By James M. Rochford

Authorship

Solomon seems to have written the majority of the Proverbs (Prov. 1:1; 10:1; 25:1). He lived from 971-931 BC. 1 Kings 4:32 states, “[Solomon] spoke 3,000 proverbs.” Archer writes, “Since canonical Proverbs contains only 800 verses, it is obvious that the original Solomonic writings (secs. I, II, III) contained ample material for later excerpters.”^[1]

• Proverbs of Solomon (1:1-9:18).
• Proverbs of Solomon (10:1-22:16).
• Proverbs of the wise (22:17-24:24).
• The Proverbs of Solomon that were “transcribed” in Hezekiah’s day (25-29).
• The teachings of Agur of Massa (30).
• The teachings of the mother of King Lemuel of Massa (31).

We aren’t certain of the origin of the sayings of Agur the son of Jakeh (chap. 30). But the authorship of the majority of the Proverbs was Solomon himself.

Date

The similarity of style and composition helps us date the majority of the proverbs (chs. 1-24) very early.[2] At the same time, the text itself states that some of these proverbs were “transcribed” during the time of Hezekiah (Prov. 25:1). Since Solomon spoke 3,000 Proverbs (1 Kings 4:32), these may have by formally collected in Hezekiah’s day.

Canonicity of Proverbs

This book has ample support for its canonicity. Canonicity scholar Roger Beckwith writes, “The Book of Proverbs is certainly or probably treated as Scripture by Ecclesiasticus, 4 Maccabees, the Dead Sea Scrolls, Philo, [Romans], [James], 1 Clement and Josephus. It was in the canon of Aquila, and a frequently quoted, with standard formulas for citing Scripture, in the Mishnah (Peah 5.6; 7.3; 8.9; Shabbath 9.2; Shekalim 3.2; Yoma 3.11; Taanith 4.8, etc.) and the other tannaitic literature… In the second century BC, the Greek translator of Ecclesiasticus says in his prologue that Ben Sira was led to compose his book by a study of the Scriptures: however, there is no book in the Scriptures which he has studied to such effect as Proverbs, on which his own book is modelled… Finally, in pseudo-Philo’s De Sampsone 44, perhaps written in the first century AD, either Prov. 26.27 or Eccles 10.8 is quoted with the formula ‘Scripture says’.”^[3]

Furthermore, the NT cites the book of Proverbs nine times:

Does Proverbs borrow material from other ancient sources?

It seems apparent to most scholars that Solomon accessed wisdom literature surrounding him. For instance, scholar Allen Ross points to the “Instruction of Amenemope” (1580-1100 BC), which is very similar to the Proverbs. The work is addressed to Amenemope’s son, and this work closely resembles “the background of Proverbs 22:17–24:22.”^[4] Other works may include the “Instruction of Ani” (1,100 BC), the Mesopotamian “Instruction of Shuruppak” (2,000 BC), the “Counsels of Wisdom” (1500–1000 BC), the Assyrian “Words of Ahiqar” (700–670 BC), the “Instruction of Oncheheshongy” (400–300 BC), and various Egyptian wisdom literature.^[5]

Christian scholars who believe in the inspiration and inerrancy of Scripture see no problem with this. After all, the Bible itself states, “Solomon’s wisdom surpassed the wisdom of all the sons of the east and all the wisdom of Egypt” (1 Kings 4:30). This implies that Solomon was familiar with other wisdom traditions, and he had access to various nations due to his expansive commercial trade. Moreover, all truth is God’s truth—whether it is discovered in nature, Scripture, or culture. Throughout the Bible, we see biblical authors citing non-biblical sources as true—even though they weren’t originally inspired (see Jude 9 for further comments).

A striking difference between the biblical and non-biblical proverbs is the focus on wisdom in relation to God himself. Allen Ross writes, “The biblical material is unique in its prerequisite of a personal faith in a personal God. To the Hebrews the success of wisdom did not simply require a compliance with wise instructions but trust in, reverence for, and submission to the Lord (Prov 1:7; 3:5–6; 9:10), who created everything and governs both the world of nature and human history (3:19–20; 16:4; 21:1).”^[6]

What is wisdom?

Wisdom is more than mere intelligence. In his book Outliers (2008), Malcolm Gladwell interviews Christopher Langan, who is considered to be the smartest man in America, and maybe the world. His IQ is somewhere between 190 and 210. He earned a perfect score on the SAT—even though he took a nap during the test.

And yet, he dropped out of college after his first year because of financial problems. He felt that he had more to teach his professors, than learn from them. When Gladwell published his book, Langan worked at a bar as a bouncer.

In our culture, we are awash in a flood of information, but we are starving for wisdom. We have trivia and facts at our fingertips, but are we living any better? Warren Wiersbe writes, “Proverbs tells you, not how to make a living, but how to be skillful in the lost art of making a life.”[7] Wisdom is the ability to know how to use the knowledge that we possess. Wisdom is the big picture, rather than just endless details.

What are proverbs?

In Hebrew, the term “proverb” (māšāl) suggests “the idea of likeness.”^[8] We see this usage in Psalm 49:12, where we read, “Man in his pomp will not endure; He is like (māšāl) the beasts that perish.” Allen Ross writes, “A proverb may then be described as an object lesson based on or using some comparison or analogy. It may be a short saying that provides a general truth (Ezek 16:44), a lesson drawn from experience (Ps 78:2–6), a common example (Deut 28:37), or a pattern of future blessing or cursing (Ezek 21:1–5). The purpose of a proverb is to help one choose the best course of action among those available—the foolish way is to be avoided and the wise way followed.”^[9]

The term “proverb” comes from the Latin term proverbium, which is composed of the roots pro (“instead of”) and verbum (“words”). In short, a proverb is a short, pithy, memorable statement that says a lot in a short amount of words. We have many proverbs in our culture:

“Haste makes waste.”

“Where there’s smoke there’s fire.”

“The early bird gets the worm.”

“Look before you leap.”

“Like mother like daughter.”

“Nothing ventured nothing gained.”

These are short and memorable maxims—not technically precise. They aren’t universal moral commands, but general wisdom principles.

Who was Solomon?

Solomon was one of the early kings of Israel (~950 BC). He received wisdom because he asked God for it to lead Israel.

(1 Kings 3:5-14 NLT) The LORD appeared to Solomon in a dream, and God said, “What do you want? Ask, and I will give it to you!” ⁶ Solomon replied, “You showed great and faithful love to your servant my father, David, because he was honest and true and faithful to you. And you have continued to show this great and faithful love to him today by giving him a son to sit on his throne. ⁷ “Now, O LORD my God, you have made me king instead of my father, David, but I am like a little child who doesn’t know his way around. ⁸ And here I am in the midst of your own chosen people, a nation so great and numerous they cannot be counted! ⁹ Give me an understanding heart so that I can govern your people well and know the difference between right and wrong. For who by himself is able to govern this great people of yours?” ¹⁰ The Lord was pleased that Solomon had asked for wisdom. ¹¹ So God replied, “Because you have asked for wisdom in governing my people with justice and have not asked for a long life or wealth or the death of your enemies—¹² I will give you what you asked for! I will give you a wise and understanding heart such as no one else has had or ever will have! ¹³ And I will also give you what you did not ask for—riches and fame! No other king in all the world will be compared to you for the rest of your life! ¹⁴ And if you follow me and obey my decrees and my commands as your father, David, did, I will give you a long life.”

(1 Kings 4:30-34 NLT) [Solomon’s] wisdom exceeded that of all the wise men of the East and the wise men of Egypt. ³¹ He was wiser than anyone else, including Ethan the Ezrahite and the sons of Mahol—Heman, Calcol, and Darda. His fame spread throughout all the surrounding nations. ³² He composed some 3,000 proverbs and wrote 1,005 songs. ³³ He could speak with authority about all kinds of plants, from the great cedar of Lebanon to the tiny hyssop that grows from cracks in a wall. He could also speak about animals, birds, small creatures, and fish. ³⁴ And kings from every nation sent their ambassadors to listen to the wisdom of Solomon.

In order to have a better grasp on reading the Proverbs, we suggest reading our earlier article, “Understanding Hebrew Poetry.” We also endorse our friend Conrad Hilario’s book Seeking for Wisdom: Finding the Father in Proverbs (2018). We know of nothing like this book. It gives clear and thoughtful reflections on the book of Proverbs from a man who lives out what he writes. In an inimitable and yet accessible style, Hilario explores the wisdom of the book of Proverbs. Readers would be wise to read and reread the timeless truths he surveys in this timely book.

Topical Collections of Proverbs

Admonition

Anger

Anxiety

Cynicism: “Scoffers” (lēsim)

Diplomacy

Discernment

Friendship

Forgiveness

Hard work (and the “sluggard”)

Hypocrisy

Learning from mistakes

Listening

Marriage

Materialism

Parenting

Pledging money for others

Poverty

Pride and Arrogance

Sexual immorality

Sovereignty of God

Wise counsel

Words: The power of words

Words: Gossip

Words: Not talking too much

Commentary on Proverbs

Unless otherwise specified, this study uses the NIV translation. While we normally prefer the NASB, it is often too word-for-word to be useful for the proverbs, which often carry idiom or nuance.

Our Need for Wisdom (Chapters 1-9)

In the first nine chapters, we read poetry on wisdom itself. Solomon explains why we should seek wisdom, the consequences of rejecting wisdom, and the nature of wisdom. This sets a foundation for actually delivering his short, pithy lines of wisdom in chapters 10-22.

Proverbs 1 (Introduction to Wisdom)

Are the Proverbs Trustworthy?

Introduction

(1:1) See comments above for the meaning of “proverbs” and the authorship and person of “Solomon.”

(1:2) “Wisdom” (hokmah) derives from a word meaning “skillful” (Ex. 31:1-3). The Hebrew word refers to being skilled at weaving, woodworking, and metalworking (Ex. 28:3 “skilled” “wisdom”). It refers to being skilled at sailing (Ps. 107:27). It refers to being skilled at leadership (Isa. 11:2-4). In Proverbs, this refers to being skilled at living life.

When I was a kid, we had a lumberjack come and cut down a massive weeping willow tree in our back yard. He pulled out the tiniest chainsaw that he owned, and he made a few surgical slices into the tree. A half hour later, the tree fell to the ground!

“Discipline” (mûsār) means instruction or correction. It refers to “the training of the moral nature, involving the correcting of waywardness toward folly and the development of reverence to the Lord and personal integrity.”^[10]

“Discern” (hāḇîn) comes from the preposition bên, which means “between.” Thus, discernment refers to the ability “to distinguish between things, to compare concepts, form evaluations, or make analogies.”^[11]

(1:3) “Righteousness” (ṣeḏeq) refers to “conformity to a standard, as in Deuteronomy 25:15, where weights and measures were required to be right.”^[12] In the biblical worldview, the standard is God’s nature.

“Justice” (mišpāṭ) refers to making right decisions,^[13] which is a major theme in Proverbs.

“Equity” (mêšārîm) can be understood as “pleasing.”^[14]

To put all of this together, wisdom is knowing the right way in foggy situations.

(1:4) “Prudence” (ʿormāh) refers to people who have “the ability to foresee evil and prepare for it.”^[15] Compare these two people in Proverbs 22:3.

“Simple” (peti) are the simple-minded and naïve.^[16] They are gullible (Prov. 14:15), easily tempted (Prov. 9:4, 16), and quickly fall into traps (Prov. 22:3). This is the sort of person who gets repeatedly hurt, but can’t figure out why (Prov. 14:15; 22:3).

(1:5) The Proverbs are not just for the simple and naïve. Everyone can increase their discernment and wisdom from this material.

“Guidance” (taḥbulôṯ) comes from the Hebrew word (ḥāḇal) which means “to bind.”^[17] It can be used for the ropes sailors use to steer their ship in the right direction.^[18]

(1:6) Why does he call wisdom a “riddle”? God has hidden himself only for those who desire to seek him and know him deeply. God’s wisdom is available to all, but only the humble and teachable will get access. Later we will read, “It is God’s privilege to conceal things and the king’s privilege to discover them” (Prov. 25:2 NLT). Also we read, “Tune your ears to wisdom, and concentrate on understanding. ³ Cry out for insight, and ask for understanding. ⁴ Search for them as you would for silver; seek them like hidden treasures. ⁵ Then you will understand what it means to fear the Lord, and you will gain knowledge of God. ⁶ For the Lord grants wisdom! From his mouth come knowledge and understanding. ⁷ He grants a treasure of common sense to the honest” (Prov. 2:2-7 NLT). Do you want wisdom? If you don’t, then God will not shove it down your throat.

(1:7) “Fear” (yirʾāh) refers to terror (Jon. 1:10), awe (1 Kings 3:28), and reverence (Lev. 19:8).

“Fools” (ĕwîl) refers to those who are thick-headed or stubborn (Prov. 27:22).^[19] Allen Ross writes, “They lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), talk loosely (14:3), are filled with pride (26:5), and are contentious (20:3). They are morally unskilled and refuse any correction (15:5; 27:22).”^[20]

(1:8) The word of “teaching” is the Hebrew word torah. However, this doesn’t refer to the moral law; it is more like the “law of gravity.” You don’t break it, but it breaks you.

Notice that both parents give wisdom (cf. Prov. 4:3-4; Deut. 6:7). While most of these proverbs are written by Solomon, the final proverb is written by a woman (Prov. 31).

Conclusions

We’ve lost moral language in our culture. We call somebody an idiot or a moron. God calls us a fool.

God offers us a number of rewards from studying this book: discipline (v.2), insight (v.2), being fair (v.3), wisdom to the simple (v.4), more wisdom to the wise (v.5), discernment (v.5), and fearing God (v.6).

We don’t have to learn the hard way. We can learn wisdom in advance.

God desires to be a father to us and teach us. The psalmist writes, “Father to the fatherless, defender of widows—this is God, whose dwelling is holy. God places the lonely in families; he sets the prisoners free and gives them joy. But he makes the rebellious live in a sun-scorched land” (Ps. 68:5-6).

To start this book, you should come to faith in Christ, because he is the starting point. Jesus said about himself, “Something greater than Solomon is here” (Mt. 12:42).

(1:9) By attaining wisdom, we will be attractive to those around us.

(1:10-14) The word “entice” is related to the word for the “simple” and “naïve.” The term for “sinners” refers to professional criminals or gangs of robbers,^[21] as the context makes clear (vv.11-14). People like this are always looking for “new recruits” to join them. Typically, we fall into this sort of lifestyle one step at a time.

(1:15-16) The wise parent can see what the youth cannot. Ross writes, “In the final analysis, then, the trap the wicked lay for others in reality will catch them.”^[22]

(1:17-19) Even birds won’t fall into a net when they can see it being laid for them. These fools cannot see that this way of life is obviously ensnaring and leads to entrapment.

Personification of Wisdom

Next, Solomon personifies wisdom as a woman calling in the street. “Personification” is a literary device that makes an abstract concept into a personal being. For instance, Jimi Hendrix wrote, “The wind cries Mary… The wind whispers Mary.” Of course, the wind cannot speak, but the author is saying that the wind was speaking to him in a metaphorical way.

(1:20-21) Wisdom is for everyone—not just a select few. It calls to all people in the public square.

(1:22) Wisdom asks how long these people will wait to come to her. Regarding these three types of people, Ross writes, “The first is the naive person or the simpleton, the second the defiant and cynical freethinker, and the third the morally insensitive fool… Each is satisfied with his ways and does not listen to reason.^[23]

(1:23) God won’t shove wisdom down our throats. We need to respond to his “rebuke” and learn from him.

(1:24-28) Wisdom had called out for a long time (“How long…?”). But since the fools refused to listen, wisdom laughs at their suffering. There is a point of no return for fools. Some foolish decisions lead to life altering decisions (v.28).

(1:29-32) The consequences for rejecting the repeated call for wisdom will have tragic results. The reason for being a fool is our fault. We heard wisdom from others, but we wouldn’t listen (v.24). This leads to us being overwhelmed (v.27). Do you want to be overwhelmed in times of suffering and pain? We should listen to the Proverbs for how to learn to be sustained during these times. There is a limited amount of time for us to learn wisdom (v.28). Our decisions have a real impact on the world and our lives. By making foolish decisions, we can be plunged into a period of intense regret (v.31-33).

