Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

25:2-3 The glory of kings (v. 2) is set here as subordinate to and derived from the glory of God because the king's searching is a function of his role under the overall governance of God, who keeps some things hidden (see Deut. 29:29). Proverbs 25:3 further describes the king from the perspective of his subjects and asserts by implication (reference to the heavens and the earth) that though his heart is hidden to those under him, it remains subject to the Creator (cf. 21:1-2). The references to Solomon and Hezekiah (25:1) indicate that, as usual in Proverbs, the kingship assumed is Davidic (14:28, 35; 16:10-15; 19:12; 20:2, 8, 26, 28; 21:1; 22:11, 29; 25:2-7b; 29:4, 14). to search things out. According to Proverbs, the ideal king will both govern through the use of his wisdom and investigate and understand the world and its people.

25:4-5 take away the wicked from the presence of the king. The close advisers of a ruler must be chosen with careful attention to their moral character (cf. 13:20). Following the picture of governance by the king under God in 25:2-3, here is wise counsel for those living and serving in that realm: every individual is called to search his or her own heart and seek to practice and pursue righteousness for the sake of the kingdom and the good of its people. Though this may particularly apply to those serving in the court of the king, the breadth of the imagery in vv. 2-3 and the nature of the instruction that follows (vv. 6-15) indicate that any attempt to act in accord with this passage, no matter how small it may seem, honors God and king (see 24:21).

25:6-7b These verses encourage proper humility; honor is better bestowed than wrongly presumed in the presence of the king (cf. Luke 14:7-11).

25:7c-10 The last line of v. 7 is understood by some ancient versions (Septuagint, Vulgate) and most modern versions as opening vv. 8-10. This section encourages working out conflict with a neighbor in the context of personal relationship (v. 9a) rather than imprudently rushing either to present a case in court (v. 8) or to perpetuate a grievance by reporting it to others (vv. 9b-10). Similar principles are operative in the instruction that Jesus gives in Matt. 18:15-20 (see notes there; and note on Matt. 5:25-26).

25:11-12 The apples refer to a decorative motif in jewelry, similar to the more familiar "pomegranate" pattern (Ex. 39:24-25; 1 Kings 7:18). The image represents godly speech (a word fitly spoken, i.e., suited to its occasion). A wise reprover to a listening ear (cf. Prov. 9:8b-9) is like gold jewelry; that is, stunningly beautiful and valuable (possibly because of its rarity).

25:13 The time of harvest for the various crops runs from June through September, and the heat can be withering. At such a time, the cold of snow--however it was brought--would refresh the workers (a literal snowfall is probably not in view, as that could be a catastrophe; cf. 26:1).

25:14 In an agrarian context, skies that promise but never produce rain would be a familiar image to illustrate a person who brags that he will give a gift, most likely to incur some sort of favor, but who has no intention to fulfill his promise.

25:15 a soft tongue will break a bone. Diplomacy with superiors means using tact even while trying to persuade.

25:16-17 Verse 16 is at first glance a warning against gluttony (and perhaps, by extension, an encouragement to take care in enjoying all pleasant things). But in context it is a metaphor leading into v. 17: one's presence, even though it may be pleasant, may become too much of a good thing.

25:18-20 In this collection, three types of men--the liar, the untrustworthy, and the insensitive--are each described with a pair of appropriate metaphors.

25:20 Putting vinegar (which is acidic) on soda (which is alkaline) does no good, destroying the distinctive properties of both.

25:21-22 Although interpreters differ about the meaning of the metaphor of heaping burning coals on the enemy's head, it is likely an image for leading him to repentance or shame, suggesting that he will feel inward burning pangs of guilt for his wrongdoing. In any case, the message is clearly to repay evil with good (see Rom. 12:17-21). The image of "burning coals" does not imply something that harms the enemy, because it further explains the bread and drink in Prov. 25:21, which do him good, and also because Proverbs forbids taking personal vengeance (see 20:22). Finally, the Lord will reward you (25:22) implies a good result from these "burning coals," which is most consistent with leading the person to repentance.

25:23 The north wind is not the usual source of rain in Palestine, but when it is, it brings unexpected and damaging rain. So a backbiting tongue brings sudden anger and damage.

25:24 quarrelsome wife. See note on 21:9.

