cf. 13:20; 1Co 15:33).

14:8. Self-awareness is crucial. The wisdom of the sensible gives him insight into his own way of life. He knows what he is about, where he should go, and the blessings that result. In contrast, the foolishness of fools deceives the fool himself so that he is not aware of how foolish he is, or the disaster that awaits him on his path.

14:9. The word sin here is better translated “guilt,” or even “guilt offering.” Although some argue that “guilt” is the subject (i.e., guilt mocks fools), it is more likely the object (as in the NASB). In mocking guilt, fools care not a whit about incurring guilt before God and man, much less about making amends. Clearly, the upright do, and so they enjoy acceptance (or good will) from God and among themselves.

14:10-13. These four proverbs each relate to the idea that appearances can be deceiving.

14:10. No one really knows the internal experiences of another. The gamut of a person’s feelings, from bitterness to joy, cannot be fully shared with another human. Our dealings with each other must reflect our awareness that in some sense we are each something of a stranger to the other, no matter how close we are. Only the Lord fully knows the human heart (15:11)—in all its individuality and complexity.

14:11. This proverb compares the destinies of the wicked and righteous in a rather paradoxical sense. The wicked’s house may seem more permanent and prosperous than the tent of the upright. Nevertheless, the former will be destroyed whereas the latter will not only endure but also flourish. One’s house or tent here are synonymous terms for all that belongs to a person—his life, family, and possessions.

14:12. A man may judge a particular path to be right (yashar). Since this term can also mean “straight” or “smooth,” it is probably intentionally ambiguous, referring to a way that seems ethical and/or prudent. That is, the path one chooses may seem to be the easiest path or the best way to success or morally acceptable. But in the end it leads to death. Since a foolish, immoral path can appear to be neither foolish nor immoral, the wise man will not lean on his own understanding but trust in the Lord, seeking His insight and wisdom (cf. 3:5-6).

14:13. “Outward merriment may mask heartache, but in the end grief will manifest itself” (Waltke, Book of Proverbs 1–15, 592). This side of glory, happiness has its limitations (v. 13a) and is not permanent in any case (v. 13b). This sobering proverb reminds the wise not to accept people’s laughter at face value and to look for a more enduring joy (cf. Jn 16:20-24; 17:13; Rv 21:3-4).

14:14. This verse compares a good man with a backslider, one who rebelliously turns away from the Lord and his way. Each face the same outcome: they will both get their fill of their own ways (the main verb in the second line is implied from the first line). This may simply refer to retributive judgment; each type will fully reap what he sows (cf. Gl 6:7). Or it may mean that each finds satisfaction in what he does, which in the case of the rebel is shortsighted, foolish, and ultimately deadly (so Peter A. Steveson, A Commentary on Proverbs [Greenville, SC: BJU Press, 2001], 189–90; Longman, Proverbs, 301).

14:15-17. In various ways, the next three proverbs reinforce the idea that the wise are cautious before the Lord.

14:15. The naive are gullible. They take things at face value and do not bother to ponder matters more carefully before acting, inevitably getting into trouble. The sensible man, in contrast, avoids such trouble because he considers matters more carefully before he acts. Look before you leap!

14:16. The NKJV better captures the Hebrew text of this proverb: “A wise man fears and departs from evil, but a fool rages and is self-confident.” The wise man fears the consequences of foolish and evil decisions and so is cautious to avoid evil. This would contrast with the fool who is so arrogantly overconfident that he exercises little self-control over his temper. More likely, in this proverb the wise man fears the Lord (cf. 1:7) and so turns away from evil (cf. 3:7). The fool, then, rages against the Lord—arrogant overconfidence indeed!

14:17. A quick-tempered man acts foolishly because he is rash and careless. But being more intentional is not enough, because there is someone even worse: the man who intentionally plots evil. To be sure, he is far more deliberate than the hothead, but his discipline is bent toward evil purposes. Such a person is hated, certainly by others who catch him in his schemes, but more importantly by the Lord, who will judge him.

