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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
10:1-22:16 Proverbs of Solomon. Here begins what may be called the "proverbs proper," individual maxims or aphorisms, after the longer wisdom poems of chs. 1-9. Often, however, individual proverbs are grouped together into small collections which, taken together, give the reader a more complete understanding of a given topic (see Introduction: Literary Features).
10:1-5 The purpose of these proverbs is to encourage the pursuit of one's labors in righteousness, which excludes acquiring gain by unjust means (v. 2a) or squandering it by sloth (vv. 4-5). At the center of these verses is the reason: The Lord does not let the righteous go hungry. It is the Lord who provides (v. 3), and through righteousness he delivers not only from hunger but also from death (v. 2b). The encouragement of the whole section to walk in righteousness is framed by the appeal to be a son who is wise (v. 1a) or prudent (v. 5a) rather than foolish (v. 1b) or shameful (v. 5b). To see vv. 1-5 as a paragraph should prevent taking any of its verses out of context (see note on v. 4).
10:1 This verse opens 10:1-22:16 by echoing the previous chapters' appeals of a father and mother (1:8) to be a wise son. Thus it stands as a signpost to the reader that the instruction of 1:1-9:18 is essential for a proper understanding and appropriation of the proverbs that follow.
10:4 makes rich. Cf. v. 22a. The diligent is another name applied to the "wise" and the "righteous" (vv. 1, 3; see Introduction: Character Types in Proverbs). The paragraph context (cf. v. 3) indicates that the diligence the Lord instills in the righteous is his means to provide for their material needs. The contrasts of vv. 6-32 further indicate that the diligence referred to is grounded in "the fear of the Lord" (v. 27a) and has more than simply physical needs in view (vv. 16-17). In a culture like ancient Israel, based on subsistence agriculture, "wealth" means good crops, a well-fed family, and a stable farm to pass on to one's children, rather than the luxurious wealth a modern reader may think of. Further, Proverbs has a clear set of priorities in which wisdom is far better than wealth, and righteousness with few possessions is better than wealth without knowing the Lord and without walking in righteousness (3:13-15; 8:19; 15:16-17; 16:8, 16; 17:1).
10:6-32 Although set in clusters, vv. 6-32 as a whole act to contrast the righteous and the wicked in order to illustrate that "righteousness" (v. 2) is the path for a wise son. The phrase "the mouth of the wicked" opens (vv. 6, 11) and closes (v. 32) the section, which also includes other terms for the same idea (e.g., "lips" in vv. 13a, 18a, 21a, 32a; "babbling fool" is lit., "foolish of lips," vv. 8b, 10b). The recurring terms relating to the mouth (lips, tongue, etc.) are connected to their relation to both hunger (or desire) and speech: what people desire and how they attain it are both indicators of the path they walk.
10:6-11 Neither the blessings . . . on the head of the righteous nor the violence that is hidden by the mouth of the wicked are necessarily obvious to an observer who sees only external facts (v. 6). However, the one who is wise of heart (v. 8a) . . . walks securely (v. 9a), whereas the fool (vv. 8b, 10) who makes his ways crooked (v. 9b) will come to ruin (vv. 8b, 10b). Thus, the mouth of the righteous manifests what is good for the speaker and for others (it is a fountain of life, v. 11a), whereas the mouth of the wicked conceals what is harmful both for others and finally for the fool himself (violence, v. 11b).
10:10 Whoever winks the eye probably describes a person giving a concealed signal that he is lying.
10:12-18 These verses constitute a paragraph, with both vv. 12 and 18 mentioning hatred and both using the word covers/conceals (Hb. kasah); the individual verses relate to this overall theme. At the center of the section is a statement about wealth and poverty (v. 15) that requires careful attention. Though wealth can represent strength, and poverty can lead to ruin, the verses that precede and follow v. 15 (vv. 12-14 and 16-18) reinforce the call to recognize that what people pursue and how they pursue it are more important than what they possess (see 28:6, 20). Deception conceals a hatred (10:18a) that causes contention among others (v. 12a) and ruin for the person who deals in it (vv. 14b, 16b). Seeking wisdom (vv. 13a, 14a, 17a) through obedience, by contrast, fosters a love that can make peace with others (v. 12b); such a path leads to life (vv. 16a, 17a).
10:12 Where the wicked are described as concealing violence (vv. 6b, 11b) or hatred (vv. 12a, 18a) and thus deceiving others for their own sinful purposes, the one who is wise seeks the good of others even when he or she is the offended party: love covers (the same Hb. verb, kasah, is translated as "conceal" in vv. 6b, 11b, 18a) all offenses. Cf. the similar instruction in Matt. 5:44; James 5:20; 1 Pet. 4:8.
10:15 The point of this proverb is to invite reflection on the benefit of wealth vs. the ruinous effect of poverty. Whereas wealth can be like a strong city, providing safety, resources, and protection against misfortune, poverty leads only to ruin and thus should not be embraced out of laziness or romanticism. Although there are benefits from wealth, it is a mistake (as shown elsewhere in Proverbs) to place one's trust in wealth rather than in "the name of the Lord" (18:10-11), for "treasures gained by wickedness do not profit" (10:2).
10:16 A wage earned by the righteous brings positive benefits, because it leads to life, but when the wicked gain wealth, they use it in sinful ways, so their gain leads to sin.
10:19-21 These three proverbs contrast the prudent and productive character of righteous speech with the revealed emptiness of what is concealed in foolish speech (see v. 18).
10:20 The value of righteous speech reveals that it is wise to seek further the well from which it flows, whereas the speech of the wicked shows that such a pursuit is vain because the heart of such a person is of little worth.
10:21 The lips of the righteous feed many. The actions of the righteous produce that which is good not only for himself but also for others. "Lips" can relate both to speech and to hunger; if the proverb plays on this double reference, then the feeding here may refer to material provision (what one eats), but probably also signifies speech that leads others in the way of life (cf. the contrast in v. 17).
10:22 This verse stands at the center of vv. 12-32 as an important qualification, relating to both the source and the nature of one's wealth. If it is the blessing of the Lord that makes rich (see also v. 4), then how one seeks wealth (e.g., vv. 4b, 15a) is necessarily governed by a commitment to act righteously, and always to manifest a hope that rests not in material things but in the Lord who provides (see vv. 23-30). he adds no sorrow with it. When the Lord gives material blessing, he does not give it grudgingly or with condemnation but freely and with joy.
10:23-25 The contrasting patterns of speech described in vv. 19-21 show the state of the heart. The heart of the righteous finds pleasure in wisdom and can hope that such a path leads to being established forever. The heart of the wicked treats doing wrong as a trivial matter yet dreads the inevitable end to which such a path leads.
10:26 Vinegar and smoke are major irritants to the teeth and eyes. In the same way, shiftless people are irritating because they can never be relied upon.
10:27-30 The hope of the righteous and the expectation of the wicked are set in repeated contrast in these verses. The effect of the comparison is to emphasize the Lord as the one who secures the end of the righteous as well as the one who brings the path of the wicked to futility.
10:27 The fear of the Lord prolongs life (cf. 9:11; Ps. 61:6) as a general rule, because of the Lord's blessing (cf. Deut. 5:16). The years of the wicked will be short (likewise a general rule) whether because the Lord brings about premature death as a judgment or because sinful patterns often destroy both physical health and peace of mind.
