16:33. Though the exact nature of the lot is unclear, it was probably something like dice used to determine God’s will in decision-making (e.g., Lv 16:8; Nm 26:55; Est 3:7; 1Ch 25:8; 1Sm 14:40-42; Pr 18:18; Ac 1:26). This proverb explains why: its every decision is from the LORD. “The underlying belief is that the Lord, who determines all things, also determines the way the lots turn out” (Murphy, Proverbs, 124). The wise recognize and trust in God’s sovereign providence.

17:1. A peaceful home is of great value. It even makes an unsavory morsel of dry bread palatable in comparison to feasting with strife. This phrase literally reads “sacrifices of strife,” and it probably alludes ironically to peace offerings. These offerings left the worshipper with meat for a celebratory feast. But if the peace offering meal becomes a “strife offering” meal, one is better off with a quiet snack of dry bread.

17:2. It was rare for a servant to be adopted into a family, much less to experience a role reversal with a son. Yet wisdom is so powerful that it “can transcend natural boundaries and expectations” (Clifford, Proverbs, 164). Folly can have an equally potent effect as well, and any son who acts shamefully should take note lest he become subject even to his own slave.

17:3. The LORD tests human hearts. Workers in precious metals heat silver or gold to purify them or to demonstrate their purity. Similarly, the sovereign Lord uses trials of life to the same ends. Since He already knows the human heart (cf. 15:11), the Lord uses those trials “not for finding a person out but for sorting him out” (Kidner, Proverbs, 123). Furthermore, they may prove revelatory to the person himself, who needs God’s refining work on his own deceptive heart (Jr 17:9) in order to reveal the sin that needs to be addressed (Ps 139:23-24).

17:4. An evildoer and liar not only dispenses wicked, destructive words (lies, gossip, slander, etc.), he also pays attention to them, revealing his evil character. “Evil words die without a welcome; and the welcome gives us away” (Kidner, Proverbs, 123).

17:5. One might show contempt for others overtly (mocks) or covertly (rejoices at calamity). But in either case, showing contempt for other human beings who experience misfortune, whether poverty or some other calamity, is both wicked and foolish. It is wicked because, in ridiculing an image-bearer, it actually taunts the Maker Himself. It is foolish because it makes the one showing contempt liable to God’s just punishment.

17:6. When wisdom permeates a family, blessings flow between generations. Righteous, wise old men (cf. 16:31) will rightly take pride in their wise grandchildren as a glorious crown (cf. 10:1). Similarly, later generations return the favor by glorying in the wise heritage of their ancestors (fathers). It truly is a mutual-admiration society, and for good reason.

17:7. The fool here (nabal) is an “overbearing, crudely godless man as in Psalm 14:1 or 1 Samuel 25:25” (Kidner, Proverbs, 123). The notion that such a person would communicate with eloquence “is as grotesque as a ring of gold in a swine’s snout (11:22)” (Waltke, Book of Proverbs 15–31, 47). But even more outrageous is a nobleman (prince) who lies. Both types speak in a way out of keeping with their nature, or at least what they purport to be (in the case of the prince). Worse still, both are dangerous to others, though the lying prince probably more so (given his greater power).

17:8. Here is the viewpoint of one who offers bribes. To him, a bribe is like a charm or, literally, a magic stone that brings favor (Koehler et al., HALOT, 332). He expects it to bring prosperity wherever he uses it. For him, “money talks” (Kidner, Proverbs, 123). Proverbs gives a negative verdict on this viewpoint. Bribes pervert justice (v. 23) and so put one under God’s judgment (v. 15). Thus any “success” is short lived.

17:9. Since love “bears all things” (1Co 13:7), loving others requires overlooking (conceals) their offenses. And if one wishes to maintain an intimate friendship, he never repeats such offenses. This could involve either gossiping about that person’s faults to others or harping on that person’s faults in front of him. Both actions alienate.

17:10. A wise man gets it, but fools don’t. A person with understanding allows a wise rebuke to penetrate deep into his soul and effect change. A fool is so dense that even a hundred blows (more than twice the legal limit, Dt 25:1-3) are not enough to get through to him and effect change. David repented with a word (2Sm 12:1-7; 24:13-14) and Peter by a mere look (Lk 22:61-62), but far more dramatic steps were still not enough for Pharaoh (Ex 9:34-35), Ahaz (2Ch 28:22), or Israel (Is 1:5; 9:13; Jr 5:3) (Charles Bridges, An Exposition of Proverbs [1846; repr., Marshallton, DE: National Foundation for Christian Education, n.d.], 261–62).

17:11. At heart, an evil man is a rebel against God. As such, he can expect that a cruel messenger will be sent against him, whether angelic (cf. Ps 78:49) or human (cf. Pr 16:14). Rebels will not go unpunished.

17:12. A she bear robbed of her cubs is surely dangerous (2Sm 17:8). But more dangerous still is a fool in his folly. This humorous proverb encourages people to avoid fools as they would an enraged beast.

17:13. Proverbs warns against paying back evil for evil (cf. 20:22). But some people are so wicked that they actually go much further, practicing a perverse “gratitude” that returns evil for good. This proverb maintains that such a person will sow far worse than he reaps. Evil will visit him like an unwanted house guest who refuses to leave (Waltke, Book of Proverbs 15–31, 53–54). “He will suffer harm unremittingly, and his family with him” (Fox, Proverbs 10–31, 631). How much better the way of Christ (Mt 5:43-45; cf. Rm 12:14, 17, 21).

17:14. Starting a quarrel is like the letting out of water, that is, opening a sluice gate or breaching a dam. “Opening such a sluice lets loose more than one can predict, control or retrieve” (Kidner, Proverbs, 125). So it is wise to abandon the quarrel before it breaks out in the first place. Wisdom defuses potentially explosive strife rather than stirring it up (cf. 15:1; 20:3).

17:15. The Lord detests injustice; all those who judge others unjustly are an abomination to Him. Injustice turns the law on its head (cf. Lv 19:15; Dt 16:18-20; 25:1; Is 5:20; Hab 1:4). In a legal setting, it involves declaring the guilty to be innocent (justifies the wicked) or the innocent to be guilty (condemns the righteous). Such injustice is possible outside the courtroom as well. It can happen whenever people pronounce an unjust verdict on someone else’s character (cf. Pr 28:5; Ps 11:3).

17:16. You cannot buy wisdom with money. A fool might think he can. But lacking sense, he lacks the capacity and character to receive wisdom, so he is just wasting his money. It is a mistaken notion too often repeated in modern education.

17:17. Some see the two lines of this proverb as antithetical; that is, it is better to have a brother than a friend in times of real adversity. But the two hardly need compete. Anyone who truly loves us—friend or family—does so at all times, including the hard times. “The saying does not identify true love with family relationships as such but, more generally, with constancy in difficult times” (Clifford, Proverbs, 166).

17:18. Whereas a true friend helps the one he loves, he does not do so foolishly. To become a guarantor, providing surety for another’s loan is lacking sense (cf. 6:1-5). “Risking one’s present security on the fidelity of the neighbor to pay back his loan and on an uncertain future is the mark of a senseless person” (Waltke, Book of Proverbs 15–31, 58). There are better ways to help those in need, like simply giving generously.

17:19. A person who loves transgression either enjoys offending people or relishes harping on other people’s past offenses. In either case—and it may well be purposely ambiguous—such a person presumably also loves strife because he must enjoy being in the midst of the turmoil and conflict his behavior creates. To raise one’s door in the second line likely refers to an ostentatious doorway and home, and by extension, to pride. Taken together, both lines may suggest that it takes arrogance to be itching for a fight; and in seeking to destroy others, such people are ultimately aiming for their own destruction.

17:20. A crooked mind manifests itself in a perverted tongue. The wicked person twists the truth in his character and speech. As a result, he falls into calamity (evil) rather than finding prosperity (good).

17:21. A fool is sure to disappoint his father (or mother) (cf. 10:1; 13:1; 15:20). Indeed, his parents will suffer anguish over him (see similar comments on v. 25; 10:1b-c).

17:22. There is a close connection between body and soul. Good medicine and drie[d] up bones depict good and bad health respectively. The difference between a joyful heart and broken spirit “depends more on a person’s spiritual resources than on his circumstances” (Waltke, Book of Proverbs 15–31, 61; cf. 15:15; Ac 16:25).

17:23. The phrase receives a bribe is ambiguous in Hebrew. The phrase “takes a bribe from the bosom” captures the ambiguity of the Hebrew. That is, one might take a bribe secretly from one’s own pocket to offer a bribe or from another’s pocket to receive it. The ambiguity is probably purposeful. One who offers or receives bribes to pervert the ways of justice is wicked indeed, and his surreptitious behavior shows that he knows it.

17:24. This proverb may be saying that the wise man focuses on attaining wisdom whereas the fool’s attention wanders, distracting him from such worthwhile pursuits (cf. NIV). But it is likely that the proverb deals more with proximity than concentration. So for a perceptive man (one who has understanding) wisdom is already close at hand (in his presence); being receptive, he is attentive to and takes advantage of wisdom’s lessons in daily life. In contrast, wisdom is far away to the fool. He “may search the world for wisdom, but he will not find it, because he does not realize its proximity” (Fox, Proverbs 10–31, 636), nor is he prepared to receive it even if he did (cf. v. 16).

17:25. A foolish son brings grief and bitterness to his parents (see similar comments on v. 21; 10:1b-c.)

17:26. This proverb clearly deals with injustice, but it presents three key interpretive issues. First, also (Hb. gam) is better translated “even,” applying directly to the infinitive: i.e., “even to fine” (cf. Waltke, Book of Proverbs 15–31, 46n66). Second, for in the second line is better translated “against.” That is, it is “against what is upright” to strike the noble (Longman, Proverbs, 351). Third, the noble in Hebrew parallels the righteous and so speaks of one noble in character rather than a member of the nobility. Therefore, this proverb indicates that it is not right even to fine those who are righteous, much less to strike or flog them. Government officials who act in such ways are an abomination to the Lord (cf. v. 15).

17:27-28. One who is wise is self-controlled (v. 27). He restrains his words and his temper (i.e., he is not hotheaded but has a cool spirit). Such restraint can even help a fool (v. 28). Keeping his mouth shut can actually make him appear to be wise, at least for a time before his words finally erupt and betray him (cf. 10:8; 18:2). In any case, the point is clear enough: if restrained words benefit the fool, how much more the wise (Waltke, Book of Proverbs 15–31, 65).

18:1-2. A person needs others to be wise. Radical individuality—doing your own thing—is foolish (v. 1). When one separates himself from others to pursue his own agenda (desire), he quarrels against or “defies” (NIV) all sound judgment. Absent the wisdom of many counselors (cf. 15:22), his only counselor is a fool—himself. This is a warning to the wise “against headstrong, self-centered decisions” (Steveson, Commentary on Proverbs, 241). Similarly, the fool has a “closed mind, open mouth” (Kidner, Proverbs, 127) (v. 2). He has no taste for learning understanding from the wise (cf. 2:2; 5:1). He is far more interested in spouting his own opinions, thereby revealing the fool that he is.

18:3. In this proverb, a wicked man is parallel with dishonor (or shame), and contempt is parallel with scorn. The proverb thus indicates that a wicked person acts shamefully, and in so doing rightly receives the contempt and reproach of the community.

