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TRANSCRIPT
Title pages.indd 1 16/5/18 10:48 pm
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Introduction - The Call of Proverbs Who makes the decisions in your life?
Who determines your desires?
Who rules your mind?
These are the questions with which we must grapple when we open the book of Proverbs.
A book neglected by many, discarded by some, but supremely valued by a few,
Proverbs opens the mind to a realm of wisdom otherwise inaccessible to the human mind.
What then, is a “proverb”? Is it simply an insightful observation about an aspect of life?
Is it an interesting approach to life that we can either choose to adopt or ignore, with little
consequence in either direction? Is it a piece of advice that will make life happier, or
impart an element of satisfaction or success if we pursue it?
The opening verse of Proverbs unveils the most intriguing of answers. The Book opens
with the overarching descriptor “The proverbs of Solomon…”. The Hebrew word here
translated “proverbs” is the noun mashal [H4912], meaning ‘a proverb or parable’. It can
embrace the ideas of ‘a proverbial saying, an aphorism, a byword, a similitude, parable or
poem; ethical maxims or sentences of ethical wisdom’ (BDB). That is predictable.
The surprise, however, arises from the family of words from which mashal springs. The
noun is taken from a verb with the same spelling, mashal [H4910], meaning ‘to rule, have
dominion or reign’. This word frequently arises in the book of Proverbs to describe one
ruling over another (e.g. Prov 12:24; 16:32; 17:2 etc.).
Joining the dots, ‘proverbs’, in its Hebrew derivation, arises from a family of words
carrying the idea of rulership, control or dominion. The book of Proverbs is a collection of
God-given instruction and advice intended to rule our lives. Consequently, when we open
the book of Proverbs, we find that the entire book is designed to change us – not only to
change the way we live, but it seeks to achieve that change by taking control of our
thinking!
There remains but a point or two to mention before we commence our journey with
Solomon and his wise counsellors...
Firstly, a word of warning… there lurks in the shadows of this book, and in the paths of
your life, a powerful opponent to Godly wisdom. This opponent is also seeking to take
your mind. She is attractive. She is demanding. She is fatal. Keep your eyes and ears
open, and be sure to choose the right path. It will determine your destiny.
And finally, a word of encouragement… This appeal of the book of Proverbs, to give over
the control of our own thoughts and desires to God and His word, is not without promise
or reward. As we traverse the pages of Divine wisdom before us, we hope to discover
some of the wonderful gifts laid up for those who “seek her as silver, and search for her as
for hid treasure.”
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A message from the Notes committee…
This set of notes has been written to help you open the door to the wisdom
of the Proverbs in your life, and embark on a life-long journey of
developing the mind of Christ in us.
In our Lord we see a man who allowed God to rule his mind entirely, and
govern all his decisions, even when it meant his own death: “Thy will be
done.” May we follow his example, and together with him receive the
blessings wisdom brings.
Many have contributed to these notes, and we would like to thank
everyone who has helped out. Our prayer is that God will help us in these
last days to, in the words of Solomon, “remember our Creator in the days
of our youth”.
-- Hebron Notes Committee, May 2018
A word from the Speaker…
Proverbs is the 'how to' book of the Bible. We live in a world that has all
kinds of knowledge but not a lot of wisdom. So often we find ourselves
being swept along by the pace of life without stopping to evaluate the
basis or reasons for many of the decisions we make in daily life. Decisions
that will ultimately determine our destiny.
In Proverbs God tells us how to 'get it right'. It is God's instructions for
rulers of His kingdom; a book of contrasts and similes, positives and
negatives, calls to attention, personal observations, humour and
absurdities. A book very much about human behaviour.
All of us, regardless of age or understanding, will find ourselves in
Proverbs. It's like looking in the mirror. Take the challenge. Look in the
mirror, learn how to identify your strengths and weaknesses to work on
them and develop into the person God wants you to be.
-- Bro Shane Kirkwood
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How to Study Proverbs
The aim of ‘studying’ God’s words is to listen to Him so that we can come to know Him.
Listening is part of a relationship, prayer being our part of communicating back to Him.
Bible study therefore has a very simple aim: To develop our relationship with God. This
will help us appreciate, love and praise Him for all He is, and will transform us into
different, and inexpressibly better, people. Like the aim, the process is also simple:
1. Find a quiet place and remove all distractions. A buzzing phone will interrupt
your train of thought… which is the very thing you’re trying to let God rule over!
2. Prayer: It begins by asking God to ‘open our eyes, that we might behold
wondrous things out of His Law’ (Psa 119:18).
3. Read Proverbs carefully. What is God trying to tell you?
4. Re-read the section. Look for a structure and themes. As you read, make a list of
questions (who, what, where, when, why and how?) so that you have puzzles to
try to solve along the way.
5. Make a chapter breakdown (where possible), to help you digest the flow. We
have provided a few breakdowns in these notes to assist.
6. Think about the background to Proverbs. You may like to read Ecc 12, 1Ki 4:29-
34 and other sections you come across.
7. Study each section of Proverbs. These Notes have been designed to help you get
a big picture view of each section, and we have also chosen a few key ideas to
explore in greater depth. You may find other threads in Proverbs that you would
like to pursue as well.
8. Talk to others in your Ecclesia, find out who’s studied Proverbs and ask if they
have any exciting things they found.
9. Look for other works on the topic. A few have been listed under the Resources
section below.
10. Proverbs is all about changing the way we live by changing the way we think.
Changing the way we think is not easy, and God’s ways and thoughts are far
above our own (Isa 55:8-9). The ‘study’ of Proverbs is therefore mostly about
reading them carefully and frequently, and living by them. A Proverb is a short,
pithy saying designed to help us make the right decision at the critical time; it can
only do this if it is inscribed upon our memory.
11. Make a list of things in life you want to focus on changing, and make a specific
plan of how you are going to make each of those changes. After all, these are
Proverbs for Daily Living!
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Table of Contents
Background Sections& Helps for Studying Proverbs ............................................................. 1
Introduction to Proverbs .................................................................................. 17 (Prov 1:1-7)
A Father’s Instruction .................................................................................. 29 (Prov 1:8-9:18)
Thematic Studies ..................................................................................... 63 (Prov 10:1-22:16)
The Words of the Wise .......................................................................... 79 (Prov 22:17-24:34)
Proverbs for Kings ........................................................................................... 91 (Prov 25-29)
The Words of Agur .............................................................................................. 113 (Prov 30)
The Words of Lemuel ................................................................................... 123 (Prov 31:1-9)
The Virtuous Woman ............................................................................... 126 (Prov 31:10-31)
Appendices......................................................................................................................... 144
Symbols in these Notes
Theme to colour or table/summary to mark in your Bible
Search further
Passage or resource to look up and read
Something to think about!
Key lessons
Practical point to put into action
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Resources
Sources & Abbreviations used in these notes
Abbreviations s/w same word Gk Greek OT Old Testament Str. Strong’s Concordance Heb Hebrew Cp Compare NT New Testament
Bible Translations Bible Dictionaries, Commentaries, etc.
KJV King James Version ISBE International Standard Bible Encyclopaedia
ESV English Standard Version TSK Treasury Of Scriptural Knowledge
YLT Young’s Literal Translation NBC New Bible Commentary
NIV New International Version IVP The InterVarsity Press Bible Background Commentary
RSV Revised Standard Version BDB Brown-Driver-Briggs Hebrew Definitions
NRSV New Revised Standard Version Thayer Thayers Greek Definitions
LEB Lexham English Bible TWOT Theological Wordbook of the Old Testament
BBE Bible in Basic English NAC New American Commentary
LXX Septuagint Barnes, Eastons
NET New English Translation
Roth Rotherham’s Emphasized Bible Other
Darby John Darby’s Translation The Cambridge Bible for Schools & Colleges
Christadelphian Works
● Proverbs - 3 Volumes (Bro Aleck Crawford)
● Principles and Proverbs (Bro Islip Collyer)
● Pondering the Proverbs (Bro Perce Mansfield)
Talks
A number of brethren have done talks on
Proverbs, available at sypadl.com
Websites & Tools
studylight.org
biblehub.com/tools.htm
e-sword.net
People
Proverbs has much to say about the wisdom of parents and older people, so let’s take
note and talk to our elders in our meetings, as well as friends and family about points and
problems in our studies on Proverbs! Try organizing Ecclesial study groups too!
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Why Study Proverbs? Proverbs are more than just a few helpful wise sayings; they are priceless keys to life -
principles and lessons given freely from God, many of which would take us a lifetime or
longer to learn. Solomon opens the book with his foundation proverb: “The fear of
Yahweh is the beginning of wisdom” (1:7). He could have easily discovered this key to life
from the book of Deuteronomy (17:19), which as a faithful young king he would have
actually written out (v18). Instead, however, the king decided to embark upon his own
journey of discovery, and set out on a life-long quest to find true satisfaction in life,
recorded in the book of Ecclesiastes. Reflecting on his quest, the king confessed that,
while all upon earth is “vanity and vexation of spirit” (Ecc 1:2,14; 12:8), the conclusion of
his lifelong search was: “Fear God, and keep his commandments: for this is the whole of
man.” (Ecc 12:13). Both of these concepts become foundational themes, richly woven
through the opening chapters of Proverbs (e.g. Prov 1:7; 2:1-5; 3:1 etc.).
Notice that the Hebrew words for “fear” in Prov 1:7, Deut 17:19 and Ecc
12:13 are all related. Use your concordance to look up each word and then
mark in the cross-references.
In his closing thoughts in Ecclesiastes, Solomon writes of himself, “Moreover, because the
preacher was wise, he still taught the people knowledge” (12:9). In order to do this, he set
about the work of “arranging many proverbs with great care” (ESV), and these have been
specifically preserved for us in the book bearing their name. Like Solomon, we have a
choice. We can either agree that, “that which was written was upright, even words of
truth” (12:10) by accepting the wisdom of God’s words, including the Proverbs, and
allowing them to rule our lives; or we can set out on our own quest, and choose to waste
our lives in the vain pursuit of another source of true joy, peace and satisfaction.
The Urgency of the Call
The book of Proverbs opens by presenting a gang of fools pursuing their own greedy lusts.
Wisdom then rebukes the fools, saying they "…will call upon me [when things go wrong],
but I will not answer; they will seek me diligently but will not find me" (1:28). Fools wait
too late to heed wisdom’s warning!
In studying the book of Proverbs, we hope to find wisdom now so that we are well
equipped for the moments when we will need it most. A proverb is only of use in daily life
if it is stored inside our brains. Now is your opportunity to get them there.
The Relevance of the Call
The book of Proverbs is particularly pertinent for young people. Throughout Proverbs 1-9,
the phrase "my son" is repeated over and over again, as the Father guides the young man
in the right path to life. These words of advice, while available to all, are critical for the
young person, who is not yet experienced in the matters of life. Proverbs exists to prepare
us for the future, to help us choose the narrow path which leads to life (Mt 7:14)!
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Finding Wisdom God is the ultimate source of all true wisdom (Prov 2:5-6), and He gives it those who seek
it from Him (Jas 1:5). But how can we seek out wisdom?
The first and most obvious answer is to read the word of God which sets forward the
standard of a wise and happy life. God has then provided a range of ways in which we can
develop wisdom in our lives beyond just reading.
Our search for wisdom can be aided by praying to God, opening our heart to Him and
pleading for His guidance (Jas 1:5). In relinquishing the thoughts and feelings that often
lead us away from God, we can submit to the wisdom that He has offered us.
We may also grow in wisdom by simple observation of the world around us, taking the
time to see the consequences of other people’s actions. This approach is used on several
occasions in Proverbs:
1. Consider the ant and avoid laziness (6:6-11)
2. Consider the path of the naive young man and avoid his ruin (7:6-23)
3. Consider the intoxicated youth and avoid drunkenness (23:29-35)
4. Consider the neglected field of the sluggard and avoid laziness (24:30-34)
Wisdom, once learned, may then be preserved in traditions. Strategies that are found to
be successful in life are remembered and passed on, while those that fail become the
subject of warnings. Often the elderly can give helpful insights into the origins of various
traditions and why they are important. Proverbs 1-9 records (inspired) oral tradition as it
is conveyed from one generation to the next (see 4:3-4), and the Words of the Wise also
follow this pattern (see 22:17-21).
Wisdom is often passed on to us from other people. The book of Proverbs uses a variety
of such relationships to convey wisdom to the reader, including a father to a son (Ch 1-9),
a king to his people (10:1-22:16), a group of wise men to a “son” (22:17-24:34), a wise
king and his court to those in a role of governance (Ch 25-29), an old man to anyone who
will listen (Ch 30) and a mother to her son (Ch 31). The lesson is this: wisdom can be
garnered from any Godly source, including parents, leaders, elders, teachers and friends.
We simply need to have the humility to accept it, and the discernment to know if it is true
wisdom.
Sometimes it is not until we personally experience different situations in life that we
come to appreciate the best course of action. It is for this reason that the elderly are
generally a good source of wisdom; they have much experience to draw on. One of the
most challenging parts of growing by experience is accepting and learning from mistakes.
This challenges our pride. We can experience many different circumstances and still be a
fool if we refuse to learn from the times we fall!
“When pride comes, then comes disgrace, but with the humble is wisdom.” (Prov 11:2)
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A Practical Test
The principles outlined above can be related to any aspect of your life to help you make
wise decisions. Although not all of them necessarily apply in every situation, some, such
as prayer, can always be called upon. What is the biggest decision you need to make in
life right now? Let’s use these principles to help your decision making process...
My Decision:
Have you prayed to God about it?
What does the Bible say? (You may like to think firstly about what Biblical principles touch
on the issue, and then support each principle with specific examples and quotes)
Do you know anyone who has made this decision? What did they do, and how did it
turn out?
Have you ever made this decision before? If so, what did you do, and did it achieve a
good outcome? What mistakes have you made in similar situations?
What is your planned approach?
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How to Read & Apply the Proverbs
General Truths or Unchanging Realities?
Many Proverbs indicate the wise will be blessed with happiness and long life, whereas the
foolish will live a miserable life and end in ruin. Because of this, some proverbs have been
used to support ideas such as direct retribution and prosperity theology (the idea that God
will give material blessings to the faithful). The Lord Jesus Christ shows very clearly that
prosperity is not an indication of faithfulness (Jn 9:2-3). But how can this be reconciled
with Proverbs?
It is important to appreciate that the book was initially written for the Israelite
community. This nation operated upon a Legal Code detailed in the Law of Moses. The
Law specifically told Israel that if they worshipped God they would be blessed with long
life and material blessings, whereas if they turned away from Him a plethora of curses
would sweep across the nation (Lev 26 & Deut 28). The fulfilment of these blessings at a
national level is evident in the reigns of the kings such as David, Solomon and Hezekiah,
and the nation’s history bears the scars of many, many curses brought upon the
disobedient people. However, this legal code bred within the children of Israel the idea
that God operates with mankind on the principle of direct retribution for their good or
bad ways through life’s circumstances. This was the mentality Jesus sought to correct in
John 9.
It is helpful to view the Proverbs as “general truths”, rather than present-day promises,
because the course of action directed by the Proverb will generally result in the blessing
attached, although there are exceptions.
For example, a diligent person will generally do well in life, and will therefore “stand
before kings” (Prov 22:29). In today’s world, a Christadelphian who does all “as to the
Lord” should be found by his or her employer to be a hard-working asset to the business
and will therefore often find themselves promoted. However this is not always the case.
It may be many years before the blessings (or consequences) mentioned in a Proverb
come to fruition, and sometimes they will never be seen in this life. Whilst Joseph and
Daniel are good examples of diligent men who stood before kings, they did not always
find that their diligence led to prosperity. Joseph suffered for 13 long years, being
betrayed, falsely accused and imprisoned, and Daniel bore the contempt of the palace
and narrowly avoided losing his life in a den of lions for his faithful dedication. Others,
such as Stephen, died before any opportunity arose for him to stand before great men.
God’s ways, however, are far above ours, and He will bring justice in due course (Rom 2:6-
10; 2Cor 5:10); in the end, no faithful saint will lose their reward. It is important,
therefore, that we do not get disillusioned when the Proverbs do not appear to hold true
in every case during our mortal lifetime. Ultimately, in the Kingdom Age, the righteous
will receive the rewards of wisdom, and the wicked, the consequences of folly.
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Context is Crucial
Each proverb only holds true when understood in the context of the right time and the
right circumstances. The truth of this can be seen in two everyday pieces of advice:
"Too many cooks spoil the broth"
"Many hands make light work"
On the surface, these proverbs seem to disagree. But in reality, we all know that the
circumstances in which they are applied are supremely important and these resolve the
apparent contradiction. If somebody is struggling to complete a task, we know that "many
hands make light work", whereas, too many opinions can impede progress, i.e. "too many
cooks spoil the broth". Each expression is found to be true within a certain set of
circumstances.
Take, for instance, these proverbs:
“Answer not a fool according to his folly, lest you be like him yourself.” (26:4)
“Answer a fool according to his folly, lest he be wise in his own eyes.” (26:5)
On the surface they appear to contradict, so how can they both be true? Each Proverb
applies to a different set of circumstances. A wise person is one who understands not just
what a proverb says, but how to apply it to the situations of life. The inability to do this
may result in looking like a fool yourself (26:4), or being ineffective in combating
foolishness (26:5).
The Proverbs themselves speak of a proverb in the mouth of one who doesn’t know how
to apply it (such as a fool) as being either ineffective (Prov 26:7) or self-harming (Prov
26:9). This is because the fool attempts to apply it to every situation in life, regardless of
the right time and place.
The truly wise individual will discern the right time and the appropriate circumstances in
which to apply a Proverb. The Lord was the greatest example of this (Isa 50:4).
Reading Proverbs
The power of the Proverbs lies in their brevity, which makes them easy to learn and
remember. They are ideal for meditating upon, and calling to mind at the critical time
when an immediate decision must be made in life. A number of literary devices are also
used in Proverbs to add colour, meaning or clarity, including personification, parallelism
and acrostics, described on the following page.
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Literary Devices in Proverbs
Lit. Device Example Comment
Personification
The attributes of a person are ascribed to an intangible thing. In Proverbs, Wisdom & Folly are
described as women. Proverbs of this nature are generally found in Prov 1-9.
Parallelism
Two statements are placed alongside each other and the meaning of both should be understood
together. These proverbs dominate Prov 10-29. There are a number of subtypes of parallelisms in
Proverbs...
Similar
(Synonymous)
(1) “Righteous lips are the
delight of a king, (2) and he
loves him who speaks what
is right.” Prov 16:13
The second statement often sharpens and intensifies
the first. Usually the first line can be understood on its
own, with the second providing extra insights.
Opposite
(Antithetic)
(1) “The wisest of women
builds her house, (2) but
folly with her own hands
tears it down.” Prov 14:1
The second statement contrasts with and balances out
the first, clarifying the meaning or intensifying the
power of the Proverb. Generally one part is positive
and the other negative, just as in life we must not only
pursue good, but also avoid sin.
Better than
(Synthetic)
(1) “Better is a little with
the fear of the Lord
(2) than great treasure and
trouble with it.” Prov 15:16
Usually include "better is" or "rather than", and show
the relative value of two things. In this case, wealth is
presented as of less value than the fear of Yahweh. In
Prov 15:17, love is of greater value than good food!
Numerical
(Synthetic)
“Three things are stately in
their tread; four are stately
in their stride:
(1) the lion...
(2) the strutting rooster,
(3) the he-goat,
(4) and a king whose army
is with him.” Prov 30:29-31
Some Proverbs are introduced as a numbered list of
things, often with similar characteristics. The use of
two numbers (e.g. “three” and then “four”) may simply
be a poetic way of introducing the subject.
In the example, the emphasis is on a king when he has
an army supporting him, with the first three images
helping to build the picture of the king as confident,
proud and unstoppable.
Imagery
(Emblematic)
(1) “Like vinegar to the
teeth and smoke to the
eyes,
(2) so is the sluggard to
those who send him.” Prov
10:26
These help the reader feel the power and breadth of
the lesson. They are generally similes or metaphors,
using "like" or "as" to present them. For example,
smoke in your eyes (immediate discomfort), or vinegar
on teeth (causing gradual, long-term erosion,
ultimately leading to pain) portray the short and long-
term consequences of relying on a lazy person.
Acrostic Poem
Acrostic poems often commence with the various letters of the Hebrew alphabet. They are designed
aid in memorisation, indicating we should commit to memory the description of the virtuous
woman in Proverbs 31.
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Who wrote Proverbs?
Solomon compiled the first version of Proverbs including chapters 1-24 (Prov 1:1; 10:1; 1Ki
4:32; Ecc 12:9), and many years later king Hezekiah built on his work by assembling
further collections of Solomon’s wise sayings, most likely adding chapters 25-31, much of
which was a collation of other words written by Solomon (Prov 25:1). The HZK at the end
of Hebrew manuscripts indicates Hezekiah’s hand in the compilation and organisation of
the Proverbs.1
Other men who directly or indirectly contributed to the book of Proverbs include David,
whose wisdom Solomon drew on significantly in Prov 1-9 (see table p.18), a group known
as “the wise” (see 22:17), as well as Agur (Ch 30) and Lemuel (Ch 31). The relevant life
history and challenges of each king or contributor will be considered at the
commencement of the sections they wrote or collated.
Structure & Outline of Proverbs The structure of the book of Proverbs is clearly identified by a number of structural
markers throughout the book, indicating who wrote or compiled that section:
Introduction (1:1-7) & a Father’s Instruction (1:8-9:18)
1:1 “The Proverbs of Solomon the son of David, King of Israel”
Proverbs for daily life (10:1-22:16)
10:1 “The Proverbs of Solomon.”
The Words of the Wise (22:17-24:34)
22:7 “The words of the wise”
24:23 “These things also belong to the wise”
Proverbs for Kings (25:1-29:27)
25:1 “These are also proverbs of Solomon, which the men of Hezekiah king of Judah
copied out.”
The Words of Agur (30:1-33)
30:1 “The words of Agur, the son of Jakeh, even the prophecy: the man spake unto
Ithiel, even unto Ithiel and Ucal”
The Words of Lemuel (31:1-9), including the Virtuous Woman (31:10-31)
31:1 “The words of king Lemuel, the prophecy that his mother taught him.”
1 Bro Aleck Crawford discusses this (Proverbs, Vol 1, p.27).
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The Flow of Proverbs
As we traverse the book of Proverbs, it becomes apparent that there is a general
development throughout the book. The type of instruction matures as the individual
grows in wisdom:
(See explanation on p.15)
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Proverbs appears to be designed to guide an individual in the path of wisdom through
their life course…
1. The book commences with early instruction as the young man sets out on life
and has to choose one of two paths: wisdom or folly (Prov 1-9).
2. Once he has made that choice, Solomon then shows him what the path he has
chosen (be it wisdom or folly) looks like in every area of life (10:1-22:16).
3. As he develops, the wise man becomes inquisitive and seeks to learn why certain
things are wise and others are not. Accordingly, the next section, collated from
“the wise”, provides reasons and rationale for the wisdom they share (22:17-
24:34).
4. At some stage, a wise man must commit to passing on the wisdom and benefits
God has granted him, so chapters 25-29 then supply advice for those in positions
of governance, teaching them how to understand and deal with people wisely.
5. But pride being as insidious as it is, the man who’s wisdom has led to a position
of honour before others must be reminded that he is nothing, so Agur’s words in
chapter 30 demonstrate how that all men, including the collector of wisdom
(Agur = “collector”), are really nothing, and we all need to submit to God and His
wisdom in humility.
6. Finally, with a perfected character, the wise man is now ready to take his bride.
He finds in her all the characteristics of wisdom. The book of Proverbs climaxes
with the wise man becoming one with his virtuous bride, wisdom embodied in a
woman, just like the Lord’s work will culminate in the marriage of the Lamb (Prov
31; Rev 19).
Word Clouds
Word clouds can sometimes be helpful to identify key ideas in a section, but then we need
to study each section to work out why a certain idea may recur frequently.
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Identifying the Sections of Proverbs
The sections of Proverbs become even clearer when we look at the different
characteristics of each section…
Chapter Section Evidence
1:1-7 Introduction - Introduces the author: “The proverbs of Solomon” (1:7)
- Generic purpose statement
1:8-9:18 A Father’s
Instruction
- Addressed to a specific individual: “my son…”
- Exhortational narrative style
- Focus on two women: wisdom and stranger
- Choice between two paths, as the youth sets out on life
10:1-22:16 Solomon’s
Proverbs
- Introduces the author: “The proverbs of Solomon” (10:1)
- Changes to address the general population: “he that…” etc.
- Seemingly random
- Applicable to every scenario and time of life
- Pithy, one-verse sayings
22:17-24:22 Words of the wise - Introduces a new author: “Hear the words of the wise” (22:17,
alluding back to 1:6)
- A collation of sayings from a number of wise men [“the wise” =
lit. “the wise ones”]
- Contains an introduction (22:17-21)
- Changes to once more address a specific individual: “my son…
thou” etc.
- Contains 30 sayings
- Proverbs range from 1-6 verses long
- Often includes “for” and “lest” etc., as it gives reasons for why
some things are wise and others are not
24:23-24:34 Further words of
the wise
- Commences: “These things also belong to the wise” (24:23)
- Similar style to the Words of the wise
25:1-29:27 Hezekiah’s
collection of
Solomon’s
Proverbs
- Introduces the author: “These are also proverbs of Solomon,
which the men of Hezekiah king of Judah copied out” (25:1)
- Contains proverbs directed at leaders with a key theme for
each chapter
30:1-33 Words of Agur - Introduces a new author: Agur (30:1)
- Style abruptly changes to a rough turn of phrase
31:1-31 Words of Lemuel - Introduces a new author: Lemuel (31:1)
- Style changes
- Contains an acrostic poem
Introductionto Proverbs
P R O V E R B S 1 : 1 - 7
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Authorship & Background
It appears most likely that Prov 1-9 were written by Solomon2, but it is also clear that
much of his advice in these chapters originated from David, as demonstrated below.
Life of David
As his days drew to a close, the aged king David spoke his final words to Solomon his son,
recorded in 1Kings 2 (see also 1 Chron 28-29). These words doubtless made a deep
impression on the young man Solomon, for the opening words of Proverbs are thoroughly
reminiscent of David’s sentiments...
Words of David (1Ki 2) Proverbs 1-4
“Thou art a wise man” v9 “A wise man will hear” 1:5
“The law of Moses” v3 “The law of thy mother” 1:8, “my law” 3:1, cp. 4:2
“Walk in his ways” v3, “walk before me” v4 “Walk not thou in the way with them [sinners]”
1:15; cp. 2:12-13; 4:26
“Keep… His commandments” v3 “Keep my commandments” 3:1, cp. 2:1; 4:4
“According to thy wisdom” v6 “Incline thine ear unto wisdom” 2:2, cp. 3:7, 4:11
“With all their heart and with all their soul” v4 “Wisdom entereth into thine heart, and
knowledge… unto thy soul” 2:10, cp. 4:23
“Walk… in truth with all their heart” v4 “Let not mercy and truth forsake thee…upon the
table of thine heart” 3:3
“There shall not fail thee a man” v4 “He… preserveth the way of his saints” 2:8
David gave advice to Solomon regarding three particular men. Remarkably, we find each
of these character types portrayed in Proverbs 1-4:
“Joab… shed the blood of war in peace” v5 “Make haste to shed blood” 1:16
“Shew kindness unto the sons of Barzillai… for
so they came to me” v7
“Withhold not good from them to whom it is due”
3:27
“Shimei, the son of Gera, a Benjamite… cursed
me with a grievous curse” v8
“Devise not evil against thy neighbour” 3:19,
“Strive not with a man without cause” 3:30
The Influence of Bathsheba
It is important that we do not forget the impact that Bathsheba had on Solomon.
Bathsheba was present when the Kingdom was handed over to Solomon (Song 3:11), and
even after his coronation he maintained a deep respect for her (1Ki 2:19). Solomon would
2 In support of this, note table of similarities between Solomon’s advice in Prov 1-3 and his own experiences in 1Ki 3 (p.19), and the similar descriptions of the author of Prov 1-9 in 4:1-4 & Solomon in 1Chr (see notes p.43).
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never forget “the instruction (‘musar’ = discipline/chastening) of his father, or the law
(‘torah’ = direction, teaching) of his mother (Prov 1:8). As a wise son, he would have
brought much joy both their hearts (Prov 27:11).
Life of Solomon
Solomon, the king of “peace”, as his name means, ascended the throne of Israel with the
greatest opportunities ever presented to a king in the Nation’s history. David had united
the monarchy, subdued Israel’s enemies and shepherded the nation in the fear of Yahweh
as he diligently prepared for the great work of building a House for the God of Israel.