Proverbs 2

(2:1) Much wisdom cannot be used immediately. There is a delayed gratification where it is “stored up” for later.

(2:2-4) We need to search for wisdom. All of the language in this section presupposes that we need to look for wisdom. This includes the full self: the ear, the heart, and the soul. We need to “cry aloud” for wisdom in order to get it. This is not something that will be handed to us on a platter.

(2:5) Interestingly, when we search for wisdom, we find God.

(2:6) God wants to give out wisdom to people who seek it.

(2:7-8) The NIV translation of “victory” (tûšîyāh) is better translated “sound wisdom” (NASB).^[24] God guides these people and has a special protection for them.

(2:9-11) God protects us (v.8) by guiding us along “every good path.” In other words, God doesn’t give a supernatural protection from suffering, sickness, or death. Instead, he guides us in the way that is going to lead us from needless, self-inflicted suffering. It is the quality of “discretion” and “understanding” which guards us—not a supernatural shield that makes us impervious to pain.

Evil men

(2:12-15) We are socially influenced by the views, ethics, and behavior of others. God wants to renew our minds to step outside of the cultural norms, and be transformed by his mind (Rom. 12:2).

Evil women

(2:16) Adulteresses can entice us through their “seductive words” (cf. Prov. 5:3; 7:14:20). Ross writes, “Acquiring discernment will protect the disciple from the smooth, seductive speech of a temptress.”^[25]

(2:17) The “covenant” in context refers to her marriage covenant, but it would also include the covenant she made before God himself in marriage.

(2:18-19) Sexual immorality only leads to “death.” God doesn’t want to keep us from pleasure or happiness; instead, he wants us to go easy on ourselves, and avoid this terrible fate.

(2:20-22) This shows the moral dimension of wisdom: God made a covenant to bless people in the “land” of Israel. The real estate in Israel stood for God’s promise of blessing to the people. Thus, by staying in the land, God was promising to bless those who follow wisdom.

Proverbs 3

(3:1) Gaining wisdom is not a lifelong guarantee. We can lose it if we’re not careful. This is why Solomon tells his son “not forget” and to “keep [his] commands in his heart.” This implies meditation.

(3:2) As we noted above (Prov. 2:9-11), the wisdom itself leads to avoidance of unnecessary harm.

(3:3) The term “love” (ḥeseḏ) is best translated a “loyal love” by Bruce Waltke. Even here, we see that love is combined with “faithfulness,” making it a “faithful love.” The allusion to binding this around the neck and in the heart is an allusion to the teachings of God (Deut. 6:8).

(3:4) Love and faithfulness lead to an infectious life that impacts others around you.

(3:5-6) The level of trust here is a total and complete trust (“with all your heart… in all your ways”). Obviously, no one (besides Jesus) has ever done this. But God promises to keep such a person in his will.

“Lean not on your own understanding…” does not refer to anti-intellectualism. Instead, it refers to trusting in our own natural inclination, ability, and pride (vv.7-8), rather than in God’s truth and guidance.

(3:7-8) Ross comments, “The healing that the fear of the Lord and avoidance of evil bring is first and foremost spiritual. Scripture often uses the physical body to describe inner spiritual or psychical feelings.”^[26]

(3:9-10) Does this verse imply that God will give back what we give to him? This verse shows what economy people were under in the old covenant: God promised to bless and curse people who followed or disobeyed his covenant. This same promise would not be the same today; although, God will provide for our “needs” as we give generously (Phil. 4:19).

(3:11-12) The author of Hebrews quotes these verses to show our need for discipline (Heb. 12:5-6). God’s discipline is an act of his “love.”

(3:13-18) There is a great motivation to find wisdom. Wisdom is incommensurably valuable and brings a happy life. Solomon even alludes to the “tree of life” in the Garden of Eden (Gen. 3:22).

(3:19-20) Solomon later elaborates on this in Proverbs 8:20-31.

(3:21) We cannot assume that we have “arrived” at being wise. We need to “preserve sound judgment and discernment” and “not let them out of your sight.” This implies that we need to keep seeking wisdom and holding onto it. It implies meditation.

(3:22-26) The benefits of wisdom are manifold: safety (v.23), freedom from fear (v.24, 25), freedom from anxiety (v.24), and a growing confidence in God (v.26).

(3:27-28) Wisdom expresses itself in love of others. If people are in need, we need to give when we have the resources available.

(3:29-30) We shouldn’t break trust with people through false litigation.^[27]

(3:31-32) Violent people often get what they want, and it’s easy to want to emulate their behavior to intimidate and steamroll people. But God “detests” this behavior, and in contrast, he gives greater “confidence” or “friendship” (NLT) or “intimate counsel” to the wise man. We need to ask: Would we want to steamroll people in violence, or have closeness with God?

(3:33-35) Solomon gives antithetical parallelism between the wise and the wicked. James and Peter quote verse 34 in the NT (1 Pet. 5:5; Jas. 4:6).

Proverbs 4

(4:1-4) The parental relationship of father and mother is the setting for dispensing wisdom (Deut. 6:6-9). The key to understanding wisdom is to act on it (“keep my commands”).

(4:5-6) The “woman” of wisdom is distinct from the adulteress mentioned earlier (Prov. 2:16-19) and later (Prov. 5:1-20). By seeking true wisdom, we don’t need to seek its false substitutes.

(4:7-9) We cannot put a price tag on wisdom.

(4:10-13) Wisdom leads to life (v.10), and it is life itself (v.13). When we have it, we can traverse situations without stumbling.

(4:14-15) The path of the wicked is metaphorical for following the values of the wicked. The rapid-fire imperatives shows “the urgency of the matter.”^[28]

(4:16-17) One of the major problems of sin is that it is enslaving and addictive. They rely on evil to fall asleep, and rely on it for their food. It creates an insatiable increase hunger for more and more.

(4:18-19) The way of wisdom and righteousness continues to grow with time—like the rising of the sun. By contrast, the wicked fumble around in the dark. They become more ignorant and foolish with time.

(4:20-22) By referring to the ears, the eyes, and the heart, Solomon is referring to the totality of the entire person. All of life is incorporated in learning wisdom. Likewise, the whole person benefits from wisdom (v.22).

(4:23) The “heart” is synonymous with the “mind” of the individual.^[29] Wisdom starts in the thinking of the person. Since wisdom is placed in the heart (v.21), then we need to guard our hearts to protect wisdom. This would refer to taking our thoughts captive (2 Cor. 10:3-5).

(4:24) This refers to “truthful speech.”^[30]

(4:25-27) Instead of focusing on the opinions of wicked people and values, the wise person has an unwavering vision to seek after God.

Proverbs 5

(5:1-2) Many fathers do not have the wisdom, integrity, or character to have this sort of talk with their son(s).

(5:3) Notice the connecting word “for” in this section. Sexual lust is a powerful force. It can strip away wisdom, discretion, insight, and knowledge (vv.1-2). The reference to how her “lips… drip honey” refers to her speech—not her kisses,^[31] as the parallelism makes clear (“her speech is smoother than oil”).

(5:4) The adulteress woman is tempting, but the result of her advances is devastating. She is as “bitter” (mārāh) as “gall” (laʿ^anāh). The term “gall” refers to the plant “wormwood.”^[32] She is a “double-edged sword” in the sense that she is either (1) two-sided in her intentions or perhaps (2) that she is deadly.

(5:5-6) There is such a thing as willful ignorance (Eph. 4:18-19). The adulteress is ignorant of her way of life, but this is because she has darkened her mind.

(5:7-8) This is similar to the NT teaching about “fleeing” sexual sin (1 Cor. 6:18). Sexual lust is such a powerful force. Routinely, we see people ruining marriages, families, careers, and their ministry for a short sexual fling. From the outside looking in, it is utter insanity to throw away your life for a brief sexual episode! But when the person is caught in the feelings of sexual temptation, it seems all too reasonable to engage in it.

(5:9-10) Solomon describes the effects as taking away the best years of your life, and robbing you financially. This is still true today. When a couple goes through a divorce, this can bankrupt them financially, ruin their parenting, and sap the spirituality from their lives. Ross writes, “The price of infidelity may be high; for everything one works for—position, power, prosperity—could be lost either through the avaricious demands of the woman or the outcry for restitution by the community.”^[33]

(5:11-14) While sexual temptation feels overwhelming in the moment, Solomon tries to get his son to think long term: What are the consequences of sinful living? The final result will be deep and painful regret. The person will badger themselves with the hypothetical: “If only I hadn’t done that…”

(5:15-17) Solomon uses the imagery of a “cistern” to describe marital love (Songs 4:15). The contrast is between a private cistern (marriage) and an overflowing spring of water in the streets (promiscuity). Elsewhere, Solomon describes the adulteress as being in the “streets” and public “squares” (Prov. 7:12).

(5:18-19) One solution is to invest in your marriage more and more. Let the intimacy and love of marriage grow, so that it pulls your affection away from sexual lust. Ross comments, “The word shagah signifies a staggering gait and so here expresses the ecstatic joy of a ‘captivated’ lover. It may even suggest ‘be intoxicated always with her love.’”^[34] Waltke comments, “The word her breasts (daddêyhā) originated in infant’s babble; its cognate in Arabic means ‘nipples’ (cf. titthos autēs by Aquila); it is associated with erotica in its only other uses (Ezek. 23:3, 8, 21). The source of the richest and most satisfying drink is the wife’s erogenous members, represented by the breasts.”^[35] Again, developing strong intimacy and an enjoyable sex life with your wife is not the only solution for sexual temptation, but it is offered as a legitimate God-given alternative.

(5:20) Solomon contrasts being “captivated” (šāg̱āh) with one’s wife and being “captivated” (šāg̱āh) with an adulteress.

(5:21) One of the false beliefs of sexual immorality is that it is done in secret. And yet, God can see everything we do. We need to realize that God is present and watching, and nothing sinful is done in secret.

(5:22-23) The word “led astray” (šāg̱āh) is brought up again. Thus, if a person is not “captivated” by one’s spouse (v.19), they will be “captivated” by sexual lust, and finally, “captivated” or held captive by sexual addiction (v.23).

Proverbs 6

(6:1-2) This refers to when a person would “underwrite another’s debts.”^[36] In this situation, the young man acted rashly to help out his friend or neighbor, as an act of generosity. This led him to be “trapped” and “ensnared” in signing for his friend’s debt. The context (vv.6-11) implies that this person needing help is a “sluggard.”

(6:3-5) If you acted rashly like this, do whatever you need to do in order to get out of the contract. You might need to “humble” yourself, but don’t allow time to go by (“Allow no sleep to your eyes”). Solomon’s plea is, “Get out… As soon as possible!” Otherwise, you could be throwing money away to a person who is going to drag you down into debt with him.

(6:6) It would be humiliating to have to learn from an “ant.” This shows sluggards are in such bad shape that they need to learn wisdom from insects.

(6:7-8) Even though no one is “getting on the ant’s case” or “holding their hand” to get it to work, the ant naturally works hard.

(6:9-11) Solomon asks the sluggard a question in order to get him thinking: How much sleep do you really need? Next, he mocks the excuses of the sluggard (v.10). And finally, he shows the sluggard the consequences that come from laziness.

(6:12-15) We can recognize evil people by their verbal language (v.12) and their non-verbal language (v.13). The end of the evil man’s plotting is destruction.

(6:16) This is referred to as a “numerical ladder.”^[37] Ross comments, “The point of such a poetic arrangement is that the present enumeration does not exhaust the list.”^[38]

(6:17) We will look at each of these qualities one by one:

(1) “Haughty eyes…” This term “high” is also used of willful defiant “high handed” sins (Num. 15:30).

(2) “…a lying tongue…” This term is later used for false prophets (Jer. 14:14; Ps. 109:2).

(3) “…hands that shed innocent blood…” This was the sin of King Manasseh (2 Kings 21:16; 24:4) and evil princes (Ezek. 22:27). This is the sin of murder (Gen. 9:6).

(4) “…a heart that devises wicked schemes…” The “heart” most often refers to the human will or the mind.^[39]

(5) “…feet that are quick to rush into evil…” This describes an attitude that desires evil, and rushes into it. It’s as though this type of person can’t wait to do evil.

(6) “…a false witness who pours out lies…” This is the sin of perjury.

(7) “…and a man who stirs up dissension among brothers…” The Proverbs often speak of a man who has a “short fuse”^[40] like this (Prov. 15:18; 21:9; 26:21; 25:24).

(6:20-21) Ross comments, “Implicit in these verses is the basic understanding that a good home life—i.e., father and mother sharing the rearing of the children together—will go a long way to prevent the youth from falling into immorality.”^[41]

(6:22) This language is reminiscent of Deuteronomy 6:7.

(6:23) This language is reminiscent of Psalm 119:105.

(6:24) When we meditate on biblical teaching, this helps to keep us from sexual immorality and adultery.

(6:25) No one wakes up one day and says that they want to ruin their life by committing adultery. However, “lust” is the first step on the slippery slope toward adultery (Mt. 5:28).

(6:26) Prostitution is obviously immoral. Adultery leads to even worse effects. This seems like a case of amplification in Hebrew parallelism, when we move from bad to worse.

(6:27-29) The purpose of these parallels is to show (1) the insanity of pouring hot coals on your lap and (2) the certainty that you will suffer for it—whether you are caught or not.

(6:30-35) A thief could compensate someone for stealing material objects (vv.30-31). However, when you “steal” another man’s wife, there is no compensation that is commensurate. Our culture has this backward: We would put someone in jail for breaking into our house and stealing our big screen TV, but we take no punitive, legal action if a man seduces someone’s wife.

Proverbs 7

The young man doesn’t just immediately fall into sin; there is a process. In this chapter, notice the slow and slippery progression that leads to sexual sin. Notice how many choices the man has to “flee” from sexual sin (1 Cor. 6:18), but doesn’t choose the “way of escape” (1 Cor. 10:13).

(7:1-3) The expression “apple of my eye” has become an idiom in English, but what does the original Hebrew mean? Ross writes, “The expression ‘the apple of your eye’ (ʾîšôn ʿêneyḵā) is literally ‘the little man’ in the eye, having reference to the pupil, where the object focused on is reflected.”^[42] In other words, when we are so close to another person, we can see ourselves reflected in their pupils. This is the sort of intimacy that wisdom requires.

The imperative to “bind them on your fingers” seems to be metaphorical in light of the parallel “write them on the tablet of your heart” (v.3).

(7:4-5) By personifying wisdom and loving wisdom, Solomon is showing the alternative to the seduction of adultery. We become less infatuated with adultery, when we are drawn to wisdom.

(7:6-9) The simple-minded youth doesn’t seem to be going out looking for a fall into sin, and yet, his feet carry him there. He is so naïve and unaware that he finds himself walking in the direction of the house of the adulteress. Very often, we do not “intend” to fall into sin, but our sin nature takes over, making us feel like automatons. Later, after a moral fall, we wonder, “How did I get here in the first place?” The answer is that we didn’t feel like we had choice, but each step led us further and further into sin.

(7:10) The adulteress shows her intent with her body (“dressed like a prostitute”), but she hides her intent with her mind (“crafty intent”). She doesn’t “reveal her cards” with her words, but she lets the man know with her actions.

(7:11-12) While the young man came to her home, the adulteress also goes out looking for men in the public square. Perhaps this is how the man knew where she lived in the first place.

(7:13-15) The “fellowship offerings” (or votive offerings) were made in the sanctuary (Lev. 7:11-21). Apparently, “the sacrificial worship meant as little to her spiritually as does Christmas to modern hypocrites who follow in her pattern.”^[43]

Notice how she lures him in: She boldly kisses him, and she says that she has been desiring him. One of the key pitfalls of sexual sin is the distortion of the healthy desire of being wanted. Pornography capitalizes on this innate desire. Men (or women) want more than just sex; they want to feel important and desired. When the adulteress tells the man, “I came out to meet you; I looked for you and have found you!” (v.15), this capitalizes on a God-given desire, but in the process, it distorts and degrades it.

(7:16-17) She describes the preparation that she made for him. In the Song of Songs, Solomon often describes how he prepared for relational intimacy and lovemaking. Again, this is a distortion of God’s original design for true love.