18:4. The interpretation of this proverb hinges on whether deep waters is a negative or positive image. If negative, it indicates that a man’s words conceal what is deep within him (cf. 20:5), in contrast to the accessibility of life-giving wisdom. More likely, however, the image is positive, and the two lines are synthetic rather than antithetical. If so, the entire proverb describes the words of a wise man. The image of deep waters would therefore suggest that his words are refreshing (Fox, Proverbs 10–31, 639), or they are “profound and sometimes mysterious, requiring reflection and interpretation” (Longman, Proverbs, 354; cf. 1:6). Moreover, they are a source of wisdom to others (a fountain of wisdom) and are a life-giving bubbling brook.

18:5. This proverb again addresses injustice (cf. 17:15, 26). To show partiality to the wicked is to pardon them; to thrust aside the righteous in judgment is to condemn them (Clifford, Proverbs, 170). Both judicial acts are not good. Clearly this is a moral judgment (as 17:15 makes clear), but it may also have a pragmatic nuance. Injustice is “not useful” and “downright deleterious” (Fox, Proverbs 10–31, 639).

18:6-7. A fool talks himself into trouble (Kidner, Proverbs, 128). His words bring strife that hurts himself and possibly others (v. 6). It is as if he is asking for a beating; his mouth calls for blows. Worse still, his words destroy him (v. 7). They bring on his ruin and trigger a deadly snare for his life/soul.

18:8. A whisperer is a gossip. The gossip he spreads is as irresistible to others as dainty morsels of fine food. That is why gossip spreads; people enjoy it. Indeed, they greedily devour it so that it goes down into their innermost parts. Such penetration inevitably shapes the hearer’s thought and character for the worse. Gossip is thus “dangerous because of the flaw in human character which ensures that it is avidly listened to and remembered” (R. N. Whybray, The Book of Proverbs, CBC [Cambridge: Cambridge University Press, 1972], 104–5). The wise will neither spread gossip (17:9) nor keep company with gossips (20:19) but will follow Jeremiah’s better example of devouring the words of the Lord, not the morsels of a whisperer (Jr 15:16).

18:9. The Lord values hard, diligent work (cf. 10:4; 13:4). A person slack in his work bears a family resemblance to a person who destroys the work of others. The one who in his laziness fails to complete a work or do it well is little better than the villain who destroys it. They both end up with much the same result. It is not a family tree to be envied.

18:10-11. The wise trust in the Lord, and for good reason (v. 10; cf. 3:5-6). He is a strong tower who keeps His people safe. God’s name describes who He is and therefore refers to the LORD Himself (cf. Ex 3:14-15; 6:3; Ps 135:13). The righteous wisely run to Him in difficult times for His protection. In contrast, the wealthy man trusts in his own wealth (v. 11; cf. 10:15). To him, his riches are a strong, fortified city to get him out of trouble in difficult times. But wealth is unreliable in difficult times (see 11:28 and comments there), and its efficacy is limited in any case (cf. Ps 52:5-7). So his security is a “castle in the air,” more imagined than real. “The world thinks that the unseen is the unreal. But it is not the man of God (10) but the man of property, who must draw on his imagination … to feel secure” (Kidner, Proverbs, 128–9).

18:12. Haughty pride precedes destruction (cf. 16:18), but humility precedes honor (cf. 15:33). There is a causal connection between the elements in each pair. This proverb may relate to the previous two, comparing those who humbly rely on the Lord with those who arrogantly trust their own resources (so Waltke, Book of Proverbs 15–31, 77–78); or it may be comparing those too proud to hear wisdom with those humble enough to receive wise correction (so Longman, Proverbs, 357); or its application may be more general.

18:13. This is another reminder that the wise are slow to speak, unlike the fool. In this case, the wise man listens to others and hears them out. The fool is so interested in airing his own views (cf. v. 2), and so uninterested in listening to others, that he speaks prematurely or even rudely interrupts. His words therefore display his folly and thus bring shame on himself.

18:14. The unity of a person’s inner and outer man appears once again (cf. 17:22); this proverb emphasizes the inner. There is something worse than physical sickness: a broken spirit. The spirit of a man is his inner emotional, psychological, spiritual life. It can sustain him even when he is physically ill. But an anxious, depressed, disturbed spirit is unendurable. Too often, the Christian’s prayer requests have the priorities exactly backwards (cf. Kidner, Proverbs, 129).

18:15. The wise are ever eager to learn of the Lord (cf. 1:5; 9:9-10; 16:20). They make it a priority to acquire knowledge and seek it (cf. 15:14). “Those who know most know best how little they know” (Kidner, Proverbs, 129).

18:16. This proverb is unabashedly realistic. Gift-giving secures opportunities and access to great men. It has always been that way. Commentators dispute whether these gifts are distinguishable from bribes and so whether this proverb encourages or discourages this practice. But since such gifts are given by those with means to gain an advantage over those who do not have those means, and since this promotes favoritism, such a system amounts to bribery and violates the principles of justice in Proverbs (Waltke, Book of Proverbs 15–31, 81–82). This proverb thus presents the way things are, not the way they should be (as in 14:21). Of course, realities may force wise people at times to work within an unjust system to get things done, but they must be wary of any such accommodation lest it make the injustice worse.

18:17-19. These three proverbs all relate to disputes.

18:17. Here is a good reason not to make snap judgments. Listening to only one side of the argument (the first to plead his case) can be misleading. It may seem right, but it is better to hear all the facts and arguments before deciding. This is true whether in a law court or in life.

18:18. According to 16:33, the … lot expresses the Lord’s decision in a matter. In difficult disputes involving strife that are hard to settle, particularly when the disputants are mighty, it is best to let the Lord decide between them, in this case through use of the lot. “It would be particularly important to resolve conflicts between powerful people because their disagreements could lead to the most widespread damage, not only to themselves as individuals but also to society at large” (Longman, Proverbs, 358). The principle here is that all (including the mighty) should submit to the Lord’s will, however that will is revealed. Today, the Holy Spirit guides us particularly through His Word.

18:19. Contentions with an intimate such as a brother are especially difficult. This offended person is “a party in the closest human relation with another, whether by blood or choice, who feels wronged and has cut himself off from the other with a deep sense of personal injury” (Waltke, Book of Proverbs 15–31, 84). Reconciliation is so difficult because his hard feelings make him as impenetrable as a strong city or the bars of a citadel. Better to prevent such conflict in the first place (cf. 17:14). After all, “family feuds are the bitterest conflicts and civil wars are the bloodiest wars” (Clifford, Proverbs, 172).

18:20-21. A man’s words have repercussions for himself. He will feed on the produce of his mouth and lips: his words and their consequences (v. 20). In fact, he will have his fill of them. This proverb may be positive: wise words are satisfying to the speaker as well as the hearer. But the verb translated will be satisfied is ambiguous, much like the English verb “to be filled.” So the proverb may also suggest that the fool will get his fill of his foolish words and their consequences. Verse 21 makes the consequences of both types explicit. In short, the tongue has the power to bring death and life to the speaker. Those who love making use of it (i.e., the tongue), whether for good or ill, will eat its fruit. That is, they will live, or die (i.e., forfeit the “abundant life”), with the consequences of their words.

18:22. A man who finds a wife has also found a blessing (a good thing). Of course, the proverb assumes that she is a good wife (cf. 19:13-14; 21:9; 31:10-31). The language of this proverb parallels 8:35, which suggests that finding a good wife is much like the blessing of finding Lady Wisdom herself. A man is wise to search for such a wife, but when he finds her, he should not forget that ultimately this favor (“goodwill,” “delight”) is from the LORD.

18:23. Because of his need, the poor man is forced to utter supplications, pleading for help, from the rich man. The rich, however, answers the poor man roughly or harshly. Perhaps because he is a callous man, unmoved by the need of the poor and to discourage appeals in the future (from this beggar or others) or perhaps because he is arrogant and stingy … in any case he does not help. The lesson is: Those who might fall into poverty because of foolishness should pursue wisdom and avoid such dire straits because they are unlikely to find help from the rich. At the same time, those who are wealthy should righteously emulate the Lord, who is merciful to those in need and obey His commands to care for the poor (Ps 28:2, 6; Pr 14:21, 31: 19:17).

18:24. The choice of one’s friends shapes one’s life (cf. 12:26; 13:20). If a man only makes casual friendships, this will bring him to ruin because his gaggle of fair-weather friends will let him down in difficult times. A true friend is one who sticks closer than a brother through thick and thin (cf. 17:17). The wise cultivate the latter kind of friendship.

19:1. This “better this than that” proverb asserts that “ethical qualities are more important than material possessions” (Longman, Proverbs, 364). Though being poor is a disadvantage, if the poor man is honest (walks in his integrity) he is still far better off than the lying fool whose words distort the truth—even if such a fool is wealthy (cf. 28:6). Long term, and certainly in light of eternity, honesty is the best policy (cf. 17:20; 22:5).

19:2. In the context, person (nephesh) here is better translated “desire” (so ESV), and also (Hb. gam, “even”) may indicate a lesser to greater argument (Waltke, Book of Proverbs 15–31, 88, 98). So it is bad (not good) when one’s desires are foolish (i.e., without wise knowledge). It is even worse when one is hasty to carry those desires out. A person who acts without planning guarantees that he will miss out on what he wants (i.e., he errs or misses his goal). Thus a fool not only pursues foolish desires, but he is also too hasty even to get them.

19:3. When a fool ruins his way due to his own foolishness, he then turns around and gets angry with (rages against) the LORD. He blames God for his problems. This blame-shifting only compounds his folly because it prevents repentance and wise change.

19:4. This proverb describes the kind of fair-weather “friends” presented in 18:24a. When a person has wealth, he can expect to have lots of friends who hang around for what they can get. But poverty has the opposite effect; any such friend will no longer associate with a poor man. The wise therefore will seek the kind of friends who stick closer than a brother (18:24b), even in times of adversity (17:17).

19:5. Proverbs indicates that liars are fools (v. 1); this proverb explains one reason why. Liars, particularly those who perjure themselves in court, will not escape judgment. Even if they get away with their lies in this world, they will not go unpunished before God’s bar of justice (cf. v. 9).

19:6-7. These proverbs once again compare the “friends” of the rich and the poor (cf. v. 4). On the one hand, the rich are popular (v. 6). A generous man (nadiyb) could also be translated “ruler” or “nobleman.” Here it suggests a powerful, wealthy man who is generous. He has many friend[s] who seek his favor because he gives them gifts. But these “friends” are sycophants who are in it for themselves. The wealthy should take note. On the other hand, the poor man is not very popular because he is so needy (v. 7). People cannot get anything out of him, and they do not want to be bothered with his needs. Even his brothers (relatives) hate him and wish to be rid of him. How much more do his friends, who do not even share an obligation of family, keep their distance from him. Although the poor man pursues his friends and family with words, no one sticks around to hear his pleas for help. Both rich and poor alike need truer friends than these.

19:8. It is in one’s own best interest to acquire wisdom by heeding understanding. Such a person loves himself because he will find what is good, i.e., the blessings that come from the Lord’s wisdom.