25:25-26 These two proverbs are joined by water metaphors relating to the proximity and expectation of the source. Good news that comes from a far country is unexpected and revitalizing (v. 25). However, a righteous man who yields to injustice or to evil pollutes his way (v. 26)--a way that people close to him had likely come to trust as a "fountain of life" (cf. 10:11; 13:14; 14:27).

25:27 The solution adopted by the ESV for the difficult second line has fairly wide support. The point is that to seek one's own glory can make people sick (see v. 16).

25:28-26:12 All of these proverbs focus on the fool, who is mentioned explicitly in every verse except 25:28 and 26:2.

25:28 Self-control relates to the passions (such as anger or love), the appetites (for food, sex, etc.), and the will (as illustrated by impulsive decisions). The lack of self-control is a mark of a fool. He is like a city . . . left without walls, that is, with no means of defense against enemies.

26:2 A curse that is causeless is a wish for harm to come to a righteous person, or a word of condemnation wrongly spoken against him. But it does not alight because God (who is sovereign over all) gives no heed to it but rather protects the righteous person.

26:4-5 These verses are especially striking in that they appear to contradict each other. To answer a fool according to his folly (v. 5) is to keep replying to his remarks in order to show up their folly. Verse 4 gives the general policy (answer not a fool), because you will end up like him yourself as he responds to your reply with further folly: the interchange will have no end. Verse 5 gives the exception (answer a fool), because sometimes he or others may think to their own harm that he cannot be answered (cf. v. 12).

26:8 One who fastens into a sling a stone that is meant to be flung out of the sling shows that he has neither the knowledge nor the skill to use it, and is in danger of hurting himself. Likewise, one who bestows honor on a fool shows a failure to understand the purpose of giving such recognition and stands to suffer harm when the fool proves unworthy of the honor and thus damages the reputation of the one who wrongly honored him.

26:9 A proverb in the mouth of fools is like a thorn in the hand of the drunkard because when a fool uses a proverb, he is insensitive to the fact that it applies principally to himself.

26:11 The first line supplies a vivid image for 2 Pet. 2:22.

26:12 After 11 verses describing the terrible state of the fool, this verse becomes a forceful punch line: even more hopeless than the situation of the fool is the situation of the stubbornly unteachable person, who is wise in his own eyes (see v. 5). The reference to a better hope for the fool indicates just how dire the situation is, since the fool is described as one who already considers his way to be "right in his own eyes" (12:15). Yet there are degrees of folly, and some of the more thoughtless type of fools can sometimes be reclaimed.

26:13-16 These proverbs focus on the sluggard. Verses 13-15 present him as comically ludicrous in his laziness, and v. 16 gives this portrait a twist by observing that the sluggard considers himself the paradigm of wisdom. His fear of the lion (v. 13) uses a remote possibility of danger as an excuse for not working.

26:17-22 These proverbs describe a person who uses his words carelessly. Examples include interfering in other people's arguments (v. 17), deceiving people as a joke without concern for the consequences (vv. 18-19), and gossiping, especially where gossip provokes conflict (vv. 20-21). Verse 22 directly warns the reader that gossip is seductive, and the proverb serves as a bridge to the next section (vv. 23-28), on the liar.

26:17 Someone who stands behind a passing dog and grabs it by the ears is temporarily safe from harm, but he is actually trapped because when he lets go, the angry dog will attack him.

26:23-28 These verses concern the liar. He artfully conceals his lies, and one should take care not to be fooled by him (vv. 23-25). But eventually his lies will be exposed and he will be entrapped in his own web of deceit (vv. 26-28). The Hebrew of v. 23a presents a challenge: the Masoretic text, as in the ESV footnote ("silver of dross"), suggests that the dross from refining silver was actually used to make a glaze for ceramics; the ESV text is based on a related Ugaritic word for the glaze on a pot. In either case, just as cheap pottery can be made to look beautiful, so fervent speech can disguise an evil heart.

26:27 Whoever digs a pit probably refers to the hostile enemy described in vv. 24-26. He is preparing a hidden trap for someone, but he is the one who will be harmed.

27:1-2 These proverbs both concern boasting (boast in v. 1 and praise in v. 2 are different forms of the same Hb. root, h-l-l). In v. 1, a person should not boast of his prospects; in v. 2, he should not boast of himself.