10:30 The declarations will never be removed and will not dwell indicate that the land here refers not to the geography of the original recipients, but to the promised end of the righteous path (cf. note on 2:21-22).
10:31-32 The repetition of the mouth of the righteous (see v. 11a) and the mouth of the wicked (see vv. 6b, 11b) frames vv. 6-32 and concludes the chapter by drawing the contrast into focus. The perverse tongue manifests the state of the person's heart (see the related contrast of v. 20), and the fact that it will be cut off indicates that what the wicked have concealed (violence, vv. 6b, 11b; hatred, v. 18a) in their speech has ruined them from the inside out. The mouth/lips of the righteous manifest a heart that brings forth wisdom, which is a blessing to themselves and others (cf. vv. 11a, 21a).
11:1-8 These proverbs focus on matters of financial and personal security.
11:1-4 The riches of the wicked that will not save them (v. 4) and the false balance whereby a wicked man increases his income (v. 1) are contrasted with the just weight (v. 1) and righteousness (v. 4). Similarly, the pride (v. 2) and crookedness (v. 3) that lead people to ruin are contrasted with the humble attitude (v. 2) and integrity (v. 3) that guides people through the troubles of life. Thus these verses form a unit, with vv. 1 and 4 answering each other as vv. 2 and 3 parallel each other, indicating that compromising just standards is not worth the immediate gain it may offer.
11:1 A false balance refers to deception by altering the standard of either the scale or the weight used to measure the quantity of an item being bought or sold. The Pentateuch instructs against such practice as out of accord with what the Lord desires (see Lev. 19:35-36; cf. Deut. 25:13-16, which also calls it an abomination to the Lord), and the prophets condemn it as an intolerable injustice among the Lord's people (see Ezek. 45:9-12; Amos 8:5; Mic. 6:11). Compare also the further statements in Proverbs on this subject: 16:11; 20:10, 23.
11:5-6 These two verses parallel each other (The righteousness of the blameless/upright) and emphasize a common theme of the section: the faithfulness of the righteous guides (vv. 3a, 5a) and delivers them (see vv. 4b, 6a, 8a, 9b) from the fate of the wicked. The repeated phrases in vv. 1 and 20 help make explicit that the Lord is the one who brings about the deliverance of those in whom he delights, as well as the fall of those who are an abomination to him.
11:7-8 The expectation and hope represented in wealth (with the likely implication that it is unjustly accumulated) will be in vain when the wicked dies. Proverbs contrasts this with the hope of the righteous (see 10:28) to warn against being fooled by the apparent security in dishonest gain and to assure those who fear the Lord that their hope, manifested in seeking the path of wisdom, will not be in vain (see 23:18; 24:14).
11:9-12 These verses are framed by reference to imprudent speech relating to others: the godless man slanders his neighbor (v. 9), and one who belittles his neighbor lacks sense (v. 12). Verses 10-11 parallel each other and broaden the focus beyond the individual to a city. The city benefits or suffers respectively from the presence of the righteous or the wicked, and the attitude of the city toward each type of character is appropriate. In contrast to the typical modern city, the city described in these verses is a small community where people know each other well and where all would suffer from the person who slanders his neighbors.
11:9 by knowledge the righteous are delivered. Some understand "knowledge" as specifically knowledge of the true facts regarding the situation in which the godless man seeks to destroy his neighbor with slander, and this is possible. Yet in Proverbs, "knowledge" is more commonly knowledge of God and of his will, so the saying may well be making the point that, even when slandered, the (idealized) righteous person knows how to conduct himself uprightly.
11:12 A man of understanding remains silent rather than spreading harmful information that he might know about his neighbor because of living so close to him.
11:13 This is an afterword to vv. 9-12. The person who slanders cannot be trusted with private matters. In contrast, one who is trustworthy in spirit knows when to keep things in confidence. One should be prudent regarding the people with whom one chooses to share confidential matters.
11:14 The role of counselors is to aid a person in making wise decisions (cf. 15:22; 24:6). While this is particularly important for those who lead a people, Proverbs also stresses its broader application to people's decision making in all sorts of situations--cf. 11:5 and the contrasting description of how the wicked falls "by his own wickedness."
11:15 To put up security is equivalent to cosigning a loan (see note on 6:1-5), and to do so on behalf of a stranger is ill-advised. Striking hands most likely refers to some kind of gesture used to seal such a deal, analogous to a handshake.
11:16-21 There are three pairs of proverbs here (vv. 16-17, 18-19, 20-21), all relating to a common theme. The gracious woman (v. 16) and the man who is kind (v. 17) contrast with violent men (v. 16) and the cruel man (v. 17). By itself, v. 16 might suggest that there is wisdom in pursuing violence, since one can get rich by that means. But in the larger context of vv. 16-21, it is clear that their wealth brings the violent no happiness, and that it comes at a high price. The idea of striving to gain something governs vv. 18-19. Verse 18 speaks of laboring (earns and sows), whether it be for deceptive wages for the evil or for a sure reward for the good. Verse 19, similarly, speaks of pursuing righteousness or evil and of the results that follow. Verses 20 and 21 both concern divine judgment, with punishment for the evil and deliverance for the good.
11:20-21 The shared structure and vocabulary of vv. 1 and 20 draw attention to the character and actions that are either an abomination or a delight to the Lord. The implication is that it is the Lord himself who makes the consequences of v. 21 assured (and this implies that the consequences of vv. 3-9 and 18-19 are also brought about by the Lord).
11:22 The attractiveness of a gold ring would be nullified by its strange presence in the snout of a pig. This image turns typical notions of value on their head: the attractiveness of a beautiful woman is insignificant if there is a lack of discretion in her character (see 31:30).
11:23-31 The ultimate destinies of the wicked and the righteous (e.g., vv. 23 and 31) are reflected in their actions (v. 27) and are prefigured in the response of those affected by such actions (v. 26). The particular actions in focus are the way a person relates to provisions and people (vv. 24-26, 28). The benefit of the generous life of the righteous for themselves and for others is represented throughout the section in several agricultural images: waters/watered (v. 25), flourish like a green leaf (v. 28), fruit (v. 30), and tree of life (v. 30). These images represent a fuller illustration of the statement in v. 18b: "one who sows righteousness gets a sure reward."
11:24 Because there is a God who blesses generosity and withholds blessing from the greedy, this paradoxical proverb makes perfect sense (cf. note on 3:9-10).
11:30 The Hebrew phrase translated whoever captures souls is used elsewhere in places where the sense is "to take life" or "to kill" (e.g., 1 Sam. 24:11; 1 Kings 19:10, 14; Jonah 4:3). However, this proverb appears to be purposely playing off the usual sense of the phrase to focus on the effect of the fruit of the righteous. The life of the righteous leads not only to blessing for themselves but also provides fruit that "captures souls" in the sense of leading people out of the path that ends in death. For similar declarations, cf. Dan. 12:3, equating "those who are wise" to "those who turn many to righteousness"; see also James 5:20, where the one "who brings back a sinner from his wandering" will "save his soul from death."