14:18-19. Wisdom is prestigious. It brings honor (i.e., the wise are crowned with knowledge). Those who are naive, and remain so, inherit foolishness. They can expect the shame that is the fool’s lot—some inheritance! In contrast, the knowledge of the sensible is like a crown, which is not only plainly evident in their lives but also honors them. Wisdom (manifested in righteousness) also brings triumph. The righteous will rule over wicked (v. 19). The gates of the righteous probably allude to the city gates, where the righteous dispense justice to the wicked (Fox, Proverbs 10–31, 580). This is a general principle (e.g., Joseph and Mordecai) that has exceptions in our fallen world but is inevitably true in the long run (Longman, Proverbs, 303; cf. Lk 16:19-31; Rv 5:10; 20:4; 22:5).

14:20-21. Verse 20 makes a general observation about human life. “It is a principle of human nature that most people would rather be in the company of wealthy persons than of poor persons. The latter typically have needs that require attention, whereas the former have resources that may prove a benefit to others” (Longman, Proverbs, 303). Obviously, then, being poor is not advantageous. But being rich has its disadvantages as well, since the rich person is besieged by many “fair-weather friends” (Kidner, Proverbs, 109) who hang around for what they can get out him (cf. Ec 5:11). The righteous go against the grain of this reality (Pr 14:21). Realizing that it is a sin to despise one’s neighbor, particularly the needy poor around him, he is gracious to them. That is, he “esteems his neighbor as worthy of favor, and so actively accepts him and does acts of kindness for him” (Waltke, Book of Proverbs 1–15, 599). Such a person is indeed blessed (happy), enjoying the Lord’s favor.

14:22. Those who plan good or evil will be “paid in their own coin” (Kidner, Proverbs, 110). Plotters of evil will go astray from the path of life to their destruction. But those who devise good will encounter loving kindness (chesed) and faithfulness (truth; emet) from others and from the Lord.

14:23-24. Being foolish is not worth it. All hard work is profitable, but a fool’s mere talk is worthless and leads only to poverty (v. 23). Sluggards take note. Moreover, with wisdom comes honor (a crown; cf. v. 18) and wealth (cf. 3:16), but folly is its own, and only, reward (v. 23).

14:25. The proverb in 14:5 described the character of honest and dishonest witnesses; this proverb speaks to what is at stake. In a legal context, people’s lives are at stake. Truth-telling saves lives, but perjurers threaten lives by their selfish deceit.

14:26-27. The wise man fears the LORD. Doing so brings him protection from folly and evil, and through his influence, protects his family as well (v. 26). The fear of the LORD is thus like a fountain of life that saves him (and those whom he influences) from death (v. 27).

14:28. A wise king promotes the good of his people. A prosperous, vital people who grow numerous only increase his splendor. But a king whose policies cause his people to waste away or abandon him is ruined. “A king without much of a nation is not much of a king” (Longman, Proverbs, 306). Wise leaders know that policies that are good for their followers are good for them.

14:29-30. Self-control is enormously beneficial. In the form of patience, it promotes great understanding, while impatience only promotes folly (v. 29). Patience exhibits a self-control that leaves room for deliberate action, depends on trust in the Lord, and reflects His own patience (Waltke, Book of Proverbs 1–15, 605–6). In the form of a tranquil heart—an emotional stability—self-control promotes physical health (v. 30). Those whose passion runs hot (such as those with fervid jealousy) literally undermine their physical well-being.

14:31. Though poverty may sometimes result from folly and wickedness, that is not always so (cf. 13:23), and in any case does not justify mistreating the poor. All human beings, rich and poor alike, are created as ones who bear the image of God. So to oppress the needy ultimately shows Him contempt, and to be gracious to them honors Him. Abusing the poor is thus not only wicked, it is foolish, putting one under divine censure. The righteous wise treat the poor with dignity and generous love as to the Lord Himself (cf. Mt 25:31-46).

14:32. This proverb looks toward the ultimate end of the wicked and righteous. The former will finally be thrust down to ruin. The righteous, in contrast, has different expectations when he dies. He has a refuge in the Lord. That is, the righteous trust in the Lord when they die, knowing that they will not be cast down to destruction.

14:33. This difficult proverb has occasioned several interpretations, including adding “not” to the second line (following LXX). But it is probably best to see this as two very different responses to wisdom (so Waltke, Book of Proverbs 1–15, 610). The NIV captures the sense: “Wisdom reposes in the heart of the discerning, and even among fools she lets herself be known.” Personified Wisdom reveals herself to all (9:1-6), even to fools, but only the discerning take her to heart. She is at rest there because she belongs with those who are like her.