19:9. This proverb is identical to 19:5, except for the last verb in the proverb, which specifies the judgment the liar faces: he will perish in the end.

19:10. It is inappropriate, indeed absurd, for a fool to enjoy the luxury of wealth. This only encourages him in his folly. It is even more absurd for a slave to rule over princes because this has a more widespread effect. The statement assumes that the slave is incompetent to rule (like 12:24 rather than 14:35 and 17:2). Such a one becomes an insufferable despot who brings “incompetence, mismanagement, abuse of power, corruption, and injustice; in brief, social chaos (cf. Eccl. 10:5-7)” (Waltke, Book of Proverbs 15–31, 105). Both states of affairs turn the world upside down, at least until God eventually restores order (Waltke, Book of Proverbs 15–31, 104; cf. 1Sm 25:2, 25, 27).

19:11. It does a man credit to be slow to anger (self-controlled), which gives him the ability to overlook a transgression (offense) against him. This behavior not only demonstrates his discretion (insight) but also makes him praiseworthy (his glory), since he is reflecting God’s own patience (Ex 34:6; Mc 7:18). Paradoxically, then, “one gains glory by giving up a common means of protecting it—argument” (Clifford, Proverbs, 177), and in this way actually displays “the glowing colours of a virtue which in practice may look drably unassertive” (Kidner, Proverbs, 133).

19:12. Better to gain the king’s favor rather than provoke his wrath. The king’s wrath signals danger to life and limb, like the roaring of a lion. In contrast, his favor indicates blessing, like dew on the grass, which is so crucial to life in Israel’s arid climate (cf. Gn 27:28; Ps 133:3). Although this proverb certainly encourages royal officials to act prudently before the king, it may also encourage kings to be patient, if read in light of v. 11 (Fox, Proverbs 10–31, 654).

19:13-14. One’s home life is critical. A dysfunctional home life can deliver two possible sources of domestic misery to a man (v. 13). First, his foolish son brings him destruction, whether that involves his emotional life (e.g., 10:1), his family legacy (cf. v. 14a), or some other sort of catastrophe. Second, the relentless contentions of his nagging wife, like a constant dripping of a leaky roof, wear him down and drive him to despair. On the other hand, a healthy home life is a source of tremendous blessing (v. 14). Absent a foolish son, fathers can pass on the family inheritance and thereby preserve the family’s house and wealth. Even better, at its heart is the prudent wife (cf. 14:1; 31:10-31). “A man’s fortune depends on her moral competence to grasp the problems involved in running a household and their solutions and to throw all her energies into their successful management (see 1:2; 12:4; 14:1; 18:22)” (Waltke, Book of Proverbs 15–31, 108). Wise fathers and sons may be able to ensure the preservation of family property, but only the LORD can bequeath to a husband the treasure of a wise wife (cf. 18:22). Of course, though stated from the man’s perspective, both proverbs could apply equally well to a woman’s experience as well.

19:15. His laziness casts the idle slacker into a deep sleep. He is in such a stupor that he is useless (Fox, Proverbs 10–31, 655), unable to meet his most basic needs such as satisfying his hunger. Indeed, he would rather sleep than eat (cf. v. 24).

19:16. Obedience to the word of God given through His sage is life giving. The word keeps (shomer) is used in two senses. The one who keeps (i.e., heeds) God’s wise commandment keeps (i.e., preserves) his life. He contrasts with the one who is careless of—or more literally, who despises—his conduct. Disrespectful and unconcerned about his lifestyle and its consequences, he engages in foolish, wicked behavior that leads to his demise (i.e., he will die).

19:17. The Lord cares for the poor, even if others do not. So to be gracious to a poor man by giving to him is like lend[ing] to the LORD. God will honor this debt by repaying the benefactor for his good deed. This proverb anticipates a “faithful recompense, not necessarily one’s money back” (Kidner, Proverbs, 134), whether here or in the hereafter.

19:18-19. Sometimes “compassion” can be foolishly misplaced. Parents can exercise a “deadly leniency” (Kidner, Proverbs, 134) by failing to discipline their son (v. 18). In so doing, they allow the child to follow his own natural inclinations toward folly (cf. 22:15 and comments there), which ultimately lead to his death. Yet there is a window of opportunity, while there is hope (emphasis added), to affect one’s child for good before he is set in his foolish ways. Failure to enact timely discipline is not loving (see 13:24; 20:30; 23:13-14 and comments there); it is more like attempted murder (do not desire his death). Similarly, you do the hothead no great favor if you rescue him from the consequences of his great anger (v. 19). His anger habitually gets him into trouble, so delivering him again and again only enables him. Better to let him bear the penalty of his own behavior. Maybe then he will learn and change.

19:20. Becoming wise does not happen overnight. It requires the humble, ongoing commitment to listen to counsel and accept discipline from the wise. Then sometime in the future you will become wise. The rest of your days is better translated “your future days,” and the line probably suggests that as young and experienced alike continue to hear wisdom, they grow wiser still (cf. 1:5; Longman, Proverbs, 370).

19:21. People may make many plans. They can change, and they may or may not come to fruition. In contrast, the LORD[’s] plan will stand firm and surely come to pass (cf. Ps 33:10-11). The wise will make their plans in submission to the will of God (see 16:1-9 for similar proverbs and comments there).

19:22. Kindness (chesed) here probably carries the connotation of loving loyalty, so characteristic of the Lord Himself (e.g., Ex 15:13; 34:6-7; Ps 103:17; Is 54:10) rather than simple human kindness. People rightly desire or value loyalty. Indeed, it is more desirable and valuable than wealth. That is why it is better to be poor than to be a liar who is unfaithful and does not keep his promises.

19:23. The fear of the LORD brings great blessing (cf. 9:10). It leads to life. This includes a sense of contentment (sleep satisfied) because the Lord meets one’s needs and security (untouched by evil) because the Lord delivers from calamity.

19:24. This humorous proverb pictures the sluggard as too lazy even to feed himself. Put a dish of food before him and he may summon the strength to bur[y] his hand in it, but he will never get around to lifting the food into his mouth. Perhaps he thinks himself too exhausted to do so or he does not want to be bothered or maybe he just falls asleep (Steveson, Commentary on Proverbs, 263). In any case, his sloth will lead to his starvation. The proverb may also suggest that the sluggard is too lazy to take advantage of good opportunities (Fox, Proverbs 10–31, 660).

19:25. The scoffer is so closed minded that a beating will make no impression on him. Still, even if the punishment does the scoffer no good, seeing it can teach the naive to be shrewd, or at least shrewd enough to avoid such a beating (Fox, Proverbs 10–31, 660). But a wise man of understanding is so sensitive that he needs no shock treatment like being beaten; a word of rebuke (reprove) is enough for him to gain even more knowledge. The wise are humbly teachable.

19:26-27. One kind of fool who brings grief to his parents (cf. 10:1) is the one who assaults his father and drives his mother away (v. 26). He might do so “by passive sloth (10:5), actively squandering the family fortune in riotous living (29:3), and/or by the overt crime of plundering the father and evicting the mother to seize the inheritance (20:20; 28:24; 30:11; 17)” (Waltke, Book of Proverbs 15–31, 123). Such a son shames and disgraces not only his parents but himself. Verse 27 explains how a son might sink so low. He stops listening to his parents’ discipline and so stray[s] away from the words of knowledge. But what goes for a son goes for anyone. The wise man never arrives, and he knows it. So he is always prepared to be corrected lest he wander further from wisdom.

19:28-29. A rascally (worthless) witness mocks justice by his false testimony (v. 28; cf. 1Kg 21:10, 13). He does so because he is wicked to the core. The verb spreads is better translated “swallows.” He ingests iniquity; his mouth spouts what it swallows. But such wicked scoffers should not be too smug (Pr 19:29). Though they mock it, justice will be served. God will not be mocked. They can expect divine judgments or even human justice (blows for the back of fools), which they deserve.

20:1. The Bible does not condemn all uses of alcohol (cf. 3:10; 9:5; Ps 104:15; 1Tm 5:23), however, drunkenness is always condemned (cf. 21:17; 23:19-21, 29-35). Here wine and strong drink are personified as a mocker and a brawler. The one who is intoxicated (lit., “staggers”) by it is not wise because drunkenness makes one lose control and act in an impudent, rowdy, or some other foolish way.

20:2-3. Like the growling of a lion poised to strike its prey, a king in his fury strikes terror in the heart of the subject who provokes him to anger—and for good reason, since the subordinate’s own life is endangered (v. 2; cf. 19:12). It is therefore wise not to upset him in the first place. Yet even if one does not rub shoulders with the king, it is still wise to avoid strife (v. 3). Any fool is quick to quarrel, but a wise man gains honor from being a peacemaker. Paradoxically, the fool is quick to defend his honor and loses it, but the wise who humbly refrains from that fight gains honor (Clifford, Proverbs, 182).

20:4. The sluggard has no foresight. He does not bother to do the hard work of plowing in the appropriate season. The phrase translated after the autumn indicates the proper time in Israel to plow. Having planted nothing, he will also reap nothing during the harvest and is forced to beg for food. His hunger will likely continue indefinitely, since, lacking any crop, he also lacks the seed for next year’s planting (Waltke, Book of Proverbs 15–31, 130–31).

20:5. The interpretation of this difficult proverb hinges on three factors. First, deep water (as in 18:4) may signal something that is hidden (Clifford, Proverbs, 182) or mysterious and profound (Longman, Proverbs, 377) or refreshing (Fox, Proverbs 10–31, 664). Second, the noun, plan (‘etzah) may refer either to a person’s plan or his advice. Third, the character of the man with the plan is not specified, so he could be an evil schemer, a befuddled counselee, a wise man, or the sage himself. What, then, is the man of understanding doing when he draws a plan out? He may be discerning (1) his own hidden insight (Murphy, Proverbs, 150), (2) the intentions of another person who lacks such insight (Kidner, Proverbs, 137), (3) the machinations of an evil schemer (Waltke, Book of Proverbs 15–31, 131), or (4) the wise advice of a fellow sage, which is refreshing (Fox, Proverbs 10–31, 664–65) or profound and challenging (Longman, Proverbs, 377). The fourth option is most likely (cf. comments on 18:4), although this “riddle of the wise” (1:6) may be purposefully ambiguous.

20:6. Talk is cheap. Many claim to be loyal and faithful, but a truly trustworthy man is rare. It is the difference between claims of friendship untested and those tested by adversity (Clifford, Proverbs, 182), between the fair-weather friend and the true intimate (cf. 17:17; 18:24).

20:7. A righteous man lives in his integrity (blamelessly) in that he fears and loves the Lord and strives to please Him. As such, he is a good role model for his sons and daughters, who follow his example and are blessed as a result

20:8. This verse depicts a righteous and wise king who rules with justice. Thus, disperses here carries the connotation of winnowing or sifting with his discerning eyes. Because he both has the power to execute justice (sits on the throne of justice) and the insight to recognize evil, he roots out all evil and expels it (cf. 25:5). This ideal will be fully realized in the messianic kingdom under the rule of King Messiah (Is 11:1-5).