11:31 First Peter 4:18 cites this verse from the Septuagint. repaid on earth. Though the earthly consequences of a righteous or wicked life may not appear immediately, over the course of a person's earthly life such consequences will appear. Like other proverbs (see Introduction: Literary Features), this statement is a general truth about human behavior, though there may at times be exceptions, such as when evil governments oppress the righteous and reward evildoers (as Proverbs recognizes, cf. 13:23), or when some of God's righteous people (e.g., Job) endure suffering. Yet even in these cases, the Lord vindicates his faithful (although that may await the final judgment).
12:1-4 This section begins by encouraging the reader to be one who loves discipline and not one who hates reproof or moral correction (v. 1); such an attitude produces a life that will never be moved (v. 3).
12:4 crown. A woman of good character helps her husband live faithfully and brings him visible public honor. excellent wife. Cf. ch. 31.
12:5-7 These three proverbs are united by the word pairs righteous/wicked (v. 5), wicked/upright (v. 6), and wicked/righteous (v. 7). The proverbs progress from righteous counsel vs. wicked counsel (v. 5), to treachery vs. deliverance (v. 6), and finally to the destruction of the wicked vs. the stability of the righteous (v. 7).
12:8 A person gains the respect of others through speaking or acting with wisdom.
12:9-11 These are sayings about ordinary workers that illustrate either the "good sense" or the "twisted mind" of v. 8. Lack bread (end of v. 9) is paralleled by lacks sense (end of v. 11), and both verses speak of the importance of prudent labor in order to provide enough to eat. The point of the whole is that the righteous person cares even for his animals (v. 10a) and provides for his household by a sensible perspective on life (v. 9a) and sensible labors (v. 11a). By contrast, he who follows worthless pursuits (v. 11; such as get-rich-quick schemes, gambling, or lotteries, in a modern context) lacks sense and, by contrast with the first half of the verse, will probably live in poverty as well (cf. 28:19).
12:12-14 The contrast between sensible labors and worthless pursuits (vv. 9-11) leads to the images of what each path produces. Where one who covets illegitimate spoil (v. 12a) will be trapped by his own transgression (v. 13a), the labor of the righteous takes root, bears fruit (vv. 12b, 14a), and leads in a path that ultimately escapes from trouble (v. 13b). The fact that the work of a man's hand comes back to him (v. 14b) is thus either a blessing or a curse, depending on the character of the person and the nature of the work (cf. 14:14).
12:15 In Proverbs, one who is right (or wise) in his own eyes sees no need to seek instruction or counsel from others and is thus also unwilling to listen to reproof. Proverbs strongly warns against this (see 3:5-7), because no one is immune to self-deception (see 16:2; 21:2), which can lead to the nearly hopeless state of having a hard heart (see 26:12).
12:16-23 The fool's perspective of being "right in his own eyes" (v. 15) is illustrated here in his speech, which is contrasted with that of the wise. The section is framed by reference to the actions of the prudent and the fool (vv. 16, 23). The fool quickly spills forth the vexation (v. 16) in his heart (v. 23), where the prudent ignores the intended effect of an insult (v. 16) because his heart conceals (v. 23; "ignores" and "conceals" translate the same Hb. verb) knowledge of the bad effects of such speech (v. 18); so he shrugs the insult off. The section reinforces the teaching of Proverbs that a person's speech comes out from the heart (vv. 17, 20) and that the Lord is the one who knows both and finds them accordingly either an abomination or a delight (vv. 21-22).
12:18 Some people's normal speech pattern is constantly to accuse, belittle, manipulate, mock, insult, or condemn, and their rash words hurt other people and feel like sword thrusts. This is opposite of the way of wisdom taught in Proverbs, for the tongue of the wise brings healing (cf. Eph. 4:29).
12:22 For other references to what is either an abomination to the Lord or his delight, see 11:1, 20; 15:8 ("acceptable to him" translates the same Hb. word as "his delight").
12:24-28 Adding to the contrast of the previous section regarding prudent and foolish speech, these verses contrast the related actions of one who is diligent (vv. 24a, 27b) and one who is slothful (vv. 24b, 27a).
13:1-6 Headed by the call to be a wise son (cf. 10:1), these proverbs also utilize a play on words (cf. 10:6-32) relating to both speech (hears/listen, 13:1; mouth, vv. 2-3; lips, v. 3; falsehood, v. 5) and eating/desire (eats, v. 2; desire, v. 2; craves and richly supplied, v. 4) in order to assure those who seek to guard their mouth (v. 3) through righteousness (v. 6) that such a path has mutually reinforcing benefits in both heart and actions. The purpose of the section is integrated further by the repeated Hebrew nepesh, translated as "desire" (v. 2), life (v. 3), and soul (twice in v. 4): guarding the mouth protects the heart from being further confirmed in violence (v. 2; see 10:11) or sin (13:6), which overthrows (v. 6) a person and leads to ruin (v. 3).
13:7-8 Things are not always as they seem. In particular, one may have money but live in fear because of the threats one faces (v. 8). Verse 8 also looks back to v. 1: hears no threat translates the same Hebrew words as "does not listen to rebuke" in v. 1. The poor man has little at risk, so threats of robbery or extortion do not concern him (as they would the rich), but the poor man might also tend to brush off warnings and rebukes. The message is that life is sometimes paradoxical. The scoffer will not shut his mouth but will soon have nothing to put into it (vv. 1-4); the man known to be rich is impoverished by paying off those who are constantly threatening him (vv. 7-8).
13:9 The images of light and lamp refer to a person's joy, energy, and visible success in life, all of which cause the righteous to rejoice, but for the wicked this will be put out. This may also imply the actual end of life and the lack of a future for the wicked (cf. 24:20).
13:10 The contrast of insolence and wisdom is similar to the warning against being "right in his own eyes" rather than lining up with those who take advice (see 12:15).
13:11 Wealth gained hastily will dwindle. The person who receives sudden wealth has not worked for it enough to understand its value and has not gained sufficient skill in managing it (cf. 28:20). By contrast, Proverbs prefers diligent, patient, careful labor that will increase wealth over time.
13:20 Regular companions inevitably influence each other, for good or for ill.
13:22-25 Walking with the wise (see vv. 20-21) includes prudence to care for children
13:23 The causes of poverty are complex: it can be caused by injustice and oppression (as here; cf. 22:16; 28:3, 15); by sloth (6:9-11; 28:19); by God's punishment on wickedness (10:2-3; 13:25); or by his mysterious providence (e.g., 22:2).
13:24 Physical discipline is a common theme in Proverbs (see e.g., 10:13; 17:10; 22:15; 23:13-24; 29:15). It is viewed as an important part of the correction and training of a child, to teach him to avoid wrong behavior, to embrace what is right, and to build godly character. Equally important, physical discipline is an expression of love for a child, while the one who spares the rod hates his son. Taking into account all of the teaching of Proverbs, physical discipline of a child must never be severe and must always be exercised in love. Cf. Heb. 12:5-11.
14:1-3 The benefits of the sensible labor of the wisest of women (v. 1a) and the prudent speech of the wise (v. 3b) are contrasted with the way in which the acts of folly (v. 1b) and the words of the fool (v. 3a) ultimately result in self-harm. with her own hands tears it down. Sinful people sometimes become highly irrational and foolishly destroy the fruit of many years of work.