14:34-35. A nation needs both righteousness and wisdom. A truly great nation is characterized by righteousness, exercising a concern for and justly dealing with others (v. 34). In contrast, a sinful nation is a disgrace. “Ultimately a nation’s exaltation depends on its piety and ethics, not on its political, military, and/or economic greatness” (Waltke, Book of Proverbs 1–15, 612). A nation also needs wise officials, and kings who want their nation to prosper know this. So an insightful servant of the king enjoys his favor, but a foolish official who inevitably acts shamefully will face the king’s anger (v. 35).

15:1-2. Wise speech is both restrained and edifying. In confrontational situations, it takes self-control to respond (answer) gently (v. 1), but doing so is constructive. It turns away wrath, which can sabotage fruitful dialogue, sour relationships, and damage others. Far worse is to escalate anger with a harsh response that seeks to hurt others. Wise, thoughtful speech is also edifying because it promotes knowledge and does so in a winsome way (v. 2). In contrast, unrestrained “fools just vomit up their nonsense” (Fox, Proverbs 10–31, 589), damaging others as well as themselves.

15:3. The LORD sees everything everywhere. His omnipresence and omniscience should be a warning to the evil and an encouragement to the good.

15:4. Words can be soothing and healing, like a tree of life (cf. Ezk 47:7, 12; Rv 22:2). But life-fostering words never distort or deceive. Such perversion of speech crushes the spirit, devastating one’s emotional and spiritual well-being. The wise speak sensitively, but they speak the truth nonetheless.

15:5. A young man who rejects his father’s correction may consider himself too clever to need it, but really he is a fool. It is the one who takes reproof to heart who becomes truly shrewd (sensible), having the capacity to “maneuver his way through life to his best advantage” (Fox, Proverbs 10–31, 590).

15:6. The righteous accrue great wealth, their house like a great vault containing many kinds of valuable resources. The wicked simply accrue trouble or ruin. The resources of the former bless both themselves and others, since the righteous are concerned for others. Similarly, the wicked brings trouble to others, but then ultimately that trouble rebounds back on himself (Waltke, Book of Proverbs 1–15, 619).

15:7. The parallel between lips and hearts suggests that one’s words flow from who one is. Since the wise have taken knowledge to heart, their words spread it. Fools simply have no knowledge to spread, but only foolishness.

15:8-9. The Lord delights in the righteous but deplores the wicked. Merely being religious is not enough (v. 8). The wicked may offer a sacrifice, but the LORD considers it an abomination (cf. 1Sm 15:22). Yet even a prayer offered by the upright is His delight. “It is the sacrificer, not the sacrifice, that is the issue” (Roland Murphy, Proverbs, WBC [Nashville: Nelson, 1998], 112). What goes for their religious practice also applies to their way of life, which reveals the character of each (Pr 15:9). Note how the one enjoying the Lord’s loving favor actually pursues righteousness—a truly devoted heart indeed!

15:10. The Lord may despise the wicked’s way (v. 9), but the wicked apostate—he who forsakes the way of the Lord—returns the favor. He finds discipline (punishment) rooted in God’s wisdom to be distasteful. Though the NASB and other translations indicate that the wicked should expect stern discipline (grievous punishment) in the first line, Longman’s translation (Proverbs, 315) is probably better: “Discipline is evil to those who abandon the way” (cf. KJV). That is, he considers such reproof to be evil (cf. vv. 5, 12) and so he hates it (cf. Clifford, Proverbs, 152). His end is made clear: he … will die.

15:11. Sheol is the grave and Abaddon the place of destruction. Together they refer to the realm of death. This dark, distant, impenetrable place (cf. Ps 88:11-12) lie[s] open before the LORD; His omniscience—and by extension, His sovereignty—reaches even here. If so, then how much more does He know and rule over human hearts (cf. Pr 15:3). “The Moral Governor’s probing, penetrating, all-seeing gaze tests the motives governing their actions (16:2; 17:3; 21:2; 24:12), and no one can escape his demand for an answer” (Waltke, Book of Proverbs 1–15, 623).

15:12. A scoffer dislikes anyone who reproves him so he stays away from the wise. Being the most arrogant kind of fool, he has no interest in wisdom’s correction, nor the courage to change.