When Solomon’s father died, God then appeared to him in Gibeon, offering him Divine
assistance in his work of governing the nation. Solomon’s response holds wonderful
lessons for us:
“O Yahweh my God, thou hast made thy servant king instead of David
my father: and I am but a little child... Give therefore thy servant an
understanding heart to judge thy people, that I may discern between
good and bad: for who is able to judge this thy so great a people?”
The young king Solomon was humble and had an insatiable desire for Godly wisdom. This
embodies the disposition with which we need to approach Proverbs. There is a very close
parallel between Solomon’s own experience in finding wisdom and the advice he leaves
for us in Proverbs. Solomon was given wisdom above all others, and invites us to partake
of it with him...
1Ki 3 Solomon’s Experience Prov Solomon’s Advice
v5 In Gibeon Yahweh appeared to Solomon
in a dream by night: and God said, Ask
what I shall give thee.
2:3-4 If thou criest after knowledge… if thou
seekest her as silver, and searchest for
her as for hid treasures
v7 And now, O Yahweh my God, thou hast
made thy servant king instead of David
my father: and I am but a little child: I
know not how to go out or come in.
1:1,4 The proverbs of Solomon the son of
David, king of Israel;
…To give subtilty to the simple, to the
young man knowledge and discretion.
v9 Give therefore thy servant an
understanding heart to judge thy
people, that I may discern between
good and bad: for who is able to judge
this thy so great a people?
1:3; 2:3 To receive the instruction of wisdom,
justice, and judgment, and equity;
So that thou incline thine ear unto
wisdom, and apply thine heart to
understanding
v12 …lo, I have given thee a wise and an
understanding heart;
1:2 To know wisdom and instruction; to
perceive the words of understanding;
v14 And if thou wilt walk in my ways, to
keep my statutes and my
commandments, as thy father David did
walk, then I will lengthen thy days.
3:1-2 My son, forget not my law; but let thine
heart keep my commandments:
For length of days, and long life, and
peace, shall they add to thee.
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Solomon authored many works of wisdom and poetry, and it is interesting to think about
when in life he wrote Proverbs, and how it relates to his other writings.
Proverbs Ecclesiastes Song of Solomon
Introduction “The Proverbs” “The words of the Preacher”
“The song of Songs”
Author “Solomon the son of David, King of Israel”
“The Preacher, the son of David, king in Jer’m”
“...which is Solomon’s”
Timing of book Commenced early (1Ki 4:32), compiled later (Ecc 12:9-11)
Late (Ecc 12:1-2 is written by a man who’s experienced old age)
Early (cp. 1Ki 3:1 with Song 1:5. Also cp. 1 Ki 4:32)
Themes Wisdom, knowledge, understanding,
Vanity, “my heart”, seeking
Love
Bible Category Wisdom & Poetry
Bile Sub-category Wisdom Wisdom Poetry
Solomon’s Surpassing Wisdom
Solomon, we are told, was wiser than all the kings with the first witness to this being the
3000 proverbs which he wrote (1Ki 4:32). We evidently do not have all of these recorded,
for the sections authored by Solomon (10:1-22:16 & Ch 25-29) only amount to about 511
verses, and not all 3000 sentiments.
Solomon’s wisdom is said to have exceeded the wisdom of the “children of the east” and
also “the wisdom of Egypt”. The Children of the East seem to be connected to wisdom
and understanding throughout scripture. Job, a man who feared God (1:1), was “the
greatest of all the men of the east” (Job 1:3), and his friends were considered “wise men”
by Elihu (Job 34:2). In the book of Daniel there are many mentions of the “wise men” of
Babylon, to the east of Israel (2:12,13,14,18,24,27,48; 4:6,18; 5:7,8,16). They prided
themselves in “the learning and the tongue of the Chaldeans” (Dan 1:4). Even in the New
Testament, wise men came from the east to find the young child Jesus (Mt 2:1-2).
Therefore, the notoriety of the wisdom of these ‘Easterners’ does seem to be well known
to all the Biblical writers. The wisdom of Egypt also finds mention in the “wise men” of
Pharaoh (Gen 41:8; Ex 7:11). Solomon surpassed the wisdom of all these men! But…
Solomon’s wisdom did not make him impervious to mistakes. His life choices recorded in
Kings, Chronicles, and Ecclesiastes suggest that he allowed himself to lose his way
spiritually in the pursuit of pleasure and meaning in life. This was not a wise way to spend
his life. Throughout his life journey, Solomon came to acknowledge something that very
few people really seem to understand: Without God, we can never really be wise! This is
the most fundamental truth of the book of Proverbs.
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Verse notes – Proverbs 1:1-7
The introductory section of Proverbs provides a simple description of the book, explaining
its purpose very clearly, and laying a foundation upon which the remainder of the book
will be built. Its structure is simple:
- v1 - Title
- v2-6 - Purpose
- v7 - The Foundation
Key messages
Proverbs applies to everyone, from the naïve to the wise.
The fear of Yahweh is a mindset which is the indispensable
foundation required if we are find true wisdom.
Bible marking
1. Using the table on p.22, mark in the meanings of key words in v1-6
2. Mark an insert on the fear of Yahweh, summarising the notes on 1:7.
Title (v1)
The title names the primary author of the book of Proverbs, Solomon, but also describes
him as “the son of David” and “king of Israel”. These two phrases are subtle clues relating
to the nature of this first section and the intent f the book as a whole.
The son of David - Proverbs 1-9 relay much advice from a father to a son who is setting
out on life and has to choose which path he will take. As “the son of David”, Solomon
echoes much of the wisdom his father gave on to him, and in chapter 4 directly quotes
David (see 4:1-4).
The king of Israel - Proverbs were given by a king (Solomon), echoing the advice of a king
(David) for the purpose of giving wisdom to his subjects. The king is not only governing his
subjects, but he is teaching them how to let wisdom rule their minds! Proverbs makes
frequent reference to the ideas if kingship, princes, rulership, judgment, thrones, gates &
doors (which control entry, and are the place where kings judge). The book had a peculiar
appeal to “all the kings of the earth” in Solomon’s day (1Ki 4:34), including the Queen of
Sheba (1Ki 10:1). Hezekiah also took particular interest in it (Prov 25:1-2). The reason for
this is given by wisdom herself: “By me kings reign, and princes decree justice. By me
princes rule, and nobles, even all the judges of the earth.” (Prov 8:15-16). If our vision
involves becoming “kings and priests” with the Lord Jesus Christ (Rev 1:6), then we need
to allow the wisdom of Proverbs to govern our lives now.
The Purpose of Proverbs (v2-6)
At the very commencement of Proverbs we learn that this is a book of wise sayings,
similes and comparisons, designed to govern the way we think and how we approach life.
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The many facets of wisdom, knowledge understanding, skill and prudence are woven into
v2-6 in the Hebrew terms used (see table below).
Hebrew words in Prov 1:2-6
KJV Hebrew Str. # Meaning (BDB)
v2 Wisdom chokmah 02451 wisdom, skill, shrewdness or prudence
Instruction musar 04148 discipline, chastening, correction
Perceive biyn 0995 to discern, understand, consider
Words emer 0561 utterance, speech, word, saying, promise, command
Understanding biynah 0998 understanding, discernment
v3 Receive laqach 03947 to take, get, lay hold of, acquire etc.
Instruction musar s/w instruction v2
Wisdom sakal 07919 to be prudent, circumspect, to wisely understand, prosper
Justice tsedeq 06664 justice, rightness, righteousness
Judgment mishpat 04941 judgment, justice, ordinance
Equity meyshar 04339 evenness, uprightness, straightness, equity
v4 Give nathan 05414 to give, put, set
Subtilty ormah 06195 shrewdness, craftiness, prudence
Simple pethiy 06612 (nf) simplicity, naivete; (adj) simple, foolish, open-minded
Young man na’ar 05288 a boy, lad, servant, youth (from root with idea of shaking a lion’s mane)
Knowledge da’ath 01847 knowledge (from yada = to know)
Discretion mezimmah 04209 purpose, direction, device, plot (from zamam = to plan)
v5 Wise chakam 02450 wise, skilful, shrewd, cunning, learned, prudent
Hear shama 08085 to hear, listen to, obey
Increase yasaph 03254 to add, increase, do again
Learning leqach 03948 learning, teaching, insight
Understanding biyn s/w perceive v2
Shall attain qanah 07069 to get, acquire, create, buy, possess
Wise counsels tachbulah 08458 direction, counsel, guidance, good advice, wise counsel
v6 Understand biyn s/w perceive v2
Proverb mashal 04912 proverb, parable (from root mashal = to rule)
Interpretation meliytsah 04426 satire, mocking poem or song, taunting, figure, enigma
Words dabar 01697 speech, word, speaking, thing
Of the wise chackam s/w wise v5
Dark sayings chiydah 02420 riddle, difficult question, parable, enigmatic or perplexing saying or question
A little reflection on the words used in these opening verses gives some interesting
insights…
What does the book do? This book gives us the opportunity to know and discern (v2), to
receive or acquire (v3), to hear and obey and to attain to (v5) wisdom and her prestigious
counterparts. But the book also brings a gift (Heb. nathan v4) – wisdom itself is a gift we
do not deserve, and brings an invitation to enjoy blessings we are not worthy of.
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Who is the book for? The book is primarily directed to a number of classes of people…
1. The naïve (v4)
2. The youth (v4)
3. The wise (v5)
4. The understanding (v6)
In this we find no lack of application to ourselves! We are young, and therefore naïve
about life in general, yet we have set ourselves on a course to become the wise, and those
who understand. This book contains guidance for all, from the simple to the sage, from
the young to the grey-headed. Any who thinks Proverbs is for others, not himself, will
actually find himself painted in a rather revealing and embarrassing light by the wise king
in the very pages of this book (e.g. Prov 1:20-33)!
One interesting member of the audience is the “young man” v4. The Heb na’ar means a
youth, and is derived from the word for a lion shaking its mane, boiling over with energy,
strength and anticipation for a fight. We are presented with the picture of a young man
filled with vitality and eager to embark upon life’s adventure. But like the young lion, if he
is to survive and be successful, the youth must first learn lessons by observing life about
him, so that he can face life and its battles without himself being mauled. This is the
opportunity given by Proverbs to the young reader: it can give knowledge beyond our
years, and provide purpose and direction – a plan – for us to follow.
Another recipient is “the wise”. Notice that this is not the know-it-all. Some people in life
always have to know the answer. That is not our calling. Our calling is to receive
instruction, whenever and wherever it is given (Prov 9:9; 12:1). So no matter how much
we may think we have learned, or how wise we consider ourselves to be, always
remember that we have much to learn from the wisdom of our Creator, whose ways and
thoughts are so far above our own (Isa 55:8-9). A young child is a good example: he has
no preconceived ideas about his own greatness, but receives teaching and instruction.
“Except ye be converted, and become as little children, ye shall in no case enter the
kingdom of heaven” (Mt 18:3).
When does the book apply? The advice of Proverbs is timeless. God’s inspired guidance
on life applies every moment of our day, and in every dimension of our lives. Accordingly,
we find no limit on time or place. The contemplation of the Proverbs commences when
our eyes open at dawn, they travel with us in all our daily tasks and travels, they guard our
heart, our eyes, our tongue and our motives every moment of the day, and then they give
us peaceful rest when we go to bed at night.
A more comprehensive discussion of the words in this introductory section may be found
in Bro Aleck Crawford’s book, Proverbs - Vol.1, pp. 38-42.
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The Foundation – The Fear of Yahweh (v7)
What is the fear of Yahweh, and why is it so important that Proverbs commences with it
as the very foundation? (Prov 1:7)
The fear of Yahweh is often described as either respect or terror. The truth is it involves
both, depending on where we stand in relation to God.
The fear of Yahweh is a mindset. Proverbs instructs us to be “in the fear of Yahweh all the
day long” (Prov 23:17). It is very similar to a child’s “fear” of its parents, a servant’s “fear”
of his master, or a subject’s “fear” of the king (Lev 19:3; Prov 24:21). The “fear” shown by
children and servants at any particular time is governed by their own standing in relation
to their parents or master. If they have been obedient, honour and reverence are the
manifestation of that fear, whereas if they have been disobedient, terror seizes them.
Malachi uses these very relationships to demonstrate God’s relationship with us: “A son
honoureth his father, and a servant his master: if then I be a Father, where is mine
honour? and if I be a master, where is my fear?” (Mal 1:6). It is hard in this humanistic age
to appreciate the full import of the analogies here employed, because disrespecting
parents and undermining employers is common in today’s world. But Proverbs describes
the relationship that should exist between parents and children (see notes on 1:8-9).
Thus, a child fears his parents, whilst simultaneously loving them. As the child develops,
they develop a fear of offending one whom they dearly love. Our relationship with our
Heavenly Father is similar. We begin with a respect of our Father as One altogether
better than us – He is our safety and our provider as vulnerable “babes in Christ”. We
respect Him, revere Him, and are terrified when we wrong Him. Yet as we grow to
appreciate His wonderful character, we come to also ‘fear’ offending Him, because it
hurts us to hurt Him – just like we feel terrible when we hurt a dear friend. Far from
alienating us from God, “the fear of Yahweh” brings us to Him in an acceptable way, and
we develop a close relationship with Him.
“What doeth Yahweh thy God require of thee, but to fear Yahweh thy God, to walk
in all His ways, and to love Him…” (Deut 10:12-13).
The fear of Yahweh and the love of Yahweh are complimentary. If we keep His
commandments, then we are not terrified of His chastening hand, for “perfect love
casteth out fear” (1Jn 4:18). Sometimes it is said that as we grow in the Truth we no
longer need to fear God. This cannot be the case, for many very faithful people feared
Yahweh, including the Lord himself:
- Noah (Heb 11:7) - Abraham (Gen 20:11; 22:12) - Isaac (Gen 31:42,53) - Joseph (Gen 42:18) - The Midwives (Ex 1:17,21) - Some Egyptians (Ex 9:20) - Israel after crossing Red Sea
(Ex 14:31)
- The judges appointed by Moses & Jethro (Ex 18:21)
- Obadiah (1Ki 18:3,12) - A Son of the Prophets (2Ki 4:1) - Nehemiah (Neh 5:15) - Job (Job 1:1,8,9; 2:3) - David (Psa 86:11) - Hezekiah (Jer 26:19)
- Jonah (Jon 1:9) & sailors (v16) - The people under Josh &
Zerubbabel (Hag 1:12) - The Lord Jesus Christ (Isa 11:3) - The repentant thief (Lk 23:40) - Early Believers (Acts 9:31) - Cornelius (Acts 10:2,22)
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In stark contrast to this list is the catalogue of those who refused to fear Yahweh, all of
whom faced death: Pharaoh & most the Egyptians (Ex 9:30); Amalek (Deut 25:17-18);
Israel (Deut 28:58); The wicked (Psa 36:1); Judah in times of the Prophets (Jer 5:22,24);
Mankind (Rom 3:18).
How can we learn to fear Yahweh?
As we grow in our appreciation of the character and power of our God, we learn to fear
Him.
Imagine being amongst Israel at Mt Sinai. The mountain is burning with fire, surrounded
by “thick darkness” with thunder and lightning, a trumpet blast “exceeding loud” echoes
through the rocky ravines of Sinai and the Mount is shaking “greatly” and “all the people”
are trembling (Ex 19:16-19; Deut 4:11-12). That is our God. His greatness and His acts are
open to our view “that men should fear before Him” (Ecc 3:14).
Yet there was an influence far stronger than the fire and earthquake of Sinai that was
designed to make the people “learn to fear Me” in Deut 4:10. Yahweh said to Moses, “I
will make them hear my words, that they may learn to fear me…” (see also Deut 6:1-2). In
the same way, it was not the wind, fire or earthquake, but the “still small voice” which
caused Elijah to wrap his face in his mantle (1Ki 19:13).
Listening to someone’s words teaches you who they are and what they are like. Our
words to each other are the vehicles for our thoughts, and thus the means through which
we develop relationships. Thus, to “hear God’s words” is really part of coming to know
Him. As we do come to know Him, we begin to appreciate that He is entirely right, and
wise, and just, and holy in all that He does. He has never wronged us. He has never failed
us. He has all power to accomplish all things. And yet, true to His wonderful character,
He extends mercy and forgiveness to us when we seek it in the right spirit of humility,
repentance and trust. We are left in awe when we consider our plight and His
forgiveness. It develops in us a deep and thankful fear of the God and Father we
love. “There is forgiveness with Thee, that Thou mayst be feared” (Psa 130:4). Our fear of
God is greatly heightened from the fact that we know He has the power and right to
punish us as our offenses deserve, yet He chooses not to in His mercy!
Our fear of God, therefore, arises most of all from an appreciation of who He is, and of the
breadth and depth of His character. Make a list of God’s characteristics which may lead us
to fear Him (maybe begin with Deut 10:14-20 and Psa 33:4-9).
Once we appreciate God’s character, and fear Him because of it, this will develop those
very good characteristics of His in our own lives. For example, one of God’s characteristics
is that He doesn’t respect persons or take bribes. This leads us to ‘fear Him’ in that we
respect the fairness of His character. The result is that we will want to be the same
towards others (2Chr 19:5-7,9). Thus the way we live will be governed by our mindset
when we approach every circumstance of life in the fear of Yahweh.
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The Process
Deuteronomy establishes a pattern of how fear relates to hearing God through His Word,
and obeying Him. First we hear His righteous and lofty precepts, which generate within us
a fear of Him, which in turn causes us to obey Him.
Sample Proofs: Deut 4:10 & 13; 6:1-2; 17:18-19; 31:12,13. Cp. 1Sam 12:23-24; Psa 112:1.
Where do I start?
1. We need a “desire to fear Thy name” (Neh 1:11). Contrast the wicked (Prov 1:29).
2. Pray: “Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear
thy name.” (Psa 86:11).
3. Seek wisdom from God’s Word with as much energy, enthusiasm, commitment
and endurance as we would search for a gold nugget or a stack of $100 notes…
then shall we understand the fear of Yahweh (Prov 2:1-5).
Wisdom’s relationship with the Fear of Yahweh…
“The commencement of wisdom is the fear of Jehovah” (Prov 9:10 YLT). The first step,
therefore, is to begin to understand the fear of Yahweh. As demonstrated above from
Deuteronomy, we do this by listening to Him through His word daily, and meditating on
His greatness, His power, His wisdom, and His love towards us. The fear of Yahweh will
then enable us to begin seeing things from God’s perspective, i.e. it will enable us to begin
to grasp wisdom, which is “the principal thing” (4:7). As we grow in wisdom, it enhances
our understanding of all things in life, and heightens our appreciation of God and His
ways, and so instructs, or chastens, us to fear Yahweh more (15:33). There is a cyclic
pattern where a mind that fears Yahweh is more inclined to seek and accept Godly
wisdom, and this Godly wisdom in turn shows the value of, and deepens the individual’s,
fear of God:
The Fear of Yahweh in the Life of a King
The fear of Yahweh was essential in the life of Solomon and every king of Israel because it
forms the foundation attitude that is required if a king is to accept Divine wisdom and let
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it rule his mind and kingdom. As a young man, Solomon would have written out the
words of Deuteronomy 17:18-20. In this he was instructed to copy out the Law of Moses
so that he would fear God and therefore obey the law and not be lifted up in pride above
his brethren. Pride was a particularly significant problem for a king, who was in a position
of prominence over the nation. For this reason, kings were frequently instructed to fear
God (2Sam 23:3; 2:10-11), preventing them from becoming proud or corrupt.
The Danger of Complacency
The Scriptures highlight a risk on this subject. They warn us that our hearts may become
“hardened… from Thy fear” so that we err from God’s ways (Isa 63:17). When we read
Jeremiah 5:21-22, we can feel the incredulity of God when he looks upon this:
“Hear now this, O foolish people, and without understanding; which have eyes, and
see not; which have ears, and hear not: Fear ye not me? saith Yahweh: will ye not
tremble at my presence, which have placed the sand for the bound of the sea by a
perpetual decree, that it cannot pass it: and though the waves thereof toss
themselves, yet can they not prevail; though they roar, yet can they not pass over
it?”
It is as if God is saying, ‘Can’t you see?! Are you blind?! Won’t you listen?! Look at all the
incredible things my hand has made! Doesn’t this incite some level of fear into you?
Aren’t you left in awe of your Creator?!’ God is right. We know it. But will we listen?
The effects of Fearing God…
It governs our day-to-day life…
- Leads us to keep His commandments (Deut 13:4; 17:19)
- Keeps us humble, especially kings (Deut 17:20; Prov 22:4)
- Makes us to walk in paths of uprightness (Prov 14:2)
- Rising up before our elders (Lev 19:32)
- Helps us to be “men of truth, hating covetousness” (Ex 18:11)
It keeps us from sin in many forms…
- Cursing the deaf, or tripping up the blind (Lev 19:14)
- Oppressing your neighbour, such as by monetary demands (Lev 25:17,36; e.g.
Neh 5:9,15)
- Making others serve you “with rigour” (Lev 25:43)
- Idolatry (Josh 24:14)
- Self-reliance & self-confidence (Prov 3:7)
- Evil (Prov 3:7), including pride, arrogancy, the evil way of life, and a fraudulent
mouth (Prov 8:13)
- It prevents us making thoughtless or unachievable vows (Ecc 5:4-7)
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The Blessedness of those who Fear Yahweh
God commands us to fear Him for our good (Deut 6:24), and the Scriptures provide a rich
insight into the many blessings which come from fearing God:
- It brings long life (Deut 6:2; Prov 10:27; 14:27; 19:23).
- God looks after those who fear Him (Psa 25:12,14; 33:18; 34:7,9; 103:13,17;
115:11,13; 118:4), so that “in the fear of Yahweh is strong confidence” (Prov
14:26).
- It gives God pleasure (Psa 147:11), and because we love Him, that becomes our
joy and fulfilment.
- It brings satisfaction with the small things in life (Prov 15:16).
- It will, in fact, bring praise from others (Prov 31:30), even though this is the
antithesis of the reason for which a virtuous woman fears Yahweh
Psa 112 & 128 list many, many other blessings which arise from fearing Yahweh.
The Magnitude of the Topic
The fear of Yahweh is no small optional requirement. It is indispensable if we are to fulfil
the very purpose for which God placed us here! Solomon’s conclusion from his life-long
quest was to “Fear God, and keep His commandments: for this is the whole of man” (Ecc
12:13). Ultimately, all who remain on earth will be brought to fear Yahweh (Psa 33:18;
67:7; 89:7; 96:4,9; 102:15).
In addition to its frequent mention in the Law and the books of poetry, the fear of Yahweh
is a theme of the prophets, and is mentioned by Isaiah, Jeremiah, Daniel, Hosea, Jonah,
Micah, Haggai and Malachi. It is also very much a NT teaching. We are exhorted to fear
God in 2Cor 7:1; Eph 5:21; Col 3:22; Heb 12:28; 1Pet 2:17. It will, in fact, be the subject of
a future world-wide proclamation: Rev 14:7; 19:5!
The first step, therefore, in our pursuit for wisdom, is to resolve to fear Yahweh - to
respect, to reverence, to love and to tremble before our Creator and our Father. Pray to
Him for help. Then, let us allow the fear of Yahweh to govern our lives, thoughts and
attitudes from this day forward.
Further Questions: 1. Read Psalm 34. What can you learn from David about the fear of Yahweh?
2. Make a table of those who did not fear Yahweh and the consequences they
faced.
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Chapter Breakup (Proverbs 1-9)
Proverbs 1-9 breaks neatly into five sections:
The Options: Wisdom or Folly (Ch 1)
Ch 1 – The Choice: Wisdom or Folly
v8-9 – Listen to parents
v10-19 – Avoid bad company
v20-33 – Wisdom’s warning to repent
Commendation of Wisdom (Ch 2-4)
Ch 2 – Wisdom’s Moral Benefits
v1-5 – Pursuing Wisdom leads to God
v6-8 – God gives Wisdom
v9-22 – Benefits of Wisdom
Ch 3 – Wisdom’s Material Benefits
v1-4 – Keep your father’s words
v5-12 – Benefits of Trusting in Yahweh
v13-26 – The Rewards of Wisdom
v27-35 – Advice for wise interactions
Ch 4 – Wisdom is Supreme
v1-3 – Listen to my father’s advice…
v4-13 – The Eternal Advice: Pursue
Wisdom
v14-19 – Avoid the way of the wicked
v20-27 – Set your heart on the right
path
Warnings against Folly (Ch 5-7)
Ch 5 – Warnings for Marriage
v1-6 – The Perils of a Strange Woman
v7-14 – The Consequences
v15-19 – The Blessings of Fidelity
v20-23 – Folly brings Destruction
Ch 6 – Warnings against Wickedness…
v1-5 – Being a guarantor
v6-11 – Laziness
v12-19 – Trouble-making
v20-35 – Adultery
Ch 7 – Warning against the Harlot
v1-5 – Accept Wisdom’s safety
v6-23 – The sad story of seduction
v24-27 – The fate of the harlot’s house
Wisdom’s Final Appeal (Ch 8)
Ch 8 – Wisdom’s Cry
v1-5 – Wisdom’s call
v6-9 – Wisdom’s integrity
v10-11 – Wisdom’s value
v12-14 – Wisdom’s companions
v15-17 – Wisdom’s adherents
v18-21 – Wisdom’s reward
v22-31 – Wisdom’s pedigree
v32-36 – Wisdom’s appeal
The Choice (Ch 9)
Ch 9 – Invitations from Wisdom & Folly
v1-6 – Wisdom’s Feast
v7-12 - Wisdom’s advice
v13-18 - Folly’s Feast
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Section Summary Lesson Broad Look
1:7-33 The choice: Folly or wisdom We need to discern wisdom from folly Action
2 Wisdom brings blessings & safety Effort is required to find wisdom Action
3:1-26 Wisdom’s immaterial benefits Wisdom brings great blessings Reason
3:27-35 Wisdom affects our dealings with others Pursue wisdom - it brings happiness Reason
4 Wisdom discerns good from evil and
their respective consequences
Wisdom affects daily life Reason
5 Wisdom defines close relationships Wisdom affects intimate relationships Reason
6:1-19 Wisdom involves diligence and truth Wisdom needs continual effort Action
6:20-35 Wisdom counteracts adultery Wisdom controls the basic lusts Reason
7 Wisdom protects from the deceptiveness
of sin
Don’t be deceived Reason
8 Wisdom’s permanency and plea The pursuit of wisdom is worthwhile Reason
9 Wisdom’s invitation contrasted to Folly’s Make a choice - wisdom & life or folly &
death
Action
The discourses in Proverbs 1-9 are mirrored around a central point, forming a chiastic
structure:3
A. Invitation of folly (1:8-19)
B. Invitation of wisdom (1:20-33)
C. Invitation to call out for wisdom (2:1-9)
D. The loose woman (2:10-22)
E. Good consequences of wise living (3:1-20)
F. Practical advice about right social behaviour (3:21-35)
G. Embrace wisdom (4:1-27)
G’. Don’t embrace the adulteress (5:1-23)
F’. Practical advice about wrong social behaviour (6:1-19)
E’. Bad consequences of adultery (6:20-35)
D’. The loose woman (7:1-27)
C’. Invitation of wisdom who calls out (8:1-36)
B’. Invitation of wisdom (9:1-12)
A’. Invitation of Folly (9:13-18)
The central part of this chiasm emphasises the main theme of the first section: It is the
choice between wisdom and folly. Proverbs 1-9 is about setting out in the right direction
in life, and could be summarised “choose wisdom, not folly”.
3 D. A. Dorsey, sourced at www.chiasmusxchange.com
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Section Notes: Proverbs 1-9
Proverbs 1-9 contains advice directed towards young people, structured in a number of
discourses on a variety of topics. All the topics are linked by this underlying theme: They
present a choice of two things:
Fear of God or Fear of man Wisdom or Folly
God’s way or Man’s way The good or The wicked
Life or Death Happiness or Sorrow
Success or Desolation Humility or Pride
Own wife or Harlot Health or Sickness Honour or Shame
The discourses are easy to read. They are direct. They are logical. They use some of the
most explicit language and imagery in Scripture. They set before us in uncompromising
clarity the two paths of life and their respective destinies.
The first and very best approach to this section is to read it, listen to it, and
act on it. These words of wisdom will make their greatest effect by washing
over you consistently, framing the way you think about life and its choices.
Once you’ve started reading, further notes have been provided below, aimed at breaking
down the sections a little and helping us gain some deeper insights into the incredible
wisdom found inside.
Proverbs 1 – The Choice: Wisdom or the Wicked Proverbs 1:8-33 use three methods of appeal:
v8-9 A direct call to us as sons to listen to our father and mother.
v10-19 Warning against the sinner. Solomon imitates their very words in v10-14.
v20-33 Wisdom utters a direct warning to the naïve, scorners, fools and whoever
will listen (v22,33).
Key messages - 1:1-6 – Proverbs is designed to make you wise, and Proverbs itself is
a gift (v4)
- 1:7 – It all begins with a mindset of one who fears God
- 1:8-9 – The first practical key we have in order to attain wisdom & instruction is
to listen to and obey our parents
- 1:10 – The call of rebels is enticing, but we need to shun it
- 1:18-19 – The rebels/robbers will die
- 1:20-33 – To reject wisdom is to choose doom, to accept her is to accept safety
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Bible marking
1. Chapter breakup
2. Colour “My son” in Prov 1-9. (1:8,10,15; 2:1; 3:1,11,21; 4:10,20
5:1,20; 6:1,3,20; 7:1)
3. Colour Wisdom’s speeches: (1:22-33; 8:4-36; 9:4-12)
Listen to Parents (v8-9)
The book begins with the teaching of a father and mother (1:8-9), and ends with the
words of a mother (Prov 31).
My son – The son in Proverbs 1-9 represents all of the children of God, as illustrated by
Paul when he applies the exhortation for “my son” in Proverbs 3:11-12 to all of the
Hebrew Ecclesia in Hebrews 12:5-6. All of the advice given to the young man in Proverbs
1-9, therefore, contains lessons applicable to every one of us. While the physical harlot
may be of greater threat to the young men amongst us, the stories of Proverbs 2, 5, 6 & 7
also contain lessons for young ladies in what seductive traits should be avoided.
Further to that, the strange woman portrays a vivid warning of a deceitful religious system
which is actually out to capture all of our lives, as we will find when we reach chapter 7.
Instruction of thy father… law of thy mother - Respect of parental advice was ingrained in
the Jewish mind, with “honour thy father and thy mother” being one of the ten
foundation commandments upon which the Israelite Kingdom of God was built. The
command has lost none of its force or meaning for believers today: (Eph 6:1-3). Notice
that both the law (torah - direction, teaching) of the mother, and the instruction (musar -
discipline, chastening, correction) of the father are to be listened to and obeyed. Both are
essential in setting the youth on the right path of life.
Advice from the Proverbs… Relationships with Parents The Proverbs abound with advice regarding our relationship with our parents:
We should listen to and obey them (1:8; 3:1; 4:1; 6:20; 13:1; 15:5; 23:19,22,26; 31:1)
Not despise them (15:20; 30:17), or use them (19:26; 28:24), or saying bad things about
them (20:20; 30:11)
We should admire them, and they should be worthy of our admiration (17:6)
This relationship should spring from the way in which fathers and mothers interact with their
children. They should…
Show love to their children (4:3)
Chasten us out of love (3:12)
The result is that wise children will be a joy to their parents (10:1; 15:20; 23:24-25; contrast
17:21,25; 19:13; 28:7; 29:15).
In the opening chapters of Proverbs, very little distinction is drawn between the teaching
of parents, the instruction of wisdom and God’s commands. In fact, the language used by
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the father to the son in chapters 1-9 strongly reflects that which God used to His people,
in teaching them to listen to His words and obey His commandments (see Appendix 3 on
Deuteronomy & Proverbs, p.148). In Prov 2, the father even states that ‘receiving my
words, and hiding my commandments with thee’ will lead to understanding the fear of
Yahweh, and then says, “for Yahweh giveth wisdom: out of His mouth cometh knowledge
and understanding” (Prov 2:1-6). We are led to the conclusion that, in these early
chapters of Proverbs, parents stand in the place of God! This brings a heightened
responsibility to parents to speak the words of God to their children.
An interesting conundrum arises from the question, What do I do if I genuinely believe
my parents are wrong? Ultimately, the call of Proverbs is to obey wisdom, which is
synonymous with obeying God. Our own parents chasten us, but they have their fleshly
limitations, whereas God always chastens us in exactly the right way, and “for our profit,
that we might be partakers of His holiness” (Heb 12:9-10). Sometimes there comes a
time, like it did for the Sons of Korah, where children must stand apart from their parents,
who have chosen a path different from that of wisdom. We need to be very careful,
however, before choosing not to adhere to any of our parents’ advice. Firstly, because if
they are chastening us, it is not supposed to feel nice (Heb 12:11), so we shouldn’t evade
it just because it hurts, and secondly, in the few occasions where we believe our parents’
advice contradicts God’s principles, we can, and should, still honour them, even if we
cannot follow their advice on a matter.
Avoid Bad Company (v10-19)
The father’s first warning is against bad peer pressure. Even in a boy’s childhood, before
the strange woman ever appeals to him, the gang of rebels may. Consequently, the first
warning is in this direction…
- Scenario: Ambushing, robbing and killing an innocent person (1:11-14)
- Problem: Greed (1:19)
- Result: Despite all the warnings, the thieves WILL die (1:17-19)
- Advice: Don't walk with them (1:10,15-16)
- Alternative: Instead “turn” at wisdom’s advice & find safety (1:23,33)
The Temptation of “the Gang” “Apparently in ancient Israel, no less than in the modern world, the comradeship, easy money, and feeling of empowerment offered by gangs was a strong temptation to the young man who felt overwhelmed by the difficulties of the life he confronted every day…The steady repetition of “we” and “us” in the gang’s appeal graphically portrays the peer pressure to which a young person is susceptible. At the same time, the ironic language of the teacher persuasively shows that the gang is on a suicidal path. The heart of the warning is that crime is self-destructive.” (New American Commentary)
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Solomon’s Lesson in how to read the Proverbs
This section also gives us somewhat of an instruction manual on how the Proverbs are to
be read. In v8-19, the father writes in direct, lengthy dialogue, stating clearly his advice to
his son. In v17, however, we are presented with the first pithy little saying in this book:
“Surely in vain the net is spread in the sight of any bird.”
This is not a direct piece of advice per se, but is rather a “proverb” – a simile or parallelism
of ideas designed to illustrate a point. The context loads this simple proverb with power.
First we need to imagine the scenario: A fowler sets out into the forest to catch some
prey. He carefully lays an ingenious trap, and spends half an hour camouflaging it with
vegetation from the forest floor. All the while, a great eagle rests in its nest in the canopy
above, viewing the activity below with amused intrigue. Having observed the process
from start to finish, the very last thing that bird is going to do is fly into the trap laid
before its view! Surely, in vain has the net been spread in the sight of that bird.
The father has laid a precedent from nature. It’s as if he’s saying, ‘even the birds know not
to walk into such an obvious trap, my son.’ But then he contrasts the utter stupidity of the
thieves. So blinded are they by greed, that they fail to take note of the fate the trap
brings, and they ensnare their own selves (v18-19)! They have less sense than a bird!
But there’s another, grander layer of meaning to this proverb. Chapters 1-9 of Proverbs
describe many of the traps which await the naïve youth who is setting out on life,
especially bad friends and the strange woman. This first section of Proverbs is all about
choosing which path you are going to walk down in life. The amazing thing is that we
don’t actually have to walk each path to discover where it leads! There is a subliminal
appeal to the young reader hidden in v17. It is as if the father is saying…
‘Look, my son, if a bird watched the hunter set up a trap, the very last thing that
bird would do is fly straight into it. You are the bird, my son, and I’m here to give
you spiritual sight, so that you can see the traps that have been laid. Evil men may
seem heroic, the seductress may be appealing… but they are the bait in folly’s trap,
and if you succumb, you will realise all too late that you should have listened.’
How can we be sure that this second, deeper layer of meaning is intended within this
proverb? Because Solomon himself establishes it! After describing the perils of the
strange woman in Prov 2, 5 and 6, chapter 7 then mounts a full-scale campaign against
the seductive harlot, laying bare before all her enticing invitations and the inevitable
doom that follows. And as the crowning analogy to demonstrate the utter hopelessness
of the fallen young man, the father relates how that he saw the young man “go after her
suddenly…as a bird hasteth to the snare, and knoweth not that it is for his life.” (7:23).
The difference between us and the young man of Prov 7 is that we already know the end
of both ways, because Proverbs has told us. The question is, will we allow that to change
the course of our life?
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Wisdom’s warning to repent (v20-33)
- Scenario: The ignorant rejoice in knowing nothing (1:22)
- Problem: They ignore wisdom and refuse to listen (1:24-25, 29-30)
- Result: Chaos, destruction, terror, death (1:26-27, 31-32)
- Alternative/Advice: Listen to wisdom & enjoy life (1:23, 33)
Wisdom’s message is aimed specifically at those who refuse to listen (1:24-25). Having
witnessed the folly above, she now delivers an ultimatum to her audience: Listen to me
now, or risk losing your whole future! There is no second chance, she warns, for those
who reject wisdom. If you allow yourself to indulge in a life of folly, wisdom will not be
there to save you when things go wrong. This is her warning! To ignore wisdom now, is to
give her up forever (1:24-31).
In v28 the language shifts from addressing the fool as “you”, to speaking of them as
“they”. This subtle change accentuates the growing divide between wisdom and the fool.
His only hope is to repent, turn and cling to wisdom. This forms the basis for Proverbs 2.
The Woman Wisdom The most beautiful of women is presented to the reader in the opening chapters of Proverbs. She is a woman who brings peace and serenity (1:33). She gives to the youth who embraces her length of days, long life, and peace (3:2). She brings favour in the sight of God and man (3:4), with honour and promotion being the result (4:8). Her presence in one’s life can bring health and prosperity (3:8-10; 4:22), and enriches him with true, lasting happiness (3:13,18). Her effect is likened to the life-giving nutrients of a tree of life, planted by peaceful waters (3:17-18). The man who is blessed to have her as his companion enjoys a unique sureness of step and soundness of sleep (3:23-24), because of a confidence of safety from fear of evil (3:25-26). He finds her to be a constant companion - always there to consult, to talk with, to confide in (6:22). As age takes its toll on her companion, a crown of glory graces his head (4:9). Such is the woman who extends her invitation in Proverbs 8...
Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. “Unto you, O men, I call; and my voice is to the sons of man…”
But wisdom is jealous. She will not share the man who embraces her. She has every right to be jealous, for she is right in all she says and does (8:7-8). To reject her, is to harm one’s own self and to love death (8:36). She stands in towering opposition to another woman - one who vies for the young man’s attention. This other woman uses shameful techniques to attract the young man - techniques which wisdom will never stoop to. But wisdom can see the bigger picture. She can see the depraved end of the wasted young man who gives his strength unto the strange woman. She therefore tries to protect the innocent youth, in all his naivety, from the harlot, by offering a superior invitation and appealing to him consider the consequences of the choice he makes (2:10,12,16; 5:7-8; 6:22-24; 7:4-5). Finally, the choice of which woman you want to live with is crystalised in chapter 9, where Wisdom and Folly both invite us to their own homes, whilst the Narrator portrays in timeless clarity the respective ‘rewards’ of each woman’s companionship.
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To whom does wisdom call?
Wisdom’s cry is for all who will hear. That is the first noticeable observation from v20-21.
She is not calling out to the businessmen or the educated only – or calling to them any
louder than to anyone else. She calls in places where everyone walks. This is in harmony
with the Apostle’s teaching, that the Gospel call is to “the foolish things of this world… and
the weak things of this world… and base things of this world” (1Cor 1:26-28).
Proverbs 1:21 tells us that wisdom cries in the gates. The gates of a city were most
significant in ancient civilizations, as being the only main access to a city. It was one of the
places most frequented by the city’s inhabitants. For this reason Moses taught Israel to
write God’s words on “the posts of thy house, and on thy gates” (Deut 6:9), so that they
were constantly reminded of them. Because it was such a thoroughfare, with traders
entering, farmers coming and going, and the general hustle and bustle of city life passing
between its hinges, the city gate became the place where judges would sit, including the
elders (Deut 21:19; 22:15; 25:7; Ruth 4:1-2) and often the King himself (2Sam 15:2; 19:8;
1Ki 22:10). The “city gate” was more than just a big strong door on hinges; it often
comprised of a series of stone chambers inside the actual doors and bars, where the
judges and king would sit. Here significant personal deals and agreements could be
settled in the presence of witnesses (Ruth 4:1,11), and important community decisions
were made (Gen 34:20,24). Finally, the gate controlled all who came and went from the
city. Thus, to control the gate was to control the city. It is for this reason that Abraham’s
greater Son was promised to “possess the gate of his enemies” (Gen 22:17).
Why then does wisdom call from the city gate, both here, and when she
makes her greatest cry in Proverbs 8?
Action points (Prov 1)
1. Respect, reverence and obey God
2. Listen to and obey parents
3. Don’t succumb to bad peer pressure – and if you’re feeling pressured, find a new
friend group
4. Be humble and open to listening to wisdom
5. Don’t mock those who pursue wisdom
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Proverbs 2 – Moral Benefits of Wisdom Having warned the fool of his impending doom, the father now returns to his son
with the offer of life and prosperity. With the consequences of ignoring her firmly
in mind, he now focuses on the blessings to be found in Wisdom’s grace. Chapter
two uses one consistent method of appeal: That of a father to a son (2:1).
Key messages
- Wisdom doesn’t come easily! It requires…
o Humility to accept (v1)
o Commitment to store up (v1)
o Care to listen (v2)
o Application to understand (v2)
o Emotional involvement (v3)
o Unashamed asking for help (v3)
o Unwavering pursuit (v4)
- Wisdom comes from God (v6) – you won’t find it from any other source
- Wisdom helps you live a life with good morals, and that many brings blessings
- The wicked man and seductive woman will die, as will those who follow them
Bible marking
1. Chapter breakdown
2. Colour “if” (v1,3,4) and “then” (v5,9) – obtaining wisdom is
contingent on seeking it, with all the elements of v1-5.
Pursuing Wisdom leads to God (v1-5)
This section follows a simple if-then structure. The author is describing the alternative to
the last chapter, where Wisdom was ignored. If we pursue Wisdom with all our heart (v1-
4), then we will find what we are looking for (v5). The author provides a very interesting
conclusion: in searching for wisdom, not only will we find her; we will find God!
While this section seems to be repetitive, there are subtle differences to be noted in v1-4:
- v1-2 speaks of a willingness to passively receive wisdom which is given
- v3-4 involve a more active pursuit of wisdom not yet given.
The word "yes" at the start of v3 appears to build upon the first two verses. i.e. ‘If you
willingly receive wisdom, YES, if you actively pursue it, you will find it!’. The search for
wisdom begins by the passive intake of wise guidance and counsel, and ends with the
individual’s active and energetic search for truth and wisdom.
Calling out and raising one's voice is a direct contrast with 1:28, in which the fool waits
too late to call on wisdom. The wise use their initiative to call out and pursue wisdom,
"storing it up" for the moments of need.
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God gives Wisdom (v6-8)
In v6-8, God is seen as the giver of wisdom. When we come to see wisdom as a gift from
God, it also helps us see His care for His people. The fool sees no evidence of God’s hand
in his life, while the wise understand that it is God who is giving them success and safety.
Benefits of Wisdom (v9-22)
The benefits of wisdom as outlined here follow a clear pattern:
1. Pursuing wisdom will lead to moral growth (v9-11)
2. Moral growth will keep you safe from unsavoury people (v12-19)
3. Avoiding unsavoury people leads to life and prosperity (v20-22).
The discovery of wisdom gives a strong sense of personal ethics; we will know “what is
just, right and fair” (NIV, NLT). These terms are all key ideas when it comes to showing
integrity in decision-making, which is highlighted by the section following.
In contrast to chapter 1, two opponents to Godly wisdom are then presented:
1. “Evil men” (v12-15) – The criminal gang of Prov 1.
2. “The strange woman” (v16-19).
The way to overcome the first pressure is by developing a sense of justice and fairness
into our attitude towards others, as highlighted in Prov 2:9.
The seductive woman is a temptation which arises later in youth, but the intensity of this
temptation is proverbial, as evidenced by the extensive attention given by the father to
warning the young man against her fatal influence: Prov 2, 5, 6, 7, 9.
Action points (Prov 2)
Make a plan to seek wisdom: If you heard there was treasure in your
backyard, 3m below the surface, you wouldn’t just start digging with the
hand-trowel you found in your shed, you would sit down and make a plan of how to
access the treasure in the shortest time possible. You would invest in tools to help. If you
came up against barriers, such as a rock shelf, which seemed impossible to get past, you
would talk to others who are experienced in the field and who can teach you to overcome
challenges. You would direct all your resources to achieving your single goal. You would
give up other pleasures (such as a Saturday morning sleep-in!) for “the pearl of great
price” (Mt 13:45-46). Most importantly, you wouldn’t give up. Don’t give up in your
search for wisdom!
Further Questions
1. Contrast “evil man” v12 (Heb ra = bad, evil) with “sinners” 1:10 (Heb
chatta = offenders, criminals) – is there any difference?
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Proverbs 3 – Material Benefits of Wisdom Having taken a big picture view in chapters 1-2, presenting the end of the fool and the
wise, Solomon now gives more attention to the success of the wise man in everyday
affairs. The fool disappears from the narrative, and the interactions are primarily between
the individual and God. Again, the method of instruction used is that of a father to his son
(3:1,11,21). The chapter is broken up into a number of small proverbs united by the
theme of trust in Yahweh bringing success in life:
Subject Advice Reward
v1-2 Guidance Don’t forget my teaching Long life & peace
v3-4 Character Hold on to mercy & truth Favour/good success
v5-6 God Trust Yahweh, not yourself God will direct you
v7-8 Pride Don’t be proud, fear Yahweh Health
v9-10 Wealth Give Yahweh your wealth Economic success
v11-12 Discipline Don’t despise God’s chastening Loved by God
Key messages
- Listen to and retain the father’s words (v1-4)
- Trust God in every aspect of life, both in good times and bad (v5-
12)
- Find wisdom – it’s worth it! It brings joy and many blessings.
- Don’t be stingy (v27-28), untrustworthy (v29), a troublemaker (v30) or envious of
others (v31).
- God dislikes (v32), curses (v33), scorns (v34) and shames (v35) foolish, scornful
sinners. In contrast, He blesses (v33), gives grace (v34) and glory (v35) to the
humble, wise, righteous with whom He shares His secret (v32).
Bible marking
1. Chapter breakup.
2. Colour/summarise the blessings Wisdom brings
Keep your Father’s Words (v1-4)
This section contains a beautiful little appeal to us to take upon us the character of God –
checed and emeth – lovingkindness and truth (v3). Cp. Ex 34:6-7. Proverbs is not just an
intellectual journey; it is a process of growing in wisdom so that we can develop the
beautiful character of God and a deepened relationship with Him and His family (v4).
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Benefits of Trusting in Yahweh (v5-12)
Verses 5-12 exhort us to trust in Yahweh in different areas of life:
- v5-6 – In your course of life
- v7-8 – In your decisions
- v9-10 – In giving & storing
- v11-12 – In accepting His chastening
Solomon appears to be drawing on advice he had learned many years earlier from his
father David:
1Chr 28:9 Prov 3:5-6
And thou, Solomon my son, know thou the God of thy father, and serve Him with a perfect heart and with a willing mind, for Yahweh searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek Him, He will be found of Thee; but if thou forsake Him, He will cast thee off forever.
Trust in Yahweh with all thine heart… In all thy ways know Him, and He shall direct thy paths
The Rewards of Wisdom (v13-26)
Wisdom is now compared with material things and found
to be far superior. She is beyond comparison with silver,
gold or jewellery (v14-15). True happiness comes from
wisdom itself – in befriending her (3:13), we become
closely acquainted with God's friend (8:30-31), and thus
the friend of God (2:5; 3:26). This is our purpose in life!
What greater satisfaction could we ask for (Psa 16:11)? The blessings wisdom brings –
long life, peace, and pleasantness (v16-18) – further add to that happiness.
One analogy used to demonstrate wisdom’s qualities is that of “a tree of life” (3:18). This
takes us directly to Gen 2 & 3. In the garden, Adam and Eve had direct access to talk with
God – to develop relationships with Him, and to receive His wisdom. When cast out of
the garden, this privilege was removed. But in laying hold upon wisdom, God has opened
the way back to the Tree of Life! See Gen 2:9; 3:22-24.
This leads into a short section detailing the value God himself places on wisdom (v19-20).
It is an integral part of the work of God since the very beginning of creation. If God finds
such usefulness for wisdom, shouldn’t we?
Having explained all these benefits, the writer once again reminds us to never forget
these concepts and to keep wisdom at the forefront of our mind (v21). He then speaks of
the confidence and peace that can be found by wisdom (v23-24). In every situation,
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whether active (walking) or passive (sleeping), peace and safety summarises the life of the
wise individual. This security is followed by a call to not be disturbed by the chaos and ruin
surrounding the wicked (v25), because Yahweh will protect you from being caught up in
their folly and terror (v26).
Advice for Wise Interactions (v27-35)
All the pieces of advice in this section begin with “do not”. Having laid out the benefits of
wisdom, Solomon now gives advice for using that wisdom in our interactions with others,
particularly those who are in need (v27-30), as well as in dealing with those who oppress
them (v31-32).
DO NOT
1. Hold back kindness (v27)
2. Delay kindness (v28)
3. Scheme (v29)
4. Argue (v30)
5. Envy (v31-32)
He then concludes this section with three couplets which contrast the wise and the fool.
In the first two, God takes an active role in life, while the final verse summarises the end
position of the two groups:
Action points (Prov 3)
1. Make active measures in daily life to ensure you live by the
principles of mercy and truth (v3).
2. Devote the firstfruits of your time, money, energy and life to God (v9-10).
Further Questions
1. Why does the tone change in 3:27-35 to that of direct, though
seemingly arbitrary, instruction and advice? How does it relate to
the surrounding sections?
v33 Curses the wicked Blesses the righteous
v34 Scorns the scorners Favours the humble
v35 Fools disgraced Wise honoured
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Proverbs 4 – Wisdom is Supreme “I’ve been there” is the phrase which comes to mind when we read the opening verses of
Proverbs 4. The father now appeals to his children on the basis of what his own father
once taught him (4:1-4). Proverbs 4 is the third of three chapters devoted to establishing
the value of wisdom, before the father turns to the dangers the strange woman and her
folly (Ch 5-7).
Key messages
- Wisdom’s way is tried and tested. You have two options:
o Repeat the test
o Take the father’s word for it – he’s been at the crossroads before us.
- The path of the just is the one that will succeed in the end (v18), whereas the
wicked will trip over consequences they never even dreamed of (v19).
Bible marking
1. Make a table of comparisons between David’s instruction to
Solomon in 1Chr 22-29 and Prov 4.
Appeal: Listen to my Father’s advice… (v1-3)
The opening verses of Proverbs 4 not only highlight the importance and value of
respecting and listening to our parents, as shared from one’s own life experiences, but
also provides some clues about who authored the first nine chapters of Proverbs:
The Author of Prov 1-9 Solomon (1Chr)
“I was my father’s son” 4:3 “Solomon my son” 1Chr 22:5; 28:9; 29:1
“Tender” 4:3 “is young and tender” 1Chr 22:5; 29:1
“He taught me” 4:4 David taught Solomon 1Chr 22:11-13; 28:9
There are also echoes of Deuteronomy in this section. The father’s “good doctrine” (v2) is
reminiscent of Deuteronomy 32:2, where Moses, as the fatherly figure in Israel, teaches
the rulers and people. Moses rebuked the people for being a “foolish people and unwise”,
and as part of the remedy entreated them to “remember the days of old” and “ask thy
father” about God’s wonders (v7). This approach is now taken up in Proverbs 4.
The Eternal Advice: Pursue Wisdom (v4-13)
The writer now repeats his timeless call to cling to wisdom and never let it go. He
reinforces the idea by involving his own father, when he himself was advised to never let
go of the wisdom he was given (v3-6). Even though he was only a young child (v3), he has
never forgotten this wisdom, which has guided him through life. If even a young child can
retain these principles, how much more should we be able to hold on to the wisdom given
to us! The start of wisdom in life is clinging to the insights of life as they are given to you
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(v7). Nobody starts life with wise insights into the way the world works; we are all naive to
begin with. The only way to break out of this is to pay attention to the advice that is given.
There are bountiful rewards to be found in doing so (v8-12)!
After outlining the advice his father gave him (v4-9), the writer then appears to return to
his own advice in v10. He now calls on the reader to be like him, to pay attention to the
wisdom of a father figure who has navigated the difficulties of life and come through
them unscathed (v11-12).
Avoid the way of the wicked (v14-19)
If you wish to cling to wisdom and life, there is a path you can never walk. This path has
featured many times in Proverbs 1-3. It is the path of the men of violence and greed; the
path of the gang in which their only goal is self-gratification (4:14-17).
“Avoid it… Do not go on it… Turn away from it… Pass on.” The repetition is emphatic.
Their path does not end well. They spend all their time walking around in the dark falling
over in their own stupidity (v19).
Like day from night, the path of the righteous stands out in bold contrast to that of the
wicked (v18). There is no darkness, no stumbling, no foolish mistakes or pain. There is
only light and clarity, tending towards perfection at the resurrection when “they that be
wise shall shine as the brightness of the firmament” (Dan 12:3).
Set your heart on the right path (v20-27)
The appeal of v20-21 again draws beautifully on the threads of Scripture:
Prov 4:20-21 Deut 6:6-8
“My son, attend to my words… Let them not
depart from thine eyes: keep them in the midst
of thine heart.”
“And these words, which I command thee this
day, shall be in thine heart, and thou shalt teach
them diligently unto thy children… And thou
shalt bind them for a sign upon thine hand, and
they shall be as frontlets between thine eyes.”
The Heart: Verse 23 contains one of the most fundamental pieces of advice:
“Above all else, guard your heart, for everything you do flows from it.” (v23 NIV)
It is in your heart where you really know the truth about yourself and what you truly want
in life. The heart is where you make the choice: wisdom or folly. The heart, therefore, is
the most important thing to guard. If your heart becomes defiled, your entire course of life
will be altered. If you are in a relationship, you want to be confident that the other person
has you in their heart (loves you entirely, e.g. Php 1:7; Song 8:6) and that they have given
you their heart (trusts you with their innermost feelings, e.g. Prov 31:11). For this reason,
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the father asks us to “give me thine heart” (Prov 23:26). Because the father of Proverbs
was endued with God’s wisdom, by doing this, we will receive a very special gift from God:
“I will give them an heart to know me”
The Proverbs warn of a proud heart (16:5), a deceitful heart (12:20) and a
foolish heart (22:15). All of these can prevent us giving our heart to God.
What Proverbs can you find describing the type of heart God seeks in us?
The Tongue: Another of the warnings is about how we use
our tongues. This is one of the central themes of Proverbs.
Our tongues are perhaps our most deadly weapon: A little
spark can light a bushfire, consuming both ourselves and
others in a war of gossip (James 3:5-6). If we tell secretive
and hurtful stories about people, we incite deep and painful
wounds (Prov 18:8) and may separate the closest of friends
(Prov 17:9). James points out how inconsistent it is for us to
praise God (e.g. in our hymns and prayers) and yet to speak
ill of our brothers, sisters and friends (3:9-12). We need to
strive for perfection (James 3:2), so that “the law of
kindness” governs our mouths (Prov 31:26).
Consistency & Direction: Lastly, we are told to keep our eyes focused on what is in front
of us. The moment we lose focus on the path and our destination, we risk slipping and
falling to our ruin. We can’t afford to be distracted, even for a moment! Prov 4:25–27 ESV:
“Let your eyes look directly forward, and your gaze be straight before you.
Ponder the path of your feet; then all your ways will be sure.
Do not swerve to the right or to the left; turn your foot away from evil.”
Action points (Prov 4)
Form a framework of defence for what you allow into your heart (your inner
thinking, and what you set your affections on) v23:
1. Don’t just accept human teaching – test everything by the standard of God’s
word (1Jn 4:1).
2. Make your home, your room, your car, and your electronic appliances all
environments that assist you to pursue wisdom and develop Godliness.
3. Set your eyes on the one goal (v24; Psa 27:4).
4. Don’t be distracted by things, people or influences on the sidelines (v27; Deut
5:32; Josh 1:7).
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Proverbs 5 – Advice concerning Women Chapter 5 marks a turning point in the father’s advice in Proverbs 1-9 (see chiasm p.31).
The father has laid the path of life - wisdom and the true satisfaction it offers - in chapters
2-4, and now turns to one of the greatest distractions we face in life: the opposite sex.
This forms the theme of chapters 5-7. In all of these chapters the form of instruction is
that of a father to his son or children (5:1,7,20; 6:1,3,20; 7:1,24). The importance of our
mothers’ “law” is also highlighted in 6:20 (cp. 1:8).
It is possible to remain on the path of life and avoid stumbling while finding a partner, but
the road is hazardous and filled with dangers. There are many people around who will
attempt to take you off the good path. Their suggestions, while only subtle, will lead us
away in the long term.
Key messages
- Love your wife, not some other woman
Bible marking
1. Construct a summary box on the consequences of messing with the
strange woman
The Perils of a Strange Woman (v1-6)
The seductive woman is first described not in terms of her physical appearance, as we
might initially think, but by her words (v3)! This is her greatest weapon – her ability to
persuade and reason. As in the Garden of Eden, so today men are highly susceptible to
being seduced by an attractive and clever woman. The woman here presents the appeal
of something gratifying to the lips (v3), but which leads to death (v4-6). This again
reminds us of Genesis 3 and the story of the fall.
The Consequences (v7-14)
The father shares with us the key to safety from the strange woman: don’t go anywhere
near her, or even near her house (v8)! This is the key to safety from temptation – avoid
the place where you might find it (Psalm 1:1).
The rest of this section is dedicated to a list of reasons why going near her is a bad idea.
Eventually, you will wake up and realise that you have been exploited by those you have
chosen to be with, who have no real love for you (v9-10). Your conscience will come into
play as you realise just how foolish you have been (v11-13), and publicly you will be on the
brink of utter ruin (v14).
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The Blessings of Fidelity (v15-19)
Having warned against the path leading to death, he now suggests an altogether superior
path. To avoid the exploitation, guilt and ruin that accompanies the forbidden woman, he
suggests that it is far wiser to find a partner who will stay with you for life and who you
can trust through all the ups and downs of life. Once married, don’t abandon your partner
based on seductive words or misleading beauty, which will never last, but make a
conscious effort to be satisfied with the partner you have chosen.
Folly brings Destruction (v20-23)
The writer now summarises his discussion. Those who embrace the forbidden are trapped
by their actions, and once folly is brought in it is extremely difficult to break free (v22).
The forbidden may seem liberating and full of endless possibilities, but in reality it ends
with the individual being trapped and dying a miserable person (v23). God is constantly
watching our ways (v21), and to break the trust of our partner and of our God may seem
free of all consequences, but over time the folly of our actions will catch up with us. While
God may not act instantly, he will be just and fair when he makes his decision.
Action points (Prov 5)
1. If when we are married, we need to make sure we spend time
together as husband and wife and nurture the relationship.
2. Always remember the fate of the strange woman, and act accordingly.
Further Questions
1. What does the imagery of v15-19 mean?
2. What does v14 mean, and what does it relate to? Who is the
congregation? Who is the assembly?
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Proverbs 6 – Warnings against Wickedness… Having warned about the most dangerous influence that can be exerted on an individual
in chapter 5, the wise man now makes a series of points about making decisions in which
major consequences can result from seemingly minor flaws. In every case, the
consequences of each action are unveiled with lightning speed, leaving little time for the
individual to appreciate their folly before they are brought to ruin. Such messages
highlight just how serious small, everyday decisions can be.
Subject Picture Ending
Case 1: v1-5 Financial folly Hunted animal Saved from trap
Case 2: v6-11 Laziness Busy ant vs sluggard Poverty comes as a robber
Case 3: v12-15 Troublemaker Sudden calamity
Key messages
- Avoid being a guarantor
- Be diligent
- Avoid troublemakers
- Avoid things God hates
- Avoid adultery
Bible marking
1. Mark quotes adjacent the 7 things God hates, which help provide
keys to overcoming them. For example, Mic 6:8; Eph 4:25.
Suretyship (v1-5)
The first situation presents a foolish financial promise in which you now feel trapped (v1-
2). The writer advises that you resolve the situation immediately by open discussion (v3).
The urgency of this is repeated time and again (ESV): “hasten”, “plead urgently”, “save
yourself”, “give your eyes no sleep”. Why is such urgency required? Because you risk
falling into a trap from which you may not be able to escape (v4-5)!
Laziness (v6-11)
This section presses home the point of v1-5 by presenting the picture of an ant, a model
for wise living (v6). The ant requires no external pressure or leader to force her into
action (v7). She is extraordinarily self-motivated, working through months of heat and
thirst to ensure the nest is safe when winter comes (v8).
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The ant is an inspiring example. According to National
Geographic, it can lift 3 times its own weight!4 Ants
can do the impossible, reminding us that we can ‘do all
things through Christ, who strengthens us’ (Php 4:13).
Yet the ant’s incredible strength is not the focus. It is
her industrious teamwork that lays claim on our
attention, both here and in the words of Agur (Prov
30:25). In fact, Agur says “the ants are a people not strong”. If an ant were to ponder his
own abilities relative to his (insignificant) size, surely he would get an inflated view of
himself. However, in so doing he would fail to appreciate his smallness in the eyes of God
and man. In reality, he is able to achieve very little by himself. So it is with mankind. A
man who alienates himself from the colony will achieve very little, but a man who “having
no guide, overseer or ruler” in this world, sets about diligently working with the body of
Christ, thoughtfully preparing himself and others for hard times to come, will achieve
much as a united army with his brethren - just like the ants.
The lazy man is then provided as a repulsive contrast. He lies in bed indefinitely,
continually making excuses to avoid doing work (v9). The closing image is once again one
of sudden and dramatic consequences; a little complacency and suddenly you wake up
with nothing at all (v10-11).
Trouble-making (v12-19)
In v12-14 the focus shifts to intentional trouble-making. With every part of his body – his
words, eyes, feet and fingers – the trouble-maker is “continually sowing discord” (v14).
Again, the suddenness of his doom is highlighted: “in a moment he will be broken beyond
healing” (v15 ESV).
This section closes with a summary of the traits that God finds particularly abhorrent. By
means of a very close parallel, the writer illustrates that the things God hates are exactly
the things which cause strife and upset between people!
The Troublemaker (v12-15) Things God Hates (v16-19)
Froward mouth v12 Lying tongue v17
Winketh with his eyes v13 Proud look v17
Speaketh with his feet v13 Feet swift in running to mischief v18
Teacheth with his fingers v13 Hands that shed innocent blood v17
Frowardness is in his heart v14 Heart that devises wicked imaginations v18
Devises mischief continually v14 False witness that speaks lies v19
He soweth discord v14 He that soweth discord among brethren v19
Calamity comes suddenly - broken without remedy v15
4 https://www.nationalgeographic.com/animals/invertebrates/group/ants/ 7th April 2018
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Adultery (v20-35)
Following his digression on the significant consequences of seemingly insignificant
decisions, he now returns to his consideration of the forbidden woman from Proverbs 5.
We are taught that while the consequences might seem small (she costs only as much as a
loaf of bread v26 ESV & NIV), she can actually cost you your life and everything that you
value (family & friends, home & health, etc).
In Proverbs 6, the focus is more on social consequences of adultery. Solomon warns us
that it is impossible to not get burned when you lustfully pursue a person outside of a
marriage relationship (v27-28). You will never be able to repay for what you have done,
and your relationship with your brother will be permanently ruined (v34-35). Just as a
thief who is caught, you will be forced to pay back far more than you took, and even that
will not be enough (v29-31). When considering these consequences, it is clear that
whoever commits adultery destroys himself and ruins his reputation (v32-33).
What is the key to avoiding adultery? The answer lies in the opening verses: It is the
constant remembrance of Godly parental instruction that will keep us from this danger in
every time and place of our lives (v20-24). God gave Israel this key to safety in
Deuteronomy:
Prov 6:20-22 Deut 6:6-7
My son, keep thy father’s commandment, and forsake not the law of thy mother
Thou shalt teach them diligently unto thy children
Bind them continually upon thine heart These words… shall be in thine heart
When thou goest, it shall lead thee when thou walkest by the way
When thou sleepest, it shall keep thee And when thou liest down
When thou awakes, it shall talk with thee And when thou risest up
Action points
1. Do you have any unresolved issues putting tension between you and
a friend? Be proactive in overcoming those issues.
2. Be diligent in daily life. What does this mean about…
a. Sleeping in on weekends?
b. Procrastinating on tasks?
Make a plan of tasks you are going to do, and try to stick to it. It is useful to have
one overarching list with long-term goals, such as “Study Proverbs before
Hebron”, and then daily/weekly plans, such as ‘Sat 8:00-10:00am – Proverbs –
Study background section of Notes’.
Further Questions
1. Why are v1-19 inserted here? The context seems to be regarding
our dealings with women (Ch 5; 6:20-35; 7).
2. What is so important about the warning of v1-11? Why was it such a
big deal in ancient Israel? What is the point in our lives today?
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Proverbs 7 – Warning against the Harlot The appeal of Proverbs 7 is graphic, earnest and urgent. The father is unforgiving in his
description of the young man’s fall, and leaves critical exhortations for every one of us.
The perils of deception in this chapter will cost us our lives if we are not on our guard.
Key messages
- Don’t even let your mind wander to the strange woman v25.
Instead, fill it with wisdom v4.
- Always remember the consequences.
- Recognise she’s deceitful:
She doesn’t tell you all her heart v10
She professes religion v14
She asserts commitment & dedication v15
She claims status v16
She appeals to the senses v17
She uses imaginative language v18
She assures safety v19-20
She makes him yield through her doctrine v21
Her smooth speech forces him v21
She never once mentions the consequences v22-23
Bible marking
1. Character sketches of the naïve youth and seductive woman.
2. Summary of “The Mistakes of the Young Man”
3. Table of parallels between the harlot of Prov 7 and the Roman Catholic Church
Accept Wisdom’s safety (v1-5)
This section echoes again the call to remember the father’s teaching (v1-3). Keep it close
at hand, never let it go; it will keep you safe from strange women (v4-5). The best advice is
useless unless it is taken to heart and kept ready to use in the right circumstances.
The Sad Story of Seduction (v6-23)
The story which follows is a most vivid illustration of the devastating consequences that
will ensue if wisdom is not taken to heart as a defence against the strange woman.
The narrative of the young man’s seduction is split into three main parts:
1. A naive youth is presented blindly and aimlessly wandering alone at night (v6-9).
2. Suddenly, a woman enters the story, and the focus shifts to her attempts to
seduce him with her words (v10-20).
3. The story ends with the young man falling into her trap (v21-23).
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The first characteristic noted of the young man is that he was “simple” – “naïve” (v7).
He is both ignorant of the dangers, and unaware of the consequences. Either he has not
been enlightened, or has flouted the warning. The events which resulted would cost him
his life. Proverbs 7 is our warning – our opportunity to avoid his mistake.
In his naivety, the youth allowed himself to be in the wrong place at the wrong time (v8-
9). This was the first step in the process; if he hadn’t been there, the seduction would
never have occurred and he would have remained safely and happily at home.
With the scene set, the woman is introduced. She is an experienced hunter, dressed and
mentally prepared for her part (v10). She is found not at home, but prowling through the
neighbourhood in search of prey (v11-12). Suddenly she appears before the young man.
She has found her prey, and now uses a number of tactics to win him over:
1. Shock treatment (v13)
2. Celebration of a special day (v14)
3. Flattery (v15)
4. Sensuous appeal (v16-18)
5. Reassurance (v19-20)
With such a carefully crafted speech, the young man stands no chance of fighting against
her logic. He is, at first, reluctant. But by continuing to listen to her deceptive reasoning,
he gradually succumbs to her temptations (v21). Finally, his indecision gives way all at
once, and he follows her as helpless as an animal to slaughter, oblivious to the pain and
loss he is about to suffer (v22-23).
Notice that the harlot promises something that only one’s wife can truly provide without
the consequences of shame and death: She says, “Come, let us take our fill of love until
the morning” (v18). The Hebrew for “let us take our fill” is ‘ravah’, meaning “to be
satiated, saturated, intoxicated”. This same word is used in Prov 5:19 about one’s own
wife: “Let her breasts satisfy thee at all times.” The strange woman promises satisfaction,
but she cannot deliver it. Don’t be deceived!
There is a strange sense in which ‘a dart will strike through the young man’s liver’ (v23).
Hepatitis B, spread by the very action this young man has engaged in, is a disease of the
liver which results in severe scarring, and may lead to death. Yet another dire warning!
Note: “As a bird hasteth to the snare” (v23) is a direct reference back to 1:17 (see notes
there). We all begin as “naïve” young people, inexperienced about life, unaware of its
traps (Prov 1:4). But by the time we reach Proverbs 7, we have heard wisdom’s call (e.g.
1:22), and she has warned us of the dangers. It’s as if we’re a bird, watching as the traps
were laid to catch us. We can no longer claim to be naïve. The young man had already
been warned. He is without excuse. So are we.
The Harlot’s Hidden Heart
The harlot is prepared to give almost anything to ensnare the young man… but there’s
one thing she will not share: Her heart. v10 reads interestingly in other translations:
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- Bishop: “There met hym a woman with open tokens of an harlot, only her heart was hid”
- LEB: “A woman comes to meet him with the garment of a prostitute and a secret heart.”
- LITV: “A woman came to meet him, with a harlot's dress, and a guarded heart” (cp.
MKJV)
She will give him everything else for a moment of pleasure, but not her heart. She will not
let him see the deception that lies therein. She will not let him perceive the comparison
she makes with her previous lovers.
The father counselled us to inscribe his words “upon the table of thine heart” v3, and to
“let not thine heart decline to her ways” v24. The ultimate sign of a deep relationship is
when we give someone our heart (Prov 22:26). This is the exact antithesis of what the
seductive harlot does. We need to be very cautious about pursuing a relationship when
the other person will not open up the door into their heart (Cp. 26:25).
Character sketches
Young man Woman
- Naïve v7
- Young v7
- Without heart (KJV understanding) v7
- Out at night v9 – he’s got no idea!
- Allowed himself to be kissed v13 – no
strength of character
- Gullible v21
- Has no foresight v22
- He’s about to become a young, wasted
rag of a man v23
- Out alone at night v9
- Provocative to lust v10
- Deceitful – won’t let you know what’s in her heart v10
- Loud & stubborn - not a nice person to be around v11
- Unstable v11
- Puts up a fake front v13
- Claims to be spiritual v14
- Pretends to be committed v15
- Boasts of indulging delights v16-17
- Involves others in her crimes v18
- Unfaithful, deceitful schemer v19-20
- False teacher v21 (fair speech = s/w doctrine 4:2)
- She’s really a murderer v26-27
The fate of the harlot’s house (v24-27)
Having told his story, the writer now addresses us directly. It is possible for that young
man to be us. Consequently, the father gives advice to avoid falling into this trap:
1. Guard your mind; you are in danger as soon as you allow your mind to wander
(v25)
2. Keep away from her; if you are never near her, you won’t encounter her
influence (v25) - Read Psalm 1.
3. Remember the consequences; when you see her, remember how many she has
ruined before she found you (v26-27)
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The Mistakes of the Young Man
- Didn’t recognise his own inexperience & weakness (v7)
- He’s in unhelpful company – the naïve ones (1Cor 15:33)
- Hadn’t prepared his defences against temptation in youth (Psa 119:9-11; Eph 6:10-13)
- Went to the wrong place (v8; Psa 1:1; )
- Alone at night when temptation is strongest (v9; Mt 26:41, Rom 13:12-14, John 3:19, Eph 5:11)
- Didn’t avoid the harlot (v10; Psa 101:3, 1 Thess 5:22)
- Didn’t flee in a tempting crisis (v13; Gen 39:12, 2Tim 2:22; Jam 4:7)
- Listened to her seductive speech (v14-20)
- Deceived by her “doctrine/fair speech” (v21; 2Cor 11:3)
- Allowed his pride to be flattered (v21; Prov 5:3-5, 11:2, 16:18)
- Allowed lust to cause sin (v21-23; Jam 1:14-15)
- Didn’t think about the fatal consequences (v23; 1Cor 6:16-20, Gal 5:19-21, Heb 13:4)
A Closer Look at the Woman of Proverbs 7…
The warnings of this chapter have been direct and penetrating. But there’s another whole
layer! We are pained to see the ruin of a healthy young man filled with potential, but
there’s a greater ruin… a deeper warning… hidden in the pages of this story.
The scene is set in the night of Gentile times (v9; cp. Rom 13:12-13). “The goodman of the
house” (Christ Mt 20:11) is not at home (Prov 7:19); he has gone on a long journey (Mk
13:34-36) and will return (Acts 1:11). The woman finds herself left alone in her husband’s
house. She belongs to him (2Cor 11:2), but her heart wanders, and her loyalty fails.
With devastating consequences, she leaves the safety of the Ecclesial house, and heads
out into the night where she feels she can get
away with sin (Jn 3:19).
The tale of ruin that follows becomes one of the
most striking parallels with the great harlot
system – the Roman Catholic Church – who
“went out from us” and who have ingeniously
deceived and “cast down many wounded” many
over the centuries. The clue which betrays her
is the words of her own mouth: her “fair
speech” (v21). The Hebrew ‘leqach’ is translated
doctrine (4x), learning (4x), fair speech (here). It
is the same word translated “doctrine” in Prov
4:2 – The strange woman – the Catholic System
– is presenting a competing set of beliefs, and it
is those very words – her fair speech – which
can break the young man, and cause him to
yield to the peril of his own life.
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Prov The Harlot The Apostate Church Rev
The Woman
7:5,10 Strange woman; Harlot The Great Whore; Mother of Harlots 17:1,5
7:10 Attire of an harlot Arrayed in purple and scarlet 17:4
2:17 Forsaketh the guide of her youth “A falling away” (from Christ) 2Th2:3
7:11 Her feet abide not in her house They went out from us (from the house
of God)
1Jn
2:19
7:11 She is loud and stubborn “I sit queen, and am no widow, and shall
see no sorrow.”
18:7
Her Victim
7:7 Naive youth without understanding Kings & inhabitants of earth 18:2
The Seduction
7:14 Cloak of religion (peace offerings… vows) Calleth herself a prophetess 2:20
7:17 Myrrh, aloes and cinnamon Rome’s merchandise include cinnamon,
odours, ointments, and frankincense
18:13
Imitates Bride (see table below comparing
Prov 7 & Song of Solomon).
Imitates Bride (wears gold, precious
stones & pearls 17:4 cp. 21:2,9,18-21)
7:16 Fine linen of Egypt Rome is spiritually called Sodom & Egypt 11:8
7:16 Decked my bed I will cast her into a bed, and them that
commit adultery with her
2:22
7:21 With her much teaching she causeth him
to yield (KJV fair speech - s/w doctrine 4:2)
Teaches and seduces God’s servants 2:20
5:20 Intoxicates her victim (KJV ravished) Drunk with wine of her fornication 17:2
7:18 Commits adultery Commits fornication (cp. Jezebel 2:20-
22)
17:2
The Absent Goodman’s Vengeance
7:19 The goodman is not at home Christ, the nobleman, is absent Lk19:1
7:20 Will come home at the day appointed Will return (cp. Mk 13:35) after apostasy
occurs (2Th 2:3)
1:7
6:34 The day of vengeance will come God will avenge His saints on her 18:20
The Appeal
7:25 “Let not thine heart decline to her ways,
go not astray in her paths”
“Come out of her my people, that ye be
not partakers of her sins”
18:4
7:25 “For she hath cast down many wounded” “That ye receive not of her plagues” 18:4
7:26 “Many strong men have been slain by
her”
“Her plagues… death, mourning, and
famine”
18:8
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The harlot of Proverbs 7 also bears a strange resemblance of the Bride of the Song of
Solomon. This can be confusing at first, until we recognise that there are also some
undeniable differences, and that the similarities are present only because the Harlot is a
pretender - she constructs a deceptive self-image of modesty and faithfulness to compete
with the beauty of the Bride. The implications for the Roman Catholic Church and her
daughters are obvious.
Song The Bride The Harlot Prov
Similarities
1:2 Let him kiss me… Kissed him (reserved till committed) 7:13
6:3 I am my beloved’s (committed) Therefore came I forth to meet thee
(pretend commitment)
7:15
3:1-2 I sought him, but I found him not Seek thy face… I have found thee 7:15
1:16 Our bed is green Decked my bed 7:16
4:13-14 Thy plants are… cinnamon... myrrh and
aloes, with all the chief spices
Myrrh, aloes and cinnamon 7:17
7:12 [Bride says] there will I give thee my
loves
Let us take our fill of love 7:18
4:3 Thy speech is comely [beautiful/seemly] Much fair speech… flattering of her lips 7:21
4:9 Thou hast taken away mine heart, my
sister, my spouse (AV mg)
Let not thine heart decline to her ways 7:25
5:1 My sister, my spouse… I have eaten my
honeycomb with my honey
The lips of a strange woman drop as an
honeycomb
5:3
Differences
4:7 There is no spot in thee. Attire of an harlot 7:10
8:6 Set me as a seal upon thine heart Subtle of heart (= guarded heart) 7:10
4:12 A garden inclosed is my sister, my
spouse; a spring shut up, a fountain
sealed.
Her feet abide not in her house: now is
she without, now in the streets
7:11
(Not in Song of Solomon) Fine linen of Egypt 7:16
Proverbs 7, therefore, provides us not just one, but two, very serious warnings:
1. It shows us ever so plainly the destructive fate of the naive youth who falls prey
to the strange woman, and the slippery path that leads there.
2. It warns us of another path of seduction: Spiritual adultery with a woman who
has forsaken her husband (Christ) and now portrays herself as the faithful bride,
yet whose house leads only to death. The naive youth would ask, “But does it
really matter if I taste a little of her ‘fair speech’, or doctrines?” The young man
may tell you the answer.
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Action points
1. Don’t go anywhere near the strange woman! Psalm 1:1
2. Be perceptive – don’t fall for the seduction of the Catholic system.
Commit to working out why you believe what you believe.
Further Questions
1. What do the peace offerings and vows mean v14?
2. What are the carved works and fine linen of Egypt v16?
3. What do myrrh, aloes & cinnamon represent?
4. What does the full moon have to do with this scene v20?
One Final Lesson
Never overestimate your own strength in dealing with temptation. “Many strong men
have been slain by her” (v26). If a man after God’s own heart can fall (1Sam 13:14; 2Sam
11:1-4), then so can you. Joseph knew the danger, and so, at a great cost of social
humiliation and personal imprisonment, he fled the temptation (Gen 39:7-12). It’s just
not worth allowing yourself to be found in situations which may cause you to sin: “Flee
youthful lusts” (2Tim 2:22). The Apostle Paul continues his advice to the young man
Timothy by encouraging him to rather “follow after…” a better way. In pursuit of that
way, we now proceed to Proverbs 8...
Proverbs 8 – Wisdom’s Cry In stark contrast to the seductive appeal of the previous chapter, a strong, yet beautiful
voice now sounds out across the village square. The young reader, having felt the
attraction of the invitations of the previous chapter, yet kept from that woman by a
warning of the plague she brings, now hears the expression of innocence in all its glory.
Any ideas of playing around with the strange woman are now seen in their true
destructive light, and the young man, thankful for the instruction which kept him from her
depraved influence, is now drawn towards this superior woman, captivated by the true
beauty of the one who calls. Her name is Wisdom.
Key messages
- Listen to me, accept me as your companion, I’m better than any
other companion – that’s just the truth of the matter, I’ve been here
since before the world, let alone sin and the sinners. I actually know what’s best
for you – so listen to me and find me and do what I say. It will bring happiness
and many, many blessings, including life.
Bible marking
1. Chapter breakup
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Wisdom’s call (v1-5)
Once again, wisdom finds her way to the fore. Not since Proverbs 1 has she been seen
calling out for attention (cp. Prov 1:20-33). Her words are at the place where decisions
are made and the direction of life is chosen (the crossroads and the city gate). Her
message, once again, is for all mankind (v4), including the simple and foolish (v5).
Wisdom’s integrity (v6-9)
While v1-5 presents wisdom as quite down-to-earth, in this section she is now presented
as lofty and almost surreal in her beauty. Her words form the main focus of these verses:
“speak”, “lips”, “mouth”, “lips”, “words of my mouth”. The primary descriptor of
wisdom’s words is that they are “right/righteous”, with purity and nobility being
emphasised throughout. This is not meant to be read in some abstract, hypothetical way.
Wisdom is telling us that when it comes to making smart decisions, her advice is always
going to be right. She doesn’t make mistakes, and she will never let you down!
Wisdom’s value (v10-11)
There is no small hint of value in wisdom’s advice; her advice is the most valuable thing
you can possess! Nothing you could ever want in life can compare with what she offers
you. This is something that should affect our whole life; if we give value to wisdom as she
suggests, we will have completely different priorities to the people who are around us!
Wisdom’s companions (v12-14)
Wisdom’s value is emphasized even further when we understand the things she is found
together with: prudence, knowledge, discretion, humility, insight and strength.
Witty inventions (v12 KJV) - This word is the same Heb. mezimmah translated “discretion”
in Prov 1:4, 2:11, 3:21, 5:2. It carries the idea of a purpose or plan to life. Far more than
giving insight into ingenious inventions, wisdom can furnish its possessor with a wise plan
for life.
Wisdom’s adherents (v15-17)
She is so valuable that all those with status and wealth are dependant on her. In fact, they
could not be where they are without her direction! She loves her followers, endowing
them with authority and power.
Wisdom’s reward (v18-21)
She offers far more than can be gained by personal effort alone: wealth, honour,
righteousness and justice. The wealth she offers, when compared with that gained by
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folly, is of far greater value (v19). Her wealth is one free from guilt, fear or risk of loss, for
she doesn’t just offer wealth, but the wisdom to know how to use it. The treasures she
brings last well into the future (v21).
Wisdom’s pedigree (v22-31)
So great is Wisdom’s value that she was instrumental in God’s creation. The very first
thing that God created was wisdom (v22-23); before the oceans, the mountains, the
fields, the heavens or anything else, wisdom existed (v24-29). Not only did she exist, she
was working alongside God and daily brought him joy – wisdom is God’s friend (v30-31).
Wisdom’s appeal (v32-36)
Having presented her case, wisdom now appeals to the reader as if they were her child
(v32). Here she extends her invitation of friendship and companionship to us! She tells us
that only by daily attentiveness to her ways can we hope to find life and favour (v34-35),
and warns that if we neglect her we will bring ourselves pain and ruin (v36).
Action points (Prov 8)
1. Seek wisdom early v17. If we ask sincerely and with humility, God
will give it (Jas 1:5).
Further Questions
1. Why is wisdom presented as a woman?
2. Is there a parallel between the woman wisdom and the virtuous
woman? If there is, what is the significance?
3. What kind of relationship does wisdom propose to the “men/sons of
man/simple/fools” (v4-5) to whom she calls?
a. Is she presenting herself as a gracious, though altogether wise and
experienced, virgin whom the young man should seek to marry? (cp.
Prov 4:11-13)
b. Is she presenting herself as their mother? (cp. “O ye children” v32)
c. Is she presenting herself as a “sister” or “kinswoman”? (cp. Prov 7:4)
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Proverbs 9 – Invitations from Wisdom & Folly All the facts have been laid before us. We have seen the way of wisdom and the way of
folly. We have seen the appeal of bad friends and the seductive woman, and the fate of
those who pursue them. In contrast, we have heard wisdom’s heartfelt appeal for us to
listen to her before it’s too late, and to enjoy her companionship in life and receive of her
blessings. In the final chapter of this first section of Proverbs, the contest comes to a head
as the two women present their final invitations – each to their own feast. The scene has
been set. The choice must now be made.
Each woman is introduced by the narrator (Wisdom v1-3, Folly v13-15). Both appeal to
the naïve and those lacking heart/understanding (v4,16). However whilst Wisdom shuns
the scorner (v7-8), Folly is open to everyone – to “those passing by the way” (v15 YLT).
She isn’t picky; she just wants a good time now.
Key messages
- Let the simple (v4) leave behind simplicity (v6), including the simple
woman of v13
- Let the wise increase in wisdom by listening (v8-9), never forgetting the fear of
Yahweh, or the knowledge of the holy (v10).
- Folly herself is naïve – even she doesn’t fully understand the consequences of her
own way.
Bible marking
1. Mark table of comparisons/contrasts between the two women:
Wisdom & Folly.
The Two Feasts
The two women, Wisdom & Folly, offer similar invitations, but are extremely different
individuals:
Wisdom (v1-6) Folly (v13–18)
Achievements Wisdom has built her house; she has
hewn her seven pillars.
The woman Folly is loud; she is
seductive and knows nothing.
Attitude to
Work
She has slaughtered her beasts; she
has mixed her wine; she has also set
her table.
She sits at the door of her house;
Effort In
Spreading The
Message
She has sent out her young women to
call from the highest places in the
town,
She takes a seat on the highest places
of the town, calling to those who pass
by, who are going straight on their way,
Same Audience “Whoever is simple, let him turn in here! To him who lacks sense she says,
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Opposite Offers “Come, eat of my bread and drink of
the wine I have mixed.
“Stolen water is sweet, and bread
eaten in secret is pleasant.”
Opposite
Outcomes
Leave your simple ways, and live, and
walk in the way of insight.”
But he does not know that the dead
are there, that her guests are in the
depths of Sheol. (ESV)
One of the distinguishing features between Wisdom and Folly is their attitude to work.
Folly knows nothing and makes no effort (v13-14), and consequently expects nothing of
her guests. Wisdom, on the other hand, put in much work and so requires some effort
from her guests (v5-6). On the surface, Folly’s call is more attractive; easy pleasure with
no effort required… but it ends in death (v18), while wisdom’s feast offers life (v6).
Wisdom has personally invested herself in the meal to ensure her guests are satisfied,
while Folly shows little commitment in caring for her guests.
Wisdom’s Feast (v1-6)
This is wisdom’s final call. Cp. 1:20-21,24; 8:1-4.
What would we expect to find at wisdom’s table, insider her house? Remarkably, though
not surprisingly, we find Christ. This is where he dwells – with wisdom in the presence of
God. We find him in bread and wine, which we are specifically invited to eat and drink
(cp. Jn 6:53). Christ must become a part of us. Our minds and our lives need to become
motivated by the same principles which governed his.
Wisdom’s feast is also very similar to the feast which we will keep in the Kingdom:
Wisdom’s Feast (Prov 9) Christ’s Feast
“Wisdom” v1 Christ is “the wisdom of God” 1Cor 1:24
“Builded her house” v1 Christ “builded the house” Heb 3:1, detailed in Ezek 40-48
“Slaughtered her slaughter” (v2 YLT) for whoever is “simple” v4
Sacrifices will be made in the Kingdom “for him that is simple (s/w)” Ezek 45:18-20
“Mingled her wine” v2 “I have mingled (s/w) my drink with weeping” Psa 102:9
“Arranged her table” v2 “The Lord’s table” 1Cor 10:21; Ezek 41:22; 44:16
“Sent forth her damsels” v3 “Virgins… which follow the Lamb” Rev 14:4
“Come” v5 “The bride says, ‘Come’” Rev 22:17
“Eat of my bread” v5 “The prince shall… eat bread before Yahweh” Ezek 44:3
“Drink of the wine I have mingled” v5
“I will not drink of the fruit of the vine, until the kingdom of God” Lk 22:18
Further Study: Is there more to this feast of Wisdom? (Wisdom’s feast is one
of a number of feasts which include bread and wine – cp. Gen 14:18; 2Sam
6:17-19; 1Cor 11:24-25. Is there more to the picture in Proverbs 9? Tell us if
you find anything – we would love to hear!)
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Wisdom’s Advice (v7-12)
In her closing speech (v13-18), Folly neglects to include the details of the doom her guests
face; it is up to Wisdom to inform the guests. This explains the otherwise random section
between the two invitations. Verses 7-12 focuses on people’s willingness to listen and
respond. A scorner will mistreat those who advise him (v7-8), whereas a wise man will
learn from the advice and be grateful for it (v8-9). The most important advice that we can
appreciate is that which comes from God Himself (v10).
At the end of the day, however, the choice is ours. Whether we choose to listen or refuse
to listen, nobody but ourselves is responsible for the consequences of our decisions (v12)!
Folly’s Feast (v13-18)
Not only are Folly’s inactivity and lethargy repulsive to the enlightened guest, but Folly
herself is actually condemned by Wisdom: Wisdom and Folly both appeal to the “simple”
or naive (v4,16), however v13 tells us that Folly herself is actually simple. Consequently,
in v6, when Wisdom says “forsake the naive (s/w simple v4,13,16) and live”, she is actually
warning us against allying ourselves with Folly. Our best response to Folly’s invitation is
therefore to forsake it… and live.
Action points (Prov 9)
Make your choice: Wisdom or Folly. You may then like to find a blank piece of
paper, and write down what that means in your life. Ask yourself: How will it impact my
friends, my relationships, my attitude to my parents and elders, how I will choose to
spend my time, my aspirations in life, and… ultimately… what does it mean for my
destiny?
Further Questions
1. Why does wisdom…
a. Invite us to her house?
b. Hew out seven pillars? Cp. Rev 3:12 “Him that overcometh
will I make a pillar in the temple of my God…”
c. Provide bread & wine (v5)?
2. What does it mean that wisdom “mingled” her wine, and why did she do it?
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Authorship & Background: Solomon
This section, introduced by the phrase “the Proverbs of Solomon” (10:1), presents an
extensive array of scenarios from daily life in which wisdom or folly may be seen.
Having chosen our path in chapters 1-9, we now see the implications of that choice in
every aspect of life. The Proverbs in this section are arranged in a seemingly arbitrary
manner. It may be that this is simply due to our lack of understanding about the way
Solomon has “set in order” the Proverbs (Ecc 12:10), or perhaps he arranged them this
way because life itself is unpredictable, and wisdom is needed in many ways, at any time,
and in differing circumstances.
This portion of Proverbs has been approached thematically in a workbook style, drawing
on a few of the major themes from the Book of Proverbs. There are, of course, many
more threads that could be taken out of this book and woven into the fabric of our minds.
Knowledge
Knowledge is another major theme of Proverbs, occurring 67x in the book.
What is one of the purposes of Proverbs? (Prov 1:4)
Where does knowledge begin? (Prov 1:7)
How can we find knowledge? (Prov 2:3-5)
How valuable is knowledge? (Prov 8:10; 20:15)
What will happen to us if we value knowledge? (Prov 2:10-12)
Read Prov 22:17-19 (ESV). What does knowledge give us if we apply our heart to it?
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What do wise men do with knowledge? (Prov 10:14 – have a look at how the NET
translates this verse)
On the other hand, what do fools think of knowledge? (Prov 1:22)
What knowledge does the woman Folly have? (Prov 9:13)
What is the difference between what a wise and a foolish man say? (Prov 15:2,7)
Do the wicked know where they are going? (Prov 4:19)
What does a man that goes after a harlot not know? (Prov 7:22-23; 9:13-18)
The quotes above paint quite a bleak picture of those who don’t listen to knowledge but
what can knowledge do for us if we are willing to listen? (Prov 24:14 ESV)
How do other people know what we are like? (Prov 20:11)
Reflect on what you have learnt in this section and write down a few goals that will help
you put it into practice.
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Understanding
Understanding comes up 66x in Proverbs, making it one of its major themes. In this
section we will consolidate what Proverbs has to tell us about understanding.
What does Proverbs 1:2 tell us is one of the purposes of the Proverbs?
What does a man of understanding do? (Prov 1:5)
How does Proverbs 9:10 define understanding? (Have a look at the NET translation)
Read Proverbs 2:6. Where does it say that understanding comes from?
What did God use His understanding to do? (Prov 3:19)
What does getting understanding do for us? (Prov 3:13)
What does understanding keep us from? (Prov 2:11-12)
What does Proverbs 16:22 say understanding can give us?
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Reproof can help us gain understanding. How? (Prov 15:32-33; 19:25)
What do Proverbs 10:13 & 14:33 both associate with understanding?
What do Proverbs 11:12 & 17:28 say men of understanding do?
What does Proverbs 14:29 say about those who are of “great understanding”?
How do others benefit from men of understanding? (Prov 28:2 – ESV is helpful)
What does Proverbs 10:13 says happens to a person who has no understanding?
Read Proverbs 9:16-18 from the ESV. What do those who lack understanding (‘sense’ in
the ESV) not realise about the fleeting pleasures of this life?
What does Proverbs 3:5-6 have to say about leaning on our own understanding?
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Wisdom
Wisdom is mentioned 125x in Proverbs. The primary Hebrew word for wisdom in Proverbs
is ‘chokmâh’, from ‘châkâm’ meaning to be wise in mind, word or act.
Look up the following quotes and write out the key words to create a picture of what
Proverbs tells us about wisdom:
Prov 30:24-26
A wise man…. Prepares for the future
Prov 11:30
A wise man….
Prov 15:33
A wise man….
Prov 13:14; 15:24
Wisdom….
Prov 28:7
A wise man….
Prov 3:13; 16:20
A wise man….
Prov 9:9; 12:15
A wise man….
Proverbs places great value on the attribute of wisdom. What four things does it say
cannot be compared to its importance in Prov 3:13-15 and Prov 8:11?
Where does wisdom come from? (Prov 2:6; 1 Cor 2:7)
What do we need to do to get wisdom? (Jas 1:5)
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In Proverbs wisdom is personified as a woman, meaning human characteristics are applied
to something that is not human. Why do you think wisdom is personified?
It is interesting to note that another woman is talked about in Proverbs (Prov 5; 7:6-23),
however she is the exact opposite of wisdom. This contrast between the two women
helps us to better understand the differences between a Godly life and a sinful life.
Take it further:
Who are some Bible characters you associate with wisdom? How did they use wisdom in
their lives? (Hint: 1Ki 3; Dan 1:20)
Having seen how valuable wisdom is, and where you can find it, make a few goals to help
you find it...
Knowledge, Understanding & Wisdom
The themes of knowledge, understanding and wisdom are closely associated throughout
Proverbs and are some of the key traits that Proverbs teaches us about (Prov 1:2). The
aim of this section is to appreciate how these three themes relate to each other.
All three are acquired from Yahweh (through His word) Prov 2:6, but whilst all being
essential, they are different from each other:
i. Knowledge is getting the facts and information
ii. Understanding is comprehending what that information means
iii. Wisdom is applying that information in your life
Here’s a helpful analogy to show how these three traits might play out in a real life
scenario:
You’re driving in your car and you come to a traffic light. Your knowledge tells you
that red means stop, amber means slow down, and green means go. Your
understanding tells you that the reason you follow these signals is because the
lights are part of a system that keeps everyone safe. If you don’t stop or go on the
signals other cars might crash into you and people might get hurt. Your wisdom,
based on your knowledge and understanding then causes the action of following
these signals.
Understanding is an important step in between knowledge and wisdom because
knowledge needs to be interpreted in order for us to know why we should apply it.
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Fools
The idea of foolishness or folly occurs almost 100x in Proverbs! It is portrayed as the
opposite of the wise or wisdom throughout the book.
Look up the Hebrew words used for folly throughout Proverbs to gain a better idea of
what the word means:
H191
H200
H3684
H6612
Proverbs 1:1-7 provides a great introduction and deals with many of the different
qualities and people that are mentioned throughout the book. What does verse 7 have to
say about fools?
What does 1:22 add to this?
What does Proverbs 18:7 say is a fool’s biggest problem?
What does Proverbs 17:28 tell us about fools?
Note the unfavourableness of folly in Prov 17:12.
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How can we tell if someone is a fool?
Prov 10:18-19
Prov 10:23
Prov 12:16, 18
Prov 14:7
Prov 14:9
Prov 14:17
Prov 15:5
Prov 18:2
Prov 20:3
Prov 26:11
Prov 29:11
What do fools get in the end?
Prov 1:32
Prov 3:35
Prov 10:8
Prov 13:20
Prov 19:29
Can a fool change? (Prov 9:4-6 – ‘simple’ is the H6612 which we saw above is a word used
for fool)
What does Proverbs 12:15 say is the difference between the wise and foolish?
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What is the relationship between fools and wise people? (Prov 11:29)
Take it further:
What are two parables which contrast fools and wise people?
What sets the wise and foolish apart in these parables?
What are some things that the world thinks are foolish but that God values?
· Preaching that Christ was crucified and resurrected (1Cor 1:18)
What are some things that God views as foolish but that the world values?
· Putting yourself first
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Discipline
The theme of discipline can be explored in Proverbs by looking at four key words: counsel,
reproof, correction/instruction, rebuke. (Note – some of the questions use one/some of
these words but you may be looking for ones that aren’t specified here too).
For each of these words look up the Strong’s number provided and write out a definition
in your own words (some may be similar). Then look up a few occurrences of the word in
Proverbs to get an impression of how each word is used.
Counsel (H6098)
Reproof (H8433)
Correction/instruction (H4148)
Rebuke (H3198)
From these definitions, we can see that some of the words are harsher than others. It is
good to keep this in mind as we read the quotes below as different forms of discipline are
better in different situations.
Where does counsel (H6098) come from? (Prov 8:12-14)
Taking into account Proverbs 2:6, what is the primary source of wisdom?
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How are counsel and correction helpful?
Prov 11:14
Prov 15:22 (ESV)
Prov 23:13-14 (H4148)
Prov 29:15 (H8433)
Who responds to reproof and instruction? (Prov 13:1; 17:10)
What happens if we don’t respond?
Prov 15:10 (H8433)
Prov 15:32 (H8433)
Prov 29:1 (H8433)
Prov 5:7-14 (v12 instruction H4148; reproof H8433)
What does Proverbs tell us to do with discipline? (Prov 4:13; 15:5)
How do fools treat instruction? (Prov 1:7)
Where does responding to reproof and instruction lead? (Prov 4:13; 6:23; 8:33-35; 10:17;
13:18; 19:20,25)
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Sometimes we may struggle to give correction or counsel to others for various reasons.
What does Proverbs say about offering rebuke? (Prov 24:24-25; 27:5-6; 28:23)
We may also ask, Who should we offer reproof to? (Prov 9:7-9; 17:10)
- We should offer reproof to…
- We shouldn’t offer reproof to…
Another question we may ask is ‘What instruction should we be careful of?’ (Prov 16:22;
19:27)
God also reproves us but sometimes it is hard for us to understand why. Look up Proverbs
3:11-12 in the ESV and summarise it in your own words.
What is a key concept that is coupled with instruction?
(as in Prov 1:2,3,7; 8:33; 9:9; 13:1; 15:33; 19:20; 21:11; 23:23)
Take it further:
Where else in the Bible does it talk about the various words we have looked at?
We’ve seen what it means to hear wise counsels from the mouth of Yahweh, in contrast
to treating His Word lightly as the fool. Record a couple of poignant lessons to apply in
your own life.
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The Fear of Yahweh
Mentioned many times, especially in the first half of the book.
What is the fear of Yahweh linked to in these three quotes? (Prov 1:7,29; 2:5)
The fear of Yahweh isn't just a vague concept that sounds encouraging; let’s try to dig a bit
deeper.
For each of the following references, note what the fear of Yahweh involves or results in:
Proverbs 8:13 - The fear of Yahweh is…
What 4 examples are given of “evil”?
Proverbs 9:10 - The fear of Yahweh is…
What else is the fear of Yahweh linked to here? (hint: Jn 17:3)
Proverbs 15:33 - The fear of Yahweh is…
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What are some of the benefits that the fear of Yahweh has on an individual’s life? (Prov
10:27, 14:26-27, 19:23)
Look up Prov 15:33 and Prov 22:4. What other character trait is indispensable if we are to
fear Yahweh?
Remember the 4 examples of “evil” from Prov 8:13. What two words from this definition
contrast to the answer you wrote to the previous question?
What is promised to people who exhibit the fear of Yahweh and humility in their life?
(hint: Prov 22:4)
Reflect on what you have learnt in this section and write down a few goals that will help
you put it into practice.
“Let not thine heart envy sinners:
but be thou in the fear of Yahweh all the day long.”
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The Two Ways
Another of the overarching themes of Proverbs… in fact of the whole of Scripture… is the
concept of the two ways. Life is one big journey, and Proverbs unveils with absolute
clarity that there are only two paths along which we may travel.
We must choose one of them.
The Way of Life The Way of Death
2:6 Yahweh… preserveth the way of His saints. 2:12 the way of the evil man v16 [and] strange
woman v18 inclineth unto death
3:17 Her (wisdom’s) ways are ways of
pleasantness… v23 Then shalt thou walk in thy
way safely…
3:31 Envy thou not the oppressor, and choose
none of his ways
4:11 I have taught thee in the way of wisdom; I
have led thee in right paths
4:14 Enter not into the path of the wicked, and go
not in the way of evil men.
4:18 But the path of the just is as the shining
light
4:19 The way of the wicked is darkness
4:26 Ponder the path of thy feet, and let all thy
ways be established.
5:8 Remove thy way far from her…
5:6 Lest thou shouldest ponder the path of life,
her ways are moveable, that thou canst not know
them.
Wisdom’s Way
8:20 I lead in the way of righteousness…
8:22 Yahweh possessed me in the beginning of
his way…
8:32 …blessed are they that keep my ways.
The Wicked Woman’s Way
7:8 …he went the way to her house,
7:25 Let not thine heart decline to her ways, go
not astray in her paths.
7:27 Her house is the way to hell…
6:23 Reproofs of instruction are the way of life
10:17 He is in the way of life that keepeth
instruction
8:36 …all they that hate me [wisdom] love death.
Wisdom leads in a good path: 9:6 “go in the way
of understanding.”
Folly takes people from that good path: 9:13 “A
foolish woman” v14 “sitteth at the door of her
house” v15 to call passer-byes who are walking
“right” or “straight” in their ways.
10:29 The way of Yahweh is strength to the
upright:
10:29 …but destruction shall be to the workers of
iniquity.
12:28 In the way of righteousness is life; and in
the pathway thereof there is no death.
14:12 & 16:25 There is a way which seemeth right
unto a man, but the end thereof are the ways of
death.
16:17 The highway of the upright is to depart
from evil: he that keepeth his way preserveth
his soul.
21:16 The man that wandereth out of the way of
understanding shall remain in the congregation of
the dead.
28:18 Whoso walketh uprightly shall be saved: 28:18 …but he that is perverse in his ways shall
fall at once.
P R O V E R B S 2 2 : 1 7 - 2 4 : 3 4
The Wordsof the Wise
Title pages.indd 5 16/5/18 10:48 pm
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Authorship & Background: The Wise
Not all the authors in the book of Proverbs have a known identity. There is a group
surrounded by an element of intrigue and mystery, with little known about their past or
their future. All that we know about them is what they wrote and the simple title used to
describe them: ‘The Wise’. Can we unravel a little of the mystery around this section of
the book of Proverbs, and in the process learn “to understand a proverb, and the
interpretation; the words of the wise, and their dark sayings” (Prov 1:6)?
Who penned the section? The wisdom of this section stemmed from a group of “wise men” (22:17a Roth), which
was then collated and articulated by one man (indicated by the reference to “my
knowledge” 22:17b). We are not given the names or any details about the authors, and so
we cannot definitively say who they are. However, there is reference to wise men in
1Kings 4:31, all of whom Solomon excelled in wisdom. The four listed in 1Kiings 4 are
Ethan, Heman, Chalcol and Darda, who, we learn in 1Chronicles 2:6, were Israelites of the
Tribe of Judah. We do know a bit about Ethan and Heman…
- They were “Ezrahites” (1Ki 4:31, Psa 88, 89), meaning ‘a descendant from Zerah’
(Str., BDB), see 1Chr 2:6.
- Psa 88 & 89 were written by Heman and Ethan respectively (see superscriptions).
- Psa 89 mentions David four times (v3,20,35,49), and includes overtones 2Sam 7,
so the author was evidently contemporary with, or after, David.
- Psa 88 & 89 are “Maschil” Psalms – Psalms for teaching or instruction.
Root word ‘sakal’, means “to be or make circumspect and hence intelligent” – a
key purpose of Proverbs: ‘sakal’ = “wisdom” in Prov 1:3
Perhaps these were two of the wise men who contributed to Proverbs 22:6-24:34.
Another possible contributor to these words was Solomon’s own father. Prov 24:19 is
taken almost word for word from one of David’s Psalms - 37:1. In fact, David was often
noted to have “the wisdom of an angel of God” (2Sam 14:20; cp. 14:17; 1Sam 29:9).
The Compiler
The compiler of this section was most likely Solomon, the man who wrote and collated
many Proverbs (Ecc 12:9). The links of “my son” to ch 1-9 seem to support this idea. (For
further links to Solomon, see comparison between 22:17-21 and Ecc 12 – p.83).
The Position of the Section
The words of the wise were likely the last section in original book of Proverbs made by
Solomon. (See intro to Ch 25-29 for comments on the addition of Ch 25-31 – p.92).
It is appropriate that the words of the wise were found near the end of the original
composition, because they go beyond just telling us what is wise, to actually telling us why
it is wise. In Proverbs 1:1-6 the words and “dark sayings” of the wise are listed at the end
of the list of things we will learn to understand. These “dark sayings” or “riddles” (ESV,
NIV) are, by implication, more of a conundrum than other Proverbs.
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The Perspective
The words of the wise adopt a mixture of the two styles used in Proverbs so far. Rather
than single verse maxims (as in 10:1-22:16), they are often two or more verses in length,
and are comprised of direct commands followed by reasons to obey. The “my son” style
of chapters 1-9 also emerges again in this section.
The Value of the Words of the Wise
While we are not directly given the identity of these people, Solomon does indicate what
he thinks about the things spoken by the wise...
“Wisdom is better than strength… The words of wise men are heard in quiet more
than the cry of him that ruleth among fools. Wisdom is better than weapons of war:
but one sinner destroyeth much good.” (Ecc 9:16-18)
A conscious decision must be made to turn down the ‘noise of the world’ and listen to the
words of wisdom. We are going to need quiet meditation away from distractions to
appreciate the power of this section.
Solomon also demonstrates how the words of the wise can guide us in life in the closing
verses of Ecclesiastes:
“The words of the wise are as goads, and as nails fastened by the masters of
assemblies, which are given from one shepherd.” (Ecc 12:11)
This is perhaps the most informative saying of Solomon on this topic, as it uses the exact
phrase employed in Proverbs 22:17.
“A goad (also called an oxgoad) was a sharp metal tip attached to a handle and
used to keep oxen or cattle moving. Like a goad, a wise word or important truth
might be unpleasant when first applied, but it will keep us moving in God’s
direction.” (LIFE Application Study Bible, NKJV)
There is an element of pain for the ox in using goads. We may feel hurt from a sharp
rebuke or wounded pride (like when we, as Westerners, get to the story of the sluggard
(24:30-34) and remember our Saturday morning sleep-in), but we need to remember the
good result - the path to life, success and satisfaction! The goads Christ used on Saul were
not easy or comfortable, causing Saul to kick against them (Acts 9:5). It was only when he
learned to willingly submit that he found the path to Truth and joy.
An interesting facet of a goad is that it has little use whilst the ox is walking on the right
path; but is more focussed on correcting the ox when it steps out of line. This is what we
find in the words of the wise. They are more about things we should not do, than what we
should do.
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Structure of the Words of the Wise
The words of the wise (Prov 22:17-24:34) are often split into two sub-sections:
1. “The words of the wise” (22:17-24:22)
2. Further words of the wise (24:23-34)
The reason for this subdivision is twofold. Firstly, the section is split by the phrase “These
things also belong to the wise” in 24:23. Secondly, a number of translations introduce the
section with, “Have not I written thirty sayings for you…” (22:20 NIV – cp. BBE, CEV, ERV,
ESV, ISV). Whilst this seems to stretch the Hebrew a little, it is true that the first section
can be divided into thirty sayings, as below:
Section No. Verses Description
Intro 22:17-21 The Purpose of the Words of the Wise
Decisions regarding people & personalities
1 22:22-23 Treatment of the poor + reason
2 22:24-25 Avoiding angry characters + reason
3 22:26-27 Avoiding rash vows + reason
Ancient landmarks 4 22:28 Maintaining original boundaries
Wise dealings with those in power
5 22:29 Diligence brings promotion
6 23:1-3 The deceitful food of the powerful
7 23:4-5 The deceitful riches of the powerful
8 23:6-8 The deceitful heart of evil powers
Using and Abusing Authority
9 23:9 Fools despise wise sayings
10 23:10-11 Don't steal inheritance of the helpless
11 23:12 Hearing and keeping instruction
12 23:13-14 Saving children by discipline
Wise hearts bring joy, not envy
13 23:15-16 Parents rejoice over wise-hearted sons
14 23:17-18 Sinners have their reward
15 23:19 Guide the heart aright
Wisdom avoids seductive ‘pleasures’
16 23:20-21 The issue of drunkenness
17 23:22-25 Hearken to wise parents & they rejoice
18 23:26-28 The Hunting Whore
19 23:29-35 Alcohol Abuse
Wisdom builds strength, evil destroys
20 24:1-2 Don’t envy evil men
21 24:3-4 Wisdom builds and furnishes
22 24:5-6 Wisdom is strength
23 24:7 Wisdom is lofty
24 24:8-9 Foolishness is sin
25 24:10-12 Attitudes to suffering and sufferers
The Wise endure 26 24:13-14 Wisdom is like honey
27 24:15-16 The righteous won’t be beaten
Attitudes to evil and authorities
28 24:17-18 Attitudes to enemies
29 24:19-20 Don’t envy the wicked
30 24:21-22 Fear rulers
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The Words of the Wise
Introduction of the Wise (22:17-21)
The intrigue surrounding this group called The Wise is only heightened by their
introduction, which is much longer than many of the introductory sections in Proverbs.
As alluded to above, there is a very strong link between Ecclesiastes 12 and Proverbs 22…
Intro to Words of Wise (Prov 22:17-21) Solomon’s Concluding Words (Ecc 12:9-14)
The words of the wise v17 The words of the wise v11
Knowledge v17, 20 Knowledge v9
I have made known unto thee v19 Taught the people v9
Words of truth v21 Words of truth v10
The preacher sought… words of delight v10 mg It is a pleasant thing if thou keep them within thee v18
Their Aim: Challenging Human Nature
As ‘goads’, the Proverbs in this section are primarily about the things not to do,
challenging the natural inclinations of human nature:
Words of the Wise
● Rob not, neither oppress 22:22
● Make no friendship/shalt not go 22:24
● Be not 22:26 ● Remove not 22:28 ● Be not desirous 23:3 ● Labour not/cease 23:4 ● Eat thou not 23:6 ● Speak not 23:9
Words of the Wise (cont.)
● Remove not 23:10 ● Withhold not 23:13 ● Let not thine heart 23:17 ● Be not among 23:20 ● Look not thou 23:31 ● Be not thou envious 24:1 ● Lay not wait 24:15 ● Rejoice not 24:17 ● Fret not thyself 24:19 ● Meddle not 24:21
Further words of the wise
● Not good to respect persons 24:23
● Be not a witness without cause 24:28
● Say not 24:29 ● Someone who does not!
24:30-34
The process of transformation in becoming a disciple requires the removal of sin from our
lives and its replacement with God’s principles and values. In fact, often the best way to
remove sin is by replacing it with good (Rom 12:21). We need both to “put off” the flesh
and “put on” Christ (Col 3:8-14, Eph 4:22-24), lest something worse replace the void in our
lives (Mt 12:43-45). While this section may focus on things not to do, we need to
remember that it is situated in a book filled will things that we should do.
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Purpose of each Section
Section Summary Purpose
(Intro) 21:17-21 Purpose of the Words of the Wise To indicate why we should read them
(1-3) 22:22-27 Decisions regarding people and
personalities
To avoid destruction by your
relationships
(4) 22:28 Maintaining original boundaries To follow what the fathers set
(5-8) 22:29-23:8 Wise dealings with those in power To show the deceitfulness of power
(9-12) 23:9-14 Using and Abusing Authority To demonstrate how power can be for
good or bad
(13-15) 23:15-18 Wise hearts bring joy, not envy To explain how significant the heart is
(16-19) 23:19-35 Wisdom avoids seductive ‘pleasures’ To indicate how the heart needs to be
guarded
(20-25) 24:1-12 Wisdom builds strength, evil destroys To show how wisdom will endure, and
evil will not
(26-27) 24:13-16 The Wise endure To show how wisdom brings life
ultimately and stoic fortitude now
(28-30) 24:17-22 Attitudes to evil and authorities To show how there is a greater authority
still – God.
Themes of the Sayings
The main things to avoid in the 30 sayings surround the themes of power struggles,
envy/coveting, and seduction. Some of the sayings interspersed among the others are
‘antidotes’ to human nature, combatting the problems highlighted by the other sayings.
These ‘antidotes’ are the things of the Father, both in the natural sense – written to “my
son” (23:15, 19, 26, 24:13, 21), and also in the spiritual, being the “things of the Father”
(1Jn 2:15-16). The three themes of sin are neatly categorised by the Apostle John:
Power struggles Envying/Coveting Seductions Antidotes
Proverbs 22:29, 23:9,
23:17-18, 24:1-2, 19-
20, 24:7, 24:10-12,
24:17-18, 24:21-22
22:22-23, 22:28,
23:10-11, 23:1-3,
23:4-5, 24:15-16
22:24-25, 22:26-27,
23:6-8, 23:20-21,
23:27-28, 23:29-3,
24:8-9
22:17-21, 23:12, 23:13-14,
23:15-16, 23:19, 23:22-25,
23:26, 24:3-4, 24:5-6,
24:13-14, 24:21
Pride of life Lust of the eyes Lust of the flesh
Things of the World Things of the Father
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Why are particular ‘antidotes’, or positive appeals, given where they are
in the text?
Hear the words of the wise (22:17-21) - This introduces the section, inviting us to listen to
the wise and trust in God.
Apply heart to instruction (23:12) - Instead of applying the heart to gaining authority,
power, recognition, and the pride of life, we should seek after instruction. If we apply our
heart to one thing, it will be less likely to wander, trying to find its own path and
fulfilments. There is a contrast with the evil heart of v7. In thinking about wisdom, a man
becomes wise.
Rejoicing and speaking aright (23:15-16) - This is talking about the joy of a Father in
seeing a son be wise and speak aright. This follows directly on from the instruction of
correcting a child, so that they may be delivered and saved. Although hard and painful at
the time, afterwards it yields fruit and rejoicing.
Guide thine heart (23:19) - This is an antidote to letting “thine heart envy sinners” (23:17).
We have to control our heart by setting it on good things, rather than what sinners have
got.
Treasure wise instructions from parents (23:22-26) - This comes in the middle of
instructions about wine and strange women, dangers warned of in chapters 1-9 & 31.
These appear to be two most important pitfalls in life, and parents have the opportunity
to warn their children of them before they face them.
Wisdom builds and furnishes (24:3-4) - This contrasts directly to the heart of evil men,
which studies destruction (24:2).
Wisdom makes strong (24:5-6) - Wisdom’s strength is our defence against “fainting in the
day of adversity” (24:10), because Wisdom keeps the bigger picture - God’s greater plan -
before our view.
Desire wisdom like honey (24:13-14) - Honey strengthens and nourishes, and open the
eyes to truth (1Sam 14:27, Isa 7:15, Matt 3:4). Thus wisdom is presented here as being
able to strengthen those who are faint (v10). It is able to strengthen us to act, in contrast
to the procrastinator of v11-12.
Fear Yahweh and the King (24:21) - There are some people, mentioned at the end of v21,
who are always discontent with the state of the nation or Ecclesia. Change can be good
and healthy, if in accordance with God’s principles, but these “changers” (Oxford KJV mg)
are “rebels” (NET), who show the spirit of discontentment and agitation. The fear of
Yahweh and the fear of rulers nurtures the opposite spirit within us – rather than murmur
or push for political change, we will be respectful and submissive.
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Key words & repeated phrases
“Heart” – 22:17; 23:7, 12, 15, 15, 17, 19, 26, 33, 34; 24:2, 12, 17, 30 (understanding =
heart), 32 (considered well = set my heart, KJV mg). The heart is linked with the mind: it is
really about guarding the heart from the innate desires of sinful nature, and instead
focussing the mind on principles from above.
“Correction/instruction” (both H4148) – 23:12, 13, 23; 24:32. The heart and the human
race are wicked (Jer 17:9), and so there is the need for words of correction, to re-align us
on the correct path.
“My son” – 23:15, 19, 26; 24:13, 21. There is a personal relationship between author and
recipient. This links back to the style of Ch 1-9.
Certain sentiments are repeated too:
- Attitude to the poor and suffering - 22:22-23 and 24:10-12
- Maintaining boundaries - 22:28; 23:10-11
- Attitude to rich rulers - 23:1-3, 23:6-8, 24:21-22
- Fools unable to grasp wisdom - 23:9, 24:7
- Gladdened Parents through wise children - 23:15-16, 23:22-25
- Not envying the wicked - 23:17-18, 24:1-2
- Drunkenness - 23:19-21, 23:29-35
The Two Stories
While many of the sayings are two verses long, there are two accounts – the stories of the
drunkard and the sluggard – given in greater detail. Just like the wise, we can receive
instruction from imagining these scenarios and pondering the lessons (24:32).
The story of the Drunkard (23:29-35) begins with six questions which highlight the many
problems associated with drunkenness...
1. Emotional issues: woe and sorrow.
2. Communication concerns: contentions and babbling.
3. Physical ailments: wounds and redness of eyes.
The mind, the mouth, and the body are all affected by the intoxicating nature of alcohol.
At first, the wine seems harmless and appetising (v31), but its results can be fatal (v32). It
can lead to self-deception and falling into the arms of the strange woman (v33). The great
irony of this temptation is embodied in the final statement: “When I awake -- I seek it yet
again!” (v35 YLT).
This story of the drunkard contains immediate lessons for life, however there’s also
another layer. In Proverbs 7 we found that the Harlot is taken up in the book of
Revelation to represent that portion of the Bride of Christ who has turned away from him.
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This adds another dimension to the Words of the Wise here, as aptly pointed out by one
Brother in his classes on Proverbs:
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath
wounds without cause? who hath redness of eyes? They that study wrong doctrine (tarry
long at the wine); they that seek to mix truth with error (mixed wine). Look not thou upon
the wrong doctrine (wine) when it is appears to be pleasant (red, when it giveth his colour in
the cup), and when it slides down smoothly (moves itself aright). At last it bites like a
serpent, and will bring Genesis 3’s curse of death (stings like an adder). Thine eyes shall
behold a strange system of worship, full of the harlots of Rome (strange women), and you
yourself will start teaching falsehood (thine heart shall utter perverse things). Yea, thou shalt
be as he that is tossed by the storms of the nations (lieth down in the midst of the sea), and
unable to stand upright (as he that lieth upon the top of a mast). “They have tried to correct
me (stricken me),” shalt thou say, “but I will ignore it (and I was not sick); they have tried to
faithfully wound me (beaten me), and I will not hear it (felt it not): when shall I awake? I will
seek it yet again.” (Prov 23:29-35)
The story of the Sluggard (24:30-34) is about someone too lazy to work. The drunkard
cannot stop drinking, the sluggard cannot start work. Again there are two layers of
lessons for our lives.
Firstly, we need to ask if this sluggard characterises our approach to life at times.
Is our Saturday morning sleep-in indicative of an attitude of procrastination or
laziness which haunts us?
Secondly, the sluggard characterises the life of one who has not uprooted the
thorns and nettles of sin (Gen 3:17-18), and who has neglected his spiritual
building (v31, cp. 1Pet 2:5). No fruit emanates from the field because it’s choked
by useless pleasure-seeking pursuits of life (Mt 13:7).
What is the problem? “A little sleep, a little slumber, a little folding of the hands to sleep”
(v33). The sleep-in is only a “little” one, the rest is only short… but that is how the
slippery slope of apathy, complacency, and laziness begins. What was a little rest
becomes a long rest. A small compromise becomes a big problem. Suddenly, one day,
the realisation is forced upon this man that he is desperately poor (v34). But it’s too late.
Instruction can be gained not only from our own personal experiences, but from
observing the path and fate of others. Drunkenness and slothfulness have disastrous
outcomes. It is best we do not even start on those paths - that is why these stories are
given. The drunkard cannot stop, the sluggard cannot start; they are both unable to turn
away from the path they have chosen.
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Riddles of the Wise
The “dark sayings” of Prov 1:6 refer to riddles (ESV) or enigmas (Darby). Some of the
Proverbs in this section may be considered as riddles because they apparently contradict
other Proverbs. A few are described below with suggested explanations:
1. The poor are not to be robbed (22:22), but neither are you to be surety for someone
(presumably in need) to get a loan (22:26)
Explanation: God is really the one who pleads and redeems the those who are poor,
needy, and fatherless (22:23, 23:11) although we have a duty to give too (see Matt 19:21,
Lk 11:41, 1 Tim 6:17-19). He will uphold and vindicate them, and though we willingly give
what we can, we cannot promise more than we can actually give. Yet, kindness
should be shown to the poor, and you are not to take advantage of their situation. Taking
from people who barely have anything is seen in 30:14 in generations that are wicked.
2. Diligent work means you stand before kings (22:29), but there are risks when you are
in the presence of rulers (23:1-3)
The workman that is diligent in his labours is likely to get further with his career, but this
brings attached risks. The risks do not mean it’s wrong to do well in your career or stand
in the presence of great men, but we simply need to be aware we do not fall into the
snares they bring (23:1-3, 6-8).
3. Diligence pays off (22:29) and by knowledge chambers are filled with riches (24:3-4),
but you should not labour to be rich (23:4)
The motivation behind our actions is key, as is our view of riches. The proverb about
diligence paying off and leading to standing in the King’s presence emphasises the value
of diligence in work. In contrast, 23:4 touches on the motivation behind the attitude. The
wisdom of man, “thine own wisdom” (23:4), says ‘work hard, play hard’, ‘you’ve earnt it,
you enjoy it’. The motivation is long-term self-gratification. To the person who
understands that wisdom and diligence lead to true and greater riches, the riches of God
and His promises, their diligence is not for their own good, but the good of others (e.g.
Rom 15:2; 1Cor 10:33). Such will have praise of God.
4. Foolish thinking can be sinful (24:9) but foolishness is bound up in us (22:15, 23:13-14)
Sometimes we are prone to limiting sin to an action that directly contravenes the law of
God. While they are sins, sin is much broader, and reaches much further into our lives. Sin
is a failure to do good (James 4:17); it is whatever is not of faith (Romans 14:23); and here
it is the thought of foolishness. Sins therefore do not have to be actions, but sin can be in
the mind, private, unknown to all but God. What about the fleeting thought of immorality
that is banished immediately? That would not be a sin because we do not indulge in such
a thought, but Strong’s refers to this thought as a “plan” or “purpose”. This is not a
fleeting thought but one that is purposefully indulged in or pondered. When we see how
sin is defined, surely we realise how foolish we naturally are.
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Further Words of the Wise
Further Sayings (Prov 24:23-34) This brief section follows a simple structure:
A Honest judge (v23-26)
B Diligent worker (v27)
A' Lying witness (v28-29)
B' Lazy sloth (v30-34)
Judgement and Laziness
Whilst The Words of the Wise focused on things to avoid, they conclude their section with
a graphic story about the sluggard, demonstrating the importance of positive action.
Verse 23 condemns judging with partiality (see also 28:29, 2Chr 19:7, James 2:9). Verse 24
then intensifies the point by showing how utterly unfair such judgment is, and then
outlines the consequences for the king, who will be cursed and abhorred by the people.
In contrast, Kings who “convict the guilty…” rich blessing will come upon them (v25 NIV).
Verse 26 is rendered in the NIV “an honest answer is like a kiss”, showing how honesty in
speech, especially in the context of correcting the King in judgement, is to be pursued.
The sentiments of v27 are to do with preparation. If you wish to build a house, you must
prepare. The Temple built by Solomon was all prepared ‘in the field’, or offsite (1Ki 5:18;
6:7). Similarly, we are in the field (the world) now (Mt 13:38). Now is the time to prepare
the stones and materials or the House which will be built.
Verse 28 mentions honesty in witnessing, but this time it is saying there should be a
reason, a foundation for the accusation. Being a false witness was quite clearly
condemned in the law (Ex 20:16) and Christ endorsed the commandment (Mt 19:18).
Finally, v29 reveals that punishments are ultimately for God to execute, and we should
leave it to Him (cp. Rom 12:19-21).
The story of the Sluggard has been discussed on p.87.
How do the Further Words enhance our understanding?
● It shows how rulers should treat people.
● It shows how preparation is important, in whatever you seek to do, especially in
building the house of wisdom.
● It emphasises the importance of speaking the truth, and doing right with the lips.
● It shows that, although many of the Words of the Wise were about things we
should not do, this does not mean we should do nothing at all! We need to fill
our time constructively!
● It instructs us that a lack of work leads to poverty, literally and spiritually.
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Proverbsfor Kings
P R O V E R B S 2 5 - 2 9
Title pages.indd 6 16/5/18 10:48 pm
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Authorship & Background: Hezekiah
“These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.”
Proverbs 25:1
Hezekiah was brought up in a difficult environment. His father, Ahaz, was one of the
worst kings in Judah's history. He even went so far as to offer his own son as a sacrifice to
Molech (2Ki 16:3). The repeated crimes of Ahaz indicate that he was completely devoid of
wisdom, but Hezekiah was determined not to let this stop him from becoming a faithful
and wise king.
What was the first thing Hezekiah did when he became king? (2Chr 29)
Hezekiah was one of the greatest kings that ever ruled Judah. He led a spiritual revolution
of the nation which included copying out large parts of the Law so that it could be taught
on a larger scale than it had been in centuries (2Chr 31:4).
In fact all of 2Chronicles 29 & 31 is about the reinstitution of the Levites and priests so
that they could teach the Bible to everyone again. Hezekiah did “that which was good
and right and truth before Yahweh his God” (2Chr 31:20)
Hezekiah's dedication to the old paths of David led to a new section of the book of
proverbs being collated. We know that Solomon wrote 3000 Proverbs (1Ki 4:32), yet only
12% of these were included in the original book of Proverbs (Chapters 1-24), so Hezekiah
commissioned his scribes to gather those specifically relevant for leaders into a new
compilation of proverbs, forming chapters 25-29.
Apparently, all of the books of the Hebrew Old Testament up to 2Kings finish with the
letters זקח (HZK), which are the consonants in Hezekiah’s name5. He instructed his scribes
to do far more than just ‘copy out’ a few chapters of Proverbs! In relation to the book of
Proverbs, Hezekiah added chapters 25-29, and probably chapters 30-31 as well.
The guidance contained in these proverbs, while relevant for all, was specifically relevant
for Hezekiah. Without the wise advice of a Godly father to direct him, Hezekiah was reliant
on the wisdom of Solomon in his life. It was with this wisdom that he was able to be such
an effective and faithful leader!
Lesson: Even if friends and family let us down, we can always find wisdom in God's word!
5 Companion Bible: Prov 25:1. Also see Proverbs by A Crawford, Vol 1 p.27 & Vol 3 p.627.
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Overview
This section is often called Proverbs for the Kings as it begins with a section on kings and
has a focus on making the right judgments. Proverbs began by teaching us to allow God
to rule our minds. As we grow in Godly wisdom, the time finally comes where we must
pass on that wisdom. That is what these chapters are designed to help us accomplish. To
aid in this, the section deals with topics such as communication, foolishness, judgment,
friendship and righteousness, all of which are highly relevant for us now as kings in
training for the Kingdom (Rev 5:10).
Throughout this section, each chapter follows a broad theme. Individually, many of the
proverbs don’t seem to relate to the theme of the chapter and appear out of place.
However, the meaning of a proverb is often affected by the context. For this reason, we
find a significant number of proverbs in this section are repeated from earlier in the book:
25:24 “It is better to dwell in the corner of the housetop, than with
a brawling woman and in a wide house.” 21:9
26:13 “The slothful man saith, There is a lion in the way” 22:13
26:15 “The slothful hideth his hand in his bosom; it grieveth him to
bring it again to his mouth.” 19:24
26:22 “The words of a talebearer are as wounds, and they go down
into the innermost parts of the belly.” 18:8
27:12 “A prudent man foreseeth the evil, and hideth himself; but
the simple pass on, and are punished.” 22:3
27:13 “Take his garment that is surety for a stranger, and take a
pledge of him for a strange woman.” 20:16
27:15 “continual dropping…contentious woman” 19:13
27:21 “As the fining pot for silver, and the furnace for gold” 17:3
28:19 “He that tilleth his land shall have plenty of bread: but he
that followeth after vain persons shall have poverty enough.” 12:11
29:20 Seest thou a man that is hasty in his words? there is more
hope of a fool than of him. 26:12
What is the point of repeating these proverbs? The new context will make us think about
a proverb differently. For example 25:24 is a repeat of 21:9, but since the rest of Prov 25 is
about tactful communication and deciding when is the right time to do something or
when is the right time to disappear, we think of it in a different light. Instead of wanting
to avoid this ‘brawling woman’, we think about what is the best way to approach her to fix
the problem or whether we should just stay out of the way for a while.
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Proverbs 25 – Tactful communication
Key Verse “It is the glory of God to conceal a thing, but the glory of kings is to search
out a thing”
Chapter Breakdown v1 Heading
v2-7 Discernment in leadership positions
v8-17 Tactful communication in dealing with issues
v18-24 Difficult situations to handle
v25-27 Summary
Bible Marking
1. Mark in chapter breakdown
2. Colour king/prince in v1-7
3. Note the contrasting bookends in v2 and v27
4. Note that v21-22 is cited in Rom 12:20
Searching for what?
In the first 7 verses, the emphasis is clearly on kingship. Hezekiah begins this section with
a principle that should pervade every decision we make.
“It is the glory of God to conceal a thing, but the glory of kings is to search out a thing”
Why is it the glory of God to conceal a thing? (Read Job 38-41 - or Rom 11:33-34
for a shorter version)
Often we think about the second part of this verse in the context of doing lots of Bible
study and searching out the things that God has hidden, but now think about it in the
context of being in a leadership position.
Why would it be important and give glory to a king to ‘search out a thing’? (Read Deut
13:14; 1Ki 3:9-28)
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If you think about this, this applies to everyone – not just kings… Most of our decisions
affect other people in some way, and may alter their direction. It is therefore extremely
important to make wise decisions in life! If you read this chapter through, you’ll notice
that a lot of the proverbs are about making tactful decisions and not rushing into it.
Write down some of the proverbs from this chapter that follow this theme of knowing
the facts to help resolve an issue.
This is strongly related to the concept of being meek or ‘teachable’ like Moses (Num 12:3)
– we have to be ready to humbly learn the facts of the issue before making decisions.
Humility now and in the future
v6-7 deal with humility which is a constant theme throughout the book of Proverbs.
This particular situation of being elevated by a ruler for taking the lower seat is picked up
in one of Jesus’ parables in Luke 14:7-11.
Where are some other situations where this same principle of “taking the lower seat”
should be applied? (Here are some quotes to think about: Num 12:2; 16:3; Mk 12:38-39; Php 2:3;
3Jn 1:9)
Did you notice the specific language used in v7 to describe the ruler in question? It says
“the prince whom thine eyes have seen.” It leaves the question hanging in the air – who is
the prince that our eyes have not seen? (1Pet 1:8)
Look up the phrase “come up hither” and see who else uses it.
STUDY POINT: What is the context of the last occurrence of this phrase?
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This last reference to “come up hither” is an example of how placing ourselves to stand
for the truth may often be a position that is not looked on very highly. In this case, the
two witnesses were walked all over (“trodden underfoot” Rev 11:2), but ultimately given a
higher place.
Where’s another example of being crushed beneath feet that we can take
courage from?
We have an even higher calling to look forward to – read Paul’s words in Philippians 3:14.
Our goal is to hear the call of Jesus to “Come up hither”, because we have ‘taken the
lower seat’ in this life and put others first instead of seeking our own glory first (Consider
Mt 25:34-40).
Tactfulness is wisdom
Tactfulness is an example of v2 in action. To be tactful, you have to know the whole
situation – you have to search it out and act appropriately. Examples of this are given in
v8-17.
Try and summarise each proverb in this section to identify examples of situations where
it is important to be tactful. Some responses are there to get you started. (Hint: look at
other translations if you’re stuck)
v8 Don’t jump to wrong conclusions and create strife
v9-10
v11
v12
v13
v14-15 Sometimes just being patient and sticking at it is the best solution
v16-17
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Where are some examples in the Bible where someone has: (a) not spoken tactfully, or
(b) provided a well thought out response that has resolved an issue?
1Sam 25: (a) Nabal (v8-13)
(b) Abigail (v23-35)
Things to consider
1. Do you ever act rashly or judge people based on one thing you’ve
seen them do?
2. Do you do things so that others see you and ‘put you on a pedestal’
or are you humbling yourself for the prince you’ve not yet seen?
3. Do you go out of your way to understand people’s issues fully before jumping in
to help out?
What situation are you currently dealing with where it is important that you be tactful and
go out of your way to patiently provide relevant, well-thought-out advice?
Further Study
● Find examples of meekness
● Note the repetition of ideas throughout the chapter. Is there some
symmetry there?
● compare v2 with v27
● compare v13 with v25
● compare v16 with v27
● Think of ways tactfulness could overcome each difficult situation in v18-24
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Proverbs 26 – Fools, sloths and fire-starters
Key Verse: “He that hath no rule over his own spirit is like a city that is broken down,
and without walls”
Chapter Breakdown (25:28 Men who have no rule over their spirit)
v1-12 The unteachable fool
v13-16 The lazy
v17-28 The liar and rumour-starter
Bible Marking
1. Mark in chapter breakdown
2. Colour in fool(s) in v1-12
3. Colour in slothful/sluggard in v13-16
4. Colour in words relating to lying speech in v17-28 (e.g. lips, tongue, words, lying,
deceit, talebearer, etc…)
5. Write in Fool vs. Nabal comparison
Controlling your spirit
What is the Hebrew definition of the word ‘spirit’ in Proverbs 25:28? (Use Strongs/BDB)
As you can see, the definition is very broad, but the general ‘spirit’ of its meaning is life-
force. Hence this is a sort of heading for the next chapter where three different characters
are outlined who have no control over their personality or character – the foolish, the lazy
and the rumour-starter.
Each of these is worse than the previous:
1) The fool is bad, but has more hope than the man wise in his own conceit (v12)
2) The slothful is wise in his own conceit & thinks his reasoning better than 7 wise men (v16)
3) The talebearer commits the 7 abominations of Prov 6:15-19 that God hates (v25)
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To answer or not to answer, that is the question
This section brings out the concept of the fool being unteachable. Verse 3 reveals that the
only way to get through to a fool is to punish him. However, look at the contrast to the
wise in Prov 19:25 that we can learn from: instead of being fools that learn from the
consequences, we should learn by people reproving, or teaching us.
Look up Psa 32:8-9 to see the contrast of those that ARE teachable. What is
the context of this Psalm? (Hint: look out for ‘sin’/‘transgression’ and have a look
at who wrote it in the title)
This is not only a warning to be teachable ourselves, but also a recommendation on how
to deal with fools.
Further advice on dealing with fools is found in v4-5. These two proverbs seem bizarre –
they’re complete opposites, however there’s a lot of wisdom in them. The couplet
highlights the importance of tactfully choosing which battles to fight. At times there is no
value in answering a fool, because you’ll just end up talking to a brick wall. At other times,
you need to answer so the fool doesn’t think you’re just agreeing with him and “become
wise in his own conceit.”
Read 2Cor 11:16-33 and highlight the occurrences of fool. Is Paul acting like
Proverbs 26:4 or 26:5 in this case? Why did he decide to use this tactic here?
Now read 2Cor 12:6. Is Paul acting like Proverbs 26:4 or 26:5 here? Why does he use this
tactic here? (Hint: he tells us)
We can take an example from Paul who in his reasoned arguments with the Corinthians,
tactfully decided when to argue their point and when he had gone far enough.
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It is interesting to relate each of the proverbs in this section to real life examples from the
Bible. Take for example Nabal in 1Sam 25:
The Model Fool (Prov 26:1-12) Nabal (1Sam 25)
Don’t honour a fool or it will be damaging (v1,8) David honoured Nabal (v5-9) and it was very
nearly catastrophic (v33-34)
Physical punishment the only solution for a fool
(v3)
David was going to kill Nabal for his actions (v21-
22)
Responding to a fool will make you like him (v4) David admitted he was wrong (foolish) in rising
to Nabal’s response (v33)
A fool bearing a message causes damage (v6) Nabal foolishly sent his own message instead of
consulting his wiser wife Abigail (v10-11) and
died for it (v38)
A proverb used by a fool is useless (v7) Nabal’s proverb “there be many servants now a
days that break away every man from his
master” made no sense in the circumstance
(v10)
The fools proverb will hurt him (v9) Nabal’s proverb came back to bite him (v38)
The fool will receive his just reward (v10)
(Note that the actual meaning of this proverb
(v10) is not certain – compare other translations)
Nabal died (v38)
Fools continually return to their folly (v11) Nabal was renowned for being foolish (v25)
Some who is conceited about their position in life
is even worse off than a fool (v12)
Nabal had great possessions (v2), but this made
him a horrible person (v3) with even less hope of
turning around than a fool – he died (v38)
Now look up the meaning of the name Nabal (cp. 1Sam 25:25).
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Lessons from the Lazy
v13-16 are all about the lazy person who is full of excuses and hurts himself. The proverbs
themselves are self-explanatory, but they provide a lot for us to think about. There is a
progression of getting lazier and lazier and causing more and more damage to themselves.
● v13 tells of the man who has excuses whenever he’s required to do something.
● v14 is the person who always intends to do something, but just puts it off and
just turns over in bed.
● v15 describes the person who is so lazy that he harms himself because he can’t
be bothered avoiding it – like bringing his hand to his mouth to eat (“bosom” =
Heb: ‘dish’).
● v16 describes how the slothful (“sluggard” = s/w “slothful” in v13-15) won’t allow
anyone to convince him that he shouldn’t be lazy. He has less hope than the fool
(cp. v12).
Things to consider
1. Dealing with Fools: Do you try to wisely decide when it is valuable
to talk to someone when you believe they are being foolish? Or do
you blunder your way in and make yourself more of a fool than
them?
2. Sloths: Are you going to make time to complete the study for Hebron? Or do you
find it easy to make excuses or just can’t be bothered to “bring your hand to your
mouth again” to eat spiritual food?
3. Fire-starters: Are you the person who stops a conversation in its tracks when it
starts to bring people down? Or do you enjoy talking about someone else or
painting them in a nasty light so it makes you look better?
In everything you do, it should be with the goal to control your spirit and have Christ’s
mind in you (Php 2:5), using your tongue to “confess that Jesus Christ is Lord to the glory
of the Father” (Php 2:11), not establish your own glory.
Further Study
● Compare the abominations of Prov 6:15-19 with the talebearer (v25)
● Notice that it emphasises the 7th abomination which is the
result of what all the other abominations achieve
● Read James 3 and note the similarities
● Consider what it means in v2 for a “curse without cause to not come”
(examples in Neh 13:2; Psa 109:28)
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Proverbs 27 – Friendship in relationships
Key Verse “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend”
Chapter breakdown v1-4 Avoid self-love
v5-10 True love in a friendship
v11-19 Wisdom – help your friend and avoid being annoying
v20-22 The result of bad friendship
v23-27 Diligence in tending the ecclesia
Bible marking
1. Mark in chapter breakdown
2. Colour in occurrences of ‘friend’
Balancing friendship
While the word friend only occurs in 5 of the verses in
this chapter, there are sections of it that are still clearly
about friends such as the ‘praise’ of a friend in v2, the
‘open rebuke’ of a friend in v5 and the reflection of
ourselves in our friends in v19. This makes it clear that
the whole chapter should be considered in the context
of friendship. For instance, the beginning of the chapter
is about boasting, anger and envy, which are self-loving
characteristics that make friendship quite difficult.
One of the most important concepts this chapter brings out is the balance of friendship.
While we love our friends we have to find the balance between:
Praising them (v2) Rebuking them (v5-6)
Hanging around them so they don’t lose their way (v7)
Being overbearing and making them weary of you (v7,14)
Doing things for them (v9) Expecting things from them (v13)
Sharpening their character (v17,19) Being sharpened by them (v17,19)
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The Father’s friend
If you recall Prov 25:1, the author of this section is Hezekiah. The father of Hezekiah was
wicked. Why then would Hezekiah choose to include the proverb in v10 – “Don’t forsake
your friend or your father’s friend”?
Actually, this meant a lot to Hezekiah! Look up who his mother was. What does her
name mean? (Note she has a nickname in 2Kings – her full name is in 2Chr 29)
Look up 2Kings 18:3. Who does it call Hezekiah’s father here?
Hezekiah didn’t consider his father to be the wicked king Ahaz – he considered his true
friends to be the friends of Yahweh and the followers of David. This is an important lesson
for us too – while we may find a friendship valuable with our natural father’s friends, it is
important to measure all our friends by their standing with God. Are they God’s friend?
Interestingly, Solomon, who once who wrote the proverb, is another good example of it in
action. He remained close to quite a few of David’s friends.
Who were some of David’s friends that Solomon was friendly to?
David Solomon Who’s the friend?
2Sam 5:11 1Ki 5
1Ki 1:32 1Ki 4:2
1Ki 1:32 1Ki 4:4
1Ki 1:32 1Ki 4:5
The advantage of the father’s friend is that they have much more experience than us, and
can give good reproof and counsel – important things in a friendship. The story of
Rehoboam shows the result of what happens when you forsake your father’s friend and
their wise counsel (1Ki 12:6-15).
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Diligence in friendship
“Whoso kept the fig tree shall eat the fruit thereof: so he that waiteth on his master shall
be honoured” (v18)
Look up the Hebrew word ‘master’. Who is it is most often used to describe in the Bible?
Someone who is diligent in looking after a tree will be able to enjoy the fruit from it later.
Someone who puts effort into a friendship will receive quality friendship in return.
Similarly, whoever puts in work in to serve their heavenly ‘Adonai’ (master) will be
honoured. This idea is all through the New Testament: Mt 25:21,23; Jn 12:26; 2Tim 2:15.
The concept of diligence is picked up again in v23-27 talking about looking after flocks.
What are flocks sometimes used to describe in the Bible? (Hint: Jn 10; Acts 20:28-29; 1Pet
5:2-3)
The Hebrew word ‘friend’ in v17 according to Strongs is:
H7453: From the root H7462; an associate (more or less close)
As it says, the word comes from a root word H7462. Look up the meaning of this
Hebrew word in Strongs. What’s the connection to Proverbs 27:23-27?
The lesson is that relationships require work. We shouldn’t be dedicating all our time to
gaining material riches.
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Read James 4:13-15. Where have we heard this important lesson recently? (Hint: It’s in
this chapter)
Instead of devoting our time to treasures on earth, we should be relying on the things that
are sustainable. v23-27 describe a state of satisfaction with ‘such things as we have need
of’ in the temporal things of life, rather than an obsession in accumulating riches, which
will disappear (v24).
“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and
where thieves break through and steal: But lay up for yourselves treasures in heaven,
where neither moth nor rust doth corrupt, and where thieves do not break through nor
steal: For where your treasure is, there will your heart be also.” (Matthew 6:19-21)
What can we really lay up in heaven? What can we take with us to the Kingdom? Only our
friendships. THAT is what we should be treasuring now!
Things to consider
1. How balanced are your relationships? Do you make sure that your
friend is getting as much benefit from the relationship as you?
2. Do you have any people a generation or two above you that you
would consider your friend? If you don’t, maybe you should consider taking
counsel from ‘your father’s friend’.
3. What do you value more: developing your friendships that will last by spending
time with your friends? or earning money, achieving results, entertaining
yourself or hanging out with non-Christadelphians?
Further Study
● See if you can find the people in
the Bible called God’s friend
● CHALLENGE: Follow the theme of spirituals
reflections from v19. Start with James 1:23-25
and 2Cor 2:18
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Proverbs 28 – The Rewards of the Righteous and
Wicked
Key Verse “Whoso walketh uprightly shall be saved: but he that is perverse in his ways
shall fall at once.”
Chapter breakdown
v1-10 Leaders should keep the law in mind when judgments are made
v11-14 Examining self, not covering sin
v15-18 The reward of ruling right or wrong
v19-27 Abundance should inspire generosity
v28 The domino effect of the righteous and wicked
Bible marking
1. Mark in chapter breakdown
2. Colour in ‘wicked’ and similar words (e.g. in red)
3. Colour in ‘righteous’ and similar words (e.g. in blue)
4. Colour in ‘poor’/‘poverty'
Righteous vs. Wicked
This is not just the theme of Proverbs 28. This is the theme of the Bible. From start to end
there is conflict between two parties – righteous vs. wicked, God vs. man, kingdom of God
vs. kingdom of men, David vs. Goliath…
In fact, in Genesis 1:3, the first thing we know that God did was create LIGHT to remove
DARKNESS. And at the very end of the Bible in Rev 22:18-19, the final warning is for MAN
not to stand in opposition to the word of GOD.
See if you can think of any other Biblical examples of opposing forces of good and bad.
(Hint: there’s hundreds)
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The righteous get richer, the perverse get poorer
How many words can you find in this chapter that relate to gaining or losing rewards
and money? (Hint: you should’ve coloured one in already)
In this world to have riches is to have power. Hence, this section mixes proverbs about
what rich people should do, with proverbs about what rulers should do. Jesus takes these
proverbs and turns them into parables, such as Matthew 18:23-35.
What verse in Proverbs 28 does this parable relate to most, and why?
What lesson does this proverb give us when we look at it alongside the parable Jesus
gave? (Hint: Mt 18:35, also Mt 6:10)
In the end, as v18 says, there should be no doubt as to which side we should be on. Only
one side will receive the ultimate reward of salvation. This chapter is all about rewards,
continuing on from the last verses of chapter 27.
“Better is the poor that walketh in his uprightness, than he that is perverse in his ways,
though he be rich.” (Prov 28:6)
The way from wrong to right
This chapter is clearly about righteous vs. wicked, but it also provides more than that – a
way to be able to move from evil to good. The middle section from v11-14 is about
repentance and forgiveness – the way that God has provided back to him.
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As a contrast to the wicked man hiding away when he has sinned in v12, the righteous has
an opportunity to rejoice in God’s mercy v13-14.
Can you think of any examples where someone rejoiced at their sin being forgiven?
(Hint: Psa 32:11)
Psalm 32 is a fantastic Psalm to consider if you have a sin weighing down on you – the
relief of a forgiven sin is like the burden of God’s hand has lifted off your shoulders (Psa
32:4).
What can we be more excited about and rejoice at more than being brought back to God
after confessing and forsaking our sins? It’s the purpose of Christ! (Eph 4:32; Col 1:14)
Things to consider 1. Are you walking towards the broad gate or the narrow gate?
Do you need to sit down and decide to just make a drastic change in
your life to turn yourself around and head towards the gate to life?
2. How do you treat those who are less privileged in life compared to those who are
more privileged? Do you avoid young people that aren’t as ‘cool' because you
want to have a persona of being cool by hanging out with certain people? That’s
like the poor oppressing the poor.
3. Is something weighing down on you that you feel guilty about? You’re not the
first. David’s “bones waxed old” and his “moisture turned into the drought of
summer”. Have you confessed and forsaken your sin? This reminder for you
could be like the life-saving reminder David received from Nathan.
4. v28 – Look at the effect of peer pressure. Are you causing Bible conversations to
be kept to a minimum with your sports or insta chats? Or are you increasing
righteousness by the things you do and talk about?
Further study
● CHALLENGE: Look at the theme of ‘the evil eye’ in the Bible. What
does it mean to have an evil eye? Start with v22 and v27. (Also Mt
6:23; 20:15; Deut 15:9…)
● Read the The Wonder of Forgiveness by Bro David Bailey.
v11 – Examine yourself
v12 – Don’t hide sin
v13 – Confess and forsake it
v14 – Continue to respect God
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Proverbs 29 – Righteous Rulership and Rebellion
Key Verse “The king that faithfully judges the poor, his throne shall be established
forever.”
Chapter breakdown v1-4 Righteous leaders and insubordinates
v5-7 Examples of righteous and wicked
v8-14 Ruling the right way will bring peace
v15-22 Bringing up children and servants the right way
v23-27 Trust in God, not in man
Bible marking
1. Mark in chapter breakdown
2. Colour in ‘wicked’ and similar words
3. Colour in ‘righteous’ and similar words
4. Colour in ‘ruler’/‘rule’/‘king’/‘authority’, etc.
Who is a ruler?
As we saw in the previous chapter, the rich often have authority over the poor simply
because they are richer. There are many roles that we take in life that put us in the
position of a leader. For example, in this chapter there are many references to fathers and
their roles in keeping their children in check.
While it is not likely that the reader is a father, this chapter shows that the principles of
rulership can be applied to our lives regardless of whether we run a country or not.
This may even be in a friend circle of peers when you suggest doing a reading around the
fire at Glenlock or decide to say nothing.
Can you think of any examples of Bible characters that ‘ruled’ wisely from lowly
positions? (Start with Gen 39; Dan 1)
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Try and summarise some of the proverbs in this chapter into good and bad rulership
GOOD LEADERSHIP BAD LEADERSHIP
Considering the poor (v7) Flattering his neighbour (v5)
Rebellious subjects
This chapter also looks at when things go wrong despite good rulership. There are times
when a righteous man with all the right intentions will have his subjects, friends or even
children go astray.
Can you think of any examples of this happening? (Start with Num 20:10; 1Sam 8:1-5)
The rebellious are aptly described from the very start of the chapter: “He that being often
reproved hardeneth his heart, shall be suddenly destroyed and that without remedy” (v1)
One of the most saddening examples of this is the result of Josiah’s reign. 2Chr 34-35
outlines the amazing work he did for the nation of Israel. He never stopped working. He
loved the nation and wanted nothing more than to save them from the punishments that
God was going to bring on them (2Chr 34:24-28), so he spent every bit of effort he had in
trying to turn the nation around.
And guess what?! 2Chr 34:33 says: “all his days they departed not from following Yahweh,
the God of their fathers.” He was successful! He turned the nation around after 57 years
of horrible kings (Manasseh and Amon)!
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Josiah was “righteous in authority” (v2) and by “the rod and reproof” (v15), he gave
wisdom to the children of Israel. He “corrected” (v17) the nation who responded well and
didn’t depart from God’s ways while Josiah was alive.
BUT… “a child left to himself bringeth shame” (v15), and when Josiah died the people had
“no vision” (v18) and their downfall came.
Read 2Chronicles 36:11-21. Try to line up the behaviours mentioned in that section with
the following phrases from Proverbs 29 and add more if you can.
“He that being often reproved…” (v1) “God... sent to them by his messengers,
rising up betimes, and sending“
“…hardeneth his heart…” (v1)
“…shall suddenly be destroyed…” (v1)
“…and that without remedy.” (v1)
“A man’s pride shall bring him low…” (v23)
Ultimately, the problem was that Zedekiah ‘rebelled’ against his ruler, which made the
entire nation of Judah follow suit. It’s a sad example of how much influence a leader has
on those who look up to them for guidance.
What does God think of rebellion? (Start with 1Sam 15:23)
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He’ll never let you down
All the examples we’ve seen of human rulers have let their families, friends and nations
down at some point. v23 talks about the foolishness of trusting in yourself and v24 talks
about the foolishness of trusting in a thief.
We have no one human that we can turn to in this world and rely on 100%. At some point,
as sad as it is, they will let us down. Perhaps their leadership will be without flaw and
they’ll help us to “keep the law”, but eventually, they will die, just like Josiah.
“The fear of man bringeth a snare, but whoso putteth his trust in Yahweh shall be safe.
Many seek the ruler’s favour, but every man’s judgment cometh from Yahweh” (v25-26).
Things to consider
1. Do you lead your friends the right way by example? Are you the first
to bring up biblical discussion in a group to set the standard for the
conversation, or will you be the first one to say a crude joke or start
some gossip?
2. Do you listen to people when they offer you correction? Old people tell us they
were rebels once too – learn and change while we have them.
3. Who do you trust beyond anyone else? If you have problems, is your first stop
your best friend, or is it God? God will never be the one to let us down, because
putting your trust in Yahweh will make you safe.
The Words ofAgur & Lemuel
P R O V E R B S 3 0 - 3 1
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Authorship & Background: Agur & Lemuel
Little is known of the origins of these authors. It has been suggested that they were of
Arabian origin for a number of reasons. Firstly, “Lemuel’s sayings contain several Aramaic
spellings that may point to a non-Israelite background.”6 In support of this, the RSV says
in Prov 30:1, “The words of Agur son of Jakeh of Massa,” and in 31:1, “The words of
Lemuel, king of Massa.” Massa was one of the sons of Ishmael (Gen 25:14), and the
annals of Tiglath Pileser III record that he took tribute from the inhabitants of Massa.7
It therefore seems most likely that Agur and Lemuel were of Arabian origin.
Wrapping up the book of Proverbs are the words of two men whose only mention in
Scripture is of their contribution to this Book. Most likely added by Hezekiah after
chapters 25-29, these words are here for a very deliberate reason. The words of Agur are
unique in style with the oft-repeated phrase “there are three things…yea, four”, and the
flowing narrative employing observation and analogy rather than instruction.
To Whom Was it Written? The KJV indicates that Agur spoke to two people: Ithiel and
Ucal (30:1). The ESV, however, translates this verse involving name meanings: “The man
declares, I am weary, O God; I am weary, O God, and worn out.” The picture is of a
teacher enlightening a couple of students. The teacher is weary and worn out, echoing
Ecc 12:12, “much study is a weariness of the flesh”. Agur feels his inability to master
wisdom (v3), and even the ants in v25 are exceeding wise compared to him.
Structure: The chapter can be divided into two halves:
- v1-14 Vanity of self-centred pursuits
- v15-33 Groups of four things and advice
The overall structure can be divided into these groups, each teaching its own lesson:
Prov 30 Summary To show…
v1-6 God only has words of wisdom God’s wisdom exceeds the capacity of mortal man
v7-9 Dangers of riches & poverty That daily sustenance from God is all we need
v10-14 Four foolish generations That some will always shun wisdom
v15-17 Four insatiable things The destructiveness of sin and greed
v18-20 Four inscrutable things God sees everything, even if there is no trace
v21-23 Four troubling things God-given principles govern many elements of life
v24-28 Four little but wise things Wisdom can overcome limitations
v29-31 Four majestic things Peace surpasses splendour in battle
v32-33 Disastrous words of wrath Peace surpasses self-seeking wrath
The two halves of the chapter, and the parallels of thought seen first in the life of Agur,
and then in examples from nature, reveal the battle we all have with sin, and how we
need to be wise, not foolish. This is presented graphically on the following page.
6 NIV Study Bible, Intro to Proverbs, p.1024
7 https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Massa
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The Personal Beginning (v2-4)
Agur’s opening words are unmistakably reminiscent of the words of Solomon in
Ecclesiastes 7:23, “All this have I proved by wisdom: I said, I will be wise; but it was far
from me”. Agur also acknowledges the supremacy of God in heaven, and the loftiness of
His ways (v4), just like Solomon: “Then I beheld all the work of God…though a wise man
think to know it, yet shall he not be able to find it.” (Ecc 8:17). There are 4 specific things
that Agur refers to, when he says “who hath”?
- Gone to heaven and descending
- Gathered the wind
- Bound the position of the water
- Set in place the world.
Agur speaks of height and depth (ascending and descending), unseen power (the wind),
and controlled power (the waters bound), all of which characterise the ways and
principles of God in some way (cp. Isa 55:9, Psa 107:25, 148:8.
He concludes v4: “what is His name, and what is His son’s name, if thou canst tell?” The
ESV translates “if thou canst tell” as “surely you know!” The name of God is revealed in Ex
3 & 34, and His Son was the promised Messiah, whose name Jesus is revealed in Mt 1:21.
Agur’s questions in v4 are primarily about creation and the realm of man, and this forms
the basis for the natural analogies of v15-33.
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God’s Pure Word (v5-6)
There is now a clear change of tone from questioning the unknown, to making direct, sure
declarations. God is the answer to the questions of v4. His word is pure or tried in the
finer’s fire (cp. 25:4).
Then Agur speaks of God as a shield to all that trust or hope in Him (s/w hope 14:32).
Although he feels he knows very little, Agur knows this much: you should listen to God’s
words because they are pure, and God is able to protect us, even after death. As wisdom
said, “whoso findeth me findeth life, and shall obtain favour of Yahweh” (8:35). Life and
safety are found with wisdom.
Agur then adds that you are not to add to His words. Agur needed only the words of God
to lift him from his brutish state, nothing more. Cp. Rev 22:18 & Deut 4:2. Agur is
countering the idea that the Bible is insufficient or inadequate in some way. God doesn’t
tell us everything, but He does teach us as much as we need to know to become “wise
unto salvation” (2Tim 3:15).
The Prayer of Agur (v7-9)
What do we need before death? Agur’s prayer makes two requests. He did not ask for
things to make life easy or comfortable, but for those things necessary to keep him alive.
Again, there is a parallel in Ecclesiastes. Solomon’s summary purpose in life was to “Fear
God, and keep his commandments” (Ecc 12:13). Agur’s requests were aimed at assisting
him to do this:
- The removal of vanity, lies and riches help us fear God.
- Sufficient daily food allow us to live and keep His commandments.
The words of Agur may well have been in Christ’s mind when he prayed, “Give us day by
day our daily bread.” (Luke 11:3) Perhaps also in Matt 6:25, in the words: “Take no
thought for your life, what ye shall eat…Is not the life more than meat…?”
How often do we only pray about the things that we really need to survive?
We need some food and shelter, and we need the commandments of God to
make us “wise unto salvation”. We need to remove vanity and lies, so
instead of praying for vain things, we pray for things we need.
Summary of v1-8
Agur has acknowledged his true position (v1-3)
He has acknowledged the great supremacy of the God of heaven (v4-5).
He knows he is dependent on God (v6-8)
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Four Evil Generations
Issues of speech
Agur’s words now take a darker turn as he describes four evil generations. v10 appears
out of context at first sight. Along with v32 it is one of only two commands in Prov 30.
Both commands deal with the tongue. Both teach us to consider the consequences of our
words before speaking, by comparing them to other things with irreversible consequences
or processes: being found guilty, milk turned to butter, and blood wrung from the nose.
So foolish words can’t be withdrawn.
Note the theme of the tongue and speech in v1,5,6,8,9,10,11,14,20,33.
Four Evil Generations
These four generations defy the wisdom of Proverbs, they don’t listen, they justify not
listening, they think they know it all, and they destroy the poor and needy. There is no
feeling of guilt or remorse.
The Disrespectful Generation: Curses their father, and does not bless their mother.
Earlier teaching: “Whoso curseth his father or his mother, his lamp shall be put
out in obscure darkness” (Prov 20:20). Disobedience of the 5th
commandment,
honour thy father and mother (Ex 20:12), was punishable by death (Lev 20:9).
The punishment was severe because if they could not even treat their earthly
father well, then how could they respect, love, and fear their Heavenly Father.
Prov 1:2 has the idea of chastening, discipline – It has not been taken to heart.
The Self-righteous Generation: Pure in their own eyes, yet not washed from their filthiness
Earlier teaching: “The way of a fool is right in his own eyes: but he that
hearkeneth unto counsel is wise” (Prov 12:15).
The s/w for “filthiness” is used in Isa 28:8 to describe total filthiness everywhere.
They see no need to be cleansed, because in their own eyes they are clean.
The Proverbs help us understand or discern (Prov 1:2 NASB) our true nature, and
tell what is right and wrong, but some don’t listen (Prov 1:30)
See also Jud 17:6, 21:25, Isa 5:20-21, Rom 1:21-22
The Proud Generation: O how lofty are their eyes! and their eyelids are lifted up
Earlier teaching: “Every one that is proud in heart is an abomination to the Lord:
though hand join in hand, he shall not be unpunished” (Prov 16:5).
There is only one who is lofty – God (Isa 57:15), and He will bring low all who are
proud (Isa 2:11-12,17) .
Prov 3:7 says, “Be not wise in thine own eyes.” Yahweh hates pride (6:16-17).
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This generation does not possess the right attitude to learn wisdom (Prov 1:7).
The Destructive Generation: Their teeth are as swords, and their jaw teeth as knives, to
devour the poor from off the earth, and the needy from among men.
Earlier teaching: “He that oppresseth the poor reproacheth his Maker: but he that
honoureth him hath mercy on the poor” (Prov 14:31).
Attitudes and actions to the poor is a large theme in Proverbs: 14:20, 21; 17:5;
18:23; 19:4, 7, 17; 21:13; 22:9, 16, 22; 28:3, 8, 27; 29:7, 14, 30:14; 31:9, 20.
v11-13 outlines problems with attitude. v14 highlights the vicious and destructive
outworking of such attitudes.
The descriptions of these despicable generations seem to represent the progression of
one group of people. The Scribes and Pharisees and those of the last days provide a
striking similarity. Many refused Christ, the wisdom of God (1Cor 1:24) at his first coming,
and many will repeat this error at his return.
The Generations The Law Pharisees Last Days
“There is a generation
that curseth their
father, and doth not
bless their mother.”
(Prov 30:11)
“Every one that
curseth his father or
his mother shall be
surely put to death”
(Lev 20:9)
“But ye say,
Whosoever… honour
not his father or his
mother, he shall be
free.” (Mt 15:5-6)
“In the last days
perilous times shall
come. For men shall
be… disobedient to
parents” (2Tim 3:1-2)
“There is a generation
that are pure in their
own eyes, and yet is
not washed from their
filthiness.” (v12)
“Ye shall not do…
every man whatsoever
is right in his own
eyes.” (Deut 12:8)
“Ye also outwardly
appear righteous unto
men, but within ye are
full of hypocrisy and
iniquity.” (Mt 23:28)
“Men shall be… Lovers
of their own selves”
(2Tim 3:1-2)
“There is a generation,
O how lofty are their
eyes! and their eyelids
are lifted up.” (v13)
“I will break the pride
of your power” (Lev
26:18-19)
“But all their works
they do for to be seen
of men...” (Mt 23:5-7)
“Men shall be…
boasters, proud…
heady, highminded”
(2Tim 3:1-2,4)
“There is a generation,
whose teeth are as
swords, and their jaw
teeth as knives, to
devour the poor from
off the earth, and the
needy from among
men.” (v14)
“The poor shall never
cease out of the land…
Thou shalt open thine
hand wide unto thy
brother, to thy poor,
and to thy needy”
(Deut 15:11)
“Ye devour widows'
houses… therefore ye
shall receive the
greater damnation”
(Mt 23:14)
“If that evil servant
shall… begin to smite
his fellowservants, and
to eat and drink with
the drunken; The lord
of that servant… shall
cut him asunder” (Mt
24:48-51)
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The Threes and Fours
The Hebrew Structure of v15-33
Agur uses a curious expression, “there are three things…yea, four” (v15,18,21,29), to
emphasise the final item in the list. There are four lists, and the final item from each is:
- v16 – The insatiable fire
- v19 – The way of a man with a maid
- v23 – An handmaid that is heir to her mistress
- v31 – A king, against whom there is no rising up
Note: Although v24 lists four things, it does not use the same style of “three things and
four.” This is discussed later.
The Insatiable Things
This section is introduced by a description of the horseleech and its daughters, called
“give” and “give” – an epitome of their characters. This leech would attach itself to
horses’ mouths when they came to drink; it was not used medically due to its coarse bite
(Easton’s Bible Dictionary). It has an insatiable appetite for blood. This is followed by a
list of four more insatiable things (v16):
The grave: Never full. Doesn’t actively find people; steady mortality rate.
The barren womb: The mental anguish of barren mothers is frequently
mentioned in scripture (e.g. 2Ki 4:14-16; Isa 54:1).
The earth that is not filled with water: “filled” = “satisfied” (NJKV). The picture is
of parched ground seems to just continually absorb water.
The fire: Ravages until it’s consumed all the fuel. The utterly destructive nature
of fire is the reason it is fourth, most important, thing of the list.
The Inscrutable Things (v19-20)
While the insatiable things have a noticeable impact and aftermath, these things leave
barely a trace. Only in the memory is the deed known, and even that fades over time and
perishes in death (Ecc 9:5-6). While the first three things may seem harmless, the last
verse unveils the dark parallel (v19)…
The way of an Eagle in the air: Look into the sky
when an eagle has flown by… can you see where
she’s been? There are also other forces at work
which alter the course of the eagle: natural
thermals assist her in gaining height and covering
great distances. These thermals were beyond
Agur’s understanding.
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The way of a serpent upon a rock: How could Agur
comprehend the snake’s ability to move across a
crock without leaving a trace?
The way of a ship in the midst of the sea: Agur could
not explain the properties of water which is ‘strong’
enough to hold up the gigantic ship, yet viscous
enough to resume its original position.
The way of a man with a maid: This verse is often used to poetically describe
the romance of a courting couple… but does this fit the context?
The proverb is preceded by three things that do not leave a trace (v19), and v20
continues, “such is the way of an adulterous woman” who thinks she has
concealed her sin. A “maid” here is a virgin (Heb. ‘almah’). “The way of a man
with a maid” refers to a man who secretly lies with a young woman (cp. Ex
22:16). He leaves no public trace; he thinks he can conceal his sin.
“The way of an adulterous woman” (v20) is similar to
the last of to the four things which leave no trace.
“Eats” is a euphemism for the act of adultery. This
woman has the warped perception that, if nobody
knows what’s happened, she hasn’t done anything
wrong. But God sees the truth of the matter (Heb 4:13;
Psa 33:13-15; 90:8; 139:11-12; 1Sam 16:7).
The Troubling Things (v21-23)
The word “disquieted” (v21) can be rendered ‘enraged, provoked, agitated, troubled’.
There are certain ‘rules’ which keep things stable on earth. When these rules are broken,
it results in tension and trouble (v22-23):
A servant when he reigns: A prince undergoes an extensive process of
development in preparation to become king. A servant does not. Consequently,
when an ill-equipped servant reigns, the nation may well fall into disarray.
A fool when he is filled with meat: A fool who has too much food and power,
such as Nabal (1Sam 25:10), will become self-confident and self-conceited. He is
unable to make wise or fair long term decisions with his resources.
An odious wife: The woman is married and either hateful (KJV, NIV, NLT, ASV,
LXX) or unloved (ESV, NASB, NET, YLT). The loving relationship of marriage (as in
Eph 5) is not there, and this again is unsettling. An handmaid that is heir to her mistress: ESV “displaces her mistress” (e.g. Gen
16:4, 21:9-11).
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The Wise Little Things (v24-28)
Having discussed three groups of negative things, Agur now proceeds to give two sets of
positive things.
The first section deals with four creatures that are little and vulnerable. These animals are
unable to defend themselves by their own strength. However each is blessed with wisdom
innately given to them by God. By this wisdom they defend against the dangers in the
world.
The Ant (v25): Though weak in terms of their insignificant size, the ants
demonstrate great wisdom in working diligently to store up food in times of
plenty when there appears no urgency or need. Cp.
Prov 6:6-8. The lesson of the ant is early preparation
will defend against hard times.
The Conies (v26): “Rock badger” (ESV), “hyrax” (NIV).
Conies are furry little mammals up to 50cm in length
who live and forage in groups. Their wisdom lies in
their ability to choose good secure place into which
they can withdraw from dangers without. The lesson
of the coney is to make our homes a refuge will defend against the constant
influences of the world.
The Locusts (v27): can swarm and migrate in vast numbers - 40-80 million locusts
in a km2. Whilst a solitary locust is vulnerable a swarm of locusts is formidable
and strikes fear into the heart of any farmer. When they are on the march “they
break not their ranks, neither doth one thrust another” (Joel 2:7-8). Their wisdom
and strength is in working together.
The Lizard (KJV “spider” v28): the weakness of the lizard (probably the gecko) is
it is so small. But its wisdom is shown in that it can get to places where others
cannot. “It grasps with its hands” to walk on smooth vertical surfaces or even
upside down. It can proceed through cracks, doorways and over walls where
others cannot go. It can even access the king’s palace. Not anyone can gain
access to the king (Est 4:11). Guards and fortifications bar the general populace
from the king. Access to the king is the ultimate defence against danger. We
have this access - “Let us therefore come boldly unto the throne of grace, that we
may obtain mercy, and find grace to help in time of need” (Heb 4:16). Our
greatest and wisest defence is access to the King – in a word: prayer.
The Majestic Things (v29-31)
The final set of four describes things that “go well” and are “majestic” (NKJV). These
creatures have a gait projecting power, and their presence leaves people in awe (v30-31).
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The Lion: As the king of the pride, the lion’s strength
exudes majesty. He approaches the fight in
confidence and glory.
The Greyhound: “the strutting rooster” (ESV & other
translations. Heb. denotes fleetness). The rooster has
natural fighting instincts, being the only male in a
group of females. His impressive call and plumage display his majesty.
He Goat: Dan 8:5-8 convey the ideas of speed and ferocity (diff. Heb. word for
goat). The word in Proverbs means “to butt” (Str.) This stately creature does not
shy away from a fight.
A king, against whom there is no rising up: The first three animals will each fight
for their dominion. This last example is a king against whom no one is able to
stand in opposition. Daniel’s vision draws on the analogy of the third example,
the He-goat, to describe one of the greatest conquerors in history – Alexander
the Great (Dan 8:5-6). Against Alexander “there was no rising”, because “there
was no power in the ram to stand before him” (Dan 8:7). Such an unbeatable
conqueror ultimately becomes “King of kings and Lord of Lords”, as Christ will in
the Kingdom (Rev 19:16). Many kings and rulers are overcome by power,
ambition and self-importance, but ultimately all will submit to the greatest king
against whom there will be no rising.
Words of wrath (v32-33)
These verses deal with the problems of pride (lifting up oneself) and anger (speaking
words of wrath), resulting in strife. There is undoubtedly a connection between the
majestic things and these verses. The lion, the rooster, he-goat and king all promote
themselves in pride, even if they need to shed the blood of their foes in the process.
The butter and nose-bleed analogies demonstrate the way in which strife is the natural
response of pride and anger.
The Purpose of Proverbs 30
Why is this section here? It is to teach us perspective. Like Agur, we are weak and we
need God. Even at the end of a lifetime of seeking wisdom, we will find we have only
scratched the surface. A humble recognition of our own position before God, and a
constant appreciation for the wonder of His ways are essential in our growth towards
becoming the perfect man. The words of Lemuel, the man “Devoted to God”, as his name
implies, provide the final steps in Proverbs towards that goal of following our Lord.
We now proceed with eager anticipation to the advice of Lemuel’s mother, and the
description of that woman of supreme worth, in Proverbs 31.
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The Words of Lemuel The Words of Lemuel: Prov 31:1-9.
These are words of King Lemuel’s mother (v1) and they had such an impact on Lemuel
that he wanted to write them down. It is a mother to a son, just like the beginning of
Proverbs was a father to a son. These are the bookends of Proverbs. “My son, hear the
instruction of thy father, and forsake not the law of thy mother” (Prov 1:8).
These words focus on three things: women, wine, and judgement.
The Structure
Proverbs 31 Summary Reason
v1-2 A Mother to a Son Know the Mother’s influence
v3 Refrain from Women Maintaining strength to avoid destruction
v4-7 Refrain from Wine Maintaining the uprightness of the law
v8-9 Reach to the poor Maintaining the law for the helpless
These words of wisdom form a progression. First, the king himself must be strong to avoid
destruction. He must be able to control his own actions, particularly in terms of
relationships and alcohol, then he must judge others and uphold the law. Finally, there is
the need for a king to stand up for those who have no voice.
There is a great deal of repetition in this section:
v2 what are you doing (x3)
v2 my son, the son of my womb, the son of my vows
v4 it is not for kings (x2)
v4,5,6,7 drink, strong drink (x5)
v5,7 forget (x2)
v9,10 open thy mouth (x2)
v3,6,8 perish, destruction (x3)
The Audience: A King in Training
The theme of kingship is undeniable in 31:1-9. They are the words of a mother preparing
her son for the throne (cp. Rev 1:6, 5:1 for us).
A Mother’s Son (v2)
“Son of my womb” refers to a deep natural bond (Isa 49:15), while “Son of my vows”
refers to a spiritual bond based on a promise, perhaps to God (cp. 1Sam 1:11).
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Exercising Control
There are three elements in this section over which the King is to have control:
1. The heart - the natural desires of a man towards a woman
2. The mind - ensure that is it not warped and affected by the abuse of alcohol
3. The mouth - to speak the right words at the right time
Proverbs 4:23 says: “Keep thy heart with all diligence; for out of it are the issues of life.”
In some ways this verse summarises the first two points. The association of the heart and
mind is well known in the bible (“the thoughts of the heart” – Gen 6:5, Deut 15:9, Mt 9:4,
Mk 7:21). Although it requires diligence, the mind can be stronger than the emotions.
It was possible for Joseph to flee the seduction of Potiphar’s wife (Gen 39:12), for David to
cease from wrath and admit fault (1Sam 25:32-33), and for Christ to overcome in the
garden of Gethsemane (Lk 22:42).
The mouth of the righteous is capable of giving life by defending those who are unable to
defend themselves and sharing wisdom with all: “The mouth of a righteous man is a well
of life: but violence covereth the mouth of the wicked.” (Prov 10:11).
The Consequences
If a king gives his strength to women, it destroys him (v3). “Women” is plural, referring
either to the common practice of polygamy among kings, or the loose playing with
harlots. We should only give our strength to God (1Chr 16:28, Psa 29:1). In turn, He will
strengthen us (Ps 29:11, Ps 86:16).
The issue of drinking in this context is far more dangerous than in earlier contexts (e.g.
23:29-35), because the welfare of the entire nation is at stake. When drinking to excess,
the king forgets his duty and loses sight of his purpose. He may also make wrong
judgements for the afflicted (v5). This is a laughing matter for the king; it is a life-changing
problem for the afflicted. God will see the affliction of his children, and He will protect
them (Psa 34:15). He therefore demands the same of us.
Giving People Drink (v6-7)
In v4-5 there is a warning for kings and people in authority regarding wine. There is never
a time when the king is relieved of his duties. He always needs to be sober to make
sensible decisions. If he is ever intoxicated it may well be his undoing, and the undoing of
the nation. Therefore “it is not for kings to drink wine”.
Verse 6 must be understood in the context of the times. In ancient times there were no
drugs for pain relief and the next best thing for someone suffering serious pain “and ready
to perish” was strong drink to dull the senses. Likewise the answer to “heavy hearts” was
“wine that maketh glad the heart of man” (Psa 104:15), (though it can also cause great
sorrow – Prov 23:29-30).
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The sense of the passage is not an encouragement to distribute wine but a warning to the
king and rulers: leave wine to those in pain or who are heartbroken, but a king cannot
afford to indulge – he must always have full command of his senses.
What if a king were to be in agony or of a broken heart? Should he then relieve his
burden? When Jesus “the king of the Jews” hung in agony upon the cross “ready to
perish” “they gave him vinegar to drink mingled with gall: and when he had tasted
thereof, he would not drink” (Mat 27:34). So the Lord chose to preserve his senses over
relieving his pain; he could not afford to make a wrong decision.
The Proverbs provide other words of wisdom regarding strong drink:
“Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not
wise” (20:1).
“He that loveth wine … shall not be rich” (21:17).
“Who hath woe? who hath sorrow? who hath contentions? who hath babbling?
who hath wounds without cause? who hath redness of eyes? They that tarry long
at the wine; they that go to seek mixed wine. Look not thou upon the wine when
it is red, when it giveth his colour in the cup, when it moveth itself aright. At the
last it biteth like a serpent, and stingeth like an adder. Thine eyes shall behold
strange women, and thine heart shall utter perverse things.” (23:29-33).
Righteous Judgement
When a king rules in justice he is blessed by all (Psa 72:17), but one who is unfair receives
only curses (Prov 24:24). This is because the people look to the king, and rely on him to
bring peace and justice to the land (Prov 29:4).
What if a king does not uphold justice? Ecclesiastes 5:8 comments: “If thou seest the
oppression of the poor… marvel not at the matter: for he that is higher than the highest
regardeth; and there be higher than they.” Not only does God see the oppression of the
poor, but He feels their reproach: “He that oppresseth the poor reproacheth his Maker”
(Prov 14:31, 17:5). While humans fail to uphold righteous judgement, the God of heaven
is righteous and will bring justice to this earth eventually (Psa 19:9).
The Connection to the Virtuous Woman
Lemuel and the virtuous woman manifest the same qualities:
The King Similarity His Bride Virtuous (s/w strength v3) Virtuous Virtuous v10
Judge righteously v9 Trustworthy Husband trusts her v11
Open mouth for poor & needy v9 Care for poor Stretches hands to poor & needy v20
Opens mouth for good v8-9 Use the tongue well Opens mouth with wisdom v26
Pleads the cause of others v9 Kind words Law of kindness in her tongue v26
Blessed by the people (Ps 72:2,17) Blessed by others Blessed by children & husband v28
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The Virtuous Woman
The Key to the Virtuous Woman
The portrait of the virtuous woman is the grand climax of
the book of Proverbs. Her character is complete; her
disposition flawless. Her days are full of activity. Nothing of
importance is neglected; nothing trivial is mentioned.
There have been many faithful sisters, but could any claim
to have consistently upheld all the virtues of this woman?
Is this portrait an aspirational vision of the perfect woman
that is sadly unattainable? Should all women try to
implement all aspects of this woman? Should every woman
seek to purchase a field (v16) irrespective of the household
finances? Clearly not! To do so in many situations would be to the detriment of the
household. So how can a faithful woman be virtuous if she is not able to fulfil every part?
The virtuous woman is the embodiment of wisdom. You will notice many echoes to
earlier proverbs as this woman is described. Throughout the book so far we have seen
the development of the wise man towards perfection (see p.14-15). This woman is the
perfect reflection of that man – her “virtuous” husband (s/w “strength” 31:3 and
“virtuous” 31:10). Christ is the perfect wise man. His virtuous wife is the collective bride
of faithful believers from all ages. This understanding answers the enigma. The
panorama of spiritual traits of this wonderful woman will be seen in the bride of Christ,
which is made up of a multitude of individuals. As we aspire to be part of the bride, we
will become more like her as individuals too. The Bride of Christ consists of men and
women, so this woman presents powerful lessons for us all, though they often have
particular relevance to sisters.
The Focus of the Virtuous Woman: The virtuous woman must certainly be described as an
‘accomplished’ individual. It seems she is good at whatever she puts her hand to. She is
active, efficient, tireless and generous. But notice her motivation. She is focused on
others. Her virtue is not aimed at make a name for herself; it is her husband, not her, who
is “known in the gates” (v23). She is committed to doing him good all her days (v12). Why
is she so diligent and committed to this man? Because he is a man who would give his life
for her and for God. She responds in love, giving her life for him. Both are focused on
giving their lives to God, and giving for the other out of love. That is our calling.
The Acrostic Structure: Proverbs 31 is an Acrostic Poem. An acrostic poem has a
sequence of letters, sometimes from a word, or in this case from the Hebrew alphabet,
which begin each statement. The 22 verses from Prov 31:10-31 each start with a
successive letter of the 22 letters of the Hebrew alphabet. This would be extremely
helpful for committing a passage to memory (if you could read Hebrew). It emphasises
that this passage is worth memorising!
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Themes
A woman of industry:
She is described by words of action – seeks, works (v13); brings (v14); rises, gives
(v15); considers, buys, plants (v16); girds, strengthens (v17); perceives (v18); lays
her hands, hold (v19); stretches out, reaches forth (v20); makes (v22); makes,
sells, delivers (v24); opens her mouth (v26); looks (v27)
The only thing she is noted for not doing is “eating the bread of idleness” (v27)
She is appreciated:
Her husband has absolute trust in her (v11)
Her husband praises her (v28)
Her children call her blessed (v28)
Her care of others:
For her household she provides food (v15), clothing (v21) and watches over their
way or walk (v27)
She provides for her maidens (v15)
Her husband lacks nothing (v11)
She extends herself to the
poor and needy (v20)
She will be rewarded:
Joy in time to come (v25)
She shall be praised (v30)
Will enjoy the fruit of her hands (v31)
Her own works praise her in the gates (v31)
Bible marking
1. Colour the above themes in Proverbs 31:10-31
2. Table of comparisons: Virtuous Woman and Ruth
3. Table of comparisons: Virtuous Woman and Bride of Christ
Ruth – “Thou art a virtuous woman”
Sometimes when we read of the wonderful characteristics of the virtuous woman, we are
left with a feeling of despondency: ‘I’ll never be good enough to be like her!’ God has
answered our doubts… The only person in scripture who was described as a virtuous
woman was a poor widow woman of no status from the idolatrous land of Moab. In her
wretched state her redeemer husband described her as a virtuous woman! There is not
one of us who cannot become a virtuous part of the Bride of Christ by Yahweh’s grace and
strength working in our lives!
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The Virtuous Woman (Prov 31) Ruth
v10 Who can find a virtuous woman? Thou art a virtuous woman 3:11
v15 Gives meat to her household Gave her gleanings to Naomi 2:18
v20 She stretches out her hand to the poor…
and the needy
Whilst being poor herself she did not
neglect Naomi
2:18
v23 Her husband is known in the gates, when
he sits among the elders of the land
Boaz is known in the gate by the elders Ch 4
v26 She opens her mouth with wisdom; and
in her tongue is the law of kindness
Whenever Ruth speaks, her words
reflect reverence and kindness
1:16-17
3:10
v27 She looks well to the ways of her
household, and eats not the bread of
idleness
Let me now glean – morning till evening 2:2,7, 17
v28 Her husband … praises her It hath been fully showed me what thou
hast done…
2:11-12
v30 A woman that fears Yahweh Yahweh Elohim… under whose wings
thou hast come to trust
2:12
v31 Give her of the fruit of her hands; and let
her own works praise her in the gates
The gate (mg) of my people doth know
that thou art a virtuous woman
3:11
The Virtuous Woman
(Notes on Prov 31:10-31)
v10 - Who can find a virtuous woman?
Virtuous is from the Heb chayil meaning strength, might, efficiency, wealth and ability.
The question implies that such a woman is hard to find (cp Ecc 7:28), she is beyond what
any money could buy, she would be cherished higher than anything on earth. “A virtuous
woman is a crown to her husband” (12:4).
The question is posed to a man. Where should he look to find this woman of virtue?
19:14 “A prudent wife is from Yahweh”
18:22 “Whoso findeth a wife findeth a good thing, and obtaineth favour of
Yahweh”
Boaz was one man who found a virtuous woman - “all the city of my people doth know
that thou art a virtuous woman” (Ruth 3:11). In Ruth 2:1 Boaz is described as “a mighty
man of wealth”. ‘Wealth’ here is the same Hebrew word ‘virtuous’. The man that finds a
virtuous woman must first be virtuous himself. A faithful man is also hard to find (20:6).
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for her price is far above rubies.
The Hebrew word for rubies signifies a precious stone. The virtuous woman is the
embodiment of wisdom. “All the things that may be desired are not to be compared to”
wisdom – 8:11 (also cp. 20:15).
Note the striking parallel with Prov 3:13-15:
Prov 3:13-15 Prov 31:10
Happy is the man the findeth wisdom … Who can find a virtuous woman?
She is more precious than rubies. For her price is far above rubies.
v11 - The heart of her husband doth safely trust in her, so that he shall have no
need of spoil.
ESV – “… he will have no lack of gain”
It is unusual for the scriptures to encourage us to trust in anyone but God (e.g. Psa 44:6;
118:8-9; Prov 11:28). Here, however, her husband has complete trust in everything she
does in all areas of life. Her responsibilities encompass catering, clothing, child nurturing,
teaching, welfare, finances and agriculture. In everything he has complete trust that it will
be performed capably.
Examples:
The great woman of Shunem enjoyed the absolute trust of her husband (2Ki 4:9-
10, 19-23).
Key messages
Be diligent & trustworthy for our Husband (Lk 19:13; cp. Phm 1v21).
Also consider Jn 15:15.
v12 - She will do him good and not evil all the days of her life.
Examples:
Manoah’s wife faithfully relayed an angelic visitation to her husband (Jud 13:6),
lived a Nazarite life whilst expecting Samson (Jud 13:4-5, 13-14; 16:17), shewed
superior perception (Jud 13:23), judged issues wisely (Jud 14:3) and was
conspicuously absent when evil was embraced (Jud 14:10).
Key messages
“Wives, submit yourselves unto your husbands, as unto the Lord …
as the Ecclesia is subject unto Christ, so let the wives be to their own
husbands in everything” (Eph 5:22,24). In everyday life, sisters in
Christ provide a pattern to all of subjection to Christ in everything.
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“Young women… to love their husbands, to love their children, to be discreet,
chaste, keepers at home, good, obedient to their own husbands, that the Word of
God be not blasphemed” (Tit 2:4-5). Also consider 1Tim 5:10, 14.
v13 - She seeketh wool, and flax,
She is sourcing the materials from which to manufacture various types of cloth.
Wool is used in Isa 1:18 to signify forgiven sins: “though your sins be as scarlet, they shall
be as white as snow; though they be red like crimson, they shall be as wool”.
Flax is used to make linen; representing purity and righteousness (Rev 15:6; 19:8).
Her work in sourcing the materials to make a covering is like “he which converteth the
sinner from the error of his way (who) shall save a soul from death, and shall hide a
multitude of sins” (James 5:20).
and worketh willingly with her hands.
The ESV renders this phrase “works with willing hands” as if her very hands catch her
willing spirit.
She finds ways to provide for her family’s needs, is always busy, and avoiding idleness.
Examples:
Sarah prepared food (3 measures – Heb Seah = approx. 22 litres) for strangers
(Gen 18:6-8).
Rebekah drew water for a stranger and his camels (Gen 24:18-20).
Ruth gleaned amongst strangers to support herself and her mother in law (Ruth
2:2-3,23).
Dorcas made clothes for others (Acts 9:39).
Key messages
“I delight to do Thy will O my God: yea, Thy law is within my heart”
(Psa 40:8).
“Not slothful in business; fervent in spirit; serving the Lord” (Rom
12:11).
“Whatsoever thy hand findeth to do, do it with thy might…” (Ecc 9:10).
“Women professing Godliness” demonstrate “good works” (1Tim 2:10).
“Be ye steadfast, unmoveable, always abounding in the work of the Lord,
forasmuch as ye know that your labour is not in vain in the Lord” (1Cor 15:58).
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v14 - She is like the merchants’ ships; she bringeth her food from afar.
Solomon imported all sorts of good on ships from afar (1Ki 9:26-28; 2Ch 9:10).
The virtuous woman ensures her family is well fed with an agreeable variety of
sustenance and her family never go hungry. However, she would only import food if it
were better than the local produce. No effort or expense was spared to provide the very
best food for her family (cp. Ezek 27:22).
The very best food is imported from heaven. Yahweh rained bread from heaven for Israel
in the wilderness (Ex 16:4) but this was superseded by the true bread from heaven (Jn
6:32) and no expense was spared in the provision of this bread. Of this bread the Lord
says “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the
living Father hath sent me and I live by the Father: so he that eateth me, even he shall live
by me” (Jn 6:57). But what is the role of the virtuous woman in seeking this bread? Our
role is to discover it (Prov 25:2) and distribute it as the disciples did in the preceding
miracle of the feeding of the 5000 (Jn 6:11).
v15 - She riseth also while it is yet night, and giveth meat to her household, and
a portion to her maidens.
She is well organised, preparing her food in advance. The most important food she rises
early to prepare is spiritual food; the Word of God (cp. Jn 4:32-34).
The servant of Yahweh says, “He wakeneth, morning
by morning, He wakeneth mine ear to hear as the
learned” (Isa 50:4). In these words, the servant speaks
of (1) priority, (2) frequency and (3) consistency. Like
her bridegroom (the Lord Jesus Christ – the Servant of
Isaiah), the virtuous woman rises early each morning to
tend to spiritual sustenance.
Proverbs demonstrated: The virtuous woman provides
a powerful contrast to the Sluggard, and has perfected
the wisdom of the ant… “Go to the ant thou sluggard;
consider her ways, and be wise: which having no guide,
overseer, or ruler, provideth her meat in the summer,
and gathereth her food in the harvest. How long wilt
thou sleep, O sluggard? when wilt thou arise out of thy
sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy
poverty come as one that travelleth, and thy want as an armed man” (6:6-11). Also
consider 20:13.
Examples:
The Bridegroom, Jesus Christ: “In the morning, rising a great while before day,
he went out, and departed into a solitary place, and there prayed” (Mk 1:35).
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Rising Early: Joshua (Josh 3:1; 6:12; 7:16; 8:10); Israel when Jericho was
overthrown (Josh 6:15); Gideon (Jud 6:38; 7:1) Hezekiah rededication of the
temple (2Chr 29:20) etc.
Key messages
Feed the household: “Who then is that faithful and wise steward,
whom the lord shall make ruler over his household, to give them
their portion of meat in due season” (Lk 12:42).
Use our time well: “Redeeming the time, because the days are evil” Eph 5:16
(also Col. 4:5).
There is an apparent contradiction with Psa 127:2 – “It is vain for you to rise up early, to
sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.” But note the
reason for rising early or staying up late is to eat the bread of sorrows. So the Psalm is
saying losing sleep over worry and anxiety won’t fix the problem. We must leave it in
Yahweh’s hands.
v16 - She considereth a field, and buyeth it: with the fruit of her hands she
planteth a vineyard.
Once the field is purchased, she improves the quality of it by planting a vineyard. This is in
contrast to the field of the slothful that is overgrown with thorns and thistles (Prov 24:31).
A field is an opportunity in life to plant and bring forth fruit. The field of opportunity
comes at a price – she has relinquished something in order to purchase the field. Having
purchased the field of opportunity there must be further commitment to ensure the field
brings forth fruit. In the absence of this the opportunity will succumb to the effects of sin
(thorns and thistles – Gen 3:18).
There are many fields of opportunity in life from preaching, caring for God’s children,
Bible studies, teaching, through to support for ecclesial activities. To gather a full harvest,
there is a cost and it requires ongoing investment of time and resources.
The bride in the beginning of Song of Solomon says “My own vineyard have I not kept”
(Song 1:6) – like the field of the slothful. But the mature married wife at the end of the
Song of Solomon says “My vineyard that is mine is before me” (Song 8:12). It is her own
and an object of beauty and fruitfulness. Such belongs to the virtuous woman.
v17 - She girdeth her loins with strength, and strengtheneth her arms.
Similar thoughts are expressed in v25. True strength comes from Yahweh. The ultimate
strength of immortality awaits the faithful when “Yahweh shall renew their strength; they
shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk,
and not faint” (Isa 40:31). Until that time the virtuous woman gains strength from the
Word of God (Psa 119:28).
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Proverbs demonstrated:
“The way of Yahweh is strength to the upright” (10:29).
“A wise man is strong, yea, a man of knowledge increaseth strength” (24:5).
Examples:
David: “Yahweh is my strength and my shield” (Psa 28:7).
v18 - She perceiveth that her merchandise is good:
perceiveth – Heb ta’am = taste.
We are invited to “taste and see that Yahweh is good” (Psa 34:8). Everything this woman
does aligns with Yahweh’s will, so it’s no surprise that her merchandise spiritually tastes
good. The idea of tasting as the measure of goodness indicates this woman’s
merchandise is to be consumed and digested (cp. Jer 15:16).
Being the embodiment of wisdom, the virtuous women has the “merchandise of wisdom
which is better than… silver, and the gain thereof than fine gold” (Prov 3:14). This
woman’s investments are not so much to do with monetary value, but rather the “riches
of the full assurance of understanding, to the acknowledgement of the mystery of God,
and of the Father, and of Christ; in whom are hid all the treasures of wisdom and
knowledge” (Col 2:2-3).
her candle goeth not out by night.
“Candle” would be better rendered “lamp”.
The custom was for the lamp to burn
continually day and night. Should someone
need to move about the house at night, there
was no easy way to have light if the lamp had
gone out. This woman faithfully ensured the
oil and wick were sufficient to burn through
the night before retiring. (Refer E.W. Heaton –
‘Everyday Life in Old Testament Times’, p.73)
The house of the virtuous women (the Ecclesia) is never in darkness. Even in the darkness
of gentile night, the wise virgins keep “the light of the glorious gospel of Christ” burning
within house (Mt 25:4-8; 2Cor 4:4). The lamp symbolises the word of God (Psa 119:105).
In the place of Yahweh’s dwelling the lamp is always burning. If we as the Ecclesia of
Yahweh want Him to dwell in our midst then the lamps must be kept burning night and
day. The responsibility of keeping the lamp burning in the house of Yahweh rested with
the whole congregation for they supplied “the pure oil olive beaten for the light, to cause
the lamp to burn always” (Ex 27:20).
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Proverbs demonstrated:
“For the commandment is a lamp and the law is a light” (6:23).
Whoever is wicked (13:9; 24:20) or curses father or mother (20:20), “his lamp
shall be put out in obscure darkness.”
Examples:
Job: God’s “lamp shone upon my head, and by His light I walked through
darkness” (Job 29:3).
David: “Thy word is a lamp unto my feet, and a light unto my path” (Psa
119:105).
Cp. Samuel: “the light of God was still burning, while Samuel was sleeping in the
Temple of the Lord where the ark of God was” (1Sam 3:3 BBE)
Key messages
To be wise and virtuous, we need to gather the oil of the Word, and
look after our lamps: “The foolish said unto the wise, give us of your
oil; for our lamps are gone out” (Mat 25:8).
v19 - She layeth her hands to the spindle, and her hands hold the distaff.
The spindle and the distaff formed the earliest
spinning machine. The distaff is a large stick over a
metre long. Around one end of this stick the
supply of wool or cotton was loosely wound. The
spindle is a thin round piece of wood or iron about
30cm long with a notch or slit in one end. The
spinster pulls out a small piece from the loose
wool or cotton on the distaff and twists it by hand
into a thread and then fastens it onto the notch on
the spindle. She then sets the spindle spinning and releases it dangling by her side. Next
she holds the loose thread near the distaff with one hand, and with the other draws out
the thread to its proper size allowing the whirling spindle to twist the thread. When half a
metre or so is spun sufficiently she unfastens it and winds it on the other end of the
spindle and the refastens it in the notch and repeats the process. By this process a ball of
woollen or cotton thread is made which can then be used to weave into fabric.
Whilst this is virtually unheard of today, it was a common practice in every home in
ancient times. However, to this common practice the Proverbs attach a virtue. The only
reference to spinning in the scripture is in relation to the tabernacle.
“All the women that were wise hearted did spin with their hands and brought
that which they had spun … all the women whose hearts stirred them up in
wisdom spun goats hair” (Ex 35:25-26).
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Whilst this is a manual, mundane task, it was to build the tabernacle (the house of
Yahweh) – the spirit required was a willing heart and the approach one of wisdom. Such
is required by all those who make up the virtuous woman and build the house of God.
v20 - She stretcheth out her hand to the poor; yea, she reacheth forth her hands
to the needy.
She looks to those in need, particularly in the Ecclesia, and provides for them. Whether
their need is practical or spiritual, this woman is there tending to the needs of others.
“The poor shall never cease out of the land” (Deut 15:11). All of us have times of need,
and there is always someone in need. These times and circumstances of need are an
opportunity for humble service and care.
“Stretcheth out her hand” – ‘hand’ – Heb kaph - palm ie and open hand. This describes an
open hand of liberal giving.
“She reacheth forth her hands” – ‘hands’ – Heb yad – normal word for hand. Note it is
two hands extended as if they are holding something substantial as a gift to the needy.
Proverbs demonstrated:
“He giveth his bread to the poor” (22:9).
“He that hath pity upon the poor lendeth unto Yahweh” (19:17).
Examples:
Barnabas sold his land and gave all the proceeds to the ecclesia (Acts 4:37).
Faithful women showed hospitality: Priscilla (Acts 18:2-3; 1Cor16:19), the
woman of Shunem (2Ki 4:8), Sarah (Gen 18:6).
Key messages
“Distributing to the necessity of saints; given to hospitality” (Rom
12:13).
“The Lord loveth a cheerful giver” (2Cor 9:7, 9).
Also consider: Isa 58:7, Psa 112:9, Gal 6:10, Eph 4:28; 1Tim 5:10.
v21 - She is not afraid of the snow for her household: for all her household are
clothed with scarlet.
Scarlet clothes were coloured using of a crimson dye extracted from the dried female
body of a worm - ‘coccus ilicis’. This worm is referred to in Psa 22:6 speaking in prophetic
terms of Christ: “I am a worm and no man; a reproach of men, and despised of the
people”. This scarlet colour reminds us of the sacrifice of Christ, the price of our
redemption.
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Key messages
“But if any provide not for his own, and specially for those of his own
house, he hath denied the faith, and is worse than an infidel” (1Tim
5:8).
v22 - She maketh herself coverings of tapestry;
Coverings – This refers to a tapestry that was spread upon a bed as a covering. Only other
occurrence is 7:16 where the wanton woman spreads her bed with a tapestry. The same
action may be good or evil depending on the scenario.
her clothing is silk and purple.
She arrayed in beautiful raiment like the princess bride in Psa 45:13-14. The woman
invests time and effort in her clothing, yet it cannot be motivated by personal vanity (v30).
Her appearance is attractive but not so as to promote the flesh. It is rather motivated by
the subject of the next verse: Her husband, and her love for him (v23). Her beautiful
clothing is in preparation for her husband – “his wife hath made herself ready” (Rev 19:7).
Why is her choice of clothing motivated by her love of her husband? Because he sacrifices
for her to the point of death. In fact, it is only through the death of our Bridegroom that
we can be clothed: Eph 5:25-27. He is the provider of our clothing Rev 3:4-5,18.
Israel, Yahweh’s bride, was given attractive clothing by God (Ezek 16:10,13), and she
became renowned among the nations for her beauty “f or it was perfect through my
majesty which I had put upon thee” (v14 RV). Yet when she turned to “trust in thine own
beauty” (v15 – cp. Prov 31:30), she became self-confident and independent of her
Husband, and subsequently became unfaithful. Thus this cannot be speaking of the self-
confident woman who trusts in her own beauty, promoted on every second billboard in
today’s advertising, for that is the antithesis of the virtuous woman! This woman’s attire
is far superior to that! She wears…
“silk” – Heb shesh – line or fine linen. The Lamb’s wife in Rev 19 is also arrayed in
fine linen which is the righteousness of saints (v8). It was the attire of priests
(Lev 39:27-28).
“purple” – Prized raiment that royalty would wear (Jud 8:26, Est 8:15).
The virtuous woman’s attire has links to both royalty and priesthood. Thus she
foreshadows the multitudinous bride of Christ who will be kings and priests in the
millennial age (Rev 5:19; 1Pet 2:9)!
Proverbs demonstrated:
To wear this attire she has shown royal qualities of searching the deep things of
God’s Word – “It is the glory of God to conceal a thing (word): but the honour of
kings to search out a matter (word)” (Prov 25:2).
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v23 - Her husband is known in the gates, when he sitteth among the elders of
the land.
In the city gate was the court of the day where all important decisions and judgments
were made (cp. Gen 23:3-20 note v10, 18; 34:20; Deut.22:15; 25:7; Jos 20:4). ‘Elders of
the land’ represent those with a mature knowledge of the Scriptures. These sit in the gate
and seek wisdom from her husband.
The bridegroom – Christ – has been given authority which will be recognised when he sits
amongst the elders with supreme power over the nations (Rev 4:2-5; 5:12; 16:15-16) as
“the chiefest among ten thousand” (Song 5:10).
Examples:
Boaz was known