27:3-4 Both proverbs have the same pattern (two items mentioned for comparison's sake, followed by a single item that is worse than both of them). In v. 3, the two compared items are physical (stone and sand), and in v. 4 they are psychological (wrath and anger). Together, the proverbs suggest that a fool is more unbearable than any kind of physical or psychological malaise. The provocation a fool gives (v. 3) could be from a variety of behaviors associated with this character type (laziness, verbosity, a tendency to promote discord, etc.). Jealousy (v. 4), unlike ordinary anger, will not yield to reason.

27:5-6 Open rebuke affords a person the chance to reflect on the course of the path he or she is walking, where hidden love perceives but fails to communicate the possibility of such a need (v. 5). The wounds of a friend are meant to cut to the heart for the good of the person, whereas the kisses of an enemy are devised to appease the heart in order to hide the hurt that has or is to come (v. 6). Cf. 28:23.

27:7-10 These four proverbs each teach an element of wisdom that can stand on its own, but they have additional application when taken together. Verse 7 deals with honey, a pleasant treat, and v. 9 deals with oil and perfume, luxuries that here represent a banquet (an ancient host provided perfumed oils for his guests at a banquet). Also, v. 7 says that something bitter is sweet to a hungry man, while v. 9 speaks of the sweetness of earnest counsel. Together, vv. 7 and 9 suggest that it is good to have friends for the occasional party, but it is better yet to have a friend willing and able to give good advice. Verse 8 speaks of someone who wanders far from his home (his immediate family) and leaves it unprotected, while v. 10 concerns someone in need whose brother (his immediate family) is far away. Together, they teach that there are benefits in remaining close to family, but a person should not hesitate to turn to a true friend when in need.

27:11-28:1 This section opens (27:11) with a paternal appeal similar to those in chs. 1-9 and then has an inclusio (literary "bookends") made up of 27:12 (the simple plunge heedlessly into danger) and 28:1 (the wicked flee when there is no danger). Between these two are various pieces of advice for the young man on prudence and integrity. The point of the whole section (27:12-28:1) is this: the one who has both prudence and integrity will neither stumble into trouble nor live in fear of retribution.

27:12-14 It takes wisdom to distinguish between rightful courage and foolish walking into danger. One should not cosign a loan for a stranger or an immoral woman (a repeat of 20:16). loud voice . . . early in the morning. Friendliness can seem obnoxious to a neighbor. Even in being sociable, one should be tactful.

27:15-16 In light of v. 12, these proverbs encourage a man to be careful, for a quarrelsome character would likely be evident before marriage. A husband should also examine the way his behavior affects his wife, since marriage is a mutually formative relationship. The fact that the husband tries but fails to restrain his wife pictures the consequences of a marriage working against itself, rather than each person working with and for the other (cf. the contrasting description of 31:11-12, 23, 28, 31).

27:17 Another is, as the ESV footnote reads, "the face of another." Since the word "face" (Hb. panim) can refer to the edge of an axe or sword (Eccles. 10:10; possibly Ezek. 21:16), the image is that interaction with a good man (both as he encourages and corrects) hones one's skill in handling challenges. Man translates Hebrew ’ish, a word that specifically refers to a male human being. But such concrete examples in Proverbs invite broader application (see Introduction: Literary Features; cf. also notes on Prov. 31:10-31; 31:26; 31:28-29; 31:30; 31:31).

27:18 Faithful servants will eventually eat the fruit that comes through their labors.

27:19-22 Just as water reflects a person's actual appearance, so the heart reflects a person's true nature (v. 19). Looking at a reflection in water is an experience common to all people, but who is able to see into the heart? Proverbs indicates that while a person may conceal or reveal his heart through speech and actions, it lies open and transparent only before God (see 21:2). The comparisons of 27:20-22 draw attention to the state of the person's heart: dissatisfaction and greed that always want more (v. 20), the fostering of either humility or pride in response to receiving praise (v. 21), and folly that is so deeply rooted in a fool that it is unaffected even if he is ground to a pulp (v. 22). This focus on the heart as known and weighed by God is also evoked by the images of v. 20a (Sheol and Abaddon) and v. 21a (crucible and furnace), particularly since, in the one place where each of these phrases is found elsewhere in Proverbs (15:11a and 17:3a, respectively), it is followed by a second line that refers to the heart as either open before (15:11b) or tested by (17:3b) the Lord.