15:13-15. These three proverbs all deal with the human heart. First, the heart affects one’s exterior and interior life (v. 13). Joy in one’s heart typically shows in one’s cheerful countenance (though not always; cf. Ec 7:3), whereas a sad heart is dispiriting, leading to “a crushed, downtrodden, attitude” (Murphy, Proverbs, 112–13) and sapping one of vitality. Second, the character of one’s heart is reflected in what one finds satisfying (Pr 15:14). The NIV better captures the first line: “the discerning heart seeks knowledge.” In contrast, the fool at heart simply feeds his face with folly. Third, the heart shapes one’s outlook on circumstances (v. 15). A person who is afflicted with poverty or in some other way may have a very difficult daily life, and yet with a cheerful heart he can still enjoy life as if it were a continual feast of celebration (cf. Php 4:4-13; 2Co 12:7-10; Heb 10:34). This proverb thus reverses the typical assumption that circumstances determine the heart’s outlook.

15:16-17. There are certain things more valuable than wealth. The fear of the LORD certainly is (v. 16). It more than compensates for a lack of wealth (Fox, Proverbs 10–31, 595). Indeed, even great wealth without it brings turmoil. After all, one who rests in the Lord does not face the anxiety of those who trust in their riches (cf. Ec 5:10-19). Love is also more valuable than wealth (Pr 15:17; cf. 17:1). A simple meal of vegetables, served with love, is far more pleasant than a sumptuous feast garnished with hatred. Just ask anyone whose home is torn by strife.

15:18. “Quarrels depend on people far more than on subject-matter,” and so the “storm-centre” of strife is the hot-tempered man (Kidner, Proverbs, 115). The patient, self-controlled man has the opposite effect; he calms a dispute and defuses contentious situations.

15:19. The lazy is contrasted with the upright. This is a reminder that laziness is not only a wisdom issue but also a moral one. The slacker’s way is like a hedge of thorns blocking his path. It may be that this is his silly excuse for not going anywhere (so Clifford, Proverbs, 153; cf. 22:13; 26:13). But more likely it indicates that although a sluggard craves an easy life, he can expect a difficult and painful one. This contrasts with the path of the upright, which is clear and smooth like a highway.

15:20. This proverb reiterates the idea in 10:1 that the wise son makes his father glad and certainly his mother as well. But this proverb extends the idea further: a foolish man actually despises his mother (and father) by actions that not only grieve his parents, but also demonstrate a callous disrespect for them. He rejects their wise teaching (cf. v. 5) and cares not a whit for how his folly affects them.

15:21. The fool is so senseless that folly is a joy to him and that is his doom (cf. 10:23). It is the only joy he will get. “The wise, who realize the danger, walks the straight and narrow” (Clifford, Proverbs, 153, emphasis added), and by implication, enjoys the far greater blessings of that path.

15:22. Good, successful planning requires many counselors (cf. 11:14). This, of course, assumes they are wise—no small matter, as Rehoboam found out (1Kg 12; Longman, Proverbs, 320). More counselors are better in order “to offset the weaknesses, ignorance, and limitations of each individual” (Waltke, Book of Proverbs 1–15, 633).

15:23. It is a great joy for someone to give an answer that is appropriate to the situation and to do so in a timely manner. Obviously, an apt, timely answer requires wisdom. But it also reflects the right approach to wisdom’s sayings, which must be applied to the right situation at the right time (see “Structure and Genre” in Introduction; cf. Longman, Proverbs, 320).

15:24. The two ways of Proverbs are in view here, with the path of life going upward and the way of death descending to Sheol below. The wise person knows to take the former and keep away from the latter. The upward direction of the path of life means more than just success; its ultimate destination is heaven, where God dwells and eternal life is found, as Scripture teaches elsewhere (e.g., Php 3:20; Col 3:1-2; 1Jn 5:11-12, 20; cf. Longman, Proverbs, 321).

15:25-27. In biblical times, widows were among society’s most vulnerable. Here a proud, wealthy man is portrayed greedily adding to his holdings by annexing the property (removing the boundary marker) of a poor widow who has no one to defend her (cf. 23:10-11; Dt 19:14; 1Kg 21; Is 5:8-9). His triumph, however, is short lived, because the LORD will tear down his house and preserve the boundary of her land. “The reliable Lord himself, not fickle chance or uncertain social safety nets, assumes responsibility to take away from the proud their family, fame, and fortune and to restore life to the widow” (Waltke, Book of Proverbs 1–15, 636). The broader principle in Pr 15:26 explains why. The wicked’s evil plans reflect his desire to harm others, and the LORD deplores this. In contrast, the pleasant or friendly (Koehler et al., HALOT, 706) words and actions of those who are kind to others are pure and therefore well pleasing to him. Verse 27 presents a similar idea. The one who is greedy for illicit profits, such as taking bribes, usually does so at others’ expense. Putting himself under God’s wrath, he can expect to bring ruin on himself and his own house, in contrast to the one who hates such behavior (cf. 1:10-19).