(7:18) Next, the adulteress entices the young man’s imagination, describing the sensual sex. By engaging the imagination, she continues to win the battle in the man’s mind. Instead of thinking about God or the consequences of this sinful act, he is busy imagining what it would be like to sleep with this woman.

(7:19-20) Why would she mention her husband at this moment? By mentioning that she wants the young man more than her husband, she is elevating his pride—namely, the young man is better than another man, which inflates his ego. This is the coup de grâce in the adulteress’ seduction.

Moreover, by saying that her husband will be gone for a long time, she is pretending that their act of adultery will be safe. In reality, adultery is anything but safe!

(7:21-23) It wasn’t just the sexual lust that enticed him. The woman seduced him through her “persuasive words” and “smooth talk.” By losing the battle in his mind, the man becomes sub-human. The text compares him to a sub-rational animal being guided by his instincts and sexual urges.

(7:24-27) The way to stop from falling into sexual sin is to stop the process up front, rather than at the tail end. A friend of mine is a biblical counselor, and he likes to ask the question, “If I told you that you had a 50% chance of getting into a car accident when you drove home tonight, would you still decide to get into the car?” This is a very practical question for those flirting with temptation. It’s better to stop the process in the period of “ritual” involved in sexual sin. For an explanation of this concept, see our earlier article, “The Cycle of Pornography.”

Proverbs 8

(8:1-3) God desires us to know wisdom. Here, wisdom is pictured as calling out to people in the common places of human life.

(8:4-5) God wants fools to understand wisdom.

(8:6-9) Wisdom speaks what is morally “right” (v.6), “true” (v.7), “just” (v.8), and “faultless” (v.9).

(8:10-11) This is a case of Hebrew amplification. Wisdom is greater than silver—even gold! Eventually, it is greater than anything a person could desire (v.11). Wisdom is priceless.

(8:12) “Prudence” (ʿormāh) is knowing what to do in the right situation.^[44]

(8:13) There is a moral component to wisdom (i.e. hating evil).

(8:14-16) Kings and rulers need wisdom in order to govern such complicated circumstances.

(8:17-21) Wisdom only comes to those who “seek” it and “love” it.

(Prov. 8:22-31) Is this passage referring to Christ?

(8:22-31) It isn’t as though God lacked wisdom before creation: after all, an effect cannot be greater than its cause. This is simply poetic language used to describe God’s wisdom in creating the world.

The same God who wisely created the universe wants to impart wisdom to our puny lives. Put another way, since God is wise enough to create the universe, we really ought to listen to his wisdom when it comes to our lives and existence. We would be fools not to.

(8:32-36) Part of learning wisdom is “watching” and “waiting” for it. We need to develop a certain attentiveness to watch for opportunities where God is trying to teach us something.

Proverbs 9

(9:1) The reference to the “seven pillars” could refer to the number of perfection.^[45] After all, God created the world in seven days, and this is the context for this number (Proverbs 8:20ff).

(9:2-3) Apparently, there is nothing wrong with eating meat or drinking wine. In fact, wisdom is personified as doing this!

(9:4-6) If we miss out on wisdom, it is because we have rejected God’s invitation to receive it.

(9:7-8) People who are cynical are not in the right state of mind to receive correction. This text does not justify cynical people when they are corrected. Instead, it tells us that wise people shouldn’t waste their breath with such people. By contrast, wise people build a deeper love from those who correct them.

(9:9-12) The problem with cynical scoffers is ultimately a problem with God himself (v.10). If they reject instruction, they are the ones who will suffer the consequences (v.11). The expression “your wisdom will reward you” (ḥāḵamtā lāḵ) is literally “you are wise to yourself.”^[46]

Woman folly

(9:13) Fools are often “loud” (hōmîyāh) in what they say. But volume does not equate with truth. The term “loud” refers “to the idea of riotous.”^[47]

(9:14-16) Foolishness imitates true wisdom, being seated in the public square (v.3) and calling out to the “simple” (v.4). This implies that both wisdom and foolishness are vying for our mindset.

(9:17) Regarding the “water” and “wine,” Ross comments, “The ‘water’ is only sweeter than ‘wine’ because it is stolen, much as food seems more delicious because it is unjustly gained—the idea of getting away with something is appealing to the baser instincts.”^[48]

(9:18) Again, Ross comments, “Many ‘eat’ on earth what they ‘digest’ in hell.”^[49]

Individual Proverbs (Chapters 10-22)

After giving a long introduction to the subject of wisdom and our need for it, Solomon now gives individual lines of wisdom in this extended section. Instead of telling us that we need wisdom, Solomon is merely offering wisdom to us in short, pithy statements.

Proverbs 10

(10:1) It’s only natural for parents to feel joy or grief over the spiritual state of their children.

(10:2) Obviously, “ill-gotten treasures” have some value. But look at the next line: Solomon is thinking about these treasures in view of life after death—not the here and now.

(10:3) The wicked never feel satisfied.^[50]

(Prov. 10:3) Will God ALWAYS prevent the righteous from going hungry?

(10:4) “Lazy hands” could also be understood as “careless work.”^[51]

(10:5) This refers to (1) seizing the opportunity before it’s too late, (2) being able to delay gratification, and (3) being able to look ahead to what the future will bring.

(10:6) It seems more likely that “blessings” would be antithetically parallel to “cursings,” rather than “violence.” What exactly is the contrast here? Ross understands the contrast to be one of “rewards” for each group.^[52]

(10:7) Solomon does not say that people will forget the wicked. Rather, their legacy will “rot.” Their legacy will only be remembered with worse and worse sentiments. That is, we might still remember them, but they will hold no lasting legacy as the righteous do. (cf. (Exod. 17:14; Deut. 25:19).

(10:8) The fool is too busy talking to listen to others.

(10:9) Integrity brings “security” in the sense that you have no fear of being busted. This is why the contrast is with being “found out.”

(10:10) Ross understands the person who “winks maliciously” to refer to “shifty signs,”^[53] presumably of body language or non-verbal communication (?).

The second strophe is repeated from verse 8.

(10:11) Wise and righteous people bring “life” to others through their words. By contrast, wicked people bring only “violence” in contrast to “life.”

(10:12) See 1 Peter 4:8 for the NT usage of this passage.

(10:13) “Wisdom” is antithetical to “a rod.” Discernment spares the wise a lot of pain.

(10:14) Wise men seem to store up knowledge because they are being quiet and listening. By contrast, the fool is castigated for his “mouth” bringing him “ruin.”

(10:15-16) This section refers to wealth gained through hard work, and poverty gained through immoral laziness. The context makes this clear (v.16).

(10:17) My response to discipline doesn’t just affect me, but it will also affect others.

(10:18) This seems to be a case of amplification. The first strophe is hypocrisy, but he second leads to slander and foolishness. When we keep building hatred in our hearts, it is like air being blown into a balloon: either we release it constructively to forgiveness, confrontation, and prayer, or we will explode it all over people.

(10:19) The more you talk, the more like one is to sin. We should spend more time thinking before speaking.

(10:20) What comes out of a righteous man’s mouth is more valuable than what resides in a wicked man’s heart.

(10:21) This seems to describe how the righteous have knowledge and love to share it with others. It also implies that the wicked don’t receive knowledge very well.

(10:22) It is arrogant to look at our material resources and think, “I made this money for myself!” This Proverb tells us that this is patently false: God blessed you with the money, and it isn’t for you—but for others.

(10:23) Both the fool and the wise man experience “pleasure” or “delight.” The difference is in what they take pleasure and delight: evil or wisdom?

(10:24) Living away from God leads to abundant fear, dread, and anxiety. However, following God leads only to increased fulfillment.

(10:25) The trials of life ruin wicked people, because they have no foundation. Jesus promised that if we build our lives on his words, then we will be able to withstand suffering (Mt. 7:24-27).

(10:26) Vinegar on our teeth is revolting, and smoke in our eyes likewise gives a strong and immediate reaction. Similarly, the boss of a “sluggard” is constantly irritated that he can’t rely on the poor work ethic of the sluggard.

(10:27) Remember, not all righteous people live longer than all wicked people. But generally speaking, living a life God’s way will prevent us from many tragedies of life—though obviously not all.

(10:28) The righteous can look forward to more and more joy as life goes on. The wicked have “nothing” to look forward to (cf. Eph. 2:12).

(10:29) The wicked do not break God’s will; instead, they break themselves over the will of God.

(10:30) This is similar to the blessings and cursings found in Deuteronomy 28 and Leviticus 26.

(10:31) The cutting out of the tongue seems to be hyperbolic.^[54]

(10:32) Wise people know what to say in the right situation.

Proverbs 11

(11:1) This refers to the practice of cheating someone by using improper scales. The OT is replete with verses about honesty in business or trade (Lev. 19:35–36; Deut. 25:13–16; Amos 8:5).

(11:2) “Pride” (zāḏôn) literally refers to “a boiling up.”^[55] The disgrace would be a “deflating of the ego.”^[56]

(11:3) This seems to refer to the consequences of sin. It is their own “duplicity” that destroys them.

(11:4) Some commentators hold that this refers to “wrath” in this life.^[57] This could be the case, but the use of the definite article (“the day of wrath”) implies a specific day. Perhaps the final judgment is in view. Regardless, money can protect us from some suffering, but not from ultimate suffering.

(11:5-6) The wicked are “trapped by evil desires.” They are free to sin, but they are not free to stop sinning. Sin has an addictive effect that can be broken by the truth of Christ (Jn. 8:31-32).

(11:7) Imagine a man investing in Blockbuster videos before they went under. All of his hopes are crushed and his reward results in “nothing.”

(11:8) How are the righteous rescued? Is it because of their discernment to avoid trouble? Does God play more of an active role?

(11:9) This implies that the “godless” are speaking without “knowledge.” They are just talking without thinking.

(11:10-11) The wisdom of righteous people (or the evil of wicked people) has a sociological effect on those around them.

(11:12) It is better to wait and listen rather than “deriding” or “despising” (NET) the person.

(11:13) It isn’t that the “gossip” is saying something that is false. The issue is that they are sharing something true in order to harm others.

(11:14) The word for “guidance” (taḥbulôṯ) was used for “steering a ship.”^[58] This passage assumes that the counselors are wise people.

(11:15) We should be very hesitant to sign for someone else’s debt. Here, the person is “another” or a “stranger,” rather than someone who is trustworthy.^[59]

(11:16) The “respect” of the righteous woman is antithetical to the “wealth” of the ruthless men. Notice that the ruthless men gain “only wealth.” Respect is a higher commodity than wealth.

(11:17) Living a loving wholesome life of “kindness” (heseḏ) is beneficial to the person.

(11:18) Wickedness might pay off in the short term, but righteousness brings more security.

(11:19) There are consequences for the way we live our lives.

(11:20) The “perverse heart” is literally a “twisted mind.”^[60] This refers to the noetic effects of sin.

(11:21) Wickedness will not pay off in the long term (v.18).

(11:22) The word “discretion” (ṭāʿam) refers to “a woman with no moral sensibility, no propriety—unchaste.”^[61] The proverb speaks of trying to “dress up” a person to look good—even though they are fundamentally ugly. Here, the ugliness of the pig is seen in the fact that pigs were unclean animals in Israel. It’s obviously odd to try to “beautify” a pig by putting gold in its mucus dripping snout. Similarly, it’s odd to be attracted to a woman without character, simply because of her physical appearance.

(11:23) This doesn’t explicitly state that the righteous will prosper, but that their lives will result in “good” (cf. Rom. 8:28).

(11:24-26) Financial givers live a life that is not controlled by money. He who wants to keep his life will lose it (Mt. 16:24-25; 2 Cor. 9:6-9).

(11:27-28) Our direction and desire reflects the outcome itself. If we seek after God, we will find him (Mt. 7:7).

(11:29) This describes a person who is trying to get rich at the expense of his family. It results in striving after the “wind” (Eccl. 1:14, 17). In Israel, a person could not file for bankruptcy. Instead, they sold themselves into indentured servitude to pay off their debt and not fall into abject poverty.

(11:30) Winning souls refers to winning people through “ideas or influence.”^[62]

(11:31) This is an a fortiori argument (“from the lesser to the greater”). If righteous people are protected to some degree in this life, then how much more will God punish the wicked in the next life?

Proverbs 12

(12:1) If we want to grow in “knowledge,” we need to have a teachable attitude that welcomes correction and “discipline.” The most invaluable lessons are often taught through failure or “discipline.”

The term “stupid” (bāʿar) is “descriptive of a dumb animal.”^[63]

(12:2) Even through “crafty” people can get away with scheming in the short term, God will eventually catch up with them and “condemn” them.

(12:3) A righteous life leads to stability.

(12:4) A wife of noble character is the “crown” of her husband. In this culture, a crown was a public display of honor. By contrast, the “disgraceful wife” brings death on a husband. This disgrace eats “away her husband’s strength and destroy his happiness.”^[64]

(12:5) “Plans” are placed alongside of “advice.” We wonder if this is parallel or not.

(12:6) This refers to “false accusations.”^[65]

(12:7) Again, righteousness leads to stability (v.3; cf. Mt. 7:24-27).

(12:8) Wisdom leads to clear thinking. Those with a “warped mind” (naʿ^awēh-lēḇ) refers to “the crooked heart that lacks the ability to see things as they really are and so makes wrong choices.”^[66] This refers to the noetic effects of sin.

(12:9) A modern example would be a lower middle-class person driving an Escalade and living in a mansion, while they fall further and further into debt. Clearly, their public image is the driving motivation.

(12:10) This supports the moral mandate to take care of animals. Ross comments, “If one is kind to the lower animals, he will surely be kind to humans.”^[67]

(12:11) This speaks to the value of hard work. The contrary refers to people who “run after some dream of a quick profit.”^[68]

(12:12) This verse is very difficult to translate. Ross suggests, “The verse seems to be saying that there are good rewards for the righteous, but the wicked are dangerous and perhaps get caught in their own devices.”^[69]

(12:13) Eventually, slander or trash talk catches up with us. We get caught in a bind when it comes out what we have been saying, and whom we have been saying it to.

(12:14) Our use of speech to love, teach, and build up others has the effect of filling us up. Jesus said, “My food is to do the will of Him who sent Me and to accomplish His work” (Jn. 4:34).

(12:15) Much of the pain in our lives could have been avoided if we merely followed advice.

(12:16) By showing that we have been affected by insults, we show that the attacker has landed a blow. It isn’t that wise people suppress their hurt feelings. Instead, they are so in control of their feelings that they do not let their feelings control them.

(12:17) Again, truth is given a high value in the Proverbs.

(12:18) Often, we don’t mean to hurt people with our words. This may be true, but our “reckless words” hurt others nonetheless. We need to think more about how our language can build up those around us, rather than just spouting off.

(12:19) This could refer to the fact that truth has a resonating effect on people. In the short term, people might fall for lies. But in the long term, the truth will win out. (Surely, the truth will win on the other side of eternity.)

(12:20) The word for “peace” (šālôm) refers to an integrated, social wholeness.^[70] People who are able to bring peace understand “joy” in new ways.

(12:21) Remember, the proverbs were not absolute statements. This is a generally true maxim. Righteous people avoid a lot of unnecessary harm.

(12:22) Again, God puts a high premium on truth.

(12:23) This might refer to refraining from boasting with our knowledge. It could also refer to thinking carefully before giving advice, because the second strophe refers to a fool who “blurts out folly.” It’s better to pause, meditate, and reflect before we give wisdom and advice.

(12:24) In general, lazy people are held captive by their laziness. Others exploit them for this, and they are stuck working jobs that keep them living “paycheck to paycheck.” Hard workers, by contrast, see the fruit of their hard work by earning more and seeing more opportunities. Again, these are not absolute statements, but rather, general maxims that are most often true.

(12:25) How does anxiety “weigh a man down”? When we are anxious, we spend so much time thinking, worrying, and fretting about the future. We only have a limited amount of emotional energy, and anxiety drains our tank.

Often, a “kind word” can lift our anxious spirit. This likely refers to true, biblical encouragement, reminding people about the great promises of God. It does not refer to mere flattery.