20:9. This proverb clearly attests to human depravity and moral incapacity before the Lord. The rhetorical question in this verse demands the answer: no one. Before the Lord, no one has cleansed his heart so that he is pure from … sin (cf. 1Kg 8:46; Ec 7:20; Jr 17:9; Is 53:6; Rm 3:9-20). True, Proverbs repeatedly maintains a difference between the wicked and the righteous, who pursue moral purity, blamelessness, and justice (e.g., Pr 20:7-8 above). But this proverb reminds the righteous that perfection is impossible, that their purity is relative, that they cannot cleanse themselves. In short, they recognize that they are still sinners in need of God’s merciful forgiveness (cf. 28:13).

20:10. This passages again emphasizes the importance of honesty in business (cf. 11:1; 16:11). The LORD abhors differing weights and differing measures. These reflect corruption, using an unfairly large weight and measure for buying (and therefore getting more from the seller than one is due) and an unfairly small one for selling (and therefore giving less to the buyer than he is due). Such corruption, whether on the individual or governmental level, draws the Lord’s ire.

20:11. The phrase distinguish himself (yitnakker) can mean either “to be recognized” or “to dissemble.” Thus even the conduct of a lad, a young person, reveals one’s character, whether it is pure and right. The ESV captures both nuances of the word: “Even a child makes himself known by his acts, by whether his conduct is pure and upright.” If the verb means “to be recognized,” the proverb would be saying that young person (a lad) can be recognized by his deeds, whether they are pure and right or not. That is, one’s conduct reveals one’s character. The ESV reading in the margin says, “Even a child can dissemble in his actions, though his conduct seems pure and upright.” If the verb means “to dissemble,” the proverb would be saying that a young person can dissemble by his actions, even if those actions seem pure and right. That is, one can be a hypocrite. Both interpretations are possible, and they would carry the same force: if this is true even of children, it is certainly true of adults as well.

20:12. The hearing ear and the seeing eye indicate true perceptiveness, “the ear that really hears and the eye that really sees” (Fox, Proverbs 10–31, 668). This perceptiveness is necessary for wisdom: “It is through the ready hearing of the right teaching, and through the observant eye, that one becomes wise” (Murphy, Proverbs, 151). It may also come in handy in situations like those in v. 11. The proverb stresses, however, that such insight is not self-generated but only comes from the LORD who made both of them (cf. Is 6:9-10; Mt 13:14-15).

20:13. Because he loves to sleep rather than work, the sluggard become poor (cf. 6:10; 24:33). In contrast, the diligent stay awake (open their eyes) when it is time to work and have plenty of food. This proverb commands the wise to follow the example of the latter rather than the former.

20:14. This proverb warns against the shady buyer rather than the shady salesman (Longman, Proverbs, 381). This kind of buyer is not interested in offering a fair price. He claims the product is poor quality (Bad, bad) in order to drive its price down below market value, and then boasts about his shrewdness once he has closed the deal, when he goes his way. He “is both a deceitful liar and an impious boaster” (Waltke, Book of Proverbs 15–31, 143). In bargaining, a wise businessman will take such a buyer’s complaints about his wares with a grain of salt.

20:15. Wisdom is more precious than gold and many jewels (cf. 3:14-15; 8:10-11). The comparison suggests more than wisdom’s greater value; it also suggests wisdom’s greater attractiveness. The word thing is better translated “ornament” paralleling the imagery of jewels (Fox, Proverbs 10–31, 669). It is more appealing to be adorned with lips of knowledge (i.e., to speak with wisdom) than merely to be bedecked with jewelry.

20:16. It is foolish to guarantee the loan of a stranger (cf. 6:1-5; 11:15; 17:18; 22:26; 27:13). The one who does so can lose everything, even the garment off his back, his primary article of clothing. These may be the words of a judge or the creditor regarding the loan guarantor (Fox, Proverbs 10–31, 669).

20:17. Bread obtained by falsehood literally reads “bread of deceit.” This food is deceptive in two senses. First, it is obtained by fraudulent means. Second, it deceives the deceiver. It seems sweet and satisfying at first, but afterward it is as unpleasant and destructive as eating gravel (cf. the “sweet water” of Folly that actually kills, 9:17-18). “Food obtained through deceptive behavior provides deceptive nourishment” (Clifford, Proverbs, 184). What goes for food could also be extended to one’s possessions (Longman, Proverbs, 381) or that which fulfills any human drive (Waltke, Book of Proverbs 15–31, 146).

20:18. The plans of the wise succeed because they seek wise consultation (cf. 11:14). This general principle is applied to battle preparation. A wise king or military leader will make war only after he seeks the wise guidance of counselors. Failure to seek counsel can have disastrous results for a nation and individual alike.

20:19-20. Fools harm others with their speech. One kind, the slanderer, goes about reveal[ing] secrets (v. 19). This is one reason people are tempted to associate with him, but it is foolish to do so. The gossip has a big mouth (more lit., he is one who “opens his lips”; Koehler et al., HALOT, 985). So it is far better to stay away from him altogether. Otherwise, he will end up spreading your secrets! Another kind of fool curses his parents (v. 20). Cursing them involves disparaging and insulting them publicly (Fox, Proverbs 10–31, 672). Consequently, “his lamp will be snuffed out in pitch darkness” (NIV; cf. Ex 20:12). This probably suggests that he will die prematurely (Clifford, Proverbs, 185), or it might indicate that he will have no descendants (Fox, Proverbs 10–31, 672). In any case, he will be judged. “As he cursed his parents, the Lord curses him” (Waltke, Book of Proverbs 15–31, 151; cf. Dt 27:16).

20:21. An inheritance gained hurriedly at the beginning indicates that it is bequeathed prematurely. The text is not clear why it is premature. If connected with cursing the parents (v. 20), it suggests ill-gotten gain, a wicked son fraudulently acquiring his inheritance early (see comments on 19:26-27). Or it could indicate that the son receives his inheritance when he is too young to handle it, possibly like the situation of the prodigal son (cf. Lk 15:11-32) or because his parents died early (Longman, Proverbs, 383). In any case, the inheritance will not be blessed in the end.

20:22. The short warning here is against personal revenge. Do not say, “I will repay evil.” “The disciple looks to God to right wrongs no matter how long he must wait for divine intervention” (Waltke, Book of Proverbs 15–31, 153; cf. Ps 37:34; Rm 12:19-21). Far wiser than personal revenge is trusting the Lord (wait for the LORD). When He does intervene, he will save His disciple. This deliverance probably entails both caring for the victim and judging the offender. It should be noted that this proverb addresses only personal vengeance, as indicated by the first-person I (Longman, Proverbs, 383). It does not reject a government’s legitimate role in taking action for justice as God’s minister (cf. Rm 13:1-7).

20:23. This proverb reiterates the idea that God despises unfair weights (cf. v. 10), but it adds the thought that such a false scale is not good. Good probably has a pragmatic nuance here (Fox, Proverbs 10–31, 674), that is, cheating is not ultimately profitable because God will take vengeance on cheaters (cf. v. 22).

20:24. Proverbs frequently encourages the wise to plan (cf. 11:14; 14:22; 15:22; 20:18; 21:5; 24:6, 27), but this cannot mitigate God’s sovereignty over all of one’s life. A man’s steps are from the LORD. Consequently no man can understand his way. “Man cannot fully plan or control the course of his life, for God is ultimately in control, and God’s plans are not transparent” (Fox, Proverbs 10–31, 674). Human action (cf. 16:1, 9) and wisdom are limited (cf. Ec 3:11; 8:17; 11:5), so the wise plan and act in humble submission to God’s will (cf. Pr 16:3).

20:25. This proverb pertains to rashness in making vows to the Lord, or in any area of his spiritual life (cf. Dt 23:21; Ec 5:1-7). The wise will first carefully consider, make inquiry, before making vows to consecrate some gift to the Lord (saying, It is holy!). Those who foolishly get it backwards by vowing rashly before counting the cost trap themselves, because God expects them to fulfill the vow (Dt 23:21-23). One thinks of Jephthah (Jdg 11:29-40) and of Saul, for example (1Sm 14). Such behavior is presumptuous as well as foolish.

20:26. Ancient farmers drove a threshing wheel over grain stalks to separate or winnow the grain itself from the lighter chaff, which is then scattered to the wind. The wise king winnows the wicked, scattering and expelling them from his kingdom (cf. v. 8). The imagery may also imply punishment/destruction (so Fox, Proverbs 10–31, 676). In any case, the wise king will not tolerate evil in his kingdom.

20:27. The basic point of this proverb is that God knows man inside out (cf. 15:11). The lamp of the LORD sheds light on the innermost parts of his being. This lamp is identified as a man’s breath (nishemat), which may refer to a man’s life (e.g., Gn 2:7), his spirit (cf. Jb 32:8), or even his words (which he breathes out). The second option makes best sense in the context, particularly if a man’s spirit refers to his conscience. Thus, the human conscience is used by the Lord to penetrate into our inmost being so that we can begin to see it as He does. As such it is a gift of God to expose the sin in our lives so that we do not remain ignorant of it (Steveson, Commentary on Proverbs, 279).

20:28. A king is preserved on his throne by chesed (translated loyalty in line 1 and righteousness in line 2) and ‘emet (translated truth in line 1). These refer to steadfast love and faithfulness. But is this God’s steadfast love and faithfulness to the king, or the king’s steadfast love and faithfulness to God and/or to the people? The ambiguity may be purposeful, involving all parties in a God-honoring kingdom. “It is through the kind of constant faithfulness between all the parties that productive governance can take place and the king himself can avoid usurpation or assassination” (Longman, Proverbs, 385).

20:29. This proverb compares what brings glory to young men and honor to old men. The young can take pride in their strength (cf. Lm 3:27); the old can take pride in their gray hair, an evidence of their wisdom, righteousness, and successful life (cf. Pr 16:31; Lv 19:32). The young should seek the old to grow wise, and the old should not begrudge the young their vigor (cf. 2Tm 2:2; 1Tm 4:12). After all, although both are good, wisdom is even better than strength (cf. Pr 24:5-6). So viewed in the context of Proverbs, the old probably have the better deal (Longman, Proverbs, 386).

20:30. Corporal punishment (stripes that wound; strokes) can do more than force external compliance; it can scour away evil even in the innermost parts of a person. Although it may refer to criminal punishment in the context (so Garrett, Proverbs, 179), it surely applies to parental discipline as well (cf. 13:24; 22:15). This certainly does not advocate child abuse! Appropriate corporal discipline is viewed as a good teaching tool with other forms of instruction. For a parent, it is an act of love, its effect edifying rather than deleterious (see 13:24; 19:18-19; 22:15; 23:13-14; and comments there).

21:1. This is a testimony to the “King of kings” (Kidner, Proverbs, 141). God’s sovereignty extends even to the king and the nation he leads. Just like a farmer can direct irrigation channels of water to areas in his land of his choosing, so the LORD directs the king’s heart wherever He wishes. Water is often pictured as a mighty, chaotic force in the OT, something requiring great power and skill to control (Waltke, Book of Proverbs 15–31, 168). But it is also a life-giving blessing. So too the Lord masters the king, powerful though he may be, and directs him in ways that bless—or redirect blessing away from—his nation.

