25:4-5. To get silver pure enough to make a lovely silver vessel, the silversmith must remove the dross from the silver. Similarly, if the king wants his rule to be securely established in righteousness, he must remove the wicked from his royal court (cf. 20:8, 26; Ps 101:6-8). If the proverb is also addressed to his advisors, they should seek to promote righteousness in the king’s administration so that both king and nation prosper.

25:6-7b. This is direct advice to the king’s courtiers against self-promotion. In the context of the king’s court, unbridled ambition may spur a courtier to claim honor for himself or consider himself the equal of great men of high dignity and rank, but this is foolish (2Sm 1:1-16). Far better to let others promote you to higher rank than be demoted and humiliated (Pr 25:7; cf. 22:29). Jesus makes the same point (Lk 14:7-11).

25: 7c-10. When addressing conflicts with a neighbor, the wise will not be quick to escalate the conflict. For one thing, the wise person will be sure he has his facts straight (vv. 7c-8). The last line of v. 7, whom your eyes have seen, is better connected to the idea of presenting your case. If so, the ESV captures the idea: “What your eyes have seen do not hastily bring to court.” A rash case based on mere cursory observation rather than careful investigation is foolish. In court, such rashness will be exposed, bringing “shame” (v. 8 ESV) to the one who brought suit. What is true in a court setting is also true in life generally. Don’t be quick to argue with another based on hastily drawn conclusions, or you will make a fool of yourself.

Moreover, the wise will deal confidentially and directly with his neighbor with whom he has a dispute (vv. 9-10). In times of conflict with a neighbor, it is foolish to gossip to others about your complaint against him, (to reveal the secret of another) rather than going directly to him (v. 9). Verse 10 explains why. Those others who hear your accusations will brand you a complainer or a gossip, and that reputation will stick. If the background to these verses is the courtroom, they may be encouraging settling out of court rather than airing one’s dirty laundry publicly in the courtroom, to the shame of all involved.

25:11-12. The wise person speaks the right words at the right time (cf. 15:23). Settings of silver only enhance the inherent value of golden apples (probably in reference to jewelry or some work of art). Similarly, the inherent value of a wise word is enhanced when it is spoken in right circumstances (v. 11; Longman, Proverbs, 453). This principle is evident when it comes to giving wise reproof to someone (v. 12). Reproof given to someone unwilling to receive it is wasted. But it is altogether different when rebuke is given to someone with a listening ear, willing to receive correction. He will find the wise reprover a valued treasure, like jewelry made of fine gold.

25:13-14. Reliability is a great blessing (v. 13). Working the wheat harvest in May-June was hot labor. If it were possible, no doubt the sweating laborer would welcome the refreshing cold of snow in the midst of his hot work. A faithful messenger is similarly refreshing to those who send him (cf. 13:17). “Business transactions, political decisions, not to speak of personal communication—all depended on the reliability” of messengers (Longman, Proverbs, 454). With so much at stake, it is little wonder that senders would find refreshing comfort in a messenger who could be counted on. In contrast, unreliability is a great curse (v. 14). Some people are big talkers, but they cannot back up their promises. Clouds and wind promise rain, a huge blessing to an agrarian people living in Israel’s arid areas. So if they bring no rain, they are a huge disappointment. Similarly a man who boasts about the gifts he promises to give but does not follow through is a terrible disappointment. The wise will follow through with what they promise, and look warily on big talkers.

25:15. This proverb is counterintuitive because one would expect that the best way to deal with tough people—like a ruler, who is as hard and rigid as bone—is to be similarly tough. Yet the best approach is forbearance, patience. Wise, persistent, soft words can break through to tough people and persuade them (cf. 15:1, 4, 18; 16:14). The wise man “can bring another to his way of thinking through a patient, open, and warm disposition and through sensitive, tactful speech” (Waltke, Book of Proverbs 15–31, 325).

25:16-17. Too much of a good thing is no good. Honey is pleasant and beneficial to eat, but eat too much, have it in excess (saba, “to be overfilled”), and you will vomit (get sick, v. 16). Similarly, visiting a neighbor is enjoyable for both parties, but make a nuisance of yourself by pestering your friend or overstaying your welcome and you will destroy your friendship because he will become weary (saba “to be overfilled”). Even good friends need private space. Moderation preserves the pleasure of pleasant things; overindulgence destroys it (cf. v. 27; 27:7).

25:18. A club, a sword, and a sharp arrow were weapons of war meant to wound and kill others. A man who bears false witness against his neighbor is just like such weapons. Perjury is no small matter. “The perjurer is a dangerous weapon” (Garrett, Proverbs, 208) who is destructive or even deadly to others (cf. 14:25; 19:28; 1Kg 21).

25:19. A man relies on his teeth to chew and his feet to walk. So a bad or broken (Koehler, HALOT, 1271) tooth and an unsteady foot will fail him when he needs them, disappointing him and causing him pain (Longman, Proverbs, 456). Similarly, when one puts confidence in a faithless man in time of trouble, he will be disappointed and hurt by his friend’s treacherous failure in times of need. The wise will choose their friends more carefully (cf. 17:17; 18:24; 20:6).

25:20. This proverb contains two metaphors. The first is taking off a garment on a cold day. This action is inappropriate and only makes the person colder. The second is pouring vinegar on soda. There are two issues for interpreting this image. First, nater is usually translated as soda, but it could also be translated as “wound” (e.g., NLT). Second, if soda is the proper translation, what effect of mixing vinegar (acid) with soda (base) is highlighted? Is the point that the two do not mix well and react against each other, or is it that the two neutralize each other’s effects? It is more likely that the former is intended, particularly in light of the first image. Pouring vinegar on soda—or on a wound—is inappropriate and only stirs things up. In a similar vein, it is insensitive and inappropriate to sing joyful songs to a troubled heart. Doing so displays a callous impropriety that only makes the suffering of the depressed person worse. “Seasonable songs can be therapeutic (cf. 1Sm 16:15-23; 19:9; Jb 30:31; Pr 12:25), but when sung unseasonably they are painful and damaging to the spirit (cf. Ps 137:1-4; Sir 22:6a). The sensitive know how and when to sorrow and to rejoice (Ec. 3:4; Rm 12:15; 1Co 12:26: Heb 13:3)” (Waltke, Book of Proverbs 15–31, 329).

25:21-22. It is human nature to take vengeance on one’s enemy, particularly if that enemy is vulnerable. But the admonition here calls for a radically different way: showing kindness to one’s vulnerable enemy (v. 21). If your enemy is hungry, feed him, and if he is thirsty, give him water. There are two reasons given for doing this (v. 22). First, doing so will heap burning coals on his head. This image is obscure, and commentators differ widely on its meaning. It is unlikely that it represents an inverted form of vengeance, an act of purported kindness motivated by a vindictive desire actually to gall them. After all, Proverbs discourages taking vengeance (cf. 17:13; 19:11; 20:22; 24:17-18, 29), and the second line here indicates that this is something the Lord considers good (Waltke, Book of Proverbs 15–31, 331). Whether or not the image picks up on an Egyptian ritual of penitence, as some suggest, it probably does involve bringing shame to one’s enemy—painful though that may be for him (cf. 6:27-28)—with the goal that he would repent. What is clear is that such behavior pleases the Lord and so brings reward. Paul quotes these verses in Rm 12:20 as a support for not taking vengeance but overcoming evil with good.

25:23. The difficulty with this proverb rests with the very idea that the north wind brings forth rain. In ancient Israel, rain was associated with the west wind (e.g., 1Kg 13:41-46) rather than the north wind. Some suggest that it is simply a reference to a northwest wind. But a better solution is implied by the possible word play in Hebrew between tsaphon (north) and sater (backbiting), both of which suggest hiding (Waltke, Book of Proverbs 15–31, 332–3). The image implies that the rain brought by the north wind is unexpected and unwelcome (Pr 26:1; 28:3). In a similar vein, the gossip produced by a secretive (backbiting) tongue is also unexpected and unwelcome, producing angry people.

25:24. See the comments on the virtually identical proverb in 21:9. Waltke suggests that its repetition in this context may highlight the idea that such conflict is also “unexpected and unwelcome.” (Waltke, Book of Proverbs 15–31, 334).

25:25. A drink of cold water satisfies the craving of a thirsty person weary from hard labor (weary soul could be translated as “thirsty throat”). Similarly, in a time when any news from a distant land was painfully slow in arriving for those anxiously awaiting it, word of good news was particularly satisfying to the hearer. One effect of this proverb may have been to encourage those traveling in a distant land to send good news back to their loved ones (Longman, Proverbs, 459).

25:26. In ancient Israel a trampled spring or a polluted well was a disaster (cf. Gn 26:15; Ezk 34:17-18). The righteous man is compared to a “fountain of life” because his words promote the wisdom and righteousness that brings the life to others (cf. Pr 10:11). But what happens when a righteous man … gives way before the wicked? It is as if the life-giving spring is trampled and muddied and the well of pure water polluted. This may refer to the wicked man’s triumph over the righteous man, which, though ultimately temporary (cf. 24:16), still removes his life-giving influence. More likely, however, it refers to the moral corruption of the righteous man himself, who gives in to the pressures of the wicked. “His despicable compromise disappoints, deprives, and imperils the many who have learned to rely on him for their spiritual life” (Waltke, Book of Proverbs 15–31, 336). Spiritual leaders take note!

25:27. Too much of a good thing, like overeating honey, is not good (cf. v. 14). The same principle is applied to self-promotion in the second line, which is best captured by the ESV’s translation: “nor is it glorious to seek one’s own glory.” That is, while it is good to be honored, it is neither good nor honorable to be foolishly consumed with search[ing] out praise/glory for yourself.

25:28. This proverb compares a man who has no self-control with a city that is broken into and without walls. In biblical times, the key to a city’s security was its strong walls. A city with broken … walls has clearly been defeated, disgraced, and left vulnerable to further attack. The fool without self-control is in similar straits, although his conqueror is the passions of his own spirit. They overwhelm him, disgrace him, and leave him vulnerable to further shameful outbursts. A man controlled by the Holy Spirit has far better prospects (Gl 5:22-23).

26:1-12. This section describes the fool (see Introduction: The Fool).

26:1-3. Though v. 2 is the only proverb in this section that does not specifically mention the fool, it is grouped with vv. 1 and 3 because each deal with the topic of what is appropriate and deserved. Verse 1 pertains to the fool. In Israel, the primary harvest time took place in the summer, which was hot and dry. Therefore snow in summer and … rain in harvest would be out of place, or worse, do significant damage to crops (1Sm 12:17-25). Similarly, giving honor to a fool is not fitting, and could do serious damage, indicating as it does that values are seriously skewed among people that would honor such a person. It is a fitting warning to pop culture today. Though Pr 26:2 is the only proverb in this section that does not specifically mention the fool, it is grouped with these verse (vv. 1, 3) because each deal with the topic of what is appropriate and deserved.