(12:26) This likely refers to choosing our friends wisely.^[71]

(12:27) The reference to “roasting his game” refers to a hunter who kills the animal, but doesn’t cook it in order to preserve it. In other words, the lazy person will dump a lot of time into a project, but he will not “bring a project to completion.”^[72] We have seen men spend hours applying for jobs and even following up on good leads, but they are too lazy to follow through with interviews or showing up to work (!).

(12:28) True righteousness (as opposed to self-righteousness) leads a person to find eternal life. They realize that they need God more than ever. While this verse doesn’t fully explain this truth, later biblical teaching reveals this quite clearly.

Proverbs 13

(13:1) The “mocker” (lēṣ) refers to the cynical person. They are too arrogant to listen to what others might have to say. They arrogate their own wisdom above all others—even God!

(13:2) The righteous person feels fulfilled by building up others through their speech. But the unrighteous seek to be fulfilled through “violence.” This explains why they have a “craving for violence.” No amount of it can ever fulfill them.

(13:3) Most of the problems in our lives come from speaking rashly and thoughtlessly. An old Arab proverb states, “Take heed that your tongue does not cut your throat.”^[73]

(13:4) The “sluggard” has all sorts of things that they want or “crave,” but they never change their lazy attitude in order to work for them. By contrast, there is satisfaction in being a hard worker (or “diligent”). It feels good to provide for yourself and to give generously to others.

(13:5) Again, truth is given a high value in the Proverbs.

(13:6) We have all seen people in high positions have horrible, moral falls. This can result in broken marriages, ruined careers, etc. Following God’s way avoids all of this, and leads to a life that is protected from public disgrace.

(13:7) Is this saying that we should be honest about our financial situation in general? Or is he praising the person who “pretends to be poor” for concealing this? It would be sinful to pretend to be poor in order to manipulate others, but it seems like a virtue to live simply (Prov. 12:9).

(13:8) When we are wealthy, we have a lot to lose. However, poor people don’t have anything to lose. There is a certain freedom in not having anything to lose. For instance, a friend of ours drove a car that was so old that he left the doors unlocked and windows down… because there was nothing to steal! Likewise, we don’t want our wealth to end up dominating our lives.

(13:9) This could refer to the length of our effect on people, or it could refer to the power of our effect on others.

(13:10) The root of the “quarrels” is in the fact that the person won’t take “advice,” or they can’t admit that they are wrong. Ross comments, “Those who are wise listen to advice rather than argue out of stubborn pride.”^[74]

(13:11) This speaks against the idea of a “get rich quick” schemes. Often, when we get rich quick, we spend the money just as quickly.

(13:12) Does this refer to unrealistic or false “hopes”? Perhaps, this is speaking about people who have false expectations.

(13:13) Again, a major key to wisdom is learning to take “instruction” from others.

(13:14) There is no fatalism in the Proverbs. If people turn to God and his wisdom, they will find healing and hope.

(13:15) The words “good understanding” (Śēḵel-ṭôḇ) does not refer to our understanding of others, but rather “the capacity for good sense, sound judgment, and wise opinions.”^[75] Rejecting wisdom makes it “hard” on ourselves.

(13:16) Our actions reveal our wisdom. It either reveals wisdom or exposes our foolishness.

(13:17) This may refer to “ambassadors” bringing news.^[76] If we are an ambassador, we do not want to distort, lie, or add to the message (see 2 Cor. 5:18-21).

(13:18) Again, one of the primary keys to wisdom is to listen “discipline” and “correction.”

(13:19) In order to find fulfillment, we need to make sure we are “longing” for the right things.

(13:20) Our friendships and social groups have a huge effect on our ability to attain wisdom.

(13:21) This could be a general maxim, or it could refer to the way that sinful living brings on “misfortune” and grief.

(13:22) Leaving a large “inheritance” was “a sign of God’s blessing.”^[77] Of course, we need to be aware of the fact that money can have negative effects on spiritual growth as well.

(13:23) This seems to refer to the fact that the poor are often taken advantage of—even if they gain material blessings.

(13:24) This speaks to the necessity of discipline in raising children. Of course, we need to balance this with the rest of the Bible’s teaching (e.g. Eph. 6:4; Heb. 12:5-11; Prov. 4:3-4, 10-11). Ross notes, “Too much lenience and too much harsh discipline are equally problematic.”^[78]

(13:25) This could refer to (1) the righteous receiving more blessings because they follow the covenant, or (2) the righteous are more content with what they have and the wicked are never satisfied.

Proverbs 14

(14:1) Wisdom builds stable houses (Prov. 9:1). Who is the “foolish one” mentioned here? It might be that wisdom can temporarily build something strong, but foolishness can tear it down. This would mean that people can lose wisdom over time—just like we can gain wisdom.

(14:2) Our actions are integrally connected with our beliefs and love.

(14:3) Our flippant language can bring discipline.

(14:4) Oxen can produce a lot of grain. If you use up your oxen (by working them to death or eating them), you can lose out on major harvesting. This seems to speak to short term and long term gratification.

(14:5) Again, truth is emphasized with regard to wisdom.

(14:6) The “mocker” (lēṣ) is equivalent to the cynic or scoffer. They seek wisdom, but they do not find it. Why don’t they find it? This is because they are searching for it with the wrong motivation. God doesn’t give wisdom to mockers, because their fundamental nature is resistant to wisdom.

(14:7) This speaks to the people with whom we associate. Fools must have a negative effect on wise people.

(14:8) One of the keys to becoming a wise person is to be thoughtful. The wise person spends time reflecting and thinking before taking action.

(14:9) This speaks to the need for confession, reconciliation, and even reparation for our sin. The fool just wants to put this in the past without talking about the way they hurt others. The wise person pursues reconciliation after they have sinned against others.

(14:10) This shows how deeply our joy and sorrow is embedded in our hearts. People often say, “I know how you’re feeling” or “I know what you’re going through.” This verse should stop us from saying foolish things like this to people in acute suffering. Ross comments, “The proverb forewarns against any unnatural or forced attempts to express empathy.”^[79]

(14:11) The contrast is between a “house” and a “tent.” We would think that a house would be more stable—not less stable—than a tent. But this is saying that our integrity is our true stability—not our material resources.

(14:12) This proverb should cause us to doubt our own tendencies and inclinations. Many natural feelings and ideas seem right, but end up leading to “death.” This shows our desperate need for transcendent truth and wisdom from God.

(14:13) Many people in modern culture just want happiness as their ultimate goal in life. However, there is no such thing! Even happiness and joy will be mixed with sorrow and grief. Living for happiness ironically makes us less happy.

(14:14) God will judge both the righteous and the wicked.

(14:15) This speaks against naïve gullibility. The wise person avoid gullibility by “giving thought” to their direction in life, rather than just slurping down whatever they are told.

(14:16) Fools are led by their feelings (“hotheaded and reckless”).

(14:17) Anger (“quick-tempered”) leads to foolish actions. If we do not control our anger, it will control us.

Is the “crafty man” a good man (i.e. prudent and wise) or a bad man (i.e. scheming and evil)? It isn’t clear if this proverb is using synonymous parallelism or antithetical parallelism.

(14:18) Our wisdom is the degree to which we will be honored.

(14:19) The imagery here is victory in warfare.^[80]

(14:20-21) This doesn’t give any moral or ethical commentary on the acquisition or kind of friends that the rich attract. It is simply making a statement of fact.^[81] The next verse tells us that we need to be kind to the poor (v.21).

(14:22) The key is what we are “planning” or “plotting” to do. It isn’t that we simply stumble into wickedness or wisdom, but that we planned on it.

(14:23) This contrasts people who talk about working and those who actually put on their pants and go to work. Talking about work doesn’t lead to a paycheck.

(14:24) This shows the temporal rewards or punishments for wisdom or folly.

(14:25) Again, truth is emphasized alongside of wisdom.

(14:26) Many people trust in wealth for their security. The proverbs claim that we should trust in wisdom as our “secure fortress.”

(14:27) This speaks against fatalism. We can turn from the “snares of death” if we choose to “fear the Lord” and learn wisdom.

(14:28) A person is not a leader if no one is following them.

(14:29) The contrast is between being “patient” and being “quick-tempered.” When our minds are clouded with anger, we can’t think clearly enough to have “understanding” and wisdom in certain situations.

(14:30) Our mental and spiritual state can have an impact on our physical bodies. This isn’t New Age thinking where our minds can change reality. Rather, this refers to the scientific fact that anxiety and angst release adrenaline and cortisol into the body. Moreover, a fixation with “envy” would also have an effect on the body as well, because we are filled with anger, ingratitude, and bitterness.

(14:31) God’s heart beats for the poor, marginalized, and oppressed. In the NT, we see this same teaching expounded upon (Mt. 25:31-46).

(14:32) Some commentators do not believe that the concept of eternal life is stated in the book of Proverbs. They would understand this passage to refer to “misfortune,”^[82] rather than physical death, while also saying that this verse “may be a shadowy forerunner of [immortality].”^[83] And yet, the text speaks of righteous people having a “refuge” in death.

(14:33) The second part of this proverb is difficult to understand. It may refer to fools needing wisdom from the discerning.

(14:34) This is an odd proverb when we understand the historical setting. Most nations would prize themselves on their money or their military. Here, however, wisdom teaches that “righteousness” is the most valuable commodity for a nation.

(14:35) The word for “wise” (maśkîl) is literally “skillful.” The word for “shameful” (mēḇîš) means “incompetent.”^[84]

Proverbs 15

(15:1) We see the truth of this proverb routinely. A lot of conflict could be avoided if we simply chose words that were gentle and kind, rather than punishing or accusatory.

(15:2) The word “commends” (têṭîḇ) can also be translated “makes good” or “treats in a good or excellent way.”^[85]

(15:3) This is a good proverb for God’s omniscience. By reflecting on God’s omniscience, Solomon realizes that this should have an effect on our character, because God is watching our lives.

(15:4) It’s amazing how powerful our words can be—for good or for bad (cf. Jas. 3:1-12).

(15:5) A litmus test for wisdom is how we respond to discipline.

(15:6) The righteous and the wicked can amass wealth, but it could bring blessing to the one and a curse to the other.

(15:7) Wise people don’t just keep their wisdom to themselves. One of the signs of a truly wise person is the impact that they have on others.

(15:8) The condition of our hearts and lives has a direct bearing on our “religious” activities (cf. 1 Sam. 15:22; Ps. 40:6-8; Isa. 1:10-17). Ross writes, “If God accepts the prayers of the righteous, he will accept their sacrifices. Sacrifice is an outward ritual and easily performed by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers.”^[86]

(15:9) Here, God doesn’t hate the sinner, but he hates their sin (“the way of the righteous”). Conversely, God loves the righteous person themselves (“he loves those…”).

(15:10) We often think that “stern discipline” is harsh. But the contrast to this is death! It’s better to respond to God’s discipline in our lives, rather than face physical death and destruction.

(15:11) “Death and Destruction” are the words Sheol and Abaddon. These were conceived to be the areas of the afterlife. Solomon’s point is that if God can know about these places (which were completely unknown to people before death), then how much more does he understand the human heart?^[87]

(15:12) The “mocker” is the cynic who will not go to people for wisdom, because he is too arrogant and proud to consult wise people who might contradict him. This sort of person might seek out counsel, but they will not turn to those who offer wise counsel.

(15:13) This seems to be saying that what exists in our hearts will become apparent on our faces. It’s very hard to suppress our emotions.

(15:14) Discerning people want to know the truth and “seek” this out. Solomon personifies the fool’s mouth as “feeding on folly.” Fools don’t care about truth; they only want an “echo chamber” that reinforces their own views.

(15:15) Ross understands the “oppressed” to be people who are “inwardly oppressed.”^[88] This would make sense of the second line, which speaks about having a “cheerful heart.” This proverb speaks to the importance of our attitude toward life, rather than the circumstances themselves.

(15:16-17) A person who has God lacks nothing. “Turmoil” (m^ehûmāh) is literally “anxiety.”^[89] It’s surprising how often wealthy people are anxious. The “fear of the Lord” and “love” relationships are one of the central cures for anxiety.

(15:18) Uncontrolled anger is again mentioned as a serious sin. These people thrive on conflict and drama.

(15:19) This could mean that the “sluggard” always finds excuses on their path for not working. Or it could refer to the fact that their way of life is like walking through a patch of thorns (i.e. painful).

(15:20) See Proverbs 10:1.

(15:21) Fools are “delighted” by various paths and ways of life. They don’t stop to think through their way of life and its outcome.

(15:22) See Proverbs 11:14.

(15:23) It feels good to be able to have the right word at the right time. This speaks to people who are too inhibited to speak up when the time is right. Sometimes, God will call on us to speak up, and we could miss our window if we aren’t bold enough to speak.

(15:24) Wisdom protects us from much of the pain that we would ordinarily face.

(15:25) God opposes the proud. The “widow” would be the opposite of a “proud man.”

(15:26) The battle for wisdom is in our minds, and rests on our ability to discipline our thoughts. God is “pleased” with this mental transformation (2 Cor. 10:3-5; Rom. 12:2).

(15:27) When we take a “bribe,” this can alter our character: It can change our values, it can put us in debt to another person, etc.

(15:28) Again, the wise person takes time to think through what they should say.

(15:29) God is “far from the wicked” because they are far from him. Ross notes, “A prayer of repentance by the wicked is the exception, for by it they would become the righteous.”^[90]

(15:30) This passage speaks to the negative person who is often complaining or grumbling. When they are in this state, they are unable to bring “joy” or “health” to people around them.

(15:31) In our culture, we are reluctant to speak a hard word or to receive one. This passage characterizes correction as “life-giving,” and this brings wisdom.

(15:32) We are the ones left hurting when we reject correction or discipline. We are literally hurting ourselves.

(15:33) The “fear of the Lord” is synonymous with “humility.” By taking our rightful place before God, we learn true humility.

Proverbs 16

(16:1) This could be understood in one of two ways: (1) the two lines are synonymous, so what a person thinks is what he says, or (2) the two lines are different and the “the Lord directs the words according to his sovereign will.”^[91] We wonder if a third view is possible: namely, God will guide our words as we trust in him to speak. This seems to fit with the idea that wisdom is expressed through our speech, and we need to gain wisdom from God.

(16:2) We are not a fair judge of even our own motives. Sometimes, we feel guilty when we are innocent, or feel innocent when we are actually guilty.

(16:3) In order to bear spiritual fruit, we need to commit our work to God. This shows God’s role and our role in ministry.

(16:4-5) God will work out a plan for everything and everyone. The wicked will not get away with evil forever, because God has planned to judge them. This concept fits with the next verse: “[The proud of heart] will not go unpunished” (Prov. 16:5). Ross writes, “The point is that God ensures that everyone’s actions and their consequences correspond—certainly the wicked for the day of calamity. In God’s order there is just retribution for every act, for every act includes its answer or consequence.”^[92] Kidner writes, “The general meaning is that there are ultimately no loose ends in God’s world: everything will be put to some use and matched with its proper fate. It does not mean that God is the author of evil: James 1:13, 17.”^[93]

(16:6) This passage shows how sin can be “atoned for” and “avoided.” Typically, the concept of “love” (ḥesed) and “faithfulness” belong to God. This would make atonement conditional on God’s love and faithfulness. However, the second line seems to be parallel, meaning that the love and faithfulness belong to the believer. Does this mean that we are saved by works? Waltke understands this verse to be working in concert with the sacrificial system—namely, if the old covenant believer didn’t have genuine repentance, then the rituals wouldn’t give them atonement (1 Sam. 15:22).^[94]

(16:7) Remember, the Proverbs are not absolute laws; they are general maxims. This passage speaks of how God will bring peace through the believer’s way of life, but this is not always the case (e.g. 2 Tim. 3:12; Rom. 12:18).

(Prov. 16:7) Will God ALWAYS make peace with our enemies?

(16:8) It’s better to be right with God and have little to show for it, than to be contrary to God and have incredible wealth. A person with God lacks nothing.

(16:9) This doesn’t refer to divine determinism. The expression “determine his steps” (yāḵîn ṣaʿ^aḏô) can also be rendered “direct his steps.” Ross writes, “The point is the contrast between what we actually plan and what actually happens—God determines that.”^[95]

(16:10) Kings were often viewed as “gods” in the ancient world. This passage warns the king that he should not abuse his power. He should only speak what is in line with God’s will and “justice.”