21:2-4. The wise are concerned foremost with the sovereign Lord’s evaluation. Verse 2 is almost identical to 16:2 (see comments there). Humans misjudge whether their way is right, either through self-deception or rebelliously turning God’s moral order on its head (cf. Gn 3:1-7). It is the Lord’s just verdict on one’s heart that counts. Proverbs 21:3 gives an important instance of God’s standards of evaluation. The LORD values righteousness and justice even more than sacrifice. He favors ethics over religious ritual. Indeed, ritual shorn of ethics is unacceptable to him (cf. 15:8-9; Is 1:11-17; Hs 6:6; Mc 6:6-8; 1Sm 15:22; Longman, Proverbs, 390). The NT may have set aside ceremonial laws of the OT (cf. Mt 12:7; Ac 10:34-35), but not its moral laws (Mt 22:27-29) (Waltke, Book of Proverbs 15–31, 170). Proverbs 21:4 is another example of God’s evaluative standards. He considers haughty eyes, a proud heart, and the lamp of the wicked all to be sin. The key interpretive question here relates to the last image. The word nir might be translated “lamp” or “tillage/plowing”. Commentators are divided, but either image seems to arrive at the same point. Lamp may be an image for one’s life (so Kidner, Proverbs, 141; cf. 20:20), and tillage may be used as one example of a common activity standing for all of one’s undertakings. The point is that all of the activities of the wicked—indeed, their very life—is considered sinful to the Lord. Read in light of v. 2, they are also proud through and through (externally: eyes; internally: heart) because they judge their actions right against God’s standards.

21:5-7. If the previous proverbs dealt with God’s standards of judgment, these deal with the results of His judgment on various types of wicked people.

21:5. Rather surprisingly, diligence here is contrasted with hastiness, not laziness. Perhaps rashness should be understood as a form of laziness: someone who acts with haste is too lazy to plan. In any case, the diligent, who do take time to plan, will prosper whereas the hasty will come to poverty. Haste does make waste.

21:6. Liars can sometimes amass treasures, but it is fool’s gold. Fraudulent gain is as fleeting as a windblown vapor. Worse still, those who pursue it are really pursuing death, the deceptive reward of their deceit.

21:7. Wicked men will act with violence against others in an unjust cause, but that violence will rebound back on them. It will drag them away like a fish caught in a dragnet (cf. Hab 1:15). They become “their own executioners” (Kidner, Proverbs, 142; cf. Jdg 9). Jesus Himself made a similar, if more general, point (cf. Mt 26:52).

21:8. The difference between a guilty man and a pure one is evident in their way of life or conduct. The former’s way is crooked, the latter’s upright or straight. The different paths they follow may suggest God’s judgment or blessing as well (i.e., a crooked path is much harder than a straight one), particularly in light vv. 5-7. Some commentators understand the admittedly difficult first line very differently and interpret the whole proverb accordingly. Clifford’s translation (Proverbs, 187) captures this alternate, though less likely, interpretation: “A person’s path may zigzag and be strange, but his actions are blameless and right.”

21:9. Having a good wife is a blessing (18:22); having a contentious wife is not. A contentious person is always quick to quarrel. So it is better to live in a corner of a roof alone. Since roofs were flat, a man might live on one, but it would be a lonely, cramped, uncomfortable, exposed existence. Still, living in a house shared with a contentious wife is comparatively worse. The same could be said of a wife and her contentious husband. Singles who wish to get married and are wise should pray for the Lord’s blessing in finding a good mate and wait patiently for such a person. After all, being lonely is better than being in a strife-torn marriage. Just ask someone with a contentious mate.

21:10. The wicked person makes a terrible neighbor. He has a craving for evil. He is so absorbed by his own evil passions that, at best, he neglects his neighbor; at worst, he abuses him. But in neither case does he love his neighbor. The wicked person’s neighbor can expect no favor from him.

21:11. The hard-hearted scoffer gains little from his well-deserved punishment, but at least the naive onlooker can learn something and become wise (cf. 19:25). The second line is more ambiguous. Who receives knowledge when the wise is instructed? It may refer to the wise, who continue to grow in wisdom without needing to be shocked into attention (similar to 19:25). Or it may refer to the naive, who can grow in wisdom both through negative and positive examples. The latter seems preferable, since one of wisdom’s purposes is to win the naive over to wisdom (Murphy, Proverbs, 159; cf. 1:4).

21:12. Who is the righteous one in this proverb? Some maintain he is a righteous man. But it is difficult to see how he could bring the wicked to ruin, since it is the Lord who justly brings about their downfall (cf. 13:6; 20:22). The righteous one therefore is a reference to God Himself (Is 24:16). Nothing in the wicked man’s household escapes his notice, and He will judge them justly.

21:13-15. The following proverbs present various attitudes towards justice and injustice.

21:13. What goes around comes around, at least for the one who hardens his heart (shuts his ear) and fails to respond to the cry of the poor. When his time of need comes—and it will—his cries for help will receive no response. No human will pity the man with no pity; why should they? Worse still, God Himself will not respond. God cares for the poor (19:17; 22:22-23), and He expects people to do so as well (14:31). Failure to do so is wicked, and calls for his judgment, not help.

21:14. Despite the reality of v. 13, the man without pity may think he has a good reason not to respond to the cry of the poor for justice. With a gift given in secret—a bribe—he may be able to circumvent justice for a time. Some commentators argue that this proverb merely makes an observation that bribes assuage anger; since appeasing wrath is a good thing (15:1, 18), sometimes bribes may be appropriate. But Proverbs discourages bribes (15:27; 17:8, 23; 19:6; see comments on 18:16), and in this context the anger placated is probably righteous indignation (Waltke, Book of Proverbs 15–31, 179). That is, the one who is righteously angry should allow his anger over injustice to lead him to right those social wrongs that incense him rather than take a bribe from a perpetrator to look the other way. So this proverb is reiterating the observation that bribes pervert justice (17:23) and the righteous hate them (15:27).

21:15. One reason the righteous hate bribes is because they love justice. The exercise of justice brings joy for the righteous, but it brings terror to workers of iniquity. After all, justice served means the wicked man’s own ruin (the word terror could be translated “ruin”). Even merely observing justice served to other wicked people reminds him of what he faces.

21:16. This proverb reiterates the two-path theology of the first nine chapters. The one who wanders away from the way of understanding will die. The rebel’s “moral wanderlust” (Kidner, Proverbs, 144) will end with his rest—in the assembly of the dead (cf. 9:18)!

21:17. Pleasure is the same word as joy in v. 15, but the parallel wine and oil clarify the kind of joy this proverb addresses. Drinking wine and anointing the body with fragrant oil are associated with festive celebration, with what we could call “partying” today (Longman, Proverbs, 395). He who loves and pursues such pleasures as an end in themselves is foolish. Pleasures cost lots of money, and being preoccupied with them discourages thrift and industry. Poverty is the result. Pleasure seekers beware.

21:18. A ransom is a penalty paid in the place of the person ransomed in order to free him. Here the wicked and the treacherous become such a substitute for the righteous and upright. This may be referring to God’s punishment of a people corporately: the wicked will bear the brunt of that punishment on behalf of the righteous, who are preserved through it (Fox, Proverbs 10–31, 687). Or it may be referring to punishment unjustly plotted or meted out against the righteous: in the end, the tables will be turned on the wicked (Waltke, Book of Proverbs 15–31, 181–82; cf. the story of the Jews’ deliverance told in the book of Esther). In both cases, this proverb is similar to 11:8.

21:19. This proverb is similar to v. 9 (see comments there), but with a different metaphor. In this case, living in a desert is a more preferable than living with a contentious and vexing woman.

21:20. Precious treasure may suggest a collection of fine wine (Clifford, Proverbs, 192; cf. 1Ch 27:27), particularly in connection with olive oil. Together these elements suggest that this proverb lends further commentary to Pr 21:17. The wise man deals prudently with his resources so that they can accumulate. The foolish pleasure seeker swallows them up right away. He consumes rather than conserves. No wonder he comes to poverty.

21:21. He who pursues righteousness and loving loyalty (chesed) will find them, and more (cf. 1Kg 3:10-13; Mt 6:33). The repetition of righteousness suggests that he will find what he seeks; in treating others justly, kindly, and loyally he will find others treating him the same. The addition of life and honor indicates he receives great blessings beyond what he sought.

21:22. In picturesque language this proverb indicates that wisdom is powerful (cf. 24:5-6; Ec 9:13-16). It pictures the stronghold of a city defended by mighty warriors. Its citizens confidently trust in its seemingly impenetrable defenses. Yet through wise strategy, the wise man somehow scales the city’s defensive walls, overcomes its mighty defenders, and brings it down to defeat. “Wisdom may succeed where brute force fails” (Kidner, Proverbs, 144).

21:23. There is a play on words with guards (shomer) in this proverb. He who guards (shomer) his speech watches what he says very carefully. In doing so he guards (shomer) his soul by protecting himself from trouble.

21:24. Proverbs says much about the scoffer/mocker, but this proverb actually defines him. The HCSB best captures the meaning: “The proud and arrogant person, named ‘Mocker,’ acts with excessive pride.” He has an incredible overabundance of pride, so he makes fun of others and never accepts any correction.

21:25-26. The desire of the sluggard kills him because he refuse[s] to work. It may be that his desire for the necessities of life is somehow insufficient to motivate him to work (and eat). Or it may be that any motivation to work (and eat) is overwhelmed by his desire for something else—such as chasing some empty fantasy or just trying to avoid any work! The first line of v. 26 also addresses someone’s desire (craving), but it is not clear whose. It may belong to the wicked in general, whose selfish, greedy cravings are never ending. More likely it continues to describe the desire of the sluggard, who is left with nothing but his incessant (all day long) craving. In any case, neither has any capacity to give to others. Therefore, neither is a righteous person, who gives to the needy and does so generously (he does not hold back).

21:27. The Lord is not impressed by mere religious practice without a heart devoted to him (cf. Is 1:11; Jl 2:13; Am 5:21; Mt 15:8). He considers the sacrifice of the wicked to be an abomination (cf. 15:8). Perhaps they are simply going through the motions or offering carelessly or trying to maintain a hypocritical veneer. That is loathsome enough. But God considers a sacrifice offered with evil intent to be even more loathsome. This probably involves the wicked’s actually trying to solicit God’s help in some evil scheme (Fox, Proverbs 10–31, 691). Attempting such a bargain only “adds insult to injury” (Kidner, Proverbs, 145).

21:28-29. Both proverbs discuss the liar. The false witness will perish and will be defeated (v. 28). The first line is clear enough, but the second line is more difficult, spurring several interpretations. It mentions the man who listens, but to what does he listen? By adding the phrase to the truth, the NASB indicates that he listens to what is true. However, it is more likely that he listens carefully to what the false witness claims. Then the discerning listener will speak lanetzach. Here this term more likely means “victoriously” rather than forever (Waltke, Book of Proverbs 15–31, 163–64n44). The second line is therefore probably saying that the careful listener will be able to discern the perjurer’s lies and then expose those lies when he finally speaks, thereby winning his case (cf. Fox, Proverbs 10–31, 691). Verse 29 is similar. Here the liar is described as a wicked man who displays a bold face. That is, he is an evil, bald-faced liar (Garrett, Proverbs, 185). The ESV translation nicely captures the second line: “but the upright gives thought to his ways.” He understands the ways of the liar and sees right through his charade (Garrett, Proverbs, 185). An alternate, though less likely interpretation (following the NASB) applies the proverb to the wicked more generally: they boldly follow their evil path to destruction, in contrast to the sure path of the righteous (see Longman, Proverbs, 399–400).