Verse 2 pertains to what is not fitting for the innocent. A flitting sparrow and a flying swallow do not land. Neither does a curse without cause. People may issue curses, calling down judgment on others, but unless the righteous Lord Himself backs them up, they are mere superstition—and He will not curse the innocent. Cursing the innocent is thus inappropriate and a fool’s game. “Balaam is the reluctant witness against all superstition” (Kidner, Proverbs, 162; Nm 23:8; Ps 109:28).

Proverbs 26:3 pertains once again to what is fitting for the fool. The way to control and subdue beasts like the horse and donkey is through harsh force, such as the whip and bridle. Similarly, fools are little better than beasts in their response to instruction; words are not enough to get them to restrain their folly. The only language they understand is harsh force, such as a rod for their back (cf. 10:13; 18:6; 19:25, 29)—and sometimes even that may not be enough (17:10; 27:22)! The wise know a better way to learn (cf. Ps 32:8-9).

26:4-5. Apart from the negative not (v. 4), the first lines of vv. 4 and 5 are virtually identical in Hebrew. To answer a fool according to his folly is to present wisdom in response to the fool’s nonsense in word or deed. The competing advice in these proverbs about whether to do so seems contradictory, but the juxtaposition of the two is a reminder that being wise involves not only knowing the proverbs themselves but also how and when they best apply. Taking the two proverbs separately, whether or not the wise should answer a fool according to his folly depends on the circumstances. Sometimes it is wise not to respond, lest the wise get caught up in the argument and be dragged down to the fool’s level of boorish bickering (v. 4). In such cases, the wise becomes just like the fool, and observers may consider his wisdom as no better than the fool’s nonsense. Sometimes it is better simply to avoid or ignore the fool.

At other times the wise must respond to the fool (v. 5). “If you leave the fool unchallenged, he will assume that he has impressed, intimidated, or confounded you, and he will be even more obnoxious than usual” (Fox, Proverbs 10–31, 793). A fool made more cocksure of himself is an even greater danger to anyone he might influence, much less to himself. In such circumstances, the wise cannot keep silent. If taken together, the two proverbs may be urging the wise “to show the fool’s folly for what it is” without ever “lowering himself to the fool’s level in a debate” (Waltke, Book of Proverbs 15–31, 349).

26:6. This proverb uses hyperbole to make the point that a fool makes a terrible messenger. Given the important role that messengers had, anyone who makes use of a fool for such a purpose is himself foolish. When carried by a fool, the sender’s message will surely not get through, which is like cutting off his own feet. And with his message lost, he is harming himself, much like drinking poison (drinking violence).

26:7. A lame man’s legs are useless to him for walking. So a proverb is useless for fools. Even if the fool can utter a proverb, it does him no good. After all, he is unable to understand and apply it to himself in the right way at the right time, and he is unwilling to do so even if he could. Nor does his regurgitating it to others do them good either, because he cannot communicate it skillfully to them at the right time (cf. 15:23; 25:11-12).

26:8. Honoring a fool is clearly unfitting (cf. v. 1). In the ancient world, slings, leather straps used for the hurling of rocks, were useful for hunting as well as war (Jdg 20:16; 1Sm 17:37-49; 1Ch 12:2). The phrase one who binds a stone in a sling is not entirely clear. The word bind might refer simply to putting a stone in a sling. The idea would be that an honored fool becomes as dangerous to others as a stone thrown from a sling, due to the influence he will wield (Fox, Proverbs 10–31, 795). Or, more likely, binding may refer to tying the stone to the sling’s pouch so that it cannot be thrown, making the sling useless. It is a ridiculous thing to do, counterproductive to the purpose of the weapon. Similarly, giving honor to a fool is absurd, promoting that which is counterproductive to the good of society. Better to cast him out of society rather than honoring him within it (Kidner, Proverbs, 162).

26:9. This verse revisits the idea of a proverb in the mouth of fools, where a proverb proves ineffective for both the fool and those who hear him (cf. v 7). In this verse, a proverb in the mouth of a fool proves dangerous for himself and others (cf. 12:18; 13:16; 14:3; 25:20; Jb 16:1-4). A thorn which falls into the hand of a drunkard is likely not referring to a drunkard who gets his hand pierced by a thorn, but to a drunkard who puts his hand on a “stick with thorns” (cf. HCSB). He will cut himself and others when he brandishes it about. So too the fool will hurt himself and others when he communicates and applies it inappropriately (Longman, Proverbs, 466).

26:10. Here the person who hires a fool or one who pass[es] by, a stranger, is compared to an archer who wounds everyone. This archer lacks any sense of discrimination, so he fires upon friend and foe alike, causing chaos. Similarly, he who hires a fool or any passerby lacks any sense of discernment. Neither will serve him well, thus causing havoc for him and his business interests. Wise employers will know whom they hire and avoid hiring fools or untested strangers.

26:11. This proverb intentionally uses repulsive imagery to show how incorrigible the fool is. A dog was often considered detestable in the ancient world (cf. 1Sm 17:43), but its predilection to return to eat its vomit only made it more disgusting. Even though what the dog ate made it sick, the dog wants to go back to consume it once more. The fool’s proclivity never to learn but to repeat his folly is equally as disgusting, and makes just as little sense. Peter uses this analog of false teachers (2Pt 2:22).

26:12. In one sense, there is someone worse than the fool. It is a man wise in his own eyes. This person proudly thinks he has arrived at wisdom and needs no more instruction. He leans to his own understanding (3:5). There is more hope for a fool, because at least the fool might respond to some form of correction (e.g., 26:3). “Worse than a fool is a deluded fool” (Waltke, Book of Proverbs 15–31, 355). There may be an implicit warning to those considered wise: “As soon as the wise person can say that he is wise, he turns out to be worse than a fool” (Murphy, Proverbs, 201).

26:13-16. This cluster of verses is a “mirror of sluggards” as the previous section was a “mirror of fools.” The reflection is not flattering, even if it is humorous (Waltke, Book of Proverbs 15–31, 355).

26:13. Any flimsy excuse is enough to keep the sluggard from working. See comments on 22:13.

26:14. The sluggard is as attached to his bed as a door that turns on its hinges. His only activity is to turn in his bed. He is no more likely to get up from his bed and go to work than is a door to leave its hinges.

26:15. As the similar 19:24 (see comments there), here too the sluggard is too lazy to feed himself and faces starvation. Even eating makes him weary.

26:16. If the previous proverbs in this section show the sluggard to be a buffoon, this proverb shows that some are smug, self-deceived, and incorrigible. He is wise in his own eyes (cf. v. 12). In fact, he actually believes his “clever” excuses to get out of work make him wiser … than seven men who … give a discreet answer. The number seven here probably suggests a council of many wise men coming to unanimous agreement on just the right answer. The sluggard is so deluded he considers himself wiser than their corporate wisdom, so there is little hope for him (cf. v. 12).

26:17-28. These proverbs broadly address people who cause trouble, primarily through their words.

26:17. A person who grabs a passing dog (and in that cultural context, probably a wild one at that) by its sensitive ears may well get bitten. So too the busybody who meddles with a conflict not his own will regret it. Better to mind one’s own business than get caught up in someone else’s fight for no good reason.

26:18-19. A madman who shoots flaming and deadly arrows recklessly toward others causes them havoc and terrible, senseless harm (v. 18). The man who deceives his neighbor is no different, even if he claims it was just a joke (v. 19). “Deception is no laughing matter” (Fox, Proverbs 10–31, 799). It too causes havoc and harm to others for no good reason. The callous deceiver may claim that he was just having fun, but his idea of a good time only displays the foolish perversity of his heart (cf. 10:23). More broadly, harming others by word or deed should never be passed off as a joke.

26:20-21. Strife is like fire, and it needs certain kinds of people to stir it up. First, it requires slanderers (v. 20). Where there is no wood the fire goes out. Similarly, because the slandering whisperer only fuels contention, his absence quiets it down. “His tools of trade are innuendoes, half-truths, and facts distorted and exaggerated beyond recognition (cf. 10:18; 11:13, 28; 16:28; 18:8; 20:19)” (Waltke, Book of Proverbs 15–31, 360). Second, strife needs contentious people (v. 21). They kindle strife the way that charcoal fuels hot embers and wood a dying fire. Such people are itching for a fight, and they usually find one and always make a tense situation worse. Both types of troublemaker are best avoided.

26:22. This proverb is a repetition of 18:8 (see comments there). Here it probably serves to highlight the point that gossips are best avoided, not only because they stir strife, but also because they negatively shape the hearer.

26:23-28. These proverbs warn against evasive or deceptive speech. Such speech is like a glaze of silver dross covering an earthen vessel (v. 23). The vessel may look impressive, even expensive, but it is not what it seems. In truth, it is nothing but a cheap clay jar covered by a worthless sheen. Dissembling speech is here described as burning lips. In light of the parallelism, it is possible that it refers to speech that presumably burns with fervent affection (cf. ESV). Some, however, follow the LXX here and translate this as “smooth lips” (e.g., HCSB), i.e., deceptive speech. Either way, the point is much the same: speech that feigns friendship may look good, but it hides a malicious, wicked heart. The wise will take such smooth talk with a grain of salt because an enemy will use just such tactics (v. 24). He disguises his hatred by what he says, even though in his heart he plans deceptive stratagems to harm his intended victim. This is why the wise will not be quick to believe gracious, charming speech; it may hide seven abominations in an enemy’s heart (v. 25). “His heart is crammed full (‘seven’ speaks of utmost completeness) of ‘abominations’ (3:32), acts and attitudes of the most hateful horror” (Hubbard, Proverbs, 420).

Such hatred, though concealed with guile, cannot remain hidden forever (v. 26). Eventually, his wickedness will be revealed in public. While this proverb does not clarify whether this public disclosure will harm the deceiver or the deceived (Longman, Proverbs, 471), the next two proverbs suggests the ambiguity is purposeful, with the emphasis on the former. On the one hand, the trouble the liar plans for others will come back on him (v. 27). He will fall into the pit he dug to entrap another. And the large stone he tries to roll up a hill to drop on another will fall back on him and crush him. Of course, this retributive or “‘poetic justice’ is in the hands of the Sovereign (e.g., 10:3, 29; 16:4; cf. Job 5:13)” (Waltke, Book of Proverbs 15–31, 366). On the other hand, it is true the liar hates and crushes his victims (v. 28a). In this sense, it appears that the flattering liar works ruin for his victim (v. 28b). But the ambiguity of this second line actually suggests retributive justice as well. Seen in light of v. 27, the liar who works for the ruin of his victim is ultimately bringing about his own ruin (Waltke, Book of Proverbs 15–31, 366).

27:1-2. The wise man is no braggart. He certainly does not brag about what he has not even yet accomplished. Only a fool will boast about tomorrow (cf. 1Kg 20:11; Jr 9:23), since no one can know for certain even what today may bring forth. Humans lack the knowledge and power to control what is most immediate to them, let alone what will come later. Since both the present and future are in God’s hands, the wise make plans in the fear of the Lord, humbly trusting His disposition of events (cf. Pr 16:1, 3, 9, 33; Ps 37; Lk 12:16-21; Jms 4:13-16). Furthermore, the wise man does not brag about himself at all (Pr 27:2). Self-praise not only reflects pride but also self-deceit. Praise from another, particularly a disinterested stranger who has no cause for flattery, is more credible (Waltke, Book of Proverbs 15–31, 374). Better still is the Lord’s “well done” (Jn 12:42-43). Self-praise is also misdirected. Anything praiseworthy in a man is a result of the grace of the Lord, who alone is truly worthy of praise (Jr 9:23-24; 1Co 1:26-31). Taken together, these two proverbs “espouse an attitude of humility before the sovereignty of God and the judgment of the community” (Garrett, Proverbs, 216).

27:3-4. These proverbs describe two “unbearable personalities” (Garrett, Proverbs, 216). The first is the fool who is easily provoked or angered (v. 3). Although the provocation of a fool might refer to the anger he incites in others, it more likely refers to his own bent toward feeling provoked (cf. 12:16; 29:9, 11). He is more unbearable than the physical burden of carrying a heavy stone or bag of sand. Who wants to be around the thin-skinned fool who is easily offended and knows nothing of the gracious spirit of the wise? The second unbearable type is the jealous person (v. 4). Fierce cruelty and a flood of anger are very difficult to withstand, but wrath driven by jealousy is overwhelming to both its possessor and target (Fox, Proverbs 10–31, 804). “Dealing with ordinary ire is hard enough, but a fury that stems from jealousy is not open to reason or moderation” (Garrett, Proverbs, 216). The wise will avoid those who are easily aroused to jealousy and will certainly not stir it up in others (cf. 6:32-35).

27:5-6. A true friend is willing to rebuke his companion. Thus open rebuke is better than love that is concealed (v. 5). After all, correction is the way to wisdom and life; this is why both the Lord and parents will discipline their beloved children (3:11-12; 13:24). Hidden love is unwilling to reprove but remains silent in the face of needed correction. Whatever the reason for this silence—whether fear, selfishness, or negligence—it really is not very loving at all, because it does one’s friend no good. Surprisingly, this timid silence is little better than an enemy’s deceptive displays of affection (v. 6). This proverb contrasts “friendly wounds” with “wounding kisses” (Waltke, Book of Proverbs 15–31, 376). The former demonstrates true, faithful friendship aimed at correction, painful though it may be. The latter is diametrically opposed to friendship. Whether the kisses here are deceitful (NASB) or “excessive” (HCSB)—the Hebrew term is unclear—the point is much the same. The one who lavishes outward displays of affection on his “friend” when he should rebuke him shows that he is nothing more than a treacherous enemy.

27:7. This proverb makes the observation that what one considers appealing depends on one’s appetites. The proverb contrasts two people: one who is satisfied, or sated, and the other who is famished. But what kinds of appetites are being compared? The proverb may be contrasting sated with deprived appetites. If a man’s appetite is completely satisfied, he does not even find something good and beneficial like honey appealing. But if he is starving, he will even consider any bitter thing … sweet. “Hunger is the best sauce” (Clifford, Proverbs, 238). In this case, moderation is the way of wisdom, neither overindulging in what is pleasant (cf. 25:16-17) nor always avoiding what may be unpleasant but needful (e.g., vv. 5-6) (Fox, Proverbs 10–31, 806). Or the proverb may be describing two kinds of sick appetites. “Both a person so sated in wrong things that he despises good things and a person so hungry that he perceives every bitter thing and harmful thing as sweet are sick” (Waltke, Book of Proverbs 15–31, 377). In this case, a healthy appetite will crave the good and reject the bad. Either nuance has a wide range of possible applications.

27:8. A bird away from her nest is unsettled, isolated, and vulnerable; so too a man away from his home. After all, his home is where he belongs. It is not clear whether the verb nadad (wanders) carries the connotation of fleeing from a troubled place or merely straying from where one belongs. Either way, the message remains: A man should value and protect his home life so that he can remain there, safe and secure.

27:9. The first line clearly states that people find costly amenities like oil and perfume pleasant. The second line mentions something equally as pleasant, but the Hebrew text is unclear about what that something is. The HCSB captures one possible way to translate it: “the sweetness of a friend is better than self-counsel,” suggesting that having a friend to counsel you is more pleasing than being left alone with your own counsel. Probably more likely is the alternative, captured in the ESV (and reflected less clearly in the NASB): “and the sweetness of a friend comes from his earnest counsel.” A friend who cares enough to give you fervent, heartfelt counsel is truly a blessing.

27:10. This proverb continues with lessons about friends. It has three lines (rather unusual in Proverbs), with the third line clarifying the first two. It states that a friend who is a near neighbor is better than a brother who lives far away (v. 10c), presumably because the friend is more available in times of calamity. Most likely the closeness of the friend and distance of the relative could be either spatial or emotional (Garrett, Proverbs, 218). In such cases, the wise will cultivate rather than forsake close relationships with personal and family friends (v. 10a) rather than rely on distant relatives for help in difficult times (v. 10b). Thus while it is true that “a brother is born for adversity” (17:17), there are friends who stick “closer than a brother” (18:24), and sometimes it is more prudent to rely on friends than depend exclusively on relatives.

27:11. A father is affected by the character of his son (cf. 10:1). If the son is wise, he will make his father glad because he thwarts an enemy’s attempt to denigrate his father. The son is the best proof of the wisdom of his father (cf. 2Co 3:1-3; 1Th 2:19-20; 3:8).

27:12. A prudent man has foresight that the naive lack. This proverb repeats 22:3 almost verbatim (see comments there), although here it may be used in support of v. 11 (Waltke, Book of Proverbs 15–31, 381)—either encouraging the wise to train their children well or the son to think ahead about how his chosen way of life affects his parents.

27:13. This proverb is very similar to 20:16 (see comments there). The only notable difference is that the “foreigner” in 20:16 is the adulterous woman here. The wise will not become entangled with people like her, alluring though her words may be (cf. chap. 7).

27:14. A true friend is not obnoxious. It is irritating for a person still groggy with sleep to be met with a loud greeting, well-intended though it might be. The second line is ironic: not only does the sleepy man find his loud friend’s bless[ing] to be a curse to himself, he will also be tempted to return his insensitive friend’s blessing with a curse.

27:15-16. Also annoying is a contentious woman. As in 19:13b (see comments there), she is compared to the constant dripping of a leaky roof on very rainy day (v. 15; cf. 21:9, 19; 25:24). Like the leak, she is irksome, unpleasant, and discouraging to her husband. Verse 16 intensifies her baleful effect on her husband, though its translation is difficult. In the first line, the verb translated restrain[s] in the NASB is probably better translated “shelters” (Koehler et al., HALOT, 1049). Apparently, then, a man with such a wife has, in effect, brought the windstorm under his own roof rather than keeping the storm out. In short, she wreaks destructive havoc within his home (Waltke, Book of Proverbs 15–31, 383). Like trying to grasp oil with his right hand, the husband cannot restrain or control the contentious woman. Any hope for a more harmonious household is a fantasy.

27:17. The wise are not lone rangers. Iron was used to sharpen the edge of other iron instruments, making them more effective. In the same way, one man can sharpen another. Productive interaction with others can make people more effective and wise, particularly when it includes constructive criticism and mutual encouragement toward righteousness (cf. 13:20; 27:6). “The wisdom enterprise is a community effort” (Longman, Proverbs, 481).

27:18. This proverb compares the farmer who faithfully tends his fig tree with the faithful servant who cares for his master. As the farmer enjoys the fruit of the tree, so the servant will enjoy the honor bestowed on him by his master. Both are rewarded for their labor.

27:19.When a person looks into a still pool of water, he can see a reflection of his own face. Likewise, a man’s heart reflects the man. Although multiple interpretations of this proverb have been proffered (Fox, Proverbs 10–31, 812), two seem more likely than the rest. It may mean that a person sees himself reflected in other people so that he interprets them in light of his own heart. For example, a cynical person projects his cynicism on others. Even more likely, however, the proverb likely indicates that the human heart reflects the whole person. A person’s heart defines his true identity.

27:20. Death (Sheol and Abaddon; cf. the comments on 15:11) is never satisfied. Everyone dies, and yet death still wants more (cf. 30:15-16). A man’s eyes are equally insatiable. One’s eyes here refer to one’s desires and appetites (cf. Ec 2:10; 4:8; 1Jn 2:16). Comparing such desires to death is not coincidental (Clifford, Proverbs, 240; cf. Gn 3:6; 1Jn 2:16-17). Ecclesiastes reminds the reader that desires for things under the sun can neither be satisfied nor are they satisfying. They simply distract us from a better way: the fear of the Lord and the life He brings.

27:21. The Lord uses trials to refine a person’s character like the crucible … for silver and the furnace for gold (cf. 17:3). This proverb suggests that one such refining test is the praise accorded to a man, a phrase that is somewhat ambiguous in Hebrew (literally, “a man is tested by his praise”). Some suggest from this ambiguity that a man’s character is revealed by what he praises or by the kind of people who praise him. But the kind of testing here is actually a trial used to refine people (Kidner, Proverbs, 168), and so the proverb actually indicates that people are tested by how they respond to praise they receive. Those who remain humble and thankful to the Lord, and who do not continually crave for more, are strengthened in the process (cf. 1Sm 18:7; Jn 12:42, 43).

27:22. Using a mortar and pestle was not a typical way to separate grain from its husks but suggests extreme methods (Clifford, Proverbs, 240). Yet even severe means, such as physical punishment, are still not enough to separate the incorrigible fool (ewil) from his foolishness (cf. 9:7-10; 12:15; 17:10; 26:11).

27:23-27. This section about diligence uses an agricultural illustration, though its principles have wider application. It begins by admonishing the farmer/shepherd to pay careful attention to the condition of his flocks and herds (v. 23) rather than neglecting them. Doing so requires the kind of discipline, hard work, compassion, and savvy that only wisdom can give (Waltke, Proverbs 15–31, 391). The next four verses give two reasons to support the admonition. First, riches do not last (v. 24)—not even if they derive from some kind of high position (as exemplified by a crown). A nest egg is not forever and can easily disappear (cf. 23:5). Second, unlike a nest egg, flocks and herds are renewable resources when cared for (vv. 25-27). “The ecosystem of animals and grassland provides sustenance for human beings. Year after year beast and field provide clothing, money to purchase more pastureland, and food for an entire household” (Clifford, Proverbs, 241). The point of the whole poem is to encourage the wise to “take care of your own business, and it will take care of you” (Garrett, Proverbs, 221) rather than foolishly depending on resources that are fleeting.

28:1. This proverb recalls the covenant curses of Lv 26:17, 36. The wicked have no rest. Their past activities have only created enemies—both divine and human—and a guilty conscience, so they flee even when no one is pursuing. They can expect a reckoning, and this leaves them paranoid and fearful. But not the righteous: they are bold—or better, confident—like a lion, who has no predators to fear. Because they fear the Lord (Pr 1:7), the righteous have nothing else to fear because they are in His good hands. They are not chased by enemies but are followed by a rearguard of goodness and mercy (Kidner, Proverbs, 168; cf. Ps 23:6).

28:2. The situation described here is social and political chaos, with competing princes jockeying for power. This is the result of a land’s transgression, which likely describes a rebellious spirit in general and against the Lord ultimately. Rebellion fosters rebellion and chaos. Stability comes through stable leadership, through a leader who is a man of understanding and knowledge. A wise and godly king truly is a blessing to a land.

28:3. People expect rain eventually to produce food, so there is something perverse about a driving rain that leaves no food because it damages the crops. A poor man who oppresses other poor people is equally perverse. It is so bizarre to think of poor people oppressing other poor people that some opt for an alternate understanding of the oppressor (e.g., NIV: “a ruler who oppresses the poor,” a translation which misses the lesson). But a poor person who acts to oppress other poor people is precisely the point. He is an “unnatural tyrant” (Kidner, Proverbs, 169) who ought to commiserate with fellow sufferers rather than try to make their situation worse by wringing whatever little he can from them.

28:4. One’s attitude toward the wicked is a reflection of one’s values, and one’s values are measured by one’s assessment of the law. The law at least includes the instruction of the wise, though it may refer more specifically to the Mosaic Law (e.g., Ex 13:9; Ps 1:2; 19:7; 119:1; Longman, Proverbs, 488). Either way, one’s treatment of wisdom instruction/law reflects one’s appraisal of God. People therefore who forsake the law will praise the wicked, who display similar disdain toward God. But the righteous who fear the Lord and observe His instructions/law will oppose the wicked. A person’s friends and enemies say much about him and his view of God (cf. Rm 1:18-32).

28:5. Justice here probably refers to that which is right (Waltke, Book of Proverbs 15–31, 410), likely in relation to the treatment other people in particular. Evil men simply do not understand it. They do not recognize the need to deal fairly with others, nor do they realize that they themselves will be subject to God’s justice as a result. In contrast, those who seek the LORD also fear Him and find wisdom (cf. 1:7). They thus understand all things, that is, in the context, all things related to justice. “The pious find their abilities to distinguish good from evil and right from wrong and to proceed with equity by seeking the Lord through his revelation” (Waltke, Book of Proverbs 15–31, 410).

28:6. This proverb is similar to 19:1 (see comments there). A poor honest man is better than a rich man whose ways are crooked. Crooked ways suggest both a dishonest and difficult lifestyle (Fox, Proverbs 10–31, 822)—despite one’s wealth. Thus integrity is more valuable than wealth, for the latter has definite limitations while the former aligns one with the Lord.

28:7. The background to this proverb is Dt 21:18-21. There a rebellious son, one who “will not obey his father or his mother,” is identified as a “glutton and a drunkard” and is sentenced to stoning. In context, the law here refers to the father’s wise instruction. A son who heeds his father’s instruction is discerning and by extension, brings joy to his parents (Pr 10:1; 27:11). In contrast, a son who is a companion to gluttons by implication has rejected his father’s wisdom for his compatriots’ folly (cf. 13:20; 23:20-21). And folly it is, because such profligates “squander all that is precious—life, food, and instruction” (Waltke, Book of Proverbs 15–31, 412). Little wonder he humiliates his father. (Similar themes are developed in 23:19-25.)

28:8. The Mosaic Law forbids Israelites from charging interest to fellow Israelites (Ex 22:25; Dt 23:19-20), particularly the poor among them (Dt 15:1-8). This proverb likely pictures a person enriching himself at the expense of the poor by charging them usury for life’s necessities (cf. Pr 22:16). But this is a bad long-term investment, for the rich oppressor only gathers it for him who is gracious to the poor. Behind this retributive justice stands the Lord, who blesses those who are generous and provides for the needy through them (cf. 13:22; 14:31; 19:17).

28:9. God refuses to heed the requests of those who refuse to listen to Him. As in v. 4, the law refers to instruction from the Lord, whether the teachings of the wise or the Mosaic Law more specifically. Failure to heed God’s instruction is rebellious, and God finds the prayer of the rebellious fool to be repulsive (cf. 15:8, 29).

28:10. Evil people are not satisfied in being evil themselves; they want to bring others along with them (e.g., 1:10-19). They often delight in leading the upright astray into an evil way through deception. But they only end up falling prey to their own machinations. “We are to picture a sneaky man laying a trap in a path and leading another onto it, but as they walk along, the deceiver himself also falls in” (Fox, Proverbs 10–31, 824). Such people are their own worst enemies because, in making themselves God’s enemy, they subject themselves to His retributive justice (cf. 26:27; Mt 5:19; 18:6; Lk 17:1-2). The blameless, who will inherit good, have chosen a much better way. But they must be vigilant, lest they fall prey to the deceptive machinations of the wicked and go astray.

28:11. His success in accumulating wealth tempts the rich man to think himself wise. Perhaps sycophants reinforce his self-perception. But wealth is not a sure sign of wisdom, and a man wise in his own eyes surely lacks wisdom (26:12; cf. 3:7; 12:15; 26:5). A poor man who has understanding is able to see right through the rich fool’s wise pretense. In that sense, his clear-sighted wisdom is more valuable than the fool’s deceptive wealth.

28:12. The triumph of the righteous in a community is a blessing to that community (cf. 11:10-11; 28:28; 29:2, 16). Because they are godly and wise, when the righteous come to power they implement policies that are good for the community and bring the blessing of God. The community therefore prospers with great glory. The opposite is true as well, when the wicked rise to power, people hide themselves in their attempt “to avoid danger, oppression, and corruption” (Fox, Proverbs 10–31, 825) inevitable under such evil leaders.

28:13. This is a powerful proverb about addressing one’s own sins. Cover-ups are foolish. A man may be inclined to conceal his transgressions, but he will not prosper on this path. There is a better way, which is a quintessential summary of a truly repentant person (cf. Ps 32). First, he confesses his sin, acknowledging what he did and his need for forgiveness. Such confession also entails glorifying God by acknowledging “his greatness (i.e., one cannot hide sin from him), his justice (i.e., he has the right to punish the transgressor), and his grace (i.e., he forgives and delivers; cf. Josh. 1:9)” (Waltke, Book of Proverbs 15–31, 417). Second, he forsakes his sins, strong evidence that he truly finds his sin evil. The resultant blessing of true repentance cannot be overstated: he will receive compassion, mercy, and forgiveness. While God Himself is the primary one who grants such mercy, this proverb may also include other people who respond compassionately to repentance.

28:14. This proverb is a beatitude for the man who fears always. But what does he continually fear? This could refer to the fear of the Lord. However, that is not clear, since “fear” here is a different Hebrew word than that usually used in the phrase “the fear of the Lord,” and the Lord is not specifically mentioned here. The antithetical second line helps to clarify. A person who hardens his heart to his foolish sin will fall into calamity. He is boldly arrogant in his sinful way, unwilling to repent (cf. v. 13) and to hear wise reproof. Lacking sensitivity and insight, he has no fear of the dreadful consequences of his sinful ways. The wise, in contrast, will fear the consequences of such a sinful lifestyle. In the end, of course, that kind of fear is really inextricably bound to the fear of the Lord as well. Proverbs 14:16 is similar, although it seems to lay greater emphasis on the fear of the Lord (since “fear” there is the same Hb. term as the “fear of the Lord”).

28:15-16. These two proverbs describe the tyrant. First, such a wicked ruler is dangerous like a roaring lion and a rushing bear (v. 15). He preys on his own people, impoverishing them by his ravenous appetites rather than working for their good. Second, the tyrant is a fool (v. 16). Lacking good sense (understanding), he oppresses his people for his own gain. But he only undermines himself. In contrast, the honest ruler who wisely hates unjust gain will also prolong his own days. His rule draws neither the ire of his people nor the judgment of the Lord.

28:17. This proverb is a sobering picture of justice. A man who is laden with the guilt of human blood likely describes a murderer with a guilty conscience. His guilt drives him to be a fugitive until death, or more literally to “flee to the pit” (that is the grave/death). Whether in guilty despair he is hastening toward death, or whether he is forced for the rest of his life to flee as a fugitive from avengers real or imagined, the advice here is the same. Do not support or help him, because he is facing his just deserts. This advice contrasts with the compassion that is to be shown to the innocent (24:11-12).

28:18. Here once again the two paths so prominent in Proverbs appear (cf. 4:10-19). One can walk blamelessly or follow the crooked path. The former will be delivered from the pitfalls into which the crooked suddenly fall (cf. v. 14).

28:19. This proverb is similar to 12:11 (see comments there), but this proverb further explains why the one who follows empty pursuits “lacks sense.” Unlike hard work, which produces plenty of food, frivolity only produces plenty of poverty.

28:20-25. These proverbs all address those with an inordinate love for money.

28:20. A faithful man here refers to the one who is trustworthy, diligent, and reliable in his responsibilities, because of his ultimate trust in the Lord to bring him abundant blessings (Fox, Proverbs 10–31, 829; cf. v. 25). He is sharply contrasted with he who makes haste to be rich. A penchant for get rich quick schemes displays a haste that inevitably fosters foolish actions (cf. 19:2; 20:21; 29:20). Worse still, it displays a passion for and trust in money that overwhelms any love for God and neighbor. Such a man thereby places himself in opposition to the Lord and consequently will not go unpunished.

28:21. One way to get rich quickly is to receive a bribe. But to show partiality is not good (cf. 24:23b-25), particularly when the person doing so is a man in a position of strength over others, such as a judge. He may be willing to transgress against others for personal gain, but he only demeans himself. Once he is willing to sell his integrity, he will often sell his services cheaply, even for a piece of bread.

28:22. A man with an evil eye likely refers to a greedy skinflint (cf. 23:6; 22:9, where the generous person is described as “good of eye”). He is not looking toward the Lord or seeking His wisdom, but only focusing on money. His avarice makes him hasten after wealth, always foolishly and often at the expense of others. Consequently, he falls under the judgment, for he will unexpectedly meet want (cf. v. 20). He has bad eyes indeed, since he cannot see the poverty coming toward him (Clifford, Proverbs, 247).

28:23. In the context of the other proverbs around it, this proverb likely refers to those who think they can gain power and wealth through flattery (Garrett, Proverbs, 227). But that is a fool’s errand. Granted, honest correction may be painful and meet resistance at first. But in the long run (afterward[s]) the wise man who rebukes another will find more favor than the flatterer (cf. 17:10; 19:25; 25:12; 27:5-6). This favor certainly comes from God and probably also from the one rebuked as well (cf. 3:4)—unless he is a fool (13:1; 15:12; cf. Waltke, Book of Proverbs: 15–31, 425–6). In any case, any benefit from flattery is short-lived.

28:24. Some love money so much that they are willing to rob their father and mother, and do so without remorse (saying it is not a transgression). This stealing might be active (taking their property) or passive (withholding support from them when they need it) (Waltke, Book of Proverbs 15–31, 426). “Such children may think that they are simply taking what belongs to them by virtue of being members of the family, but in reality they are no better than a criminal from outside the family” (Longman, Proverbs, 496).

28:25. Arrogant here is better translated “greedy” (literally, “wide of throat”). Such a man has a voracious appetite for more. He is not reluctant to stir up strife to get what he wants, though the conflict will likely frustrate the prosperity he craves. He contrasts directly with the one who trusts in the LORD. “Greed is a repudiation of trust in God, for he who trusts in God accepts what God gives and does not crave more” (Fox, Proverbs 10–31, 831). Indeed, this man finds satisfaction in God Himself, and so finds prosperity as well (cf. Mt 6:19-34).

28:26. Contemporary thought often advocates, “Just trust your heart.” Nothing could be farther from the truth of Scripture. This proverb describes a person who trusts in his own heart, relying on his own understanding and resources, as a fool, since the human heart left to its own devices is depraved, foolish, and limited (cf. Jr 17:9). In contrast, one who walks wisely is implicitly trusting in the Lord (cf. Pr 3:5-6), who is the source of all wisdom. Such a wise man will be delivered from the inevitable, disastrous fate of the fool.

28:27. The idea of greed in v. 25 is now picked up again here. God will supply the needs of the generous one who gives to the poor. But the stingy one who shuts his eyes to the needy around him will have many curses, if not from the poor whom he neglects, certainly from the Lord who judges justly. Trust stands behind either behavior. The miser trusts in his own resources, but the generous man trusts in the Lord to provide for his needs and so is free to give away resources.

28:28. This proverb is very similar to v. 12 (cf. 29:2). People lay low (hide themselves) when the wicked rise to power because their rule is disastrous to the community. But their downfall brings about the flourishing of the righteous, and that is a great boon to the community.

29:1. Proverbs repeatedly teaches that the wise heed rebuke and fools do not (e.g., 12:1; 13:1, 18; 19:25, 27). This proverb continues this theme by describing a stubborn fool who, though repeatedly reproved, refuses to listen (hardens his neck). At some point, suddenly and unexpectedly for him, his opportunity for change ends and he reaps catastrophic results, with no hope of remedy at that point.

29:2. Essentially restating the idea in 28:12, 28, this proverb highlights the emotional state of people in two different societies. A society in which the righteous flourish (increase) brings the community great joy (the people rejoice) because it is blessed. In contrast, a people led by a wicked ruler groan under his oppressive and foolish policies. Voters today should take note.

29:3. A man who loves wisdom will certainly not love cavorting with prostitutes. A man who keeps company with them only wastes his wealth and that of his family, thereby displaying a foolishness that grieves his parents. Lady Wisdom has much more to offer, wealth included (cf. 3:16). No wonder a man who cherishes wisdom makes his father glad.

29:4. A just king whose administration upholds the law equitably and fairly brings long-term stability to his land/nation. He contrasts with “a man of contributions.” Whether this is a government official who taxes unfairly (so Longman, Proverbs, 502) or one who simply takes bribes (NASB) both reflect corrupt government officials concerned only with their own profit. Such a corrupt system only tears down (overthrows) the realm it is supposed to serve.

29:5. Unlike encouragement, which is rooted in truth, a person who flatters is deceptive and destructive (cf. 5:3-4; 6:24; 7:5, 21; 26:28; 28:23). Like a hunter trying to ensnare his prey, the flatterer is spreading a net to entangle the steps of his neighbor. Rather than disseminating wise, honest instruction or even rebuke (cf. v. 1), he tells people what they want to hear for his own gain. Ironically, the antecedent of his steps is ambiguous. Clearly, the victim is ensnared in the flatterer’s deceptions, but as the next proverb suggests, his web of deceit likely also endangers the flatterer himself.

29:6. This proverb can be understood in close connection with the previous one, though it also has broader application. More specifically, an evil man (such as the flatterer) is ensnared by his own deceptions while the righteous man who rejects foolish flattery sings and rejoices because he escapes the deceptions of the flatter. More broadly, “sin complicates life, setting traps for the sinner” (Longman, Proverbs, 503). The righteous one avoids such traps and benefits from the long-term blessings of righteousness.

29:7. The righteous man is truly concerned for the rights of the poor and powerless. Such concern “involves an investment of time, patient research, and willingness to risk himself in confronting injustice (cf. Job 29:12-17)” (Waltke, Book of Proverbs 15–31, 435). The wicked man is too callous and self-absorbed to concern himself with the plight of the poor nor even to understand such concern. But his ignorance is not bliss, for his heartlessness makes him culpable before the ultimate Judge of all.

29:8. Most likely this proverb pertains particularly to the political realm. So the scorners here likely refer to arrogant cynics with some political influence whose rhetoric inflames social unrest in a city (Murphy, Proverbs, 221; cf. Is 28:14). Their effect is disastrous to the community. Much better for society are wise men who are able to assuage anger in tense political situations, allowing space for cooler heads, and peace, to prevail. “The fanning of party strife which brings a quick sense of power” cannot compare to the “‘peaceable wisdom’ [which] must work and wait (see Jas. 3:13-18)” (Kidner, Proverbs, 174).

29:9. This proverb concerns the outcome of controversy between the wise man and the foolish man. Some translations (e.g., NIV, HCSB) suggest that the controversy occurs in a courtroom setting, but the verb here is likely more generic, referring to any kind of controversy. Sometimes it is best for a wise man not to engage a fool in debate (cf. 26:4) because the fool will not learn. Instead, he sometimes rages, a Hebrew term also used to describe an angry bear (cf. 17:12) or the stormy seas (cf. Is 57:20-21). Or at other times he laughs, mocking the wisdom of the wise. In both cases he is restive in the face of wise reasoning, incapable of settling down to actually receive it.

29:10. The first line of this proverb is fairly straightforward. Men of bloodshed hate the blameless because their innocence represents everything that murderers are not (Fox, Proverbs 10–31, 837). The second line is more difficult because neither the subject of the clause nor the meaning of the verb (lit., “seek his life”) is clear. One view, reflected in the NASB, sees the upright as the subject and interprets “seeks his life” positively as being concerned for the life of the blameless. But the expression “seeks his life” is typically idiomatic for seeking to kill someone, not preserve someone’s life (unless it is an ironic reversal of an idiom). A second view also sees the upright as the subject of the clause but maintains that they seek to kill, not the blameless, but the murderer (i.e., they want to see justice done) (Longman, Proverbs, 504). A third view sees the bloodthirsty as the subject of the sentence, who then seek to kill the upright as well as the blameless. The ESV reflects this interpretation: “Bloodthirsty men hate one who is blameless and seek the life of the upright.” Though all three views are possible, the last view is most likely, making the proverb a powerful sketch of the depraved character of violent people.

29:11. The fool lacks self-control, so he always loses his temper. He differs dramatically from the wise man, described as one who holds it back, although the precise meaning of the line is disputed. If the word be’achor (translated “back” in the NASB’s translation of the phrase holds it back) means “in the end,” or “afterwards” (so Koehler et al., HALOT, 31; Waltke, Book of Proverbs 15–31, 439), it would suggest that the wise man is able eventually to quiet the turmoil generated by the raging fool (cf. v. 8). More likely, however, be’achor means simply means “back”, suggesting that a wise man holds … back or controls his own temper.

29:12. A ruler sets the atmosphere for his whole administration. If he lets himself be influenced by falsehood, his government will become corrupt. Ultimately all his ministers will become wicked, due to the ruler’s lack of concern for integrity and justice in his government. David’s attitude is a vivid contrast (Ps 101:6-8).

29:13. Although at opposite ends of the social spectrum, the poor man and his wealthy oppressor share something in common (cf. 22:2). Both of them receive their very life (light to the eyes) from the LORD. This proverb likely functions both to encourage the poor and to warn the oppressor that both their lives are in God’s just and wise hands.

29:14. This proverb picks up on ideas in the previous two proverbs. A wise king who wishes to have a stable reign and enduring dynasty judges the poor faithfully (with truth). Therefore, he will not tolerate corrupt advisors (v. 12), nor will he be a respecter of persons (v. 13) when it comes to justice. He realizes that his strength comes not from currying favor with the rich and powerful but from dealing fairly with all, including “those who can put least pressure on him” (Kidner, Proverbs, 175). Such a king not only generates respect but also reflects the ultimate King who judges fairly (e.g., Gn 18:25).

29:15. Parents are neither wise nor loving if they let their child get his own way. For he will become a fool who brings them shame (cf. 13:24). The proverb assumes inherent human sinfulness and foolishness; children do not need to be taught sinful folly. This is why they need correction (rod and reproof), whether verbal or physical (Waltke, Book of Proverbs 15–31, 442). Of course, in the hands of loving parents who wish to inculcate wisdom, neither of these are weapons of abuse but tools of love.

29:16. When the wicked increase in number and influence, their dominance is pervasive but short-lived. For with their rise also comes rising transgression against God and man, which undermines public order and stirs divine wrath (cf. v. 2 and comments there). This state of affairs is inherently unstable. In contrast, the righteous endure to see the wicked fall. This proverb is both a warning to the wicked and an encouragement to the righteous in times when the wicked seem dominant (Longman, Proverbs, 506).

29:17. Like v. 15, this proverb also stresses the importance of correcting one’s child, although here the motivation is entirely positive. Parents who do so will raise a wise son who brings them comfort and delight. These terms “suggest the image of a parent taking a deep breath and letting out a sigh of relief and pleasure at a child who has turned out well” (Fox, Proverbs 10–31, 840).

29:18. The term vision (chazon) is typically used of prophetic visions. In the context of Proverbs this term, like its parallel torah (law or teaching), “refers here to the sage’s inspired revelation of wisdom” (Waltke, Book of Proverbs 15–31, 446). Without a message from the Lord, the people will be unrestrained or running wild with disastrous consequences for the nation as a whole (Ex 32:25; Jdg 17:6). Conversely, any individual who obeys wise instruction (keeps the law) will be happy as a result of the blessings that wisdom brings.

29:19-20. Words have limitations, but their effect should never be underestimated. On the one hand, words alone are not enough to instruct a slave in wisdom (v. 19). The problem is not intellectual; he understands the instruction. The problem is volitional; there is no response to it. Thus disciplining a slave in wisdom requires a multifaceted approach going beyond words in order to motivate change. Similarly, whether it is a child facing punishment, a student facing grade reductions, or employees facing reduced pay or loss of job, words often are not enough; there may need to be other incentives (Steveson, Commentary on Proverbs, 411).

On the other hand, the power of words should not be underestimated (v. 20). A foolish man who is hasty in his words displays a reckless arrogance that fails to appreciate both the power of words and his own propensity to misuse them (cf. 10:19; 17:27-28; 26:12; Jms 1:19). A wiser man is much more cautious about himself and his words. Being hasty in word is one manifestation of being wise in one’s own eyes, which makes one worse than a fool, who might at least respond to some form of correction.

29:21. This proverb returns to the theme of disciplining slaves (cf. v. 19). A master does his slave no favors if he pampers the slave from childhood. If he does so, there will be problems in the end. The pampered slave will become manon (NASB: a son). This word is used only once in the OT, and its precise meaning is uncertain—an uncertainty reflected in the English translations (see Fox, Proverbs 10–31, 844 for a summary of options). Translating it as “arrogant, insolent, rebellious” (Koehler, HALOT, 600) is probably best, judging from the context. Failure to discipline a household slave early on will only end up frustrating both the slave and the master in the long run. It is a form of fostering unrealistic expectations.

29:22. An angry, hot-tempered man is looking for a fight (cf. 15:18; 28:25). So he readily stirs up conflict and quickly offends other people, making transgression abound. He is offensive to society and is best avoided (cf. 6:14; 15:18; 22:24-25).

29:23. Ironically, the proud man, who craves to be exalted, will be brought low while a man of lowly or humble spirit will be exalted with honor (cf. Jb 5:11; Jms 4:10). There may be many reasons for this: the proud depend on themselves and go their own way while the humble depend on God and submit to His moral order (Waltke, Book of Proverbs 15–31, 450); the humble are teachable while the proud refuse to learn from their mistakes (Longman, Proverbs, 509); society finds the proud obnoxious and the humble winsome (Clifford, Proverbs, 255); or the Lord judges the proud and blesses the humble. But whatever the reason, the general principle stands.

29:24. The partner of a thief actually hates his own life. Since the partner was involved in the crime, he is unable to testify against the thief because if he testifies he will show himself guilty as well. On the other hand, his failure to testify even when he hears the oath puts him under the sanction of Lv 5:1: “If you are called to testify about something you have seen or that you know about, it is sinful to refuse to testify, and you will be punished for your sin” (NLT). His failure to testify puts him under divine judgment for protecting the wicked, thus endangering his very own life. It is a “suicidal complicity” (Kidner, Proverbs, 177).

29:25-26. The wise should trust God and not fear … man. To fear man is to be anxious about what other people think and what they can do, it is the opposite of trust in God (Fox, Proverbs 10–31, 846–47; cf. Jr 15:5-8; Ps 56:5; Is 51:12-13). Therein lies the snare, for the fear of man easily overwhelms fear of the Lord and so promotes sin and folly (Clifford, Proverbs, 255). The solution is to trust in the LORD, recognizing that human power and opinion are inconsequential in comparison to the LORD. He who puts his trust in the Lord will be exalted, not in the sense of being honored but in the sense of being protected, elevated “beyond man’s reach” (Kidner, Proverbs, 177). Therefore, trusting in God protects a person from human power and from the sin and foolishness that results from fearing human opinion (cf. Ps 37:3-5; Pr 3:5-6; 18:10).

Verse 26 illustrates the point. Many people scramble to get into a ruler’s presence and seek his favor to find justice for their cause. To be sure, seeking help from other humans is not inappropriate in proper measure. But the wise never forget that justice for man comes from the LORD, who controls even the heart of the king (cf. 21:1). Since only the Lord Himself can ensure justice, “people should be clamoring to get into the presence of Yahweh” to seek His help (Longman, Proverbs, 510).

29:27. The righteous and wicked find each other’s way of life abominable. The former, who is upright in the way, serves God and others; the latter, who is unjust in his dealings with others, serves only himself (Waltke, Book of Proverbs 15–31, 453–54). Their lifestyles have nothing in common. It is a fitting way to end this section of Proverbs. There are only two paths, and they are radically different. The wise will choose the path of righteousness and expect opposition from the wicked (Fox, Proverbs 10–31, 848).

III.  Agur’s Collection (30:1-33)

Scholars debate the contours of this section. Some end it at v. 9, others at v. 14, others still at the end of the chapter. But apart from the first verse, in this chapter there is no other explicit indicator (such as a title) that delineates the start or end of a new section. This commentary therefore treats the whole chapter as part of one collection by Agur.

A. Prologue (30:1-9)

30:1. This verse functions as the title of the section. It is described as the words of Agur the son of Jakeh. His identity is unknown. Traditionally both Jewish and non-Jewish commentators speculated that this name is a pseudonym for Solomon; however, most modern commentators reject this idea, and suggest that he was a now unknown Israelite wise man or even a Gentile proselyte. This latter option would be confirmed if one were to slightly amend massa’ (oracle) in the Hebrew text to mean “the Massaite” (i.e., a tribe descendent from Ishmael), suggesting that he was a follower of the Lord outside of the nation of Israel. However, whether or not he is a Gentile proselyte, there is no good reason to amend the text. The combination of massa’ (oracle) and ne’um (rightly translated by HCSB as “the man’s oration” rather than the NASB’s the man declares) indicate that these words are prophetic divine revelation (cf. Waltke, Book of Proverbs 15–31, 454-55, 464-67; Fox, Proverbs 10–31, 852-53; cf. Zch 12:1; 2Sm 23:1; Nm 24).

There is widespread disagreement over how to translate the second line. Are the Hebrew words proper names, as in the NASB’s to Ithiel, to Ithiel and Ucal? If so, Agur is directly addressing certain people, possibly his sons or disciples. Or are these words statements, such as the ESV’s “I am weary, O God; I am weary, O God, and worn out”? Such statements do fit nicely with the words to come. No definitive answer is possible, but Waltke’s solution (which sees the first Ithiel as a proper name but then the remaining two terms as statements) is intriguing (Waltke, Book of Proverbs 15–31, 454–55; 467–68, esp. notes 100–101; see Murphy, Proverbs, 225, for another option).

30:2-3. Agur’s words in vv. 2-3 are humble and self-abasing. He claims to be more stupid than any man, lacking human understanding and wisdom, bereft of knowledge of God. If this follows the statements of his weariness (v. 1), it may suggest that Agur has come to the end of an exhausting search for human wisdom in a spirit reminiscent of Qohelet in Ecclesiastes (see Introduction in Ecclesiastes). The hyperbolic tone of these verses highlights two points. First, true wisdom is not a mere human endeavor; it can only come from God to those humble enough to receive it from Him. Second, divine wisdom so received is far greater than man’s “wisdom” gained through pretentious human effort (Fox, Proverbs 10–31, 854).

30:4. There are four rhetorical questions (similar to Jb 38–39) meant to highlight the gap between God and man (v. 4). They each call for the answer: no one but God. No one but God can bring divine knowledge and wisdom down to man from heaven. No one but God controls the wind and rain. No one but God has established the ends of the earth. Agur challenges the reader to name this one who reveals knowledge and controls the cosmos. (Surely you know!) This is a reminder of God’s covenant name—Yahweh—and the relationship that entails with His people. Only in relationship with Him can wisdom be found (Waltke, Book of Proverbs 15–31, 474–75). “To know the name, especially the covenant name ‘Yahweh’ is to know the person of God as Creator and Redeemer (Ex. 3:13-14)” (Hubbard, Proverbs, 471)—and Revealer of wisdom.

This may help explain the puzzling reference to His son’s name. In Proverbs, the son is the one who learns wisdom from his father. This probably suggests that those who want to receive divine wisdom must be in relationship to God as father. Beyond Proverbs, in the OT the imagery of son is applied to Israel, those in covenant relationship with the Lord (e.g., Ex 4:22; Dt 14:1; Jr 3:19; Hs 11:1).

Some have taken this reference to the Son as a reference to the Messiah. As support, it is maintained that the earlier questions allude to Pr 8:27-30, describing wisdom as the architect of creation. Agur appears to be raising the idea of a Son (Ps 2:7, 12) who is with God and mediates His word (cf. Pr 30:5) to humanity. This approach sees an intentional attempt to direct attention to Israel’s messianic hope. The wisdom of the entire book and the wisdom found in the words of Solomon become representative of the Wisdom of the divine Son of God. Thus the practical wisdom of Proverbs serves an even more significant purpose than providing skill for everyday living. Rather, they point to the Son, the Messiah Himself, in whom are hidden all the treasures of wisdom and knowledge (Col 2:2-3).

It is tempting to interpret Agur’s question about the son as a reference to the Messiah, and therefore, Jesus Christ. After all, He is God’s Son par excellence, who creates and sustains the world, reveals the Father, and personifies true wisdom. Moreover, the biblical theme of sonship in the OT also has Messianic overtones in places (e.g., Ps 2). Still, such rich connections should most likely not be read into Agur’s words here. Instead, Agur’s words contribute to an incipient theology of sonship that finds its richest, fullest expression in later NT revelation concerning Jesus Christ.

30:5-6. Picking up on the two key ideas in vv. 2-4, Agur encourages his readers to place their trust in God and His word. God’s infinite greatness means that every word of God is tested (v. 5a; cf. Ps 18:30). The word tested refers to the end of a metallurgical refining process which removes all impurities from metal; the word is thus completely pure and true. True protection (shield) can only come to those who trust completely (take refuge in) the Lord, heeding His word rather than their own understanding (v. 5b; cf. 3:5-6; 18:10). Given the purity and reliability of God and His Word, it would be foolish to add to His words (v. 6a; cf. Dt 4:2; 12:32; Rv 22:18-19). Such alteration only sullies the pure word with impure, false human wisdom and therefore betrays a lack of trust in God. Consequently, anyone who does so will be judged (reprove) and proved a liar.

30:7-9. Agur then turns to God in prayer with two requests (v. 7). These requests reflect the themes of God’s true wisdom and trust in God from the previous verses. The phrase before I die probably carries the sense “as long as I live” and indicates a desire for ongoing help (Hubbard, Proverbs, 473). First, he asks God to keep deception and lies far from me (v. 8a). Agur wants nothing to do with falsehood in the way he believes, speaks, and lives; he wants rather to be a man of God’s word in these ways. Second, he wants neither poverty nor riches but enough food to meet his daily needs as apportioned by God (v. 8b-c; cf. Mt 6:11; 1Tm 6:8). Proverbs 30:9 provides the explanation for his second request. Both extremes present spiritual dangers, particularly a failure to trust in the Lord in either times of need or plenty. To be filled beyond what is needed promotes a self-sufficiency that tempts a person to foolishly think He has no need to depend on the Lord. To be in want of God’s daily allotment tempts a person to take matters into his own hands and steal. Thievery dishonors God’s name because it violates His command and demonstrates lack of trust in Him (cf. Ex 20:15; Mt 6:9-11).

B. The Proverbs of Agur (30:10-33)

Agur presents several different kinds of proverbs in this section, the most notable and common of which are the so-called “numerical proverbs” (see comments on 6:16-19).

30:10. This proverb has less to do with unwarranted meddling than with oppressing the powerless. To slander involves speaking against someone furtively, whether true or not, for malicious rather than constructive purposes. It is bad enough to slander anyone, but slandering a slave before his master is a form of oppression against the powerless. The slave’s only option is to curse his slanderer. But this should not be taken lightly, since the slanderer will be found guilty by the Lord and punished accordingly.

30:11-14. These verses describe four types of fools of the worst order. The first is the kind of man who curses his parents rather than blessing them (v. 11; cf. 20:20). Such behavior—demonstrating rebellion against God and man—violates the Ten Commandments and actually calls for the death penalty in the Law (Ex 20:12; 21:17). The second type is the deluded self-righteous person who is pure in his own eyes even though his moral filthiness remains (v. 12). “Having adopted their own evil nature as their standard (cf. 4:16-17), they consider wrong as right” (Waltke, Book of Proverbs 15–31, 485). The third type is the arrogant person whose proud eyes are the telltale sign of his haughtiness (v. 13; cf. 6:17; 21:4). He looks down on others and certainly does not humbly fear the Lord. The fourth type is the cruel oppressor. Violent men like him are pictured as ravenous beasts which greedily devour their prey, with teeth like swords and knives for devouring the afflicted and needy, whom they brutally oppress for personal gain.

30:15a. This one sentence proverb is a fitting transition between the previous proverb and the next one. The leech has a sucker on either end of its body, its two daughters, both of whom are named Give and who perpetually cry give (Fox, Proverbs 10–31, 867). The leech gorges itself insatiably on the blood of its host. Similarly, wicked oppressors (such as those in v. 14) are as rapacious as this despicable bloodsucker, as are the following three things that will not be satisfied (15b-17).

30:15b-16. These verses, the first of the numerical proverbs in this chapter (see comments on 6:16-19), describe four other items similarly insatiable. Sheol (the grave) continually craves more dead (cf. 27:20); the barren womb hungers unceasingly for a child (e.g., Gn 30:1); land (esp. for farming) always needs more water; and fire cannot ever get enough fuel. This proverb is probably making the observation that the world is full of all kinds of insatiable desires. Perhaps it is an implicit warning against uncontrolled coveting and cravings (Hubbard, Proverbs, 477; cf. Ex 20:17; Php 4:11).

30:17. Behaving respectfully toward one’s parents is a serious responsibility in Scripture (cf. Ex 20:12; Pr 15:20; 20:20; 30:11). The arrogant person who mocks and scorns his parents faces a gruesome judgment. He dies dishonored and unburied, left as carrion for ravens and eagles (a fate associated with judgment of the wicked; e.g., Is 18:6; Jr 16:4; Ezk 32:4)—his haughty eye particularly tasty morsel for the scavengers. His parental disrespect is “so unnatural that nature itself carries out the punishment” (Clifford, Proverbs, 266).

30:18-20. Agur finds four things in the world to be wondrous and mysterious (v. 18). The first three climax in the fourth (v. 19). The way of an eagle in the sky, a serpent on a rock, or a ship in the middle of the sea all share something in common, although it is not entirely clear what that is. Most likely, all three operate in an easy, appropriate—even lovely—way in their environment (Kidner, Proverbs, 180), even though it may not be readily evident how they do so. The way of a man with a maid (i.e., a virgin), likely referring to courtship and marital love, is similar. There is something wonderfully appropriate and lovely about a husband’s joining with his new bride, even though there is something mysterious about marriage as well.

The conclusion is a jarring contrast (v. 20). The adulterous woman is equally at home in her environment of adultery. Gratifying her lusts is no more remarkable than enjoying a meal; after her sinful behavior she … wipes her mouth. Perhaps the notion of eating has sexual overtones (cf. 9:17). Unlike the previous beautiful examples, there is no joy, wonder, or beauty here. The mystery, however, is how the adulteress can be so blind, callous, and smug in thinking she has done no wrong.

30:21-23. This numerical proverb lists four things that turn the social order upside down (like when the earth quakes), thereby creating an unbearable situation (v. 21). First, a slave, who is not equipped to be king and can only come to power through upheaval of the kingdom, creates havoc in the realm when he becomes king. Second, a boorish fool becomes only more unbearably obnoxious and overbearing when he is satisfied with food, that is prospers. Third, a woman who is unloved—or more literally, “hated”—will also be more intolerable once she gets a husband. Perhaps because of the pressures of marriage itself she is both cruel to her husband and haughty to her community (cf. 15:17; 17:1; 19:13; 21:9; 25:24;). Fourth, a maidservant who supplants her mistress becomes unbearable to the household in general and to the woman she dispossessed in particular (cf. Gn 16:4).

30:24-28. Here Agur names four small creatures, common in Israel, that are exceedingly wise despite their small size (v. 24). Together they show that wisdom is better than power. Though they lack strength, ants embody disciplined planning and hard work: they prepare their food in the summer to give them provision for the future (v. 25; cf. 6:6-8). “Rock badgers” (ESV), or coneys (hyrax syriacus, rabbit size rodents native to Israel), though they are not mighty and are basically defenseless, wisely choose to make their houses high in the rocks, where they are safe from predators (v. 26). Though locusts have no king, they prudently remain unified and organized, making them formidable despite their size, as is evident in the destruction of swarms of locust (v. 27; cf. Jl 2:1-11). The lizard (probably a gecko) can easily climb walls and ceilings; it is small and vulnerable enough to be captured in one’s hands (v. 28). Yet their physical skills and tenacity pay off because they gain access even to kings’ palaces (v. 28).

30:29-31. This numerical proverb lists four things that walk with a stately bearing (v. 29). Each displays power and fearless confidence within their realm and the list climaxes in the fourth example. First, the lion, being so mighty among beasts, has no need to retreat before any enemy (v. 30). Second and third, the strutting rooster (although the exact meaning of this Hb. word is uncertain) and the male goat are similarly confident as they move about the barnyard. All three of these animals aptly illustrate a mighty king accompanied by his army. His confidence is evident because none can stand against him, and only a fool would try. The lesson here is not entirely clear and is probably ambiguous on purpose (to call the wise reader to make multiple applications). Thus it may be a call for leaders to display confidence (Hubbard, Proverbs, 481), or for the wise to be confident in the Lord (Waltke, Book of Proverbs 15–31, 499), or for rebels against the king to think twice!

30:32-33. Confidence is a good quality; foolish arrogance (exalting yourself) is stupid. Someone who wishes to exalt himself, and plots to do so at other people’s expense, ought to shut up instead, put his hand over his mouth, and stop self-promoting (v. 32). If he does not, he will only stir up anger in others, with inevitable results (v. 33). Just like the churning [miytz] of milk produces butter and pressing [miytz] the nose brings forth blood, so churning … anger produces strife. Plotting self-exaltation inevitably will have a bad effect, leaving one with a bloody nose—or worse!

IV.  King Lemuel’s Collection (31:1-31)

Although there is some dispute over the division of the verses in this concluding section of Proverbs, some suggest vv. 1-9 is one section by King Lemuel, about whom little is known; and the poem on the excellent wife is likely a separate section, possibly by an anonymous author (vv. 10-31). However, the collection more likely includes the entire chapter since the concluding excellent wife poem is not introduced with a new title and its topic is “appropriate to the concern and experience of a queen-mother” (Hubbard, Proverbs, 485).

A. Title (31:1)

31:1. This section is described as the words of King Lemuel. His name means “for/belonging to God,” but nothing is known of his identity. There is no record of any Hebrew king with this name, but some traditional interpreters have argued Lemuel is an alternate name for Solomon. It is also possible that Lemuel is a Gentile proselyte who ruled elsewhere (see comments on Agur’s identity in 30:1). If massa’ here refers to a location, he would have been King of Massa. But here the word is better translated as oracle. Like Agur’s words, Lemuel’s words are revelatory as well. They are also described as that which his mother taught him. While in Proverbs mothers instruct their sons, it is unusual to find such instruction independent of the father. “The topic of her conversation is something that a wise mother, especially the wise mother of a leader, would want to drive home to her child: women and drink are two large temptations to a man with power and money” (Longman, Proverbs, 538).

B. Admonitions to a King (31:2-9)

31:2. The opening exclamations display all the passion that only a mother could have for her son. Three times she asks King Lemuel, What? Whether she is implicitly rebuking him (e.g., ESV’s “What are you doing?”) or just introducing her words (e.g., HCSB’s “What should I say?”), she is certainly getting his attention. Her description of him as son, son of my womb, and son of my vows reflects their closeness and her right to address him forthrightly, king though he may be (Longman, Proverbs, 538–9). Indeed, she was the one who bore him. Moreover, perhaps because she had difficulty conceiving (as Hannah did; cf. 1Sm 1:11), she presumably vowed repeatedly to dedicate him to God. After all, the name Lemuel means “belonging to God” (Koehler, HALOT, 532).

31:3. She first addresses the topic of his relationship to women. Clearly she is not warning Lemuel about all women; the final poem demonstrates that some women are great gifts to their husbands. She is rather warning him about a certain kind of woman, a kind which destroys kings. She is probably thinking here of his engaging in illicit sexual liaisons (e.g., 7:24-27) or maintaining a large harem (e.g., David, 2Sm 12:9-10; Solomon, 1Kg 11:1-11). Indulging his sexual desire in such ways would waste his energies and resources (strength and ways) and distract him from the business of state.

31:4-5. For similar reasons, then, it is not appropriate for kings to crave wine and strong drink (v. 4). Drunken kings can hardly maintain the sound judgment they need to uphold the law (i.e., not to forget what is decreed) and render just verdicts, particularly on behalf of all the afflicted (v. 5). Drunken kings make poor rulers, allowing injustice to flourish, and making them liable to divine judgment (cf. 20:1; 23:29-35).

31:6-9. A king certainly does not need strong drink (vv. 6-7). Although the advice here may suggest a principle that in some cases alcoholic drink (or by extension, an opiate) may be appropriate to alleviate people’s desperate sufferings (particularly those who are dying, or perishing), more likely it is sarcastic (Waltke, The Book of Proverbs 15–31, 508). Certainly a king would not face such dire circumstances. So if a king wants to give strong drink to anyone, it should be to the destitute embittered in misery and facing starvation (i.e., they are perishing) rather than himself. Then at least they can forget something worth forgetting, their poverty and trouble. Of course, getting drunk will not solve the poor man’s crushing poverty (cf. 20:1; 23:29-35). There is a more constructive course of action commanded of the king (v. 8-9). The king can open his mouth, not to imbibe liquor, but to speak up on behalf of those too unfortunate, afflicted and needy (cf. 24:11-12) to speak up for themselves (i.e., they are mute). Only the king can judge righteously, defend them, and alleviate their suffering from oppression.

C. The Excellent Wife (31:10-31)

This famous poem is an acrostic in Hebrew. Each verse begins with a consecutive letter of the Hebrew alphabet, giving the reader the impression of a complete “A to Z” picture of this godly woman (Waltke, Book of Proverbs 15–31, 514). It is probably a heroic poem, a genre which typically sings the praises of a military hero (Longman, Proverbs, 539–40). She is no less valiant, being a reflection of Lady Wisdom herself. Young men need to be reminded of the kind of women they should seek for a spouse. Plus, she serves as an example for women of all ages to emulate as well.

31:10. The excellent wife is literally called a “woman/wife of strength or valor” (‘eshet chayil). She is strong in competence and character (Fox, Proverbs 10–31, 891; cf. Ru 3:11; Pr 19:14). The rhetorical question (who can find such a woman?) does not deny her existence. It rather highlights how rare and precious she is, even far beyond jewels (cf. 8:11). A man with such a wife has a rare treasure indeed (cf. 12:4).

31:11-12. Her husband can readily see her worth. He trusts in her completely, with full confidence (v. 11a). And he has good reason, for through her he will have no lack of gain (v. 11b). Gain is a military term meaning “spoil” or “booty.” This suggests that she is like “a warrior in the battle of life” who wins plunder for her family, to their benefit (Longman, Proverbs, 543). Indeed, all throughout her life she is a great asset to him, committed to consistently do him good and not evil (v. 12).

31:13. Wool and flax were needed to make clothes for her family. She not only seeks to secure those materials, quite possibly by overseeing their production herself (Clifford, Proverbs, 275), but she also makes those clothes willingly and with delight, having joy in her family and her work.

31:14. She is industrious and resourceful. Like merchant ships, she trades goods she has produced domestically for food she cannot produce at home. She is thus able to secure “tasty foreign delicacies” from afar, provisioning a bountiful table that “replicates in miniature that of fabled King Solomon” (Waltke, Book of Proverbs 15–31, 524; cf. 1Kg 4:21-23).

31:15. Unlike the sluggard, who cannot get out of bed to feed himself (26:14-15), the excellent wife rises early before dawn (while it is still night) to make sure the entire household, including her maidservants, has the food they need. This shows that she is compassionate, sacrificial, and hard working. The word translated food (terep) often means “prey.” This may suggest she is like a lioness—strong, cunning, skillful—in providing for her own.

31:16. She is entrepreneurial. She makes sound judgments (she considers thoughtfully) in choosing the right field for development. Then, using her own earnings from her domestic labors, she buys the property and plants a vineyard on it. Presumably, the vineyard then produces grapes, wine, and raisins for her family as well as creates a profitable agribusiness.

31:17. This verse uses language that reiterates her strength and vigor. Halfhearted effort is not for her. The Hebrew text literally says that she girds her loins with strength. Girding the loins involved tucking one’s floor length tunic into one’s belt in order to allow for free movement of one’s legs for fighting or hard work. Similarly to make her arms strong may mean “that she tucks in her sleeves so that they will not encumber her in her work” (Fox, Proverbs 10–31, 895). She thus prepares herself to energetically engage any task that she undertakes (cf. 10:4).

31:18-20. Her efforts pay off as she senses the gain is good from her business ventures. The image of her lamp … not going out at night could suggest that she works well into the night (i.e., her business success spurs her on to work harder). Or, that she is prosperous enough to keep the lamp burning (i.e., her successful efforts ensure the prosperity of her household and the oil does not run out). Either way, her success does not go to her head (vv. 19-20). Working the distaff and spindle (tools for spinning fabric) with her hands indicates that she personally continues to spin fabric. That is, she does not neglect her domestic responsibilities (cf. v. 13) despite her profitable business ventures (Garrett, Proverbs, 250; cf. Fox, Proverbs 10–31, 895). She wisely cares for the poor and is compassionate, stretches out her hands to the needy (cf. 14:21; 19:17; 28:27; 29:7).

31:21-22. She has foresight to provide clothes for all her household. She therefore does not have to be afraid of the cold weather (snow), because their clothes are warm. That they are also dyed scarlet suggests that their clothing is expensive and of the highest quality, since scarlet die was very expensive, and often used on wool (2Sm 1:24). Although she has been scrupulous in caring for others, as a dignified woman she takes appropriate care of herself as well (Fox, Proverbs 10–31, 896). Her bed coverings and clothing, made of fine linen and purple, are also expensive and of highest quality—even luxurious—as befits a woman of her status. While not all women could aspire to her financial status, all can emulate her industriousness and commitment to providing the best care for her family within whatever monetary means she has. She is the example of a wise woman who builds her house, and any woman who likewise wants to honor the Lord with her life in relation to her family can follow her example (cf. Pr 14:1).

31:23. The excellent wife is a credit to her husband. She only makes him better, brings him greater respect in the community (cf. 12:4), and frees him up for worthwhile pursuits. He therefore is a highly respected leader in society, one of the elders of the land who sit in the city gates, the government and business center of the city where the elders, as city leaders, made decisions for the community. Behind this great man is a great woman, and any young man with high aspirations should take note to pray for and pursue a wife like this (cf. 12:4; 18:22).

31:24. Part of her business efforts includes producing linen garments and belts and selling them to tradesmen—a truly enterprising woman indeed.

31:25. Even better than the fine clothes she produces is the fine character that adorns her like fine clothing. She is a woman of strength and dignity (honor), which are “the advantages of both youth and old age” according to 20:29 (Waltke, Book of Proverbs 15–31, 531). With these qualities she smiles at the future, facing all her tomorrows with confidence. This is no cocky self-confidence or dreamy hopefulness; it reflects her wise confidence in the Lord whom she reveres (cf. v. 30).

31:26. Not only does she live wisely, but she also teaches wisdom to others. Her wise instruction is described as the teaching of kindness (chesed). This phrase probably indicates that all her instructions “to her staff, family, and friends are motivated by covenant love that treats others with the loyal consideration that characterizes God’s dealings with His people” (Hubbard, Proverbs, 496).

31:27. She diligently watches over (looks well on) everything that goes on (the ways) in her household without ever letting idleness distract her from her supervisory responsibilities. This highlights her organizational skill, attentiveness, persistence, and hard work.

31:28-29. Her family rightly recognizes what a treasure she is. Her children and husband rise up, perhaps in respect (Waltke, Book of Proverbs 15–31, 543) or to make a public proclamation (Hubbard, Proverbs, 497), and praise her (v. 28). Her husband’s words of praise are: that of all the many women (daughters) who have done nobly, she excels them all (v. 29). The word nobly is the same word (chayil) translated “excellent” in v. 10. He says that she is the most excellent of all excellent wives, the rarest of all rare jewels. In many observant Jewish homes today, it is customary on Friday evening (the beginning of Sabbath) for the husband to stand and recite (or sing) this blessing over his wife—a lovely custom indeed acknowledging her worth to him, the family, and the community.

31:30. This wife is praiseworthy from the inside, not just because of external charm and beauty. An attractive outward appearance can be deceitful because it reveals nothing about a person’s true quality and may in fact mask character deficiencies. Moreover, it is vain in any case because it is fleeting. Of course, beauty is not a negative quality, and a husband should find his wife attractive (cf. 5:19-20). But attractiveness is relatively insignificant when compared to the decisive factor making the excellent wife so praiseworthy. What matters most is that she fears the LORD (cf. 1:7; 9:10). Her relationship with the Lord makes her such an exemplar of wisdom and righteousness.

31:31. This kind of woman deserves to be rewarded (give her the product of her hands) and publicly praised (let her works praise her in the gates). A society would be wise to promote such women and the values they represent.

In sum, the excellent wife fears and trusts the Lord. More specifically, she is trustworthy, industrious, resourceful, enterprising, ebullient, sound in judgment, successful, responsible, generous, dignified, strong, kind, and supportive to her husband and family. A wise son would be wise to pursue such a wife. For in doing so he embraces Lady Wisdom. After all, the excellent wife exemplifies Lady Wisdom herself. In this sense, this description of the excellent wife is a good way to end the book of Proverbs. Only a fool would not want a companion like her.

BIBLIOGRAPHY

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