27:23-27 Though a person may think his wealth will last forever (v. 24), it will not. Therefore even those who have flocks and herds (v. 23) should keep careful account of them in order to be wise stewards.

28:2-12 For the most part, the meanings of these proverbs, taken individually, are self-evident. Taken as a group, however, they indicate that righteous individuals are an essential component of a just society. That is, one will not have good social order where many individuals, and especially those with power, are unjust. The structure of the text suggests its unity. Verse 2, which says that a society thrives when people have understanding but that it has many rulers when it is evil, brackets the entire section when connected with v. 12, which says that people celebrate the success of the righteous but hide when the wicked come to power. So these verses form an inclusio. Also, two catchwords link vv. 2 and 12. In v. 2, rulers are "many" (Hb. rab), but in v. 12, glory is "great" (Hb. rab); v. 2 speaks of a wise "man" (Hb. ’adam), but v. 12 speaks of "people" (Hb. ’adam) hiding. Between these two verses there are many other parallels among the proverbs. Verses 3 and 8 both concern how one treats the "poor," whether with oppression (v. 3) or with kindness (v. 8). Verses 4, 7, and 9 teach that one's attitude toward the "law" (Hb. torah) is the fundamental determiner of whether one will be good or evil. Verses 5 and 10 speak about knowing right from wrong (v. 5) and about leading others in the right or wrong path (v. 10). Also, the word evil (Hb. ra‘) links v. 5 to v. 10. Finally, v. 6 says that a poor man can be morally superior to a "rich man," and v. 11 says that a poor man can see through the pretension of a "rich man." Taken together, this section shows that, for the society as a whole to be well off, each member must practice integrity, and that is especially true for its rulers. The three proverbs on the law (vv. 4, 7, 9) indicate that a healthy fear of the Lord, as reflected in people's respect for the Torah, is the only thing that will enable people to maintain integrity.

28:2 The many rulers may refer to the increasing number of officials in the bureaucracy, or to rapid changes of ruling dynasty (as in the northern kingdom of Israel), or to the breakup of central government with local lords dominating. Any of these can follow from the lack of moral integrity in the people, and especially in those charged with leading the land.

28:5 In Proverbs, evil men are people committed to opposing God's will. They do not understand justice and what it requires in a government or a society. Those who seek the Lord, in contrast, should have the most accurate grasp of justice.

28:9 The law is torah (Hb.), God's covenantal instruction, especially the books of Moses. On prayer as specifically prayer offered in public worship, see note on 15:8-9.

28:13-14 Although the words the Lord (v. 14) are not stated explicitly in Hebrew, they are appropriate to the sense of the verse, in view of the piety described in v. 13. To fear the Lord (see note on 1:7) involves confessing and forsaking one's sins, rather than concealing them and hardening one's heart. Such a person receives mercy and is therefore truly happy.

28:15-16 A wicked ruler is pictured as a powerful, destructive wild animal who feeds off of poor people rather than protecting and providing for them (v. 15). Such a ruler is a cruel oppressor who lacks the wisdom obligated by his position to hate unjust gain.

28:17-18 These proverbs concern being delivered from trouble: v. 17 teaches that no one should assist a murderer who is a fugitive fleeing from justice, and v. 18 teaches that people of integrity will get the help they need. For v. 17, cf. Gen. 9:6.

28:19-27 These proverbs all concern the desire to secure prosperity and favor for oneself. They speak of having plenty of bread (v. 19), of having blessings (v. 20), of doing wrong for a piece of bread (v. 21), of wealth and poverty (v. 22), of finding favor (v. 23), of someone who robs father and mother (v. 24), of the greedy man in contrast to the one who will be enriched (v. 25), of those who will be delivered (v. 26), and of those who do not want because they give to the poor (v. 27). Along the way, these verses condemn get-rich-quick schemes (vv. 19, 20; cf. 13:11), hastening after wealth (28:20, 22), accepting bribes (v. 21), seeking to get ahead by flattery (v. 23), wrongfully taking a parent's money (v. 24), causing turmoil through greed (v. 25), and lacking charity (v. 27). The best way to prosperity and security is through hard work (v. 19), integrity and honesty (vv. 20, 21, 23, 24), trusting in God and in the principles that wisdom teaches (vv. 25, 26), and paradoxically, through generosity (v. 27). The greed that produces strife in v. 25 has a particular application to the robbery of parents in v. 24: when a person tries to snatch up all of his parents' estate for himself, it inevitably produces strife in the family.