15:28. Prudent speech is a moral issue, reflecting one’s character. Before he speaks, the righteous first reflects on what he will say, and how and when he will say it. He exercises self-control and a concern about the effect of his words on others. The wicked cares about neither, and his glib, evil words show it.

15:29. The wicked are on their own. The LORD is far from them. “Distance and closeness are here not a matter of space but of the ability to communicate, to speak and be heard” (Clifford, Proverbs, 154; cf. Ps 145:18). Thus the Lord hears and responds to the prayer of the righteous. The wicked miss out on the blessing of His presence and His help in time of need.

15:30. Joy is contagious. A person with good news and the happy demeanor to show it (bright eyes) brings joy to another. The messenger’s happy communication, both verbal and nonverbal, cheers (gladden[s] the heart) the other person and refreshes his whole person (puts fat on the bones).

15:31-33. To be wise one must be teachable. He who accepts wise reproof fosters his own life and shows that he belongs in good company, the community of the wise (v. 31). This is why someone who refuses to listen (neglects discipline) simply despises himself (v. 32a). His self-destructiveness demonstrates that he lacks the good sense (understanding) of the one who will accept reproof (v. 32b). In the end, it takes humility to be wise (v. 33). The fear of the LORD—reverentially worshipping Him in submission—makes instruction leading to wisdom possible. This disposition is tied closely to humility (cf. 22:4). So if someone wants the honor that comes with being wise, he must humbly receive instruction from the Lord and His sages.

16:1-9. These proverbs all address the theme of God’s sovereignty over human affairs. Verses 1 and 9 are similar, forming a literary envelope for the section.

16:1. A man may plan in his heart what he is going to say, but what he actually ends up saying is from the LORD. The same could be said for his actions (cf. v. 9). Nothing that a person plans to do can come to pass apart from God’s sovereign will.

16:2. Human beings have an almost unlimited capacity to justify and rationalize anything they do, but such evaluations are superficial. “Deeper within lies the spirit and the heart, and God sees into them (15:11), even when a man can not or will not do so himself (1Sm 16:7b)” (Fox, Proverbs 10–31, 608). So the LORD weighs people’s motives, or more literally, their “spirits,” which includes but is not limited to motives. The weighing imagery likely reflects “an ancient Egyptian belief that a person’s heart is weighed against truth after death” (Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, NICOT [Grand Rapids, MI: Eerdmans, 2005], 10). God alone is true evaluator of human action, a reality that the wise recognize (cf. 1Co 4:4).

16:3. Given God’s sovereignty (v. 1) and human limitation (v. 2), the wise entrust (commit) all that they do to the LORD. Such trust includes submitting one’s plans to the Lord. When those plans accord with His will, they will be realized. It is a principle Christians articulate every time they pray, “if it be your will” (cf. Mt 6:10; Lk 22:42; Ac 18:21; Jms 4:15).

16:4. In God’s sovereign plan, everything has its own purpose. This even includes the wicked, who were made for the day of evil. Some maintain that this proverb attests to God’s retributive justice (i.e., the wicked and righteous will each get their due), whereas others hold that God uses all things (including evil) to accomplish His good purposes (Ec 3:1-8; Gn 50:18-20; Rm 8:28). More likely, the proverb is broad enough to include both: everything, including evil, “will be put to some use and matched with its proper fate” (Kidner, Proverbs, 118).

16:5. The “proper fate” of one kind of wicked person, the proud in heart, is laid out here. Because the Lord considers this disposition such an abomination, He guarantees that all such people will not go unpunished. Since He is sovereign, their judgment is assured.