21:30-31. Since the LORD makes them possible, there can be no wisdom, understanding, or counsel without Him (cf. 1:7), nor can feeble human attempts at wisdom prevail against the LORD (v. 30). Verse 31 applies the principle to war. The war horse (as well as chariots) represented the best in military technology of the time (Clifford, Proverbs, 194). Yet human resources are not conclusive in determining the outcome of warfare. No success is possible apart from God’s will; victory belongs to the LORD (cf. Ps 33:16-17). “Neither wisdom (v. 30) nor might (v. 31) can attain its aims if these are contrary to God’s designs” (Fox, Proverbs 10–31, 693).

22:1-2. Wealth should not be valued above reputation (v. 1). A good reputation (a good name, favor) is worth more. Wealth alone cannot secure it. Only wisdom can (cf. 3:1-4), and wisdom can bring wealth to boot (cf. 3:14; Waltke, Book of Proverbs 15–31, 199). Wealth also should not give one superior airs (v. 2). The rich and the poor have a common bond: both are created by the LORD and so both are image-bearers. This reality should be a “school of virtue” for both: “the poor shall not envy the rich (Prov. 3:31), and the rich shall not despise the poor” (C. F. Keil and F. Delitzsch, Proverbs, Ecclesiastes, Song of Songs, trans. M. G. Easton, COT 6 [1874–75; Peabody, MA: Hendrickson, 1996], 322).

22:3. The word evil might refer to moral evil or to harm/danger. Either option is probably too narrow; the word is intentionally broad here (something like the word “trouble”). The prudent have the foresight to avoid trouble (evil and/or unnecessary difficulties). The naive, lacking such insight, head right towards trouble, and end up finding it. They are punished for it, either because they fall into moral evil and its consequences, or they get enmeshed in unnecessary problems that could have been avoided.

22:4. The end result (reward) of wisdom is riches, honor, and life (cf. 8:18, 35). And wisdom depends on a humility associated with the fear of the LORD. The humble who revere the Lord renounce self-sufficiency (Waltke, Book of Proverbs 15–31, 202) and humbly receive wise instruction and correction from His sages.

22:5. The way of the perverse, crooked person is difficult. It is filled with thorns and deadly snares, making their life miserable—and short (Fox, Proverbs 10–31, 697). The way to protect (guard) oneself—and one’s very life—is too keep far from those thorns and snares by avoiding the lifestyle of the crooked in the first place.

22:6. This well-known proverb raises several important considerations. First, to train up (or “to dedicate”) a child, “means to start the youth off with a strong and perhaps even religious commitment to a certain course of action” (Waltke, Book of Proverbs 15–31, 204). Second, the meaning of a child’s way (lit., “his way”) has been disputed. Some suggest it refers to training in accord with the child’s abilities and capacities. Others suggest it ironically refers to the child’s own desired way; let them do what they want and you will never change them (so Clifford, Proverbs, 197). But it surely refers to the way of wisdom, (the way he should go). After all, there is only one right way in Proverbs, and the second line suggests that the child does get old, which is a reward for that right way (cf. 20:29; Waltke, Book of Proverbs 15–31, 205). Third, as is true of proverbs in general, this one also is a general rule of thumb, not an unmitigated promise. This is a proverb, and proverbs describe the common experiences of God’s people over long periods of time. Typically, a child whose parents dedicate him to the right path through careful training will continue in that way to old age. This proverb does not treat children mechanistically as if a child cannot choose to walk away from the faith (e.g., 2:13), nor does it assume that humans can force God’s hand (16:1-9). Other factors outside parental control may affect outcomes as well. But this proverb stresses “parental opportunity and duty” (Kidner, Proverbs, 147), encouraging parents to do their part by raising their children well. Even parents of children who may become prodigal (Lk 15:11-32) can have real hope that when he is old he will not depart from what he has been taught as a child.

22:7. This proverb urges extreme caution about indebtedness in order to avoid becoming the lender’s slave. The first line is a frank observation: “Those with material means usually call the shots in a society” (Longman, Proverbs, 405). The same dynamic happens to the borrower: the lender has the power in the relationship. After all, the borrower owes the lender money, and should he fail to pay, in that society he could quite literally become enslaved as a debtor. The Bible does not forbid making or taking out loans (see Lv 25:35-36; Mt 5:42; Lk 6:35); however, financial and social bondage can be the result. Extreme caution is wise when incurring debt.

22:8-9. Oppression is a poor investment (v. 8). Iniquity has the connotation of injustice here (Koehler et al., HALOT, 798), particularly when seen in parallel with a rod of fury used for oppression. Will perish is better translated “will fail.” Thus he who sows injustice will reap nothing (vanity) except failure. Generosity is a much better investment (v. 9). A generous (lit., “good of eye”) man who gives some of his own food to the poor will be blessed. That blessing comes from the Lord Himself, who cares for the poor (cf. 19:17), and perhaps also from the poor, who thank him and speak well of him to God and man.

22:10. The scoffer has a terrible effect on the community. He is a troublemaker because he thinks he is never wrong, is defensive, and likes to dishonor others and stir things up. So when a community expels him, they also expel the contention, strife, and dishonor that accompany him. “It is often not the situation but rather the people involved in a situation who cause problems” (Longman, Proverbs, 407). A similar principle should operate in church life (cf. Mt 18:17; Ti 3:10 and comments there).

22:11. Here is some advice on how to win friends and influence people—particularly important people like the king. Become a person who loves purity of heart and who can speak graciously at the same time. Effective speech without integrity makes one a manipulative hypocrite; integrity without effective speech makes one’s influence ineffective. “It is the equal partnership of integrity and charm, the one not diminishing the other, that is the rarity” (Kidner, Proverbs, 148). It is a powerful combination that attracted the king’s favor in the past and is just as winsome today.

22:12. The LORD[’s] eyes keep watch over knowledge. To keep watch is to guard, and by extension, to preserve. Knowledge, in contrast to the words of the treacherous, probably refers to the words spoken by the wise. God therefore makes sure that wisdom succeeds whereas he brings the teachings of those who treacherously subvert wisdom to failure (Fox, Proverbs 10–31, 701).

22:13. The sluggard shamelessly uses excuses to avoid work, no matter how absurd (cf. 6:6-11). Here he claims that a lion is stalking the city streets. Ancient Israel had its lions, but they hardly ever wandered city streets!

22:14. Another kind of man-eater really does stalk city streets: the adulteress (Waltke, Book of Proverbs 15–31, 215; cf. 7:12). Her mouth refers to her seductive kisses and words (cf. 7:13-21). Those who succumb to her temptations fall into the deep deadly pit she places before them. Worse still, they place themselves under the LORD[’s] curse. The wording of the second line probably does not mean that the Lord curses them so that they succumb to her. More likely, it stresses that she is the means of God’s judgment on those who disregard Him and heed her seductions.

22:15. The depravity of humanity is evident in the natural inclination of children (cf. Ps 51:5). Foolishness is inherently bound up in the very character (heart) of a child. This “doctrine of ‘original folly’” (Whybray, Book of Proverbs, 125) is no small matter; foolishness is hard to remove, and it is ultimately deadly. But there is hope for the parents who love their child: the rod of discipline will remove it far from him. It takes early, dramatic preemptive action to deal with folly, and physical discipline is a significant part of that (cf. Pr 13:24; 19:18-19; 20:30; 23:13-14 and comments there).

22:16. This proverb gives two examples of ill-gotten gain that lead ultimately to poverty (emphasis added). The first is oppressing the poor in order to enrich oneself (cf. 14:31; 17:5; 19:17). The second is offering bribes to the rich and powerful in order to get ahead. In the end, both of these are “expensive tactics” (Kidner, Proverbs, 149).

D. Thirty Sayings of the Wise (22:17–24:22)

This section differs in style from the previous section, almost like a brief version of the first nine chapters. It consists of 30 sayings of the wise, presumably collected from various wisdom teachers (22:17–24:22). Notably influential in 23:22-34 (sayings 17-19) is the Egyptian wise man Amenemope, but there are also Aramaic and Akkadian similarities as well (Waltke, Book of Proverbs 15–31, 217; cf. also Fox, Proverbs 10–31, 705). Of course, Solomon adapted international wisdom sayings in a way consistent with the fear of the Lord. Scholars differ to some degree about how this section should be organized, but the structure below is fairly typical. (Each of the 30 sayings will be designated after their respective passage with a number enclosed in brackets.)

In addition, 24:23-34 comprise a brief addendum, identified as the “also sayings” of the wise so-called because of the “also” of 24:23a and discussed in the next section.

22:17-21. [1] This first saying functions as a prologue to the whole section. Like the lessons in the first section of Proverbs, this section begins with an exhortation to incline your ear and hear (diligently heed) these teachings (v. 17). They are called the sayings or words of the wise, but they are also described as my knowledge, suggesting that Solomon used and adapted the wisdom of other sages (Waltke, Book of Proverbs 15–31, 222). The learner has ample motivation for heeding these teachings: they will have pleasant consequences for his life (v. 18). But this will only happen if he so internalizes them—keep them within—that he can readily articulate them—ready on your lips (cf. 2:10).

There are two purposes for these teachings (vv. 19-21). The first and most important is that the learner might trust … in the LORD (v. 19). This involves a personal, ongoing commitment to and reliance on Him (Waltke, Book of Proverbs 15–31, 223; cf. 3:5-6), and nothing is more pleasant than that! The centrality of fearing the Lord is a crucial difference between biblical wisdom from its ANE counterparts. The sage’s other purpose for writing his counsels and knowledge (v. 20) is that the learner would know truth and speak honestly and reliably (v. 21). Honest, wise, reliable people are valuable to anyone who commissions them and are beneficial to society. The excellent things of v. 20 is better translated “thirty sayings” (cf. Waltke, Book of Proverbs 15–31, 219-20, n. 113; Fox, Proverbs 10–31, 710–12)—hence the title of this section.

22:22-23. [2] This saying forbids ill-gotten gain (v. 22) and then gives a motivation: God is on the side of the poor and oppressed (v. 23). These verses form a chiastic structure. So wicked, powerful people may rob the poor because, being poor, he lacks the money and power to defend himself (v. 22a). But then in turn the LORD will literally rob the life of those who rob the poor (23b). Similarly, the powerful may crush the afflicted in legal proceedings at the gate of the city, where such proceedings were held (v. 23b). But then in turn the LORD will plead their case against their oppressors (v. 23a), and He always wins his case (v. 23b)! Taking advantage of the poor and oppressed is not wise.

22:24-25. [3] A wise person will not associate or go about with an angry, short-tempered man (v. 24). And there is good reason not to. Anger is contagious, and so are its dire results (v. 25). The hothead’s associate will learn his ways, and becoming like him, will fall into the same deadly snare.

22:26-27. [4] As elsewhere in Proverbs (e.g., 6:1-5), here again making pledges (more literally, “shaking hands” in a contractual agreement) to become guarantors for other people’s debts is discouraged (v. 26). After all, the time may come that you have nothing with which to pay when the loan is called, and the creditor may take the very bed from under you. At that point, you are left with nothing.