28:28-29:2 Like 21:20-22:1 and 28:2-12, this short passage has an inclusio (literary "bookends") on how a society thrives or suffers when, respectively, success comes to the righteous or to the wicked (28:28 and 29:2). Also, 28:28 ends with the righteous increase and 29:2 begins with when the righteous increase, indicating that the latter verse complements the former. Only one proverb (29:1) is between these two; it obviously means that people who obstinately refuse to turn from evil and folly will be ruined. Why is it placed here? It may serve to reassure the reader that eventually the wicked will fall. Or, the man who is often reproved, yet stiffens his neck may stand for Israelite society as a whole; the whole population can be warned to repent and can suffer for not doing so.

29:3-4 Verse 3 describes how a son may squander his inheritance, and v. 4 describes how a king can squander the kingdom that he inherited. The ruler who exacts gifts fosters a system of bribes and corruption, and so destroys his nation. (The alternative meaning in the ESV footnote, "who taxes heavily," has a similar sense; in either case the ruler demands large amounts of money, putting his own interests ahead of the good of the nation, with ruinous results.)

29:5-6 The metaphor of the net and of ensnaring someone binds these two proverbs together. Each proverb is clear by itself; together they suggest that the man who seeks to ensnare others eventually ensnares himself (cf. 1:17-19).

29:7 A wicked man does not understand such knowledge because he is not truly concerned for the poor, but for himself, and any professions of concern for the poor probably have ulterior motives (see 28:5).

29:8-11 These four proverbs describe the rage, havoc, and violence that accompany evil and folly. Such men set a city aflame (v. 8), are abusive and rude in a dispute (v. 9), hate people of integrity (v. 10), and give full vent to every passion they feel (v. 11). The ESV footnote for v. 10b, "but the upright seek his soul," means that the upright are concerned to vindicate the hated blameless man.

29:12-14 A king's administration will fall apart if he gives heed to corrupt counselors (v. 12), but it will thrive if he is just to even the weakest in his kingdom (v. 14). The Davidic king should be the protector of his people and the paradigm of integrity. Between these two verses, v. 13 asserts that all men are equal before God and thus implies that God will judge even the king without any favoritism. To give light to the eyes (v. 13) means to give life (cf. 22:2).

29:15-18 Verses 15 and 17 both insist that parents should teach their children, and vv. 16 and 18 both describe a society in upheaval. The chaos of a child out of control is comparable to the chaos of a people who have abandoned integrity and revelation. Verse 18 is notable in that it speaks of both prophetic vision and the law. The teachings of wisdom are not opposed to either the prophets or the Torah. As Proverbs endorses the fear of the Lord (1:7), so also it endorses divine revelation in the Scriptures.

29:19-22 Verses 19 and 21 both advise maintaining discipline with those under authority, not through mere words, but also through negative and positive incentives of various kinds.

29:23 Paradoxically, pride brings humiliation while humility brings honor.

29:24 Companions of criminals cannot avoid getting mixed up in their crimes. The curse such a person hears is the call to testify in a criminal proceeding (see Lev. 5:1). But he dare not testify against his criminal friends, and so he brings the force of the curse on his own head.

29:25-26 One who acts primarily out of a fear of man shows that he does not trust the Lord to preserve and protect him (v. 25). Similarly, one who seeks only the face of the king for justice (v. 26) manifests a lack of belief that it is ultimately God who works to bring it about (cf. 24:21a, where the order reflects the priority).

29:27 The Hezekiah collection ends with a simple antithesis: righteousness and evil are detestable to one another. No one can serve both, and no one can be the companion of both righteous and evil people. Those who are faithful to God should not be surprised when they are hated by the wicked without any reason (cf. John 15:18-20, 25; 1 John 3:12-13).