14:4 If the strength of the ox is the means for plowing the ground to produce abundant crops, then keeping oxen in a stable is a necessary part of the overall labor, even though it involves the unpleasant work of cleaning the stable. An empty stable may be clean (thus not requiring any unpleasant work), but it won't produce any abundance.
14:5-7 These verses refer to character manifested, in part, through speech: the faithful vs. false witness (v. 5), the scoffer (v. 6), the lack of words of knowledge from a fool (v. 7), and the implication that such words can be found with a man of understanding (v. 6). The verses appear to be prescriptive (walk the path of the faithful witness) as well as descriptive (look out for those who manifest lying, scoffing, or foolishness). The Lord desires that his people be faithful witnesses; cf. the Ten Commandments (Ex. 20:16; Deut. 5:20) and the further instruction of the law (cf. Ex. 23:1-4; Deut. 19:15-21).
14:8-15 This section is framed by verses that contrast the approach of the prudent (vv. 8a, 15b) with that of fools (v. 8b) and the simple (v. 15a). It is prudent to recognize that appearances can be deceptive (a person's exterior vs. the state of the heart, vv. 10 and 13; the solidity of the house vs. the tent, v. 11; and a way that seems right, v. 12) and that whatever the appearance, the path of one's life has consequences consistent with how it is walked.
14:8 The approach of fools to their path is deceiving because they believe it to be wisdom (and it appears so to the simple, v. 15) when actually it is void of what is required for wisdom (they mock legitimate sacrifices to the Lord, v. 9); their path is thus folly.
14:9 The reference to the guilt offering (see Lev. 5:14-6:7) indicates that the acceptance enjoyed by the upright likely means that the Lord accepts his sacrifice because it is given in sincerity (cf. Lev. 1:3-4). The Hebrew ratson ("acceptance") is also used in Proverbs to refer to what is a "delight" to the Lord (see Prov. 11:1, 20; 12:22) or to one finding "favor" with him (see 8:35; 12:2; 18:22).
14:16-17 The wise gives thought to his path and turns away from evil (cf. ESV footnote on cautious with the use of this phrase in 3:7; 16:6). In contrast, the fool is reckless on his path (14:16b), a quality of heart that is aggravated further by a quick temper and results in his being hated (v. 17) for its ruinous effects.
14:18-24 The effects of inheriting folly (v. 18a) or being crowned with knowledge (v. 18b) are borne out in the fruit of each: a further crown for the wise (v. 24a) and further folly for fools (v. 24b). The verses in between show that the promised state of affairs in vv. 19 and 22 is an encouragement to walk in the way of the good and righteous and not to devalue the poor or a neighbor according to their material means (vv. 20, 21).
14:20 The poor is disliked is an observation on how the world works, not an endorsement of such an attitude (cf. v. 21; and note on 10:15).
14:21 Proverbs commends being generous to the poor, particularly those among God's people (see v. 31; 19:17; 21:13; 22:9; 28:27; 31:20; cf. Deut. 15:7-11).
14:23 This is a rebuke against people who are always talking and planning but never accomplishing anything.
14:24 The circularity of the phrase the folly of fools brings folly appropriately captures the self-perpetuating nature of the foolish path. Cf. v. 8; 15:2, 14; 16:22; 26:11. The wise are free to enjoy their wealth (and it is safe for them to do so, as they will not be led astray by greed). A crown can be anything that gives visible, public honor (see note on 12:4).
14:25 A person called to be a witness (esp. in legal matters; cf. 12:17; 19:28) must be truthful (or faithful, see 14:5); the person who lies perverts justice--something that the Lord hates (6:19).
14:26-27 The fear of the Lord brings with it the confidence of lasting security (v. 26) and molds a person's character to follow the right path (v. 27). Note that "the teaching of the wise" is also called a fountain of life in an otherwise identical proverb (13:14), indicating that such teaching fosters the fear of the Lord (cf. also 10:11).
14:28-35 Verses 28 and 35, both of which concern a king, form a frame for this paragraph. Verses 29-34 contain various proverbs on the life and heart of an individual. A person must rule his heart with wisdom (vv. 29-30, 33), understand that all are under a higher sovereign (v. 31), and have confidence that the wicked, however powerful they are, will be cast down (v. 32). A nation perishes if its people lack righteousness (v. 34). Ultimately, many of the same rules that govern one person's life also govern a nation.
14:29 The person who is slow to anger (cf. 15:18; 16:32; 19:11; James 1:19-20) reflects the Lord's character (see Ex. 34:6).
14:32 The one who is righteous lives in the fear of the Lord and thus finds refuge in his death because the Lord rewards him (see Ps. 49:15).
14:33 Wisdom resides in the heart of the wise, but even in the midst of fools it makes itself known by manifesting the effects of folly (cf. the picture of Wisdom calling out in the street to the simple, and the effects of rejecting her reproof, 1:20-33).
14:34 Righteousness exalts a nation. Morally righteous behavior has far-reaching effects--especially in the administration of justice and the compassionate care of people. Both the moral behavior and the well-being of the people are exalted.
15:1-17 This is a series of proverbs dealing primarily with the use of the tongue, submission to instruction, and God's governance of the world.
15:1-2, 4 Harsh word (v. 1) is lit., "word of pain," that is, a word that is hurtful. Words wisely chosen promote calm interactions rather than provoking anger (v. 1), they instruct by example (v. 2), and they encourage rather than discourage (v. 4).
15:3 The eyes of the Lord is a major theme in Proverbs: the Lord knows the actions and hearts of all, so he is neither pleased with nor fooled by one who offers sacrifices while continuing in the way of wickedness (cf. vv. 8-9, 11, 26, 29).
15:4 A gentle tongue . . . perverseness. A gentle, rightly spoken word will often bring life and healing, but gentle speech can also be used to mask perverse intent--crushing the spirit, damaging morale, and causing injury.
15:5 The description of a fool who despises his father's instruction is complemented by that of v. 20 and the foolish man who "despises his mother." In Proverbs, the nature of one's response to wise parental instruction is representative of and formative in the paths of wisdom or folly, respectively (cf. 1:8; 4:1; 6:20; 13:1). Note also the related references in this chapter to how a person responds to reproof (15:5, 10, 12, 31, 32).
15:6 Much treasure is the expected outcome for the righteous who walk in the paths of honesty, diligence, hard work, and the fear of the Lord, which is the path of wisdom described in Proverbs (but see the word of caution in v. 16). However, the wicked will earn income only to find trouble with it.
15:7 Similar to v. 2, this verse encourages people to be careful in what they say and to whom they listen (cf. 14:7).
15:8-9 The sacrifice of the wicked (v. 8a) is hollow, while the prayer of the upright (v. 8b)--i.e., his public worship (cf. Psalm 86 title; Isa. 56:7), as a part of a life that pursues righteousness (Prov. 15:9b)--is pleasing to the Lord (cf. also vv. 26, 29; 21:3, 27; 28:9).
15:10-12 These verses concern divine judgment and submission to correction. Both the apostate (v. 10a) and the obstinate (v. 10b) face judgment. Verse 12, like v. 10b, concerns reproof and the fact that some people will not accept it. Verse 11, similar to v. 3, reminds the reader that God judges all.