22:28. [5] To move stones marking the boundary of family property represents seizing that property by fraud (when, for example, it is done little by little over time) or by brute confiscation (when oppressors take from the powerless, e.g., 15:25). In Israel, these boundaries were ancient, arranged by lot for Israel’s fathers (see comments on Jos 14–19) when Israel received the land in fulfillment of the Abrahamic covenant and assigned by tribal allotment by Joshua (Gn 12:1-3; 15:18; Jos 11:23ff.). The Lord considered the preservation of this allotted property important (Dt 19:14; 27:17; Lv 25:24-34), as would the wise (cf. 23:10-12).

22:29. [6] A man skilled in his work is noticed. And he is going places. He will stand before kings and not … before obscure men. That is, his skillful services come to be in such demand that he can serve only the upper echelons of society—and only they can afford him! It is a good motivation to work hard, continue to grow in one’s skills, and push for excellence.

23:1-3. [7] The context of this saying is a banquet with a ruler, a king, or some other important government official (Fox, Proverbs 10–31, 720) (v. 1a). The wise will consider carefully what or who (the Hb. is ambiguous) is before him (v. 1b). That is, he will pay cautious attention to that context, and act accordingly. In particular, he will not overindulge (v. 2-3a). To put a knife to one’s throat does not suggest mere threat, but is akin to slicing one’s throat. In that situation, any man inclined to gluttony (great appetite) had better put a stop to it and not crave the delicacies the ruler places before him. And for good reason, for it is deceptive food (v. 3b). Why is it deceptive? It may be that overeating has disagreeable side effects after the fact, or that the food comes with strings attached (so Garrett, Proverbs, 195). More likely, however, the food is more than it seems: “it points to the wily character of the host, who is testing the character of the guest” (Murphy, Proverbs, 174). Demonstrating his lack of self-control, the glutton will make a poor impression on the ruler and undermine the hope of career advancement. The wise make good impressions at opportune times.

23:4-5. [8] “When wealth is acquired through wise effort such as diligence (10:4) and modesty (21:17) and given by the Lord,” Waltke wrote, “it is a positive blessing” (Waltke, Book of Proverbs 15–31, 240; cf. 3:16; 10:22; 12:27). After all, in those cases it is a consequence of fearing the Lord. But wealth pursued as an end in itself is a fool’s errand. So v. 4 advises against exhausting oneself to gain wealth. To cease from your consideration literally says: “cease from your understanding.” This is an encouragement to stop relying on your own understanding or schemes to acquire wealth (so rightly Waltke, Book of Proverbs 15–31, 240; cf. 3:5-6). That is, people often pursue riches to be self-sufficient and secure (cf. 18:11). But wealth is unreliable (v. 5). Set your sight on it, and it may well sprout wings and disappear, like an eagle that flies into the sky.

23:6-8. [9] Dining in the home of a stingy, selfish man (cf. 28:22), even though the menu contains delicacies, is unpleasant. It is best to avoid his banquet altogether (do not eat his bread) much less to desire the opportunity, because the hypocritical skinflint is really “the kind of person who is always thinking about the cost” v. 7 (NIV) and really does not want you there. Although he urges his guest to eat and drink, in his heart (which reveals his true identity) he resents his dinner guest. The result is a very unpleasant meal, where the guest feels like he wants to vomit up the dinner. Duty may demand that the guest converse pleasantly (compliments is literally “pleasing words”) with the host, but that conversation is a waste. Every invitation is not worth accepting.

23:9. [10] Wise words are wasted on a fool. Good intentions notwithstanding, the sage’s only thanks for instructing him will be the fool’s contempt for his wisdom (cf. Jesus’ similar point in Mt 7:6). Still, Pr 26:5 indicates that there may be times to do so anyway.

23:10-11. [11] In words reminiscent of 22:28, this saying prohibits land grabs, particularly against vulnerable people like the fatherless (also widows, 15:25; cf. 22:28). But they are not powerless, because they have a strong Redeemer and advocate, the Lord Himself (cf. 22:22-23). A needy person’s redeemer (go’el) was a relative who advocated for him, protected his property, kept him out of slavery, and avenged his murder (Lv 25:25-25, 47-54; Nm 35:19-27; Ru 3-4; Waltke, Book of Proverbs 15–31, 245). In a surprising turn, therefore, the oppressor foolishly places himself in a precarious and vulnerable position.

23:12. [12] This saying exhorts the hearer to receive discipline and knowledge. He must bring the wisdom he receives through his ears to bear on his heart, rather than listen and forget.

23:13-14. [13] Parental discipline is difficult, but vital. Parents may be tempted to hold back discipline from their child, particularly if it includes spanking him with the rod. But if they do discipline him, he will not die (v. 13). This is probably has a double meaning: “the child will not only survive it, he will survive because of it” (Kidner, Proverbs, 152). So he will not die because wise parents love their children and exercise moderation; they are not abusive. He also will not die (i.e., you shall … rescue his soul from Sheol) because it will drive the foolishness from his heart (22:15), which, if left unchanged, will be his death (v. 14; cf. 13:24; 19:18-19; 20:30; 22:15; and comments there).

23:15-16. [14] A son or daughter who is wise and speaks wisely will make their parents glad. If the previous saying dealt with negative reinforcement, this is positive reinforcement. “The joy of giving one’s parents or teachers a sense of pride and satisfaction should serve as a motivation to pursue the right path” (Garrett, Proverbs, 196).

23:17-18. [15] The wise man should not … envy sinners in his heart (v. 17a), even if they seem to prosper for a time (cf. Ps 73, esp. v. 3, and Ps 37). Instead, he will “look up (17b) and look ahead (18)” (Kidner, Proverbs, 152). Looking up, the wise will always be zealous for the fear of the LORD (v. 17b). The NASB suggests that live is the implied verb in this line. But more likely the verb envy in the first line carries over into the second as well, only here it has the sense of being “zealous for” the fear of the LORD always (Nm 25:11, 13; Ezk 39:25). Looking ahead, the wise realize that they have good reason for their passion. Unlike the wicked, who face destruction, those who worship the Lord have a future and a hope that will not be cut off (v. 18). In the end, it is nothing short of eternal life.

23:19-21. [16] The father encourages his son to heed wisdom and direct his heart in its way (v. 19). This could be a separate saying in its own right, but its invitation for the son to listen, reminiscent of chaps. 1–9, anticipates the message the father wants his son to hear in the verses to follow (Waltke, Book of Proverbs 15–31, 256). In this case, wisdom’s way is to not join in with heavy drinkers or gluttonous men (v. 20). And for good reason: dissipation leads to poverty (v. 21). Overindulging wastes resources rather than using them wisely (cf. 21:17, 20). Moreover, it fosters a slothful lethargy (drowsiness) that discourages work (cf. 6:10; 23:33-34). For Christians today, it is truly sobering that the saying considers gluttony no better than drunkenness.

23:22-25. [17] This saying encourages the son to embrace wisdom (vv. 22-23) so that he makes his parents glad (vv. 24-25). He should listen to his wise parents’ teachings (v. 22). Their being old implies that his parents are righteous and wise, and failure to listen to them is tantamount to showing contempt both for parents and wisdom—and for the commands of the Lord (cf. Ex 20:12; Eph 6:2). In commercial terms, he should buy truth, which includes wisdom and instruction and understanding (cf. Pr 1:2); they are too valuable to sell (v. 23). “Selling out” involves rejecting wisdom in favor of some foolish worldview (Waltke, Book of Proverbs 15–31, 259). When a son embraces his parents’ teachings, becoming righteous and wise, he will cause his father and mother to rejoice and be glad (v. 24). Therefore, the wise son will seek to bring them joy in this manner (v. 25). The saying assumes that making his parents proud will motivate the son (Longman, Proverbs, 429)—a safe assumption, all things being equal.

23:26-28. [18] Here a father tenderly requests his son to give me your heart and let your eyes delight in my wise ways (v. 26). He wants his son to take delight in wisdom rather than be attracted to a harlot or someone’s adulterous wife—because these women are like a deep pit and narrow well (v. 27). Falling into either was certain death (cf. 5:5; 7:27; 9:18). These images probably also have sexual connotations. But she is more than a passive danger; she is an active one as well, like a robber who lurks in ambush (v. 28a). “She is at once the lure and the trap” (Fox, Proverbs 10–31, 739). She increases the faithless among men (v. 28b) because there are plenty of fools willing to heed her siren song. She only serves to undermine the moral character of society (Garrett, Proverbs, 197). Of course, the playboy is no better than she is.

23:29-35. [19] This saying on drunkenness, and ultimately alcoholism, begins with six interrogatory riddles (v. 29). Who cries out woe and alas (sorrow), because of all the suffering he brings on himself? Who gets into quarrels and has complaints, needless wounds, and bloodshot eyes? The answer is obvious: drunks (v. 30)! They are described as those who linger long over wine and who … taste or examine it. The tone is sarcastic. “The sots come to ‘inspect’ or ‘investigate’ wine, as it were. We can picture them hunched over their cup, staring duly at the object of their ‘study’” (Fox, Proverbs 10–31, 741). The problem is not in drinking wine per se but in becoming enamored with its charms and overindulging, something the wise do not do (v. 31). Like the seductress above, wine captivates the foolish drunk. He looks longingly at the wine, sparkling red in the cup, and dreams of it going down his throat smoothly. There is a word play here; the word for wine’s “sparkle” usually means “eye.” So the alluring gaze of wine’s red “eye” will be returned by the fixed stare of the drunk’s bloodshot eyes (Fox, Proverbs 10–31, 741).

In the end, wine for the drunk is as poisonous as a striking serpent, or viper (v. 32). The harmful effects of intoxication include distorted perception (v. 33a) and the breakdown of appropriate inhibitions (v. 33b). In addition, it gives the drunk a nauseating lack of balance, like a person grasping the deck or rigging of a ship tossed to and fro on the high seas (v. 34; Waltke Proverbs 15–31, 266). Moreover, it anesthetizes him to all the damaging beatings he has taken, at least temporarily (v. 35a). But the worst part of the alcoholic’s addiction is his incorrigibility (v. 35a). He longs to seek another drink as soon as he awakens from his drunken stupor, only to repeat the process in a downward spiral. The whole dark comedy thus turns tragic—a sobering picture indeed.

24:1-2. [20] The admonition not to be envious of evil men nor desire their company appears elsewhere in Proverbs (cf. 3:31; 13:20; 23:17-18; vv. 19-20). But here the motivation for not doing so focuses on the character of the evil men themselves. The violent schemes of their hearts (minds) are reflected in their malicious words. Such characters are repulsive. Anyone with sense would neither want to become like them nor share their ultimate fate. Yet the proverb implies that close companions will become alike and share the same fate (cf. 3:31; 23:17-18; 24:19-20; Pss 37; 73). The next two sayings show that wisdom’s way is better.

24:3-4. [21] By wisdom one builds, establishes, and fills a house with precious and pleasant riches. This is true literally, of course, since it takes wisdom to produce the wealth needed for such costly endeavors (cf. 3:13-20; 8:18). However, even more significantly, it applies to the incalculable blessing of a loving, harmonious, stable family life that can only come by wisdom (cf. 14:1; 31:10-31).