(16:11) Ancient people could keep two sets of weights in order to conduct unfair business with people—similar to how some business owners “might keep two sets of books.”^[96]

(16:12-13) A truly good king knows that his nation is not built on money or military might, but on righteousness. This is why a good king would “detest wrongdoing.” Unrighteousness would tear down his kingdom.

(16:14-15) Wise people can even apply their wisdom to direct kings—those who had absolute power and authority in this culture.

(16:16) See Proverbs 3:14.

(16:17) Our choices and decisions in life need to be “guarded.” This implies that we can tacitly fall away down the wrong path if we are not careful.

(16:18) How does “pride” create “destruction” in our lives? It could be because we are not taking counsel, factoring God into the equation, or perhaps overestimating our own abilities.

(16:19) There are times when we will need to choose God’s way—even if it costs us financially.

(16:20) The concepts of following the counsel or “instruction” of people is parallel to “trusting in the Lord.” It could be that God is trying to use people to speak to us, and by listening to them, we are listening to God himself.

(16:21) A key to persuading others is to have “pleasant words.” This sort of teaching “will be well received because it is persuasive.”^[97]

(16:22) Wisdom brings life, and folly brings death.

(16:23) If we don’t have wisdom in our heart and mind, then we won’t have anything good to share with others. Bible teachers should reflect on this verse: We can’t give away to others what we don’t have ourselves.

(16:24) What are “pleasant words”? Does this refer to mere flattery? Waltke states, “Pleasant words (see 15:26) stands in contrast with ‘evil thoughts’ in 15:26, suggesting that the expression denotes a moral, as well as, an aesthetic quality.”^[98]

(16:25) See Proverbs 14:12.

(16:26) The word “appetite” (nep̱eš) is literally “soul.” The word “hunger” (pîhû) is literally “mouth.” This shows that we should work for our basic human needs, and there is nothing wrong with being motivated by this to work.

(16:27) The “worthless man” is literally a “man of belial” (ʾîš b^elîyaʿal). He is literally a person of “deep depravity and wickedness.”^[99] This is the person who searches to find “dirt” on people in order to slander them.

(16:28) The “perverse man” (ʾîš tahpuḵôṯ) is literally “a man of falsehoods” or “a liar.”^[100] The “slanderer” (nirgān) can be translated as a “gossip” or literally “one who whispers and murmurs.”^[101]

(16:29) Violent men have a way of enticing others into their way of life. People might be drawn to violent men out of fear or a desire to have their power over others. Jodi Mitchell sang, “I’m frightened by the devil, and I’m drawn to those who ain’t afraid” (Jodi Mitchell, “A Case of You”).

(16:30) This proverbs states that our body language and our mannerisms can give away our intentions.

(16:31) In the Proverbs, long life is a sign of God’s blessing.^[102] So, if a person lives to the point of having a “gray head,” then this would be a sign that they lived a long life of righteousness.

(16:32) It would take intense bravery and courage to “capture a city.” Solomon compares this fortitude to being able to control our own anger. Often, we think that expressing our anger is a sign of power and manliness, but unrighteous anger is just the opposite.

(16:33) Kidner wisely writes that the casting of the lot “is not about God’s control of all random occurrences, but about his settling of matters properly referred to him.”^[103]

Proverbs 17

(17:1) It isn’t the food and drinks that make a good home, but the friendships and relationships.

(17:2) Servants rarely moved up the socio-economic ladder. This proverb is valuing wisdom over inherited privilege.

(17:3) The analogy of purifying “silver” and “gold” implies that the process of testing will change us in a radical way. Metallurgists purify precious metals by heating them up to a liquid state, and skimming the impurities or dross off of the top. Similarly, God’s “test” for believers is going to raise tension and “heat” in our lives so he can remove areas that need to go.

Of course, we need to remember that God doesn’t test us for his benefit, but for ours. God already knows what is in the human heart (Prov. 15:3).

(17:4) We should shut down malicious talk when we hear it—not seek it out (Lev. 19:17).

(17:5) This is similar to Proverbs 14:31. The “taunting” of God could be that this person thinks that “calamity” is caused by God to harm the poor. Ross writes, “The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world.”^[104] Those who claim that natural disasters are the result of God’s judgment for the poor are in reality “taunting” their Maker!

(17:6) Love for family works in both directions: the old loving the young, and the young loving the old.

(17:7) This emphasizes the discrepancy of lying leaders. According to Scripture, leaders are supposed to speak for God, and lying is out of line.

(17:8) This is a troubling passage. Ross states that Solomon “is merely affirming a point of reality without making a comment.”^[105] It’s also possible that the term “bribe” (šōḥaḏ) simply refers to “a gift.”^[106]

(17:9) The point here is that “the true friend buries the wrong done for the sake of love.”^[107] This isn’t suppressing sin because of weakness or fear of conflict. It is for the sake of love.

(17:10) A “rebuke” works better for a discerning person than “a hundred lashes” for a foolish person.

(17:11) This could be similar to Jesus’s saying that “he who lives by the sword dies by the sword.” Those who are set on “rebellion” will face retribution.

(17:12) A mother bear being robbed of her cubs is obviously a dangerous situation, because the bear will maul anyone in sight. The comparison is with the “fool in his folly” shows that this is an even worse and more dangerous situation. This shows the destructive and unpredictable nature of the fool.

(17:13) It isn’t clear whether or not this is divine retribution, or whether this is a natural outcome of people who act this way.^[108]

(17:14) Once a damn starts to breach, it is only a matter of time before the water gushes out. It’s better to stop the water before it starts gushing through. This shows the importance of stopping “quarrels” before they get going and then out of control.

(17:15) Since God is the God of justice, he “detests” seeing injustice acted out.

(17:16) Giving money to cure a fool is like giving a fire extinguisher to a person who is drowning: the solution doesn’t fit the problem! Ross writes, “In effect it asks, What good is money, for what is needed cannot be bought.”^[109]

(17:17) The “friend” and the “brother” are parallel. Some commentators understand these lines as being parallel and others as antithetical. We hold that these are parallel,^[110] and that friends come out the most in times of trouble or “adversity.”

(17:18) See Proverbs 6:1-5.

(17:19) Ross understands the person who “builds a high gate” as metaphorical for having a big mouth or “bragging.”^[111]

(17:20) Having a “perverse heart” is to have a twisted mind. This is expressed through our words.

(17:21) This gives a realistic view of parenting. Parenting can bring the highest joys or the deepest pain.

(17:22) This is similar to Proverbs 15:30 and Proverbs 16:24.

(17:23) The unrighteous man must know that accepting a “bribe” is wrong; otherwise, he wouldn’t accept it “in secret.”

(17:24) A key to discernment is to stay focused. While a discerning person takes in all sorts of information, they are able to focus this clearly.

(17:25) See Proverbs 17:21.

(17:26) What is the connection between the “innocent man” and the “official”? It could be that both are simply wrong. It could also be that the punishing of an official and leader is obviously wrong, so this could amplify the first statement about punishing innocent people.

(17:27) Much of wisdom is not what we say, but what we hold back from saying.

(17:28) It doesn’t seem like it would take much work to appear wise… In fact, it takes doing nothing at all! It must be that the fool can’t help from speaking up and talking, looking foolish in the process.

Proverbs 18

(18:1) The term for “unfriendly” does not merely mean unsociable, but instead, it refers to “one who is an enemy of society; its message is a warning against being a schismatic.”^[112] We are social beings by nature, and it hurts us and others to reject this aspect of ourselves.

(18:2) Kidner refers to this person as “closed mind, open mouth.”^[113]

(18:3) This is a case of step parallelism,^[114] where one event goes to the next, until it ends in “disgrace.”

(18:4) It isn’t clear if these two ideas are antithetical or parallel. The “words” could refer to being deep and unsearchable, while the “fountain of wisdom” gives away wisdom to others—just like a “bubbling brook” quenches people’s thirst.

(18:5) This shows a gradation of falling into wickedness. The person isn’t doing wickedness themselves, but they are being “partial” to wicked people—perhaps out of mere desire, social pressure, or general fear.

(18:6-7) We can easily get into trouble by what we say. The “snare” could refer to spouting off about something without thinking through the consequences.

(18:8) This is a sad statement of fact about human nature.^[115] Not only are gossips sinful, but people who accept gossip are also sinful.

(18:9) Laziness is compared to a person who is destructive. Often lazy people don’t feel like they are hurting anyone, but in reality, this is a destructive lifestyle.

(18:10) The “name of the Lord” refers to “the attributes of God.”^[116]

(18:11) This passage is linked to the preceding verse—namely, the wealthy trust in their material resources, rather than in God (cf. Ps. 49).

(18:12) We can’t help but think of how Jesus showed perfect humility, and was given extraordinary honor (Isa. 52:13-53:12; Phil. 2:5-11). By contrast, Satan (being with the greatest pride) will have the most extraordinary fall.

(18:13) When we talk before understanding and “listening,” we cannot speak to the heart of the matter. It is like a doctor throwing various medicines at a sick patient without asking them about their symptoms.

(18:14) We usually tell people to “keep their spirits’ up.” Our attitude can bring us through even times of physical “sickness.” But no amount of physical health can change a sour attitude.

(18:15) In order to build our discernment, we need to listen more and talk less.

(18:16) This could be viewed positively or negatively. Viewed positively, this could reinforce the concept that being a “giver” is the way to a happy life (cf. Jn. 13:17; Acts 20:35).

(18:17) We need to remember that there are always two sides to every story. If we want to build our discernment, then we need to carefully seek out and listen to both accounts.

(18:18) In the old covenant, people would seek God’s guidance through the casting of lots. Today, we do this through seeking wise, biblical counsel and arbitration (1 Cor. 6:1-8).

(18:19) This is stark imagery to describe those who are caught in bitterness. They are pictured as being walled up like an impenetrable fortress.

(18:20-21) Saying the right thing at the right time gives us a feeling of fulfillment. Here, it is compared to eating a good meal. Verse 21 states that our speech can have the opposite effect as well.

(18:22) Marriage is a gift from God.

(18:23) This doesn’t condone the discrimination between the rich and the poor. It is simply “a general view of the way of the world.”^[117] Because poor people are looked down upon, they need to “plead” with their words, while the rich can speak “harshly.”

(18:24) This speaks against people who are extremely diffuse in their relationships. It is better to have one good friend than a sea of acquaintances.

Proverbs 19

(19:1) It is better to have personal integrity—even if it costs us our wealth—than to be a liar.

(19:2) We cannot substitute veracity for sincerity. We can be sincerely wrong about truth. Paul mentions the religious leaders of his day who had “zeal without knowledge” (Rom. 10:2). Similarly, in Christian work, we need to think through our plans before lunging on a foolish idea.

(19:3) When the fool ruins his life, he needs someone to blame. Since he refuses to blame himself, then he looks for someone else to blame. Kidner writes, “God gets blamed for what we bring on ourselves.”^[118]

(19:4) See Proverbs 18:23-24.

(19:5) Again, truth is emphasized in the Proverbs. The “false witness” thinks that they are getting away with it. But in reality, God or circumstances will catch up with them (see v.9).

(19:6) Giving of “gifts” is a way to “curry favor” or “to mollify.”^[119] This is similar to Proverbs 18:23-24.

(19:7) This seems to be relating a fact of life—not a moral pronouncement that this is a good thing that the poor are rejected (cf. Prov. 14:31).

(19:8) Wisdom is a benefit to the wise person himself.

(19:9) See verse 5.

(19:10) This speaks about people who are placed into the wrong position. We don’t want to be in a place where God does not want us to be.

(19:11) We typically think that this quality is passive, but Scripture honors this attitude of patience. This character quality brings out the “glowing colours of a virtue which in practice may look drably unassertive.”^[120]

(19:12) This implies that we need to be careful and tactful in dealing with kings. Why does Solomon compare the favor of the king to the “dew on the grass”? Dew is something that comes every day, and is aesthetically pleasing.

(19:13) Raising “foolish” children leaves the parents feeling “ruined.” Parenting is such a massive investment of time, emotion, and sacrifice. To do all of that work and to see your child turn into a fool would have a devastating effect on the parent (cf. Prov. 10:1; 17:21, 25). This is likely warning parents before they have kids to do their best to raise them.

The “quarrelsome wife” is compared to a “constant dripping.” This evokes the imagery of her being annoying, ongoing, incessant, and maddening. But not necessarily ruining your life (cf. Prov. 27:15-16). This too is likely a warning to a person before they get married.

(19:14) Humans give wealth and property as their gifts. God gives people as his greatest gifts (cf. Prov. 18:22; 31:10-31). Ross aptly notes, “The verse does not answer questions about unhappy marriages or bad wives; rather, it simply affirms that when a marriage turns out well, one should credit God.”^[121]

(19:15) Laziness begets more laziness. It results in “lethargy.”^[122] The “shiftless” man can also be translated “idle” (NASB, ESV, NET).

(19:16) “His ways” could be understood to be the person himself, or it could refer to God’s “instructions” or imperatives.^[123]

(19:17) Wealthy people often think about making wise investments. Here, Solomon uses the concept of charity to the poor to refer to “investing” in God’s financial account. If we make this sort of investment, God will “reward” us in full (cf. Prov. 14:31).

(19:18) Parental “discipline” doesn’t guarantee that a child will grow up well. But it does give the parent considerable “hope” that they will. To refuse to discipline a child is put on par with being responsible for the child’s “death.” This is really emphatic language for permissive parents to consider closely.

(19:19) One of the best medicines for a person with an anger problem is the fact that they need to face the relational wreckage that they cause. If they can’t face this, then they will never learn to rein in their anger.

(19:20) Again, Solomon emphasizes the importance of accepting instruction and its connection with wisdom. Many people miss out on wisdom because they simply will not listen to advice or seek it out.

(19:21) Humans are given free will to exercise their plans. But no human plan can overthrow God’s plan or purpose. God is sovereign enough to give us free will, but also have his plans and purpose succeed.

(19:22) Humans desire “unfailing love” (ḥasdô or heseḏ), which refers to a “loyal love.” The contrast of this refers to a man who is not loyal, but a liar.

(19:23) Respecting God with reverence and awe leads to “rest” and “contentment.”

(19:24) This is a comical representation of the “sluggard.” They are too lazy to even feed themselves. This shows that attitude and drive is the issue—not circumstances or physical ability. This is very similar to Proverbs 26:15.

(19:25) Its takes a metaphorical “flogging” for the “mocker” to learn a lesson. By contrast, the wise person can learn from simple “rebuke” or correction.

(19:26) This could refer to “the son who wishes to take over his father’s lands prematurely.”^[124] This would have great bearing on our interpretation of the prodigal son in Luke 15.

(19:27) Wise people continually learn and listen. If they don’t, they lose the knowledge that they already have.

(19:28) Again, truth is very important to the concept of wisdom.

(19:29) Those who are “mockers” and “fools” will face the consequences.

Proverbs 20

(20:1) Drinking to excess and insobriety leads to further foolishness than a person would normally take part in. With their inhibitions lowered, they say and do things that they normally wouldn’t do. Ross comments that it might be wise to stay away from alcohol altogether, but he also notes, “In the OT the use of alcohol was not prohibited; in fact, it was regularly used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (see 23:20–21, 29–35; 31:4–7).”^[125]

(20:2) See Proverbs 16:14 and 19:12.

(20:3) In our culture, we look at men who avoid conflict as passive and cowardly. This could be the case. However, this passage is extolling the virtue of avoiding unrighteous conflict. Ross writes, “This is the person who has the capacity of preserving a working relation with even the most difficult people.”^[126]

(20:4) The “sluggard” is driven by immediate gratification. They cannot look far enough into the future to see the consequences of their laziness.

(20:5) The reference to our thoughts as being “deep waters” implies that these are hard to see. When we are looking down into the ocean, we can only see a few feet down. This sort of person can “draw out” what is happening at the lowest level. Ross writes, “The line shows how important good counseling is.”^[127]

(20:6) The contrast is between people who “claim” that they have close friends, and those who actually have such friendships. Many people settle in their friendships without even knowing it.

(20:7) The life and faith of a parent has an effect on the children (Ex. 20:5-6).

(20:8) In Israel, the king was also the judge over legal matters. This is why Solomon prayed for wisdom so that he could discern the many complicated cases and difficult decisions brought before him.

(20:9) This is a good passage for total depravity (cf. 1 Kings 8:46; Ps. 143:2).

(20:10) See Proverbs 11:1 (cf. Deut. 25:13-16).

(20:11) Our character is shown by our actions—not just our words.

(20:12) God has created our senses so that we can follow and respond to him (1 Sam. 15:22; Prov. 15:31; 25:12) and understand his ways (Isa. 6:9-10).

(20:13) The “love of sleep” refers to laziness (Prov. 6:9-11; 19:15).

(20:14) This refers to the practice of haggling.^[128] This is probably a warning to the seller—not the buyer. Those who sell their products should be ready for people to pull this trick.

(20:15) “Knowledge” and wisdom are appraised at a higher value than gold and rubies.

(20:16) We shouldn’t cosign for people who are unreliable. It could result in us having the shirt taken off of our back.

(20:17) The immediate gratification of eating dishonestly is replaced by long-term, negative consequences.

(20:18) Leaders need to seek counsel (cf. Prov. 24:6).

(20:19) Talking too much is brought up a lot in the Proverbs. In this context, one of the problems with talking too much is that it leads to “gossip.”

(20:20) “Cursing” one’s parents was a capital crime in Israel (Exod. 21:17; Lev. 20:9; Deut. 27:16). The imagery of the “lamp” being “snuffed out” refers to death.^[129]

(20:21) We should be careful with inheriting large sums of money. Like the prodigal son, this could be the worst thing that could ever happen to us (Lk. 15:12). Inheriting the money “too quickly” could harken back to Proverbs 19:26.

(20:22) We need to trust that God will deliver justice perfectly in his own timing (Rom. 12:19-20). It takes incredible courage and trust to “wait” on God, when we have suffered severe injustice.

(20:23) See Proverbs 11:1.

(20:24) The “man’s steps” (miṣʿ^aḏê-gāḇer) can be literally translated “a mighty man’s steps.”^[130] Since even a mighty man’s steps are “directed by the Lord,” then how much more do the rest of us need to trust in God’s guidance? (cf. Prov. 3:6) This passage implies utter dependence on God to guide our lives.

(20:25) We need to think carefully before we make “vows” of any kind. When we make vows “rashly,” we fall into our own “trap.”

(20:26) The process of “winnowing” and “threshing” was an agricultural practice used for separating the wheat from the useless chaff. A wise king needed to have the gumption and discernment to punish evil people.

(20:27) This is a strong passage for divine omniscience.

(20:28) This “love” and “faithfulness” could refer to the king, or it could refer to God who keeps the king secure in his covenant.^[131]

(20:29) This passage shows value for both the young and the old. Not all young men are strong, and not all old men are wise. But there is wisdom that comes with age, and strength that generally comes with youth.

(20:30) Corporeal punishment (in a legal setting) has its merits according to this passage.

Proverbs 21

(21:1) This passage doesn’t teach that God uses kings as puppets or automatons. It states that he could at times intervene to direct a king in a way that he wouldn’t ordinarily have chosen, revoking his free will temporarily. It could be that God “pleases” to give kings substantial free will, but to intervene at times when he deems best (e.g. Ezra 7:21; Isa. 10:6-7; 41:2-4; Dan. 2:21).

(21:2) God sees the motives of our hearts—even when we are blind to them (cf. Prov. 16:2).

(21:3) This passage doesn’t teach that ritual observances were unimportant. After all, Solomon himself built the Temple! Instead, these observances are worthless if we do not have integrity and closeness with God (cf. Prov. 15:8; 21:29; 1 Sam. 15:22; Ps. 40:6-8; Isa. 1:11-17).

(21:4) The word for “lamp” (nir) can also be understood as “tillage” or the “agricultural product” (NET). This would mean that the result of pride is a harvest of sin.

(21:5) Our modern proverb for this would be “haste brings waste.”

(21:6) Lying to get rich is like a “vapor.” That is, it is quickly gone. It is also a “snare” in the sense of being a trap that people can easily fall into.

(21:7) The life of “violence” leads to being drug away—presumably to judgment. They have no one to blame but themselves, because they “refuse” to do good.

(21:8) We can recognize a “guilty” person by how they act. In this case, they act “deviously.” Discernment is not built on mindreading or intuition, but primarily on observing people’s deeds and what they do.

(21:9) This is a comical warning to marry a good spouse, and also to lead our marriages well.

(21:10) Sin is enslaving. The wicked person “craves” evil. Sin leads to an insatiable hunger that cannot be satisfied, but only leads to more craving.

(21:11) See Proverbs 19:25.

(21:12) This is a promise that wicked people will not ultimately get away with evil and sin.

(21:13) This is vivid imagery—similar to the principle of an “eye for an eye.” The person who becomes hardened to the plight of the poor will himself face a similar fate (cf. Prov. 14:31).

(21:14) There are two ways of understanding this verse: (1) The “gift” is parallel with the “bribe.” Under this view, the bribe is not an evil act, but it is simply another term for a gift. (2) The bribe “pacifies great wrath” from others, but this is simply a statement of fact—not a moral judgment.^[132]

(21:15) Justice reveals our character, one way or another.

(21:16) This passage doesn’t state that the man is in open rebellion. He simply “strays” from the “path of understanding.” One compromise leads to another, until he finds himself in the “company of the dead.”

(21:17) Hedonism is rejected by this verse. We see so many people simply living for pleasure, but eventually, their pleasures overtake them, leaving them ruined.

(21:18) This verse is similar to Proverbs 11:8. Ross explains, “The saying is either a general statement or an ideal that in calamity the righteous escape but the wicked perish in their stead.”^[133]

(21:19) See Proverbs 21:9 and Proverbs 25:24.

(21:20) The fool doesn’t understand delayed gratification. They live in the “here and now,” and can’t look far into the future.

(21:21) God will reward people with character and a loving lifestyle. In fact, it could be the case that “virtue has its own rewards.”^[134] That is, living a life of virtue leads to a happy, wholesome life.

(21:22) This passage emphasizes the wisdom of the general or tactician in warfare. An army might have incredible strength and power, but it will not succeed well without the wisdom of a good leader. This verse is where J.P. Moreland got the name of his book Scaling the Secular City.

(21:23) The person needs to actively think about what they are going to say, and restrain themselves from saying the wrong thing (“guards his mouth”). The power of our language can be a major resource for good or for evil—for reward or for punishment.

(21:24) The “mocker” (lēṣ) has a fundamental problem: arrogance. This cynical person will not learn from others or even God himself. When we interact with this type of person, we need to remember that their arguments are not the only problem, but so is their pride.

(21:25-26) The “sluggard” has desires and “cravings” for a better life, but they won’t take action or work in order to fix it. By contrast, the righteous person works so that they will have an abundance to give to those in true financial need.

(21:27) Religious sacrifices are worthless when given by a hypocrite (Isa. 29:13-14).

(21:28) The second line literally states, “A man who listens shall speak forever.”^[135] This is simply a difficult proverb to interpret.

(21:29) Boldness and confidence do not equal righteousness. A person could be a confident evildoer, or they could be a reflective righteous person. This verse implies that righteous people display more confidence when they reflect on their situation.

(21:30) This verse speaks against pragmatism in ministry.

(21:31) We shouldn’t take confidence in our resources (i.e. the “horse who is made ready for battle”), but in God alone.

Proverbs 22

(22:1) It is better to have a righteous character and reputation, than to be wealthy and despised.

(22:2) This is a powerful verse for the equality of all people made in the image of God (Gen. 1:26-27). In the biblical view, we are valuable because of our very being—not because of our social status.

(22:3) There are times when it is wise to retreat. The fool charges into a battle that is unwinnable. This goes against our pride when we have to retreat like this, but the alternative is far worse.

(22:4) Remember, the proverbs are not absolute statements, but rather general maxims. God promised to bless people financially in the old covenant if they followed his law.

(22:5) Wisdom guards us from the natural dangers of life. By following wisdom, we avoid a lot of the suffering that we would have faced.

(22:6) The word for “train” (ḥ^anōḵ) also includes “dedication” of the child.^[136] We should start our children off on the right path when they are young, and this will lead to better chances when they get older. This early spiritual formation will have long lasting effects on children. Not all children will grow up to be godly from their parents’ influence. Again, the proverbs are general maxims—not absolutes. At the same time, this should not be a license to fail to teach, nurture, and influence our kids in God’s ways.

(Prov. 22:6) Will children ALWAYS follow God if parents train them sufficiently?

(22:7) There is nothing spiritual about being in poverty. While God has a heart for the poor, we shouldn’t seek poverty or wealth. We shouldn’t seek a life where we are enslaved to wealth or to the wealthy.

(22:8) This verse is not teaching karmic law—a concept foreign to the Bible. Instead, this is teaching divine judgment for people who live selfishly. God will take away their instruments of injustice (“the rod of his fury will be destroyed”).

(22:9) How are generous people “blessed”? It could be in the sense that it leads to a happier life to “give, rather than receive” (Acts 20:35).

(22:10) The “mocker” (lēṣ) is the cynical person. It’s amazing how social groups change when the cynic leaves or enters the room.

(22:11) See Proverbs 16:13.

(22:12) Truth has a resonating effect on people. We need to trust that “the Lord acts to vindicate the truth.”^[137]

(22:13) The “sluggard” will create “absurd excuses”^[138] in order not to work. See Proverbs 26:13.

(22:14) The “mouth” of the adulteress is what is so stimulating and seductive. However, this proverb pictures her mouth as like a monster’s mouth that will eat a man whole!

(22:15) We need to understand human nature in order to properly raise children. Children are not pure little angels at birth. While they are precious and invaluable, they are also sinful. Without seeing that children are born with “folly” in their hearts, we will not be able to adequately discipline them in love (see Proverbs 13:24; 23:13, 16; 29:15).

(22:16) The cost of using the poor to get rich is being thrown into poverty oneself.

Sayings of the Wise (22:17-24:34)

(22:17) The “heart” and the mind were synonymous.

(22:18) It is “pleasing” for us to have wisdom in our heart, and it is good for others when we are “ready” to share wisdom with others.

(22:19) The purpose of wisdom is to help the person to “trust… in the Lord” more and more.

(22:20-21) Again, the purpose of wisdom is to be ready to give good answers for the sake of others (v.19).

(22:22-23) It might be easy to take advantage of the poor, but God will stand up for them. Ross writes, “The oppression pictured here may be in bounds legally, but it is out of bounds morally (e.g., similar to modern business ethics).”^[139]

(22:24-25) When we spend time around angry people, this rubs off on us. We become normalized to anger and don’t see anything wrong with it (Prov. 1:10-19; 14:17, 29; 15:1).

(22:26-27) See Proverbs 6:1-5; 11:15; 17:18; 20:16.

(22:28) It was illegal to seize other people’s land (Deut. 19:14; 27:17).

(22:29) This emphasizes the virtue of hard work and learning how to do our work well. This emphasizes work ethic and learning over raw gifting.

Proverbs 23

(23:1-3) The expression “put a knife to your throat” was an idiom that meant “to curb your appetite” or “to control yourself.”^[140] It is similar to our expression, “Bite your tongue.”[141] It could be that the king or ruler was trying to give delicacies and food in order to take something from the person.

(23:4-5) We shouldn’t invest our lives in materialism, because it is utterly fleeting and transitory (cf. Lk. 12:20; 1 Tim. 6:7-10).

(23:6-8) The “stingy man” may give you food, but he will hold it over your head. It isn’t worth taking his food, because there are strings attached. The imagery of “vomiting up the little you have eaten” shows that it wasn’t worth eating it in the first place.

(23:9) The text doesn’t say that you will be hated. Rather, the fool will hate the “wisdom” that you speak to him. Regardless, if the fool hates you, it is important to realize that he really hates the message—not the messenger.

(23:10-11) See Proverbs 22:22-23, 28.

(23:12) See Proverbs 22:17.

(23:13-14) See Proverbs 13:24 and 22:6.

(23:15-16) Parents revel in the worldly accomplishments of their children, but this passage teaches that they should ultimately be “glad” and “rejoice” when their children have godly wisdom. This is the highest priority.

(23:17-18) The medicine for “envying” others is to seek God. Kidner writes, “The remedy is to look up (17b) and look ahead (18).”^[142]

(23:19) See Proverbs 4:25-27.

(23:20-21) This emphasizes being careful of the company that we keep. “Drunkards” and “gluttons” have a different hedonistic worldview that is incompatible with wisdom. We can love these people, but we shouldn’t “join” in on their lifestyle.

(23:22) Honoring our parents is one of the Ten Commandments. We shouldn’t look down on our parents or despise them when they become old and need our help.

(23:23-25) Truth and wisdom are the highest commodity. Again, parents should value this more than anything else in their children (see Proverbs 23:15-16).

(23:26-28) This passage presupposes that the father has integrity in this area. The father knows that sexual immorality leads to spiritual death.

(23:29-35) This passage vividly speaks against the seriousness and immorality of alcoholism.

Proverbs 24

(24:1-2) See Proverbs 23:17.

(24:3-4) Wisdom can build a house (Prov. 9:1). A secondary application is building a home—that is, a family inside of the house.^[143]

(24:5-6) In war, wisdom is the prime commodity—even over physical strength and military resources.

(24:7) A fool is “out of his element”^[144] when it really matters in the public square.

(24:8-9) Fools are “capable of intense mental activity but it adds up to sin.”^[145] People “detest” this sort of person. This shows that the problem with the fool is not his intellect, but his attitude and his values.

(24:10) Circumstances show a person’s character. Times of trouble reveal what was there the whole time.

(24:11-12) We shouldn’t plead ignorance when others face suffering and death.

(24:13-14) The sage compares the sweetness of “honey” to “wisdom.” In the ancient world, honey was one of the tastiest foods one could eat.

(24:15-16) It is foolish to attack the righteous. While the righteous may suffer (“fall seven times”), they will ultimately succeed, because God is with them. Righteousness will triumph in the end.

(24:17-18) We shouldn’t have an inner attitude of gloating over the judgment of others. Notice that this rejoicing is forbidden even “in the heart.”

(24:19-20) See Proverbs 3:31; 23:17-18; 24:1-2.

(24:21-22) Rebellion against God and God-given, delegated authority is a sin (cf. 1 Pet. 2:17; Rom. 13:1-7).

(24:23-25) See Proverbs 18:5; Leviticus 19:15; Deuteronomy 16:19.

(24:26) The Persians viewed a “kiss on the lips” as an outward sign of true friendship (Herodotus History 1.134).^[146] Friendship should be based on the foundation of truth.

(24:27) We should have a proper method of operations: first things come first.^[147]

(24:28) If someone was going to be willing to make a formal accusation, they should be sure that they have the facts before doing so.

(24:29) See Proverbs 20:22 (cf. Mt. 5:43-45; Rom. 12:9).

(24:30-35) These problems could be easily observed by the “sluggard.” But instead of keeping his house in good condition, he chose to sleep instead. The picture of the sluggard “folding his hands to rest” seems like the image of a dead corpse in the grave!

Proverbs Collected in Hezekiah’s Day (Chapter 25)

Proverbs 25

(25:1) Remember, Solomon had written many Proverbs—far more than are recorded in this book. Earlier, we read that he had composed 3,000 proverbs (1 Kings 4:32). Apparently, the men in Hezekiah’s day (715-687 BC) copied these to be included in this book.

(25:2) While some things are concealed, others are revealed, and the rulers of the nation of Israel were supposed to teach God’s ways to the people.

(25:3) This statement is true in the sense that the king is privy to information that the common person was not. It is also true in the sense that kings needed to be “always one step ahead” in their thinking and leadership.^[148]

(25:4-5) The “dross” was the part of the metal that was impure, skimmed from the top of the melted metal. Similarly, in order to run a just kingdom, it was the responsibility of the king to remove evil and punish injustice.

(25:6-7) It’s better if someone else promotes us than if we seek self-promotion. Francis Schaeffer used to say that servants of God should be “extruded” into their roles, rather than placing themselves there.

(25:8) When it comes to legal matters, a person should have a high degree of confidence before making a formal accusation.

(25:9-10) When we are in a verbal argument, it is tempting to pull out all of the dirt on people in order to win the argument. Perhaps we will win the argument, but we will lose friends in the process.

(25:11) It isn’t clear what the “apples of gold” refer to.^[149] It’s possible that this speaks of artistry mixed with material value. Wise speech is both aesthetically pleasing and valuable to others.

(25:12) A rebuke is put on par with gold.

(25:13) The “coolness of snow at harvest time” isn’t exactly clear.^[150] It could refer to its (1) rarity, (2) refreshment, or (3) relief for the workers who are overheated.

(25:14) The “clouds and wind without rain” are useless to people who depended on the rain for their crops. Similarly, the boasting of gifts without the follow-through is equally useless. Additionally, this verse speaks of the broken expectations of a person who doesn’t receive what they had expected.

(25:15) Sometimes, the “gentle” word is stronger than the harsh word.

(25:16) We shouldn’t overindulgence on God’s good gifts. The goal is moderation.

(25:17) We would refer to this with the expressions “familiarity breeds contempt” or “don’t wear out your welcome.”

(25:18) False witnesses are compared to these weapons in the sense that all are deadly. A false witness is just as deadly as a military weapon—especially in a nation with capital punishment like Israel.

(25:19) The “bad tooth” and “lame foot” are both objects that we would expect to rely upon. Instead, they repeatedly hurt us—sometimes, when we least expect it.

(25:20) Regarding the “vinegar poured on soda,” Ross writes, “The reference is to sodium carbonate, natural in Egypt (see also Jer 2:22), which is neutralized with vinegar. This would be counterproductive.”^[151] This proverb speaks of showing sensitivity to others—especially in times of distress.

(25:21-22) Paul cites this in Romans 12:20.

(25:23) This could mean that a “north wind” held back the rain in Israel, and this is what is being compared with the “sly tongue.” It’s also possible that just as the wind brings rain, so too the sly tongue brings angry looks.^[152]

(25:24) See Proverbs 21:9.

(25:25) The “good news from a distant land” would be hard to hear, because news took so long to receive. This could also refer to the “good news” of peace during war time.

(25:26) Even a little bit of pollution in a clean well would result in the entire well being poisoned. The same is true of our character: one serious moral fall could result in polluting a person’s entire character.

(25:27) We are nauseated when we eat too much honey. We should have this same nauseated feeling when we try to seek our own glory and self-promotion.

(25:28) The two are similar in the sense of being without defenses.^[153]

Proverbs 26

(26:1) The purpose of the simile is to show that fools do not deserve honor. We wouldn’t expect snow in summer or rain in the harvest, and so we shouldn’t expect (or give) honor to fools.

(26:2) Ross comments, “It was commonly believed that blessings and curses had objective existence—that once uttered, the word was effectual. Scriptures make it clear that the power of a blessing or a curse depends on the power of the one behind it… This proverb underscores the correction of superstition. The Word of the Lord is powerful because it is the word of the Lord—he will fulfill it.”^[154]

(26:3) Fools don’t respond to reason, but they do respond to a rod! The fact that a fool is being compared to an animal show just how unreasonable they are.

(26:4-5) These two passages bothered rabbinical thinkers, because they appeared so utterly contradictory. They resolved these by saying that verse 4 referred to secular issues, while verse 5 referred to spiritual or religious issues.^[155] We simply need to remember that the Proverbs are not absolutes, but simply general maxims. In some situations and with some people, it is foolish to argue with them. In others, the person needs to be refuted—perhaps publicly. Otherwise, they could drag down others or continue to promulgate false teaching and thinking.

(Prov. 26:4-5) Is this a contradiction?

(26:6) We have the modern proverb, “If you want something done right, do it yourself.” However, we often need to delegate tasks to others. In these cases, we should choose our messengers carefully. If we don’t, they will do more harm than good.

(26:7) The comparison is substantial in the sense that a man has the physical legs, but they simply don’t work. Similarly, a fool could have a wise saying, but it simply doesn’t work because they can’t use it properly.

(26:8) You don’t “tie” a stone in a sling; you shoot a stone from a sling. If a person tied a stone on their sling, they obviously show that they don’t know how these work.

(26:9) The “thornbush” could refer to stick that a drunkard is using to fight.^[156] The absurdity is seen in the fact that the thorny stick does more harm to the drunkard than it does to anyone else.

(26:10) An archer who is randomly firing into the army is dangerous to his own army. People might be killed by “friendly fire.” Similarly, we should take time to hire the right person for the right job, or it could end up hurting us in the long run.

(26:11) This visceral imagery is picked up by Peter to refer to false teachers and apostates (2 Pet. 2:22).

(26:12) A person who is filled with arrogance and pride is “almost impossible to help.”^[157] At least the fool knows that he is a fool, but an arrogant man is out of touch with reality.

(26:13) See Proverbs 22:13. This is an absurd excuse to not work.

(26:14) The humor of the verse is that a door moves, and yet it doesn’t move anywhere.^[158] Similarly, the sluggard only rolls around in the same place: his bed!

(26:15) See Proverbs 19:24.

(26:16) Part of the problem with the sluggard is in the fact that they are fundamentally arrogant. They think that they have life figured out by not working like all of the “working stiffs.” But in reality, they are the fool.

(26:17) Pulling on a dog’s ears is a good way to get bitten. Similarly, we shouldn’t stick our nose in other people’s business, unless it is necessary. We might compare this to the modern proverb of “picking our battles.”

(26:18-19) This refers to “practical jokes” that are taken too far. Ross writes, “The practical joker is immature, thinking only of his own laughs.”^[159]

(26:20-21) Both the gossip and the quarrelsome men place fuel on the fire of conflict. Both the gossip and the quarrelsome man are parallel.

(26:22) See Proverbs 18:8.

(26:23-26) The “glaze” makes ordinary “earthenware” look good—even though it is simply cheap pottery. Similarly, we shouldn’t just listen to the medium, but to the message of a person. We cannot discern a person based on the “fervency” (v.23) or the “charm” (v.25) of their speech. The “malicious man” cannot be judged according to his words, but to his works.

(26:27) The reference is to setting a trap for someone else (see Dan. 6:24-28; Esther 7:10).

(26:28) Liars may justify what they are saying, but really, they are lying because of hatred.

Proverbs 27

(27:1) We shouldn’t act like we are owed anything in our future. While we should have goals, we shouldn’t demand God to give us future plans that we have created for ourselves. This is tantamount to “boasting.” The NT elaborates on this concept (Jas. 4:13-16; Mt. 6:34 Lk. 12:20).

(27:2) Praising ourselves “is a form of pride.”^[160]

(27:3) When a fool antagonizes you, it is more unbearable than shouldering a load of sand or even stone.

(27:4) Jealousy is a deeper and worse vice than anger. We often judge the angry person, but can’t see the deeply rooted jealousy in people’s hearts.

(27:5) Ross writes, “Hidden love is a love that is too timid, too afraid, or not trusting enough to admit that reproof is a part of genuine love. A love that manifests no rebuke is morally useless. In fact, one might question whether or not it is sincere.”^[161]

(27:6) True friends speak the truth. In fact, it is harder to speak the truth than it is to flatter people. We can “trust” people who speak the truth in love, because this is much more sacrificial than flattering words.

(27:7) When we are inundated with something, it makes us nauseated. But when we do not receive it often, even a poor form of it is pleasing to us. Ross writes, “Most agree that the proverb is capable of wider application than eating; it could apply to possessions, experiences, education, etc.”^[162]

(27:8) When a bird strays from her nest, she leaves the nest unprotected and her fledglings unprotected as well. The father of the house is supposed to be a provider and one who brings security.

(27:9) Good counsel is compared to the sweet smell of a perfume.

(27:10) The verse is “very difficult” to interpret.^[163] It seems to be saying that devoted friends can play the role of family. This is especially powerful in an age when family was a central value to the person.

(27:11) The “fruit” of a wise son can help a father from being criticized.

(27:12) Wisdom helps us avoid the dangers of life.

(27:13) See Proverbs 20:16.

(27:14) We should be sensitive to the timing of our words. In this case, we comically see a person yelling first thing in the morning, which is taken negatively by the receiver.

(27:15-16) See Proverbs 19:13. It is impossible to grasp at the wind, and really difficult to grab a greased up pig. Similarly, it is very difficult to lead a quarrelsome wife.

(27:17) This “sharpening” is not a dull and boring process. Iron sharpens iron through friction. We should expect that our growth in friendship will come through differences of opinion.

(27:18) Faithful servants are rewarded for their work.

(27:19) Change comes through the heart—not external behavior.

(27:20) Just like the grave (“Sheol” and “Abaddon”) are never satisfied with taking human lives, a person is never satisfied with what they get. This is a good reason for cultivating gratitude into our lives, because “never is enough.”

(27:21) How we receive and handle “praise” from people is a true test of character. Chuck Colson used to say, “Never read your own mail.” Humans aren’t designed to receive an enormous amount of praise that really belongs to God alone.

(27:22) This could mean that you cannot remove “folly” by force. It could also mean that the fool’s problem is fundamentally in his nature, so no amount of discipline will change him. It could also mean that we need to trust God to humble people, rather than taking this into our own hands (Jas. 4:6).

(27:23-27) We should use our resources wisely. This would speak against frivolous spending habits and a lack of understanding of our finances.

Proverbs 28

(28:1) When we are in serious sin, we become paranoid. Ross writes, “The proverb implies that the wicked, prompted by a guilty conscience or a fear of judgment, become fearful and suspicious of everyone. But the righteous, who seek to find favor with God and man, have a clear conscience and thus no need to look over their shoulders.”^[164]

(28:2) The observation that a land has “many rulers” points to a lack of centralized leadership in the nation. The multitude of rulers step into the power vacuum.

(28:3) This shows that oppressing one’s own people is self-harming. It results in ruining your own stability—much like too much rain will spoil the crops.

(28:4) Here is another key for discernment. When people side with an unrighteous person, it shows their own view of righteousness.

(28:5) We need to know God to full understand justice.

(28:6) A person who has God (but nothing else) lacks nothing. A person without God (but has abundant resources) lack everything.

(28:7) Again, we see the relationship between the choices of a son and the relationship with his father.

(28:8) The Hebrew law spoke against charging interest to the poor (Ex. 22:25; Lev. 25:36-37; Deut. 23:20; Ps. 15:5).

(28:9) This seems comparable to Jesus’ repeated statements that we need his “words abiding in us” in order to have effective prayer (Jn. 15:7). Ross comments, “God will not listen to the prayers of those who will not listen to him.”^[165]

(28:10) See Proverbs 26:27.

(28:11) Discernment is not given to the rich or the poor. In this case, a man could be wealthy and undiscerning, but a poor man could be full of discernment.

(28:12) People do better under righteous leadership. Oppressive regimes lead to people fleeing for their lives.

(28:13) We often fear confessing our sins to others, but when we do this, we avoid finding “mercy” from God and others.

(28:14) We seem to go one way or the other: either fearing the Lord or hardening our hearts.

(28:15) Tyrants and dictators are compared to savage animals—almost as though they are subhuman.

(28:16) This implies that tyrannical rulers thrive on “ill-gotten gain.” It’s easy to see tyrants and to envy their wealth, but their end is in destruction—almost like giving a million dollars to a man on his deathbed.

(28:17) We do no favors to the murderer, his victims, or society when we harbor a fugitive.

(28:18) Again, this likely refers to people who avoid the common suffering of life.

(28:19) “Fantasies” can lead to bad investments, wasted time, or a lackluster attitude toward hard work. All of these consequences actually impede the person from providing for themselves.

(28:20) This passage speaks against the person who wants to get rich perhaps through dishonest methods. Regardless, Paul teaches that those who desire to get rich will suffer for this attitude (1 Tim. 6:9-11).

(28:21) Our “partiality” can be bought. Sometimes, it is bought for a low price (i.e. a “piece of bread”). How terrible to lose your character over such a small reward! One can’t help but think of Judas selling out Jesus for 30 pieces of silver—money he never even used.

(28:22) Stinginess leads to a hyper-conservative attitude in various ways. For instance, the person may not be a charitable giver, or he may lose good friends because of his attitude toward his resources.

(28:23) See Proverbs 15:5, 12; 25:12; 27:5-6; 29:5.

(28:24) This could refer to the son who wants his share of the inheritance before the parents die.^[166] Since the money will one day belong to him, this could be why he states, “It’s not wrong!”

(28:25) “Greed” is shown to be antithetical to “trusting in the Lord.”

(28:26) Many people hold to the worldview of being self-sufficient or a self-made man. This is “foolish” according to the Proverbs.

(28:27) Being a wise financial giver leads to a happy life (cf. Acts 20:35; Proverbs 11:24-26; 22:9).

(28:28) See Proverbs 28:12.

Proverbs 29

(29:1) This proverb speaks to the person who refuses to listen, and persists in sin. The person refused to listen to warnings, until finally they faced reality head on.

(29:2) This speaks to the role of righteous leadership in government.^[167] The implications could be drawn from leadership in general.

(29:3) Clearly, wisdom has a moral component. Here, the man’s moral problems lead to financial problems, squandering his money on sexual immorality.

(29:4) Justice was supposed to be over the king—not under him—in Hebraic thinking.

(29:5) A “flatterer” is one who literally “deals smoothly.”^[168] The Proverbs repeatedly warn against flatterers (Prov. 2:16; 7:5; 26:28; 28:23). It isn’t clear if the “spreading of the net” is for the listener or the flatterer.

(29:6) People who pursue “evil” need to be constantly anxious of being “snared by their own sin.” By contrast, those with a clear conscience don’t have this worry; instead, they have joy.

(29:7) Again, the Proverbs emphasize “justice for the poor.” The “wicked” can’t understand why people keep talking about the plight of the poor.

(29:8) We can identify a cynical “mocker” (lem) by the effect they have on others. They want others to join in their cynicism, and they have a voice with people to get them incited and angry. If it wasn’t for the “wise man,” the city would collapse. The wise man knows how to diffuse the cynicism of the “mocker.”

(29:9) It is a “waste of time to try to settle a dispute calmly or rationally with a fool.” It might be better to simply “cut your losses.”^[169]

(29:10) Why would “bloodthirsty men” want to specifically target people of “integrity”? It could be that they see a quality that they don’t have, and envy it. It could also be that they think people of integrity are soft, and will make easy targets. Whatever the reason, we shouldn’t be surprised to see people attacked for their integrity.

(29:11) Anger is a powerful emotion that gives a false sense of strength to the person. Venting anger makes the person feel in control, dominating others. But according this passage, this is foolish! A wise man can control his anger, which is something that a fool knows nothing about.

(29:12) This shows the “trickledown effect” of lies in a community. If the leader buys into it, the people will likely follow.

(29:13) This could refer to the offer of life to both people (Job 33:30; Ps. 13:3). It could also refer to God’s common grace to all people—regardless of their character.

(29:14) God promotes leaders who do what is right.

(29:15) Surprisingly, counselors say that neglect is one of the worst forms of abuse. This child isn’t corrected or disciplined, but simply neglected, which is a terrible state of affairs for a child.

(29:16) This shows the tension between the righteous or the wicked vying for leadership. God uses righteous people to lead groups out of sin.

(29:17) “Peace” (wînîḥeḵā) can be translated as “rest” or “relieving anxiety” (as in Deut. 12:10). We discipline children for their benefit (Prov. 19:18), but it also affects us in a positive way, because it strengthens the relationship to see them thrive in spiritual maturity.

(29:18) The word “revelation” (ḥāzôn) refers to “divine communication to prophets (as in 1 Sam 3:1) and not to individual goals that are formed.”^[170] Note the synonymous parallelism with “law” in the second line. Without God’s word, the people will “cast off restraint” (cf. Ex. 32:25).

(29:19) Servants needed to be trained and disciplined like sons (see verse 21).

(29:20) This implies that it is easier to teach a fool than a person who speaks “rashly.”

(29:21) See verse 19.

(29:22) Unrighteous anger spreads to others quickly. It quickly spins out of control, bringing many others into its orbit.

(29:23) We need to be brought “low” in order to learn wisdom.

(29:24) According to Hebrew law, a person was held accountable if they didn’t speak up (Lev. 5:1). The reason why the person “dare not testify” is because they would be held accountable by the court, or they would be held accountable by their accomplice.

(29:25) Typically, the Proverbs speak about the “fear of the Lord,” rather than the “fear of man.” Fearing man is respecting their opinion, attitudes, values, and worldview more than God.

(29:26) Ultimate justice doesn’t come from rulers, but from God. We don’t always have access to human rulers, but we do have direct access to God.

(29:27) The righteous and the wicked have a mutual “detesting” of one another’s lifestyles.

Sayings of Agur (Chapter 30)

Proverbs 30

(30:1) We are not exactly sure who “Agur” was. Early Jewish scribes thought that this was Solomon: “Agur is really Solomon because the latter girt his loins (ogar) with wisdom; he is called Bin Jakeh because he was free (noki) from sin; and the words, the burden, are added because he bore the yoke of God” (Midrash Mishle).^[171] But this seems like a stretch because the sayings of Proverbs 30 are very different in style, and the name seems like a proper noun.

(30:2-4) Some commentators believe that this is sarcasm on behalf of Agur.^[172] The questions of verse 4 are reminiscent of Job 38-41. Agur could be saying that he doesn’t want to commit the sin of Job. Instead of generating his own wisdom, Agur trusts in God’s word (v.5).

God’s “son” has been interpreted to refer to the nation of Israel, the Logos, or the foreshadowing of Jesus.^[173]

(30:5) The word “flawless” (ṣ^erûp̱āh) refers to the refining and purifying of metal; that is, all of the impurities or dross are removed from it, making it pure.^[174] Because God’s word is pure, we can trust in what he says and take “refuge” in him.

(30:6) It is arrogant to “add” to God’s flawless words. If we do so, God will be shown to be truthful and we will be shown to be a “liar.”

(30:7-9) Agur wants a balance of material wealth—not too much or too little. If he has too much, this could make him self-sufficient and he would forget to trust in God (v.5; cf. Deut. 8:11-14). If he has too little, the poverty would make it tempting for him to steal and break God’s commands.

(30:10) It would be very easy to flippantly speak poorly of a servant, because they held a lower class. Agur speaks against this, because it could result in retaliation.

(30:11) “Cursing” is a sin of commission, and failing to “bless” is a sin of omission. Both are parallel to one another (cf. Prov. 20:20).

(30:12) This would refer to hypocrisy. The person thinks he is morally “pure,” but he is inwardly “filthy.”

(30:13) This refers to the arrogance and pride of people (cf. Prov. 6:17).

(30:14) The righteous woman takes care of the poor and the needy (Prov. 31:8-9) in contrast to these wicked people.

(30:15-16) The “leech” sucks the blood of people. The “two daughters” have been variously interpreted, but it’s likely that the “two suckers” of the leech are in view. Like a leech, these four things can never “drink” enough: the grave, the barren womb, the land, and fire. Ross comments, “There is no clearly stated ethical lesson; these are basic observations of life. But one point that could be made is that greed, symbolized by the leech, is as insatiable as these other things.”^[175]

(30:17) This is a metaphorical application of lex talionis (“an eye for an eye”).

(30:18-19) Agur is at a loss to explain these four things. It’s interesting that some of these things are animal life (e.g. the snake and the eagle), while others concern human life (e.g. the ship and human sexuality). We aren’t exactly sure what the connect is between these four things, other than the fact that Agur finds them beautiful and “amazing.”

(30:20) The profundity of godly human sexuality (v.19) is pitted against the distortion of human sexuality in this verse. This woman has become so hardened and calloused that she has no guilt for her sin whatsoever. Kidner states, “An act of adultery is as unremarkable to her as a meal.”^[176] Ross writes, “The imagery of eating and wiping her mouth is euphemistic for sexual activity.”^[177]

(30:21-23) By referring to the notion that the earth “trembles” and “cannot bear them up,” Agur is “using humorous or satirical hyperbole to say that these changes shake up the order of life.”^[178]

(30:24-28) Size does not equal wisdom. Each of these animals can perform incredible feats, and yet, they are very small. Similarly, wise people do not depend on their physical prowess, but on their spirituality and intellect.

(30:29-31) Agur next points to the animal kingdom to show “stately” or majestic attributes. These examples from nature climax in the majesty of a king defending his city.

(30:32-33) The way to peace is not through pride and self-exaltation, but through humility.

Says of Lemuel (Chapter 31)

Proverbs 31

(31:1) Jewish legend understood “King Lemuel” to be Solomon, and his mother to be Bathsheba. But there is “no evidence for this.”^[179] Whoever he was, it’s interesting and touching that he records the wisdom of his mother in this chapter—even as a grown man.

(31:2-3) The threefold repetition of “O son…” implies “the seriousness of the warning.”^[180] The “vow” could be similar to Hannah dedicating her son to the Lord’s work (1 Sam. 1:11). The “women” are not described at length, but the result of focusing on them brings “ruin.” It would be easy for a king to take concubines, prostitutes, etc. It would be very easy to neglect his duties for the sake of hedonism.

(31:4-7) The abuse of alcohol leads to a mental fuzziness in decision-making, and it results in neglecting the needs of the poor and oppressed. The ones who need a strong drink are those who are dying—not a king who is ruling.

(31:8-9) If the king does not have the courage to “speak up” for the rights of the marginalized, then who will? This shows that one of the central roles of the king was to seek justice for his people.

The ideal wife

This entire section is an acrostic in Hebrew, making it easy to remember.^[181] This woman serves as the paradigm against which we should judge a godly wife. Note what King Lemuel emphasizes in this kind of woman (her character), and what he does not emphasize (her appearance). While both have their importance in marriage, our culture usually elevates the latter, rather than the former. It shows that we are fundamentally out of balance with wisdom. Ross comments, “The poem certainly presents a pattern for women who want to develop a life of wisdom; but since it is essentially about wisdom, its lessons are for both men and women to develop.”^[182]

(31:10) A woman of character is hard to find. Similarly, wisdom is worth more than “rubies” or other precious commodities (Prov. 3:15; 8:11).

(31:11-12) This woman is trustworthy—so much so, that her husband can have “full confidence” in her.

(31:13-15) This woman is hardworking and generous to those around her.

(31:16) This woman is wise with money and her investments. Instead of spending money on herself, she invests it for the stability of the family.

(31:17) This woman is such a hard worker that her arms have become strong—not from hitting the gym—but from working hard for others.

(31:18) This could refer to losing sleep for the sake of taking care of the family’s money.^[183]

(31:19) This woman is skilled in other ways. She makes clothing for the family. This might be similar to cooking food, rather than eating out all of the time.

(31:20) This woman doesn’t work hard for materialistic gain, but for the “poor… and the needy.” She is generous.

(31:21) The word “scarlet” can also be rendered “two cloaks.”^[184] This would imply that she has provided for her family’s needs in times of cold weather.

(31:22) This woman has good taste, while also being charitable with her money (v.20).

(31:23) This woman is very respectable, but she doesn’t emasculate her husband. She acknowledges his leadership in the community as well. The couple doesn’t compete with one another.

(31:24) This woman uses her skilled trade to make money for the family.

(31:25) This woman is strong, dignified, and confident (“she can laugh at the days to come”).

(31:26-27) This woman is wise, and she is alert to the needs of her family.

(31:28-29) This woman is such a role model in the family that her children and husband can’t help but “praise” her admirable qualities. The words of praise are found in verse 29.

(31:30) How are “charm” and “beauty” deceiving and fleeting? A person’s charm isn’t very impressive in marriage, and a person’s beauty eventually fades with time. Those who marry a person based on these transitory values will be terribly disappointed in marriage.

(31:31) The “reward” could refer to God’s rewards for this woman, or that she deserves the respect and “praise” by people in the society. The “city gate” was the place of leadership in the city, and a woman like this would need to be considered a powerful voice in that arena.

^[1] Archer, Gleason. A survey of Old Testament introduction (3rd. ed.). Chicago: Moody Press. 1994. 518.

[2] Kenneth A. Kitchen, “Proverbs and Wisdom Books of the Ancient Near East: The Factual History of a Literary Form,” Tyndale Bulletin 28 (1977): 69–114.

[3] Roger T. Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (Grand Rapids, MI: Wipf & Stock Publishers, 1986), 76-77.

^[4] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 883). Grand Rapids, MI: Zondervan Publishing House.

^[5] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 883-884). Grand Rapids, MI: Zondervan Publishing House.

^[6] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 885). Grand Rapids, MI: Zondervan Publishing House.

[7] Warren Wiersbe Be Skillful, 1996.

^[8] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 904). Grand Rapids, MI: Zondervan Publishing House.

^[9] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 904). Grand Rapids, MI: Zondervan Publishing House.

^[10] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 905). Grand Rapids, MI: Zondervan Publishing House.

^[11] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 905). Grand Rapids, MI: Zondervan Publishing House.

^[12] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 905). Grand Rapids, MI: Zondervan Publishing House.

^[13] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 905). Grand Rapids, MI: Zondervan Publishing House.

^[14] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 905). Grand Rapids, MI: Zondervan Publishing House.

^[15] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 906). Grand Rapids, MI: Zondervan Publishing House.

^[16] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 905). Grand Rapids, MI: Zondervan Publishing House.

^[17] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 906). Grand Rapids, MI: Zondervan Publishing House.

^[18] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 906). Grand Rapids, MI: Zondervan Publishing House.

^[19] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 907). Grand Rapids, MI: Zondervan Publishing House.

^[20] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 907). Grand Rapids, MI: Zondervan Publishing House.

^[21] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 908). Grand Rapids, MI: Zondervan Publishing House.

^[22] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 909). Grand Rapids, MI: Zondervan Publishing House.

^[23] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 910). Grand Rapids, MI: Zondervan Publishing House.

^[24] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 912). Grand Rapids, MI: Zondervan Publishing House.

^[25] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 914). Grand Rapids, MI: Zondervan Publishing House.

^[26] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 917). Grand Rapids, MI: Zondervan Publishing House.

^[27] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 921). Grand Rapids, MI: Zondervan Publishing House.

^[28] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 925). Grand Rapids, MI: Zondervan Publishing House.

^[29] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 926). Grand Rapids, MI: Zondervan Publishing House.

^[30] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 926). Grand Rapids, MI: Zondervan Publishing House.

^[31] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 927). Grand Rapids, MI: Zondervan Publishing House.

^[32] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 927). Grand Rapids, MI: Zondervan Publishing House.

^[33] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 928). Grand Rapids, MI: Zondervan Publishing House.

^[34] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 930). Grand Rapids, MI: Zondervan Publishing House.

^[35] Waltke, B. K. (2004). The Book of Proverbs, Chapters 1–15 (p. 321). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

^[36] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 931). Grand Rapids, MI: Zondervan Publishing House.

^[37] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 934). Grand Rapids, MI: Zondervan Publishing House.

^[38] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 934). Grand Rapids, MI: Zondervan Publishing House.

^[39] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 935). Grand Rapids, MI: Zondervan Publishing House.

^[40] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 936). Grand Rapids, MI: Zondervan Publishing House.

^[41] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 936). Grand Rapids, MI: Zondervan Publishing House.

^[42] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 939). Grand Rapids, MI: Zondervan Publishing House.

^[43] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 941). Grand Rapids, MI: Zondervan Publishing House.

^[44] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 945). Grand Rapids, MI: Zondervan Publishing House.

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^[93] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 112). Downers Grove, IL: InterVarsity Press.

^[94] Waltke, B. K. (2005). The Book of Proverbs, Chapters 15–31 (p. 13). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

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^[98] Waltke, B. K. (2005). The Book of Proverbs, Chapters 15–31 (p. 30). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

^[99] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1011). Grand Rapids, MI: Zondervan Publishing House.

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^[103] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 115). Downers Grove, IL: InterVarsity Press.

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^[113] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 120). Downers Grove, IL: InterVarsity Press.

^[114] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1023). Grand Rapids, MI: Zondervan Publishing House.

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^[118] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 124). Downers Grove, IL: InterVarsity Press.

^[119] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1031). Grand Rapids, MI: Zondervan Publishing House.

^[120] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 125). Downers Grove, IL: InterVarsity Press.

^[121] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1034). Grand Rapids, MI: Zondervan Publishing House.

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^[123] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1034). Grand Rapids, MI: Zondervan Publishing House.

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^[128] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1044). Grand Rapids, MI: Zondervan Publishing House.

^[129] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1046). Grand Rapids, MI: Zondervan Publishing House.

^[130] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1047). Grand Rapids, MI: Zondervan Publishing House.

^[131] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1048). Grand Rapids, MI: Zondervan Publishing House.

^[132] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1054). Grand Rapids, MI: Zondervan Publishing House.

^[133] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1055). Grand Rapids, MI: Zondervan Publishing House.

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^[135] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1058). Grand Rapids, MI: Zondervan Publishing House.

^[136] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1061). Grand Rapids, MI: Zondervan Publishing House.

^[137] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1064). Grand Rapids, MI: Zondervan Publishing House.

^[138] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1064). Grand Rapids, MI: Zondervan Publishing House.

^[139] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1066). Grand Rapids, MI: Zondervan Publishing House.

^[140] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1068). Grand Rapids, MI: Zondervan Publishing House.

[141] Delitzsch, 2:104.

^[142] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 144). Downers Grove, IL: InterVarsity Press.

^[143] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1073). Grand Rapids, MI: Zondervan Publishing House.

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^[148] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1079). Grand Rapids, MI: Zondervan Publishing House.

^[149] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1081). Grand Rapids, MI: Zondervan Publishing House.

^[150] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1082). Grand Rapids, MI: Zondervan Publishing House.

^[151] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1084). Grand Rapids, MI: Zondervan Publishing House.

^[152] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1085). Grand Rapids, MI: Zondervan Publishing House.

^[153] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1086). Grand Rapids, MI: Zondervan Publishing House.

^[154] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1087). Grand Rapids, MI: Zondervan Publishing House.

^[155] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1088). Grand Rapids, MI: Zondervan Publishing House.

^[156] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1089). Grand Rapids, MI: Zondervan Publishing House.

^[157] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1091). Grand Rapids, MI: Zondervan Publishing House.

^[158] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1091). Grand Rapids, MI: Zondervan Publishing House.

^[159] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1091). Grand Rapids, MI: Zondervan Publishing House.

^[160] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1094). Grand Rapids, MI: Zondervan Publishing House.

^[161] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1095). Grand Rapids, MI: Zondervan Publishing House.

^[162] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1096). Grand Rapids, MI: Zondervan Publishing House.

^[163] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1097). Grand Rapids, MI: Zondervan Publishing House.

^[164] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, pp. 1101–1102). Grand Rapids, MI: Zondervan Publishing House.

^[165] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1105). Grand Rapids, MI: Zondervan Publishing House.

^[166] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1109). Grand Rapids, MI: Zondervan Publishing House.

^[167] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1111). Grand Rapids, MI: Zondervan Publishing House.

^[168] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1112). Grand Rapids, MI: Zondervan Publishing House.

^[169] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1113). Grand Rapids, MI: Zondervan Publishing House.

^[170] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1116). Grand Rapids, MI: Zondervan Publishing House.

^[171] Cited in Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1119). Grand Rapids, MI: Zondervan Publishing House.

^[172] See Crawford Toy, A Critical and Exegetical Commentary on the Book of Proverbs (p. 571). Cited in Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1119). Grand Rapids, MI: Zondervan Publishing House.

^[173] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, pp. 1119–1120). Grand Rapids, MI: Zondervan Publishing House.

^[174] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1120). Grand Rapids, MI: Zondervan Publishing House.

^[175] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1122). Grand Rapids, MI: Zondervan Publishing House.

^[176] Kidner, D. (1964). Proverbs: An Introduction and Commentary (Vol. 17, p. 173). Downers Grove, IL: InterVarsity Press.

^[177] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1124). Grand Rapids, MI: Zondervan Publishing House.

^[178] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1125). Grand Rapids, MI: Zondervan Publishing House.

^[179] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1127). Grand Rapids, MI: Zondervan Publishing House.

^[180] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1127). Grand Rapids, MI: Zondervan Publishing House.

^[181] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1129). Grand Rapids, MI: Zondervan Publishing House.

^[182] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1130). Grand Rapids, MI: Zondervan Publishing House.

^[183] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1131). Grand Rapids, MI: Zondervan Publishing House.

^[184] Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 1132). Grand Rapids, MI: Zondervan Publishing House.