15:13-15 These proverbs focus on the heart. A cheerful face indicates a positive attitude toward life; this comes about when the inner self is healthy (v. 13a). Such a person has inner joy all the time (v. 15b). But circumstances, whether internal (v. 13b) or external (v. 15a), can rob a person of tranquility. The key to gaining a joyful heart is in v. 14: seek knowledge.
15:16-17 These verses help establish a proper value system for forming the kind of heart described in vv. 13-15. One who "seeks knowledge" (v. 14) recognizes that contentment is found not primarily in external circumstances but in a life governed by the fear of the Lord (v. 16a). To gain wealth through trouble (v. 16b) or attended by hatred (v. 17b) is to "feed on folly" (v. 14b), which afflicts the heart and crushes the spirit.
15:18-33 This is another extended section of proverbs that, like vv. 1-17, begins with a proverb on avoiding provocative, argumentative language (cf. v. 1 and v. 18) and ends with a reference to "the fear of the Lord" (cf. vv. 16-33). The sections also share references to the folly of despising parental instruction (vv. 5, 20) and reproof (vv. 10, 12, 31-32) on the grounds that it is the Lord who knows and judges in these matters (vv. 3, 8-9, 25-26, 29).
15:19-24 This section is framed by references to the path of the upright (v. 19b) and the path of life (v. 24a), which are contrasted with the way of a sluggard (v. 19a) and the end of such a path (v. 24b). Verses 20-23 illustrate the wisdom of heeding instruction (vv. 20a, 21b, 23) and counsel (v. 22b); despising such things (vv. 20b, 22a) is like rejoicing in what is actually folly (v. 21a).
15:19 Because of his past actions and resultant lack of God's blessing, the life of the sluggard has become like a hedge of thorns, which can be traversed only with great pain and effort.
15:21 The Hebrew noun translated as joy is repeated in v. 23 referring to an "apt answer" and is related to the verb "makes glad" in v. 20. The interrelated vocabulary helps make the point that the "wise son" (v. 20a) finds joy in a fitting response (to tense situations, instruction, and the need of others for a good word) rather than in folly (despising wise instruction and ignoring counsel).
15:23 An apt answer or good word likely applies as much to a fitting response to receiving instruction as it does to giving counsel to another.
15:25-33 These proverbs are framed by a contrast: the Lord opposes the proud (v. 25a), but is near those who act in humility born out of the fear of the Lord (v. 33; cf. v. 25a). Verses 24-32 expand on this by illustrating the pride of the wicked as represented in their: thoughts (v. 26a), greed for unjust gain (v. 27a), harmful speech (v. 28b), and refusal to listen to reproof (v. 32a). These are the opposite of the way of the righteous represented in: gracious words (vv. 26b, 28a), maintaining justice (v. 27b), and heeding instruction (vv. 31, 32b). At the center of this section is the further reminder that the Lord is far from the wicked, but hears the prayer of the righteous (v. 29).
16:1-9 The comparison between the plans of a man's heart (vv. 1a, 9a) and the sovereign direction of the Lord (vv. 1b, 9b) unifies this section. Verses 2-8 focus on the importance of the heart-action connection.
16:6 This proverb portrays the sacrificial system, by which iniquity is atoned for, as an expression of God's steadfast love and faithfulness (cf. Ex. 34:6; Prov. 3:3; 14:22; 20:28). The right response is the fear of the Lord, by which one turns away from doing evil (a common "wisdom" phrase: 3:7; 13:19; 14:16; 16:17; Job 1:1, 8; 2:3; 28:28; Ps. 34:14; 37:27). The Bible consistently presents moral effort as the right response to God's grace.
16:10-33 The remaining sections of ch. 16 further illustrate the themes of vv. 1-9 on the benefits of wisdom for the well-being of the heart (vv. 16-19, 20-24, 25-33) in light of the sovereign governance of the Lord (vv. 10-15, 33).
16:10-15 These verses concern the king, who is mentioned explicitly in all but v. 11. Verses 10 and 12 appear to represent the king as flawlessly wise, especially since he is descended from David. These proverbs represent the ideal and imply that people should have respect for their highest officials. Verses 13-15 indicate that people should be careful around kings simply because absolute rulers--as all kings were in biblical times--have great power. Verse 11 seems out of place but is actually very important: ultimately, justice (as symbolized by the scales, representing commercial transactions in general) is maintained by God--it is above the power of the king.
16:16-19 The "better" sayings of vv. 16 and 19 seek to instill the value of wisdom over wealth (v. 16) and of humility with the poor over spoil with the proud (v. 19). The middle verses offer guidance on how to continue in the way of the wise (tread the highway of the upright, v. 17) and humble (do not foster a haughty spirit, v. 18). For similar statements of what it is wise to value, cf. 15:16-17; 16:8; 19:1, 22; 28:6.
16:20-24 These verses commend the speech characteristic of the wise of heart (vv. 21a, 23a): the wise consider their words carefully (vv. 20a, 23a) so that their words are both persuasive (vv. 21b, 23b) and good for body and soul (v. 24); they exhibit faithfulness to God (v. 20b) and are considered discerning by others (v. 21a). Such wisdom is a fountain of life, and foolish speech is empty of any such benefits (v. 22).
16:23-24 Persuasiveness is a skill that can be learned and improved. This is one aspect of the wisdom taught in Proverbs (cf. v. 21).
16:25-32 a way that seems right . . . but. People often have the wrong idea about what is good and what is bad. Hunger seems a bad thing, but it forces people to work and keeps them from idleness (v. 26). Verses 27-30 likewise describe types of evil that seem clever to those who practice them but which are actually vile and destructive. This includes general troublemaking (v. 27), spreading discord (v. 28), drawing others to join in crime (v. 29), and conspiring with others to commit crime (v. 30). Gray hair seems to be a mark of infirmity but actually is a crown of glory (v. 31; cf. 20:29). Finally, a mighty warrior seems to be the strongest man of all, but in reality a man who can control himself is stronger than a conqueror (16:32).
16:32 Contrary to the many who would say it is good to vent one's anger, Proverbs advocates being slow to anger. Only a mighty person, likened to the person who is strong enough to take a city, is capable of controlling his anger (rules his spirit). (On the harmful effects of anger, see 14:29; 15:1, 18; 19:11; 22:24; 27:4; 29:22; 30:33; see also Gal. 5:20; Eph. 4:31; Col. 3:8.)
16:33 "Casting lots" involves the random selection or distribution of objects in order to make a choice uncontrolled and unbiased by the participants. In Israel it was typically performed "before the Lord" (see Josh. 18:8) in order to receive his direction. from the Lord. Not only the careful plans of the heart (Prov. 16:1, 9) but also the apparently random practice of casting lots falls under God's providential governance. On the question of whether Christians should make decisions in this way, see note on Acts 1:26.
17:1 Like 15:17, this proverb asserts that a poor but loving home is better than a home filled with feasting and strife. As the ESV footnote indicates, "feasting" is lit., "sacrifices," specifically peace offerings; such offerings would provide for a meal including meat--a luxury in ancient times.
17:2 Through diligence one can overcome disadvantages of birth; through being undisciplined one can lose advantages of birth.
17:3 Crucible and furnace suggest that the Lord tests hearts by adversity.
17:4 This proverb concerns both the one who spreads and the one who listens to malicious gossip.
17:5 mocks the poor. Such mocking can involve saying that those who suffer deserve it (e.g., the attitude of Job's friends) or simply being callous or indifferent to their plight.