24:5-6. [22] A wise man is strong in ways that go beyond brute strength. Therefore, wisdom and strength are a powerful team; working together (8:14), wise knowledge increases power. Verse 6 illustrates the point. A king may have the power to wage war, but only when he does so with wise guidance and an abundance of counselors can he be confidant of victory (cf. 11:14; 15:22; 20:18). Prudence and power make a potent combination.

24:7. [23] Wisdom is too exalted, out of reach, for a fool (ewil). He “lacks the wings of piety and humility” needed to soar to such heights (Waltke, Book of Proverbs 15–31, 273). So in the city gate, the forum where public policy, justice, and business was conducted, he does not open his mouth. It is not that he is unwilling to speak; the fool is always ready to spout his folly (cf. 15:2). It is rather that in such weighty matters he simply has nothing to contribute, and the leaders of the community do not give him a platform to be heard. Lacking wisdom, he is unable “to speak well, authoritatively, and constructively” (Waltke, Book of Proverbs 15–31, 273), and everyone knows it. In such settings, he is way out of his league.

24:8-9. [24] While the community may readily dismiss some fools, they will come utterly to despise others. The one who, for his own benefit, plans to do evil at others’ expense will develop a reputation as a schemer (v. 8). This is no small matter. His community recognizes his foolish scheming as sin (v. 9a). And though he may mock at violating the norms of God and society, the scoffer will suffer as a despised outcast of his community, being an abomination to men (v. 9b).

24:10-12. [25] Times of distress will test a person’s character (v. 10). If he is slack in difficult times, due to cowardice, laziness, or indifference he proves his limited strength of character (Waltke, Book of Proverbs 15–31, 275). One such time of crisis would involve intervening on behalf of those who are being taken away to death (v. 11). The particulars of this scenario are not clear. It may involve intervening with fools whose behavior is leading them inexorably to death (e.g., 7:22-23; Longman, Proverbs, 438). More likely, it involves delivering people from life-threatening injustice, such as victims of violent criminals, evil people, and corrupt governments (so Fox, Proverbs 10–31, 747). In any case, flimsy excuses to avoid any involvement will be judged by the Lord (v. 12). The slacker may feign ignorance (saying we did not know this), but God, who weighs the hearts, perceives the truth. More ominously, God, who keeps watch over one’s life (soul), will also render to man according to his work. If a man “turns a blind eye to helping victims and does nothing to help them, the Protector of Life will turn a blind eye to him in his crisis” (Waltke, Book of Proverbs 15–31, 278).

24:13-14. [26] This saying draws a parallel between eating honey and knowing wisdom. To eat honey is good, like tasty medicine, because it not only was considered to have medicinal value for one’s body, but it also has a sweet, pleasant taste (v. 13). In a similar sense, wisdom is also both pleasant and beneficial to one’s soul (v. 14; cf. 16:24). To know and appropriate wisdom secures a person’s future rather than disappointed hope. This is because it fosters life itself, and an enjoyable life to boot. When seen in connection with the fear of the Lord and the larger biblical witness, it is also nothing less than the bliss of eternal life with the Lord Himself (cf. 23:18).

24:15-16. [27] Attacking the righteous is a fool’s errand. This warning is probably directed to the wicked man: criminals should not target the home and possessions of the righteous (v. 15). Verse 16 explains why: the righteous man is resilient. This does not mean he is untouchable, for even a righteous man falls into difficulty. But that difficulty is never permanent. “No matter how many times (the proverbial seven) the just one falls, he will rise again, in contrast to the stumbling of the wicked” (Murphy, Proverbs, 181–82). Their stumble into calamity is permanent. The difference between them is clear. The righteous have wisdom and, more important, the Lord to carry them through; the wicked are bereft of all such resources.

24:17-18. [28] If the previous saying predicted the downfall of the wicked, this saying discourages gloating when it happens. The wise person will not rejoice when his enemy falls (v. 17). But sometimes the righteous wise person rightly does that very thing (cf. 1:26; 11:10; Ex 15; Jdg 5; Ps 52:5-7), so what is different here? The clue may be found in the motivation clause in Pr 24:18. When the LORD sees it, he will be displeased by it—or more literally, it is “evil in His eyes.” The son may rejoice at deliverance from oppression or the display at God’s justice, but he should never revel in human suffering itself, even of his enemies. True, his wicked enemy may be on the receiving end of God’s just anger, but his own vindictive glee over his enemy’s suffering is no better than his enemy’s sin (Kidner, Proverbs, 155). He becomes like his enemy.

Hence, in such cases, God may, at least for the time being, turn away His anger from the son’s enemy, lest He perpetuate the situation that feeds the son’s own malevolent attitude (Waltke, Book of Proverbs 15–31, 285). Worse still, the saying may also imply that God will turn His anger back on the son himself. It is much better, then, to “place justice in the hands of God and stand back in silent dread of God’s power” (Garrett, Proverbs, 199; cf. 20:22; 25:21-22; Jb 31:29-30).

24:19-20. [29] If the previous saying encourages proper attitudes when God delivers justice, this saying encourages proper attitudes when such justice seems delayed. In times when evildoers seem to prosper, the righteous wise should not fret, that is, become agitated, infuriated, enraged. Nor should they become envious of the wicked (v. 19; cf. 3:31-33; 23:17-18; 24:1-2; Ps 73). This is because any prosperity for the wicked is short-lived, a striking contrast with that of the righteous (v. 20; cf. 23:18). Having no future because his lamp (i.e., his life) will be snuffed out, the wicked man’s long-term prospects are premature death—and worse in eternity. In times when the wicked prosper, then, righteous people will trust in the Lord rather than give way to fretting and envy, which is only “to play the fool by confusing their temporary lot with their permanent reward” (Hubbard, Proverbs, 386).

24:21-22. [30] Rebellion against the LORD and the king is dangerous. The wise person will thus fear them both rather than associate with rebels (v. 21; cf. 16:14; 19:12; 20:2; 1Pt 2:17). The phrase those who are given to change (shoniym, “change”, “altered”) is difficult, but the context indicates they are rebels. Verse 22 explains why subjection to God and king is the wiser course. Both of them will bring certain and sudden disaster (calamity) on rebels, with the resulting ruin too great to fully understand. This proverb assumes, of course, that the king himself is not a rebel to His King, the Lord, but is exercising legitimate authority derived from the Lord (cf. Rm 13:1-7).

E. More Sayings of the Wise (24:23-34)

24:23a. This clause introduces another section, similar in style to the previous one. The section is also called sayings of the wise, an addendum affixed to the previous section (22:17–24:22).

24:23b-25. The first of these “also sayings” pertains to the law court, and the basic principle is stated initially in v. 23b: for a person sitting in judgment, it is not good to show partiality (cf. 17:15, 23, 26; 18:5; 28:21). Two reasons for impartial judgment are given, one negative, one positive. Negatively, a judge who shows favoritism to someone who is guilty (wicked) by declaring him innocent (righteous) will be universally reviled; peoples and nations will curse and abhor him (v. 24). It is not just that blatant injustice is offensive; it is also detrimental to society. Positively, judges who rebuke and convict the wicked will receive a good blessing (v. 25). The people will honor rather than curse them. But beyond the praise of people, the text implies the blessing and cursing is from the Lord Himself.

24:26. This saying compares giving a right answer with kissing the lips. A right answer is a straightforward, honest response to an inquiry (Koehler et al., HALOT, 699). Such words reflect love, respect, and intimacy toward the inquirer, much like a kiss on the lips. “The greatest sign of affection and respect for another is to tell the person the truth” (Clifford, Proverbs, 217).

24:27. This saying is akin to the modern proverb, “first things first” (Fox, Proverbs 10–31, 772). More particularly, the wise son will first attend to his labors outside before trying to build his house. In an agrarian context, this means preparing his field so that its yield can support his household (cf. 27:23-27). More broadly, the wise will not undertake a project without appropriate preparation.

24:28-29. If taken separately, these two verses would be warning against giving false testimony (v. 28) and taking revenge (v. 29). More likely, however, they should be taken together as a unit. It pictures a person who witnesses falsely against his neighbor for revenge. Because he has no valid legal cause for testifying against his neighbor, (as in Lv 5:1), he testifies deceptively (v. 28). Yet he justifies his false testimony as payback (what he has done to me) for a previous wrong (v. 29). Unfortunately, such behavior destroys one’s personal integrity and undermines the justice system, which depends on honest testimony. Worse still, it displays a lack of trust in the Lord who judges justly in His timing (cf. 20:22; 24:12).

24:30-34. This last saying follows a story (cf. 7:6-23), and its teaching echoes 6:6-11. The wise father recalls a field, or more precisely a vineyard, owned by a sluggard who lacks sense (v. 30). His lazy neglect of his property is evident by the weeds that have overtaken it (overgrown with thistles and covered with nettles) and by the dilapidated state of (broken down) the stone wall meant to protect it (v. 31). This implies that the prosperity is no longer productive and that the lazy owner is left in poverty. On observing this example, the wise person takes the lesson to heart: I reflected … looked, and received instruction (v. 32). The lesson itself is stated clearly: because of the sluggard’s lazy neglectfulness (i.e., his preference for sleep and slumber instead of working), poverty will inevitably overtake him like a robber or armed man (vv. 33-34; cf. 6:9-11; these verses are almost identical; see comments there).

II.  The Collection of Solomon’s Proverbs by King Hezekiah’s Scribes (25:1–29:27)

25:1. This title introduces a second collection of Solomonic proverbs that the men of Hezekiah, king of Judah, transcribed. Hezekiah ruled Judah from about 715–687 BC. In the wake of Assyria’s destruction of the northern kingdom (721 BC) and apostasy in Judah, he devoted himself to the Lord and led a revival (2Kg 18:1-12). Likely as part of this Hezekiah commissioned wise scholars to copy, collect, and arrange this group of proverbs from among Solomon’s 3,000 proverbs (1Kg 4:32). The proverbs of Pr 25:2-7 cluster around interacting with the king.

25:2-3. When it comes to power and wisdom, there is a hierarchy from God to king to human subjects (Waltke, Book of Proverbs, 15–31, 310). It is true that God and the king have glory, though God’s clearly outstrips the king’s (v. 2). God’s glory is displayed in the mysteries of His creation, which stress His incomprehensibility and transcendence (cf. Dt 29:29) and bring all human beings to an appropriate humility before Him (Fox, Proverbs 10–31, 778). Still, wise governing means that the king must try to search out some of these mysteries (a matter). So his glory is seen in his capacity to use God-given wisdom to understand some of those mysterious matters of God’s creation, particularly those pertaining to affairs of state and to administering justice (Waltke, Book of Proverbs 15–31, 311–12; cf. Solomon in 1Kg 3:9, 16-28). Similarly, the heart of kings is as inscrutable to their subjects as the mysteries of the heights of the heavens and the depths of the earth (Pr 25:3). The motivations, thought processes, and emotions behind what he does are hard to fathom, and the subject should give him due deference. Since “those who do not have either the responsibility or information for massive decisions will always be puzzled by those who do,” it is best to “be humbly appreciative of the magnitude of the tasks that wise leaders perform” (Hubbard, Proverbs, 400).