16:6-7. A right relationship with the sovereign Lord has profound significance. First, it addresses the sin problem (v. 6). Some argue that the covenant love (lovingkindness) and faithfulness (truth) here belong to the Lord (Fox, Proverbs 10–31, 612), or that they belong to humans but are directed toward other humans, effecting reconciliation (so Murphy, Proverbs, 121). More likely, they are the human response to God, particularly in light of their parallel with the fear of the LORD. Mere ritual sacrifice is not enough (cf. 1Sm 15:22; Hs 6:6; Mc 6:6-8); iniquity is atoned for in the lives of those whose trust in God is expressed by their love and faithfulness to Him. Similarly, the believer’s ongoing fear of the LORD will help to keep him away from evil in the future. Second, a right relationship with God brings favor with God and man (Pr 16:7). The God-fearer’s ways being well pleasing to the LORD, God also brings him into good favor with other human beings, including even his enemies who come to be at peace with him. Some argue that this peace may actually be more like forced surrender (Waltke, Book of Proverbs 15–31, 14–15) or that at least his enemies are no longer a factor for him to worry about (Kidner, Proverbs, 119; cf. 29:25; Rm 8:31).

16:8. Righteousness—being just in dealing with others—is more valuable than wealth. Unjust gain is worthless; it is better not to have it at all. Surely the Lord himself, though unmentioned, stands behind this principle. In His economy, unjust gain is short lived and perilous (cf. 10:2; 11:4).

16:9. What is true of a man’s answers (cf. v. 1) is true of his actions as well. The Lord sovereignly directs a man’s steps. “Human beings can plan, but plans do not get put into operation and do not find success unless Yahweh so decrees it” (Longman, Proverbs, 331).

16:10-15. These proverbs cluster around life under the rule of a king.

16:10. The king’s judicial verdict has the practical force of a divine oracle. When he is just, he bears God’s authority and speaks, as it were, for God Himself (cf. 1Kg 3:28). Citizens should take note (Rm 13:1-7). But so should the king. He “should not betray justice” (Pr 16:10b NIV) because he too “is a man under authority” (Kidner, Proverbs, 119; Dt 17:18-19).

16:11. Fair commerce depends on accurate weights and measurements, and the LORD Himself takes great concern for this matter (cf. 11:1). “God is the ultimate source of standards, and any distortion in their accuracy offends him directly (Prv 20:10, 23)” (Fox, Proverbs 10–31, 615). A wise king who fears the Lord will share the same concerns in his realm.

16:12. Although it is an abomination for kings to commit wicked acts (emphasis added), just as it is for any person, the emphasis of this verse is perhaps better translated it is “an abomination to kings.” Kings should hate evil deeds in their kingdom (cf. 20:26). This is because a righteous, just kingdom is in their own best interests, establishing their throne. Any king who tolerates injustice in his domain—or worse, promotes it himself—may foster rebellion—or worse, bring God’s righteous justice down on his own unjust administration.

16:13. Wise kings also delight in certain things, like the righteous lips of one who speaks right. To speak in such a way is to speak with integrity. A prudent king loves such wise, honest advisors because they do not misrepresent reality but help him craft a successful policy (Longman, Proverbs, 332).

16:14. A king is powerful, and so his fury is dangerous, a harbinger of death as if delivered by messengers. Here is another benefit of a wise counselor. He can appease that wrath, whether against others or even himself. This has obvious advantages to the wise man or any other possible object of the king’s wrath, but it may even benefit the king himself in the long run (cf. 1Sm 25; Dn 2).

16:15. The king’s favor is as life-promoting as his wrath is deadly. The light of a king’s face marks his goodwill and favor. This presages abundant prosperity for the object of his favor, much like a cloud with the spring rain anticipated an abundant harvest, which in Israel’s climate was so dependent on those late rains.

16:16. Wisdom is simply more valuable than gold or silver. Without wisdom, wealth may well be morally tainted and is certainly ephemeral. In contrast, wisdom regularly delivers God’s favor, life, and honor as well as wealth. This verse marks the midpoint of Proverbs and so may serve to reiterate one of the book’s major purposes: the admonition to get wisdom (Longman, Proverbs, 334).

16:17. The path of the upright is a clear, smooth highway leading inexorably to life. The wise man will be careful to remain on it (watches his way). In doing so, he avoids evil and its consequences and ultimately preserves his life.

16:18-19. Arrogant pride is self-destructive (v. 18). The haughty will “stumble to their perdition” (Waltke, Book of Proverbs 15–31, 26). They are foolishly self-sufficient and unwilling to humbly receive the instruction and correction so necessary for wisdom’s blessings. This is why humility is so valuable (v. 19). Those who divide the spoil have been triumphant and share the booty among themselves; they are contrasted with those who are lowly and needy—perhaps even as a result of being defeated in battle (Clifford, Proverbs, 160). Yet humility even in demeaning poverty is better than profitable victory when accompanied with pride. Pride makes victorious gain short lived. This is true particularly if it is an ill-gotten gain that the arrogant wrest from the poor (Waltke, Book of Proverbs 15–31, 27).

16:20. The statement that he who gives attention to the word will find good is ambiguous and could be understood in at least two ways. The first of these is captured in this rendering: “The one who understands a matter finds success” (HCSB). This suggests that the wise bring their insight into a situation and have success. A second interpretation could be: “Whoever gives heed to instruction prospers” (NIV). That instruction, translated more literally, is the word of God as revealed through the sages. Although the first view is certainly taught in Proverbs, the second view is preferable because it is more directly parallel with the second line. So the person who fears and trusts in the LORD will also heed His instruction and, becoming wise, will prosper greatly.

16:21-24. Wise people influence others positively. They certainly are noticed (v. 21). Being wise in heart, they develop a reputation for being discerning (understanding), and their wisdom rubs off on their community through their pleasing, winsome (sweetness of) speech. Their influence is like a fountain of life, promoting full, abundant living for one who has it (v. 22). On the other hand, fools do not possess the good sense (understanding) of the wise but instead the only training (discipline) fools offer others is in folly (cf. 13:13-16). The influence of the wise derives from their very character (v. 23). Their wise heart instructs them to speak prudently and persuasively. And what they have to say is compelling (v. 24). Like a honeycomb, their wise words are both pleasant and healing to the soul and body (the bones).

16:25. See 14:12 (and comments there), which is identical. Its repetition here may implicitly compare the beneficial sweetness of wisdom in v. 24 with the deadly sweetness of folly here (Fox, Proverbs 10–31, 621).

16:26. A worker’s appetite and hunger (lit., “mouth”) is advantageous to him because it urges him on in his efforts. Such appetites have their limits to be sure. They are insufficient to stir the sluggard (13:4), and when viewed more broadly are not finally satiated (Ec 6:7). Thus Scripture presents us with other motivations for hard work as well (see Eph 4:28; 6:5-9).

16:27-30. There are several kinds of troublemakers. First, there is the worthless man (v. 27). He works hard to dig up evil. This metaphor may suggest mining and thus looking for evil to use against others (Fox, Proverbs 10–31, 622); or it may suggest digging a pit for others to fall into and thus plotting against them (Clifford, Proverbs, 161–62; cf. NIV; ESV). In either case, his harmful words are as devastating to others as a scorching fire. Second, there is the perverse man (v. 28). Because he “turns the moral order on its head” (Waltke, Book of Proverbs 15–31, 33), he actually sets out to foment strife and undermine community. The slanderer illustrates such perversity by separating even intimate friends through his calumnies. Third, there is the man of violence (v. 29). In this case, the evil he perpetrates is not so much against the victim of his violence as it is against his neighbor whom he seduces to join him in his crime (cf. 1:10-19). But his way is not good because it is both evil and self-destructive. Verse 30 could be understood in two ways. It may be saying that troublemakers can be recognized through subtleties of body language, like winking one’s eyes or pursing one’s lips (at least in the culture of that day). Or, it may be that these actions are nonverbal signals passed between conspirators to plot and carry out evil. If so, then it may refer to the signals shared by violent gang members in v. 29 (so Waltke, Book of Proverbs 15–31, 34), or it may just describe another kind of troublemaker: the conspirator.

16:31. Gray hair, an indication of old age, is a glorious crown. It marks the blessing of a long life that results from following the way of righteousness (cf. 3:1-2, 16). In that sense, the elderly who have lived long in righteousness and wisdom should be honored and respected.

16:32. A patient man, one who is slow to anger, is truly self-controlled (rules his own spirit). He is better than a mighty man who captures a city. He is better primarily because the self-controlled man demonstrates a power even greater than a conqueror might have. For a mighty man may still lack self-control, which is a sign of true weakness (25:28). Furthermore, the self-controlled man displays what only wisdom can bring. But a mighty man may unwisely trust his own strength (Ps 33:16), oppose God (Ps 52), or demonstrate his folly in other ways (e.g., Abimelech, Jdg 9).