17:6 Families depend on one another for their identity and joy. Both young and old should cherish their intergenerational relationships.
17:7 False speech is especially disconcerting when coming from a prince, whose job it is to promote justice.
17:8 A bribe is like a magic stone . . . prospers. This proverb observes but does not condone a fact of life (cf. note on 14:20). The wise person will ponder this reality and face it as a temptation.
17:9-19 These verses include two collections of proverbs (vv. 9-13 and vv. 14-19) that revolve around interpersonal conflict.
17:9-13 This section begins by contrasting wise and foolish responses to situations where a person is either the offended (v. 9) or offending (v. 10) party. The remaining verses warn against the calamitous effects of pursuing the foolish path; a situation of mortal danger (e.g., a she-bear protecting her cubs) is more desirable than the possibly ruinous effect of meeting a fool in his folly (v. 12).
17:14-19 Verse 14 advises the reader to avoid, resolve, or walk away from conflict before things get out of hand and true calamity ensues. In v. 19, to make the door high symbolizes the pride of the owner and is a picture of the arrogance and pride of the one who "seeks destruction." These two verses form a frame for vv. 15-18, each of which more or less describes the wisdom and shape of a right relationship.
17:14 like letting out water. Once a dam has been breached, there is no holding back the water--an apt image for the rapid and damaging escalation of a quarrel.
17:15 Though wisdom calls for the careful avoidance of strife, this does not excuse the one who justifies the wicked (calls a guilty person innocent) or who condemns the righteous (calls an innocent person guilty). Both of these actions are an abomination to the Lord.
17:16 This proverb either
17:18 There are wise limits to what it means to be a friend (cf. v. 17), e.g., when one is asked to put up a pledge or security for a loan for another person's debt (see note on 6:1-5). Such an action is labeled here as the sheer stupidity of a person who altogether lacks sense.
17:19 Transgression and strife go hand-in-hand (cf. v. 14). Transgression is in the heart of the person who loves strife, i.e., who is unwilling to "quit before the quarrel breaks out" (cf. v. 14). Such a person is characterized by pride and arrogance (makes his door high; see note on vv. 14-19); though he seeks the ruin of others, in reality he is seeking his own destruction, which God will bring about in due course (cf. Ps. 55:23; 2 Pet. 3:7).
17:20-26 These two sets of proverbs (vv. 20-22 and vv. 23-26) for the most part describe things that bring grief.
17:20-22 Three things will bring sorrow to the heart: a crooked and dishonest life (v. 20), a foolish son (v. 21), and too much discouragement (v. 22).
17:23-26 Verses 23 and 26 speak of perversions of justice. Verse 24 speaks of the fool who wastes his life chasing unattainable goals (the ends of the earth), and v. 25 speaks of the fool who gives distress to his parents. Folly and injustice have this in common, that they both fill life with grief and vexation.
17:25 The picture of a foolish son grieving the mother who bore him expands on the similar statement in v. 21 (cf. also 15:5, 20; 23:22-25). Such images should encourage both children and parents to seek the benefits of wisdom.
17:26 To impose a fine on a righteous man is not good. Governments should not punish innocent people (cf. 1 Pet. 2:14). In Israel, of all places, this should never happen!
17:27-18:4 This section is framed by two proverbs on the careful, restrained use of words (17:27; 18:4). Between these, 17:28 asserts that a fool would do well to keep his mouth shut, while 18:2 asserts that this is the one thing a fool cannot do. Also, 18:1 asserts that some people are irrational in their determination to be antisocial; this is answered by 18:3, which declares that wicked behavior brings people into contempt. Together, these six proverbs call for people to be careful with their words in the public arena lest they risk exclusion and humiliation.
18:1 Whoever isolates himself translates a Hebrew word that refers to someone who is either reclusive or divisive. Either way, antisocial tendencies seem to be implied.
18:5-8 These verses all concern the misuse of words and the consequences thereof. Verses 6 and 7 obviously parallel each other. Of itself, v. 5 is a simple condemnation of injustice in the courts; but in this context, and especially against v. 8, the implication is that the legal system will malfunction in a setting dominated by innuendo, gossip, and lying. Verse 8 explains why gossip is so deadly: people love to hear it and to share it.
18:9-12 Verses 10 and 11 describe two types of security (the Lord and riches), while vv. 9 and 12 describe two things that bring about one's destruction (laziness and pride). Taken together, these proverbs imply that riches can give a false sense of security that leads to laziness, pride, and a downfall, but that humility and the fear of God exalt people.
18:13 This proverb relates to every area of life, not just a courtroom setting.
18:14 A person's spirit, if it is hopeful and good, can endure sickness and adversity, but if the spirit is despondent, even when there is nothing overtly wrong, then life itself becomes difficult to bear.
18:15-19 These proverbs could be applied to many settings in life, though here they seem to be particularly focused on a courtroom setting. In hearing a case, one should seek with one's heart (Hb. leb, "reason, emotions, and will") to acquire knowledge, and likewise with one's ear to listen carefully to what is being said, for this is the way that the wise (person) seeks knowledge. One reason for this is the danger of bribery (condemned in 15:27)--that is, because of the gift that makes room for him, providing access to the great. Thus the warning of 18:17 not to be easily swayed by the person who states his case first; rather, the wise person examines the evidence in a careful, probing manner (cf. v. 13). Still, in some cases it is impossible to reach a verdict, because the matter is hidden and there is not enough evidence to make a well-informed judgment. In such cases (v. 18), it is better to settle quarrels by means of casting a lot ("before the Lord"), thus leaving the outcome in the Lord's hands, rather than allowing powerful contenders to do violence to each other. Even so, whether by means of a lot or judicial determination, the reconciliation of one brother to another (i.e., reconciliation of close friends) is difficult to achieve. A brother offended can be more unyielding than a strong city--for the resolution of quarreling meets with resistance like the bars of a castle.
18:20-21 Since the tongue can produce either death or life, the wise person will guard his or her speech (cf. 12:13-14; 13:2-3).
18:22-20:4 A number of proverbs in this section of the book are so similar to each other that they appear to serve as markers, setting boundaries for separate proverb collections. Proverbs 18:22 and 19:14 both assert that a good wife is from the Lord; while 19:15, 24, and 20:4 concern laziness. Proverbs 19:11-12 deals first with patience and then with the king's anger, and 20:2-3 deals first with the king's anger and then with patience. Between these markers, 18:23-19:10 concerns misfortune, while 19:16-23 can be described as an inventory of the essential elements of a good life. Over against 19:16-23, the proverbs in 19:25-20:1 present the antithesis of the good life, the life of the mocker.
18:22 This verse refers to both the human action (finds) and the divine governance (from the Lord) of a marital relationship, while the pronouncement good agrees with the Lord's assessment that it was "not good" for Adam to be alone (Gen. 2:18).
18:23-19:4 These proverbs observe misfortune from various angles. The poor are reduced to begging and taking abuse (18:23), but a few friends stick by a man even in his worst times (18:24). The great majority of one's companions, however, only stay close by so long as one's fortunes are good; in bad times, they disappear (19:4). Poverty with integrity is better than immorality (19:1), but hunger, such as is produced by poverty, can lead to thoughtless, hasty acts of folly (see 19:2 and note). People often blame God for their misfortune when they should be blaming themselves (19:3).
19:2 Whoever makes haste with his feet could refer to a person hurrying to sin (in contrast with the one walking in integrity in v. 1), but more likely it refers to an impulsive person who unwisely acts before thinking or planning the right way. He has a "desire" to get somewhere but he does not have sufficient knowledge to reach his goal.
19:5-9 Verses 5 and 9 are virtually identical and frame this section. Of itself, v. 5 is a general proverb on the importance of honest testimony (for further implications of and warnings against being a false witness, see 6:19; 12:17; 14:5). In this context, dominated by the idea of poverty and misfortune, "false witness" could relate either to those who exploit the poor in the courts or to poor people who will perjure themselves for a little money. Verses 6-7 of ch. 19 return to the idea mentioned in v. 4, that the prosperous seem to have many friends but the poor man has no friends at all. Verse 8 picks up on the teaching of vv. 1-2, that even in misfortune one must seek wisdom.
19:10 Not fitting . . . for a slave to rule over princes does not mean it is always wrong for a slave to rise to power; otherwise, Joseph's ascent in the Egyptian government would be an example of moral disorder in the world. Rather, it suggests that fortune and misfortune are not always fair: sometimes a fool becomes wealthy without doing anything to merit that wealth, and sometimes a slave rises to power without an ability to rule well.
19:11 In many cultures, any sign of disrespect to a man is a challenge to his honor, and he can regain it only by fighting whoever insults him. Here, patience and overlooking slights bring honor to a man.
19:12 The growling of a lion is frightening and precedes an act of violence; dew is gentle and gives life. The proverb does not say that a king's anger (or favor) is always right, but that it is powerful.
19:13-14 Verse 13 gives balance to v. 14 in the recognition that family life can be painful and some wives are a great burden to their husbands. (Of course, some husbands are a great burden to their wives; see Introduction: Literary Features, regarding "concreteness"; and see note on 21:9.) The continual dripping brings to mind a leaking roof. This is not a minor irritation but a source of structural damage that can make a house uninhabitable. The point is that such a woman ruins her house (see 14:1). Verse 14 of ch. 19 implies not only that a prudent wife is a gift from the Lord (see Introduction: Character Types in Proverbs), but also that she manages the household so well that she increases its assets. inherited from fathers. House and wealth come in the ordinary course of things, in contrast to the prudent wife, who is a sign of special favor.
19:15 Slothfulness casts into a deep sleep. The lazy person is always too tired to work. Then his laziness becomes more and more severe until he is in dire poverty.
19:16-23 These verses lay out some essential features of a good life, which can be summarized as shown in the chart. This list moves from basic principles of wisdom to the significance of love and then finally to fearing God as the supreme principle of life.
19:24 In a humorous caricature (echoing v. 15), the sluggard here is so foolish and so lazy that he will not even feed himself. Laziness is irrational and leads to poverty and hunger.
19:25-20:1 In contrast to the features of a good life described in 19:16-23 is the description in these verses of the scoffer or mocker. This person is a complete reprobate and the quintessential fool. Of such a person it can be said:
19:25 The simple learn by seeing a beating, but the wise take instruction from a simple word of reproof. Notably, although the simple can learn prudence, no such teachable spirit is attributed to the scoffer.
20:2 The first line of this proverb is almost identical to 19:12a, but whereas 19:12b speaks of the king's favor, 20:2b continues to speak only of his anger (see also note on 15:10-12). The text does not say that a king's anger is always justified, only that it is lethal. Therefore, one should take care.
20:3 Of itself, this is another exhortation to patience (cf. 19:11). Its position after 20:2 may suggest that a king also should learn patience.
20:4 In Israel, the grain harvest began after Passover (around April), and the sowing of this crop (in a field that had just been plowed) was done in the autumn, after the Feast of Tabernacles (around November).
20:5-21:8 The proverbs of this section primarily give teachings about judgment and, to a lesser extent, money. The section is framed by 20:5-7 and 21:8; 20:5 asserts that one must be discerning to understand what another person is really up to, and 20:6 observes that people's pretenses of virtue are often false and asks how to find true goodness. Verse 7a of chapter 20 answers the question of 20:6. While it looks like an empty truism, 20:7a really means that people's behavior is a good indicator of what they are. The blessing of 20:7b serves as a transition line to the catalog of proverbs that follows. It begins with the word "blessed," a word that often introduces wisdom poems (e.g., Ps. 1:1; 112:1). At the end, Prov. 21:8 repeats the basic rule of discernment found in 20:7a: crooked people do evil, and upright people do good.
20:8-12 This catalog of proverbs looks at judgment from various angles. The purpose of a king, representing human government, is to curb evil through acts of judgment (v. 8). Awareness of one's own guilt should make one forbearing in judging others (v. 9). Scales (economic tools that are also symbols of judgment) should be fair, balanced, and impartial (v. 10; see 11:1). The first principle of discernment, that people's actions show what they are, is simple and obvious; it applies even to evaluating children (20:11). As God made both eye and ear, he better than anyone knows how to assess a person or situation, and his judgment will be final and decisive (v. 12). Sometimes these proverbs balance one another. God's people do need to be forbearing, but that does not mean being unwilling to discern good and evil in others.
20:8 winnows all evil. That is, he sorts and separates it out, and then removes it.
20:13-17 These proverbs all relate to wealth: laziness leads to poverty (v. 13); people will set a value on something as it suits them (v. 14); wisdom is better than wealth (v. 15); one should not trust a man who gets involved in foolish debts (v. 16); and the pleasures of dishonest gain are brief (v. 17).
20:14 "Bad, bad." The buyer says the item he desires is worth very little, in order to drive the price down. But after he buys it, the item belongs to him, so his words change: now he boasts of its value. The proverb says this happens, without commending such activity. Wisdom requires weighing the words of other people.
20:18-19 One should not make major decisions without seeking the counsel of others. On the other hand, one should be careful about who is brought into one's private deliberations. The example of making war particularly points to the need to find advisers who can keep a matter private.
20:20-21 The person who despises parental authority will not live long (v. 20; see Ex. 20:12; 21:17). An inheritance gained hastily in the beginning. Too much wealth given too soon will be used foolishly and will not be blessed later in life (cf. note on Prov. 13:11). In Israel, land was given to sons as an inheritance for the continued welfare of the family (cf. 13:22).
20:22-25 These four proverbs teach that God, not people (20:22), is the judge and avenger, and that he detests all willful distortions of human judgment, as represented by biased scales (v. 23). Verse 24 emphasizes the mystery of divine sovereignty (see Ps. 37:23; Jer. 10:23). A person makes his own decisions and is responsible for them, but paradoxically God directs the steps of each. This paradox demonstrates the limitations of human discernment; if a person does not fully comprehend the pattern of his own life, how can he be competent to judge others? Proverbs 20:25 warns against falling under divine judgment by making ill-conceived vows (see Eccles. 5:4-5).
20:26-27 For the health of his kingdom, a wise king must root out evildoers. Drives the wheel over them is not meant literally but is an agricultural image using the picture of a heavy cart being drawn over the grain to separate the wheat from the chaff. winnows. See note on v. 8. The king can only look on the exterior; God, by contrast, sees the innermost parts (cf. 1 Sam. 16:7). God's judgment is thus more fair and more effective.
20:28 This verse balances what is said in v. 26. Although a king must separate out and punish evildoers, the real security of his throne is in steadfast love and faithfulness. This may refer to the king's character, but more likely it refers to God's steadfast love and faithfulness, which was the foundation of the Davidic dynasty (1 Kings 3:6; 8:23; Ps. 89:28). This is the idea in view when steadfast love and faithfulness are said to preserve or watch over someone (Ps. 40:11; 61:7). This is a striking truth, given that one expects a king's security to be in his army.
20:29 Gray hair (cf. 16:31) is a concrete example of a general truth: many of the physical evidences of old age have a dignity and splendor of their own, often representing experience, maturity, wisdom, and holiness (see the discussion of "concreteness" in Introduction: Literary Features).
21:1-4 Like 20:22-25, this section has three proverbs on divine judgment followed by a fourth proverb that is related but does not explicitly mention the Lord. God is a much higher judge than the king, whom he controls (cf. 21:1; on the "king" in Proverbs, see also 16:10-15; 20:8, 28; 24:21-22; 29:14; the Solomonic origin of these passages shows that the king is specifically the Davidic king). People are not vindicated by their own consciences but by God's judgment (21:2), which cannot be averted simply with sacrifices and religious rites (v. 3; cf. 1 Sam. 15:22). The thing most likely to bring divine judgment on one's head is pride (Prov. 21:4).
21:1 The stream of water describes water flowing through a channel or an irrigation ditch, which a skillful farmer can turn to flow wherever he wishes.
21:9-19 Verses 9 and 19, on the quarrelsome wife, frame this unit on the rewards for the wise and the troubles of the wicked.
21:9 The wise husband will reflect on what aspects of his behavior have led his wife to become quarrelsome (cf. 19:13; 21:19; 25:24).
21:10-13 Just as the wicked offers no mercy to his neighbor (v. 10), so his own pleas for help will not be answered (v. 13) because God both knows and judges the wicked (v. 12). Though it may take an example of the wicked being punished for the simple to learn, those who are wise take instruction to heart (v. 11; cf. 19:25).
21:14 A bribe achieves its temporary end of avoiding punishment at the expense of true justice (cf. 17:8, 23). In the broader context of 21:10-18, it is clear that, though a bribe may appease the immediate situation, no one can evade justice forever.
21:15-18 When justice is practiced, it is a joy for those who have walked in its ways and a terror to those who have perverted them (v. 15). Verses 16-18 describe the reality of the terror for the wicked: they have turned from the path that leads to life (v. 16), loved mere pleasure and luxury to their own impoverishment (v. 17), and are themselves a ransom--an image that likely reflects the merciless manner in which they treated others (v. 18; cf. vv. 10, 13).
21:17 This proverb does not imply that pleasure or wine or oil are wrong in themselves, but when they are enjoyed apart from thanksgiving to God, or enjoyed more than following in God's paths, they will destroy a person's life.
21:19 The life of a desert outcast is better than the life of marriage to a quarrelsome woman (see note on v. 9).
21:20-22:1 This unit is held together by an inclusio (literary "bookends") consisting of three verses at 21:20-22 and three verses at 21:30-22:1. In 21:20, wealth is achieved by wisdom and lost by folly, but 21:21 speaks of pursuing righteousness and kindness; 22:1 teaches that one should choose a good name (emblematic of being a righteous and kind person) over wealth. Thus, 22:1 answers 21:20-21; wisdom can enable a person to achieve prosperity, but one should always pursue a good name through righteousness and kindness over riches. Verse 22 of ch. 21, which speaks of the importance of wisdom in a military action--besieging a city--is answered by 21:30-31, which assert that no wisdom . . . can avail against the Lord (21:30) and that however carefully one may plan a military action, victory is in the hands of the Lord (21:31). The whole unit teaches that success comes by wisdom, but that no amount of intelligence can stand against the Lord's sovereign will, and that in the end a good and kind heart is better than great wealth and power.
21:23-24 The man who keeps his mouth and his tongue (of v. 23) is the opposite of the scoffer (of v. 24).
21:25-26 Laziness leads to constant greed and craving, whereas the diligence of the righteous allows them to be generous (see note on 10:4).
21:27 The sacrifice of the wicked that God abhors is a kind of lie, a false pretense of piety (cf. 15:8-9).
21:28 The contrast of a false witness with one who hears indicates that a person who testifies falsely has chosen not to listen carefully to either the matter at hand or the requirements that a witness act justly. Both the person and the perjury of such a witness will ultimately perish, because it is the Lord who clearly sees and judges these things (vv. 2, 12) and causes the word of the faithful witness to endure (cf. 12:19; 19:5, 9).
21:29 A bold face is a futile attempt to cover up or compensate for a path that is wicked, but the upright does not need a cover-up because he is wise in attending honestly to his ways.
21:30-22:1 These form the final three verses of the inclusio described in the note on 21:20-22:1.
22:2-16 This text is bounded by a frame consisting of vv. 2-6 at the beginning and vv. 15-16 at the end. Verses 2-5 are a tightly bound unit dealing with aspects of wealth, poverty, and the way to ruin (see note on vv. 2-5), while v. 6 asserts that one should train one's children. At the end of this collection, v. 15 teaches that parents should discipline their children, and v. 16 discusses the rich, the poor, and the road to ruin.
22:2-5 These four verses are bound together by a parallel structure:
A: the Lord is the maker of rich and poor (v. 2)
B: the prudent are cautious but the simple are not (v. 3)
A′: fear of the Lord leads to riches and honor (v. 4)
B′: the crooked wander off into thorns but the wise man guards his soul (v. 5)
22:6 Train up a child. This proverb, founded on the covenant with Abraham (cf. Gen. 18:19), encourages parents to "train" (i.e., to "dedicate" or "initiate"; this is the sense of the word in Deut. 20:5; cf. Ezra 6:16) their children in the way (i.e., the right moral orientation) by pointing to the kinds of conduct that please or displease the Lord, and to the normal outcome of each kind of conduct (on the matter of consequences, see Introduction: Literary Features). The training will include love and instruction as well as "the rod of discipline" (Prov. 22:15).
22:7-9 The rich . . . lender who rules the poor . . . borrower (v. 7) is in contrast to the bountiful person who shares with the poor (v. 9). Between these two, v. 8 describes the powerful man who will come to ruin.
22:10-11 The scoffer, who will be driven out, is contrasted with the person of pure heart and gracious speech, who will be welcomed by the king.
22:12 God's eyes . . . watch over knowledge in the sense that he is the guarantor that the teachings of wisdom will be vindicated.
22:13 This proverb shows how far a sluggard will go to avoid work. But what will actually devour him is not the imaginary lion of his excuses but the reality of poverty.
22:14 The forbidden woman is a deep pit--something from which a man cannot escape by himself. She ruins him financially, and probably in other ways as well, relating to health, strength, relationships, and above all the man's relationship to God. She is thus a means God uses to punish the wicked.
22:15-16 These verses form the end of the frame described in the note on vv. 2-16. On the rod of discipline, see notes on v. 6 and 23:13-14.
22:15 Folly is bound up in the heart of a child. Children will learn to do wrong on their own; parents are needed to train them to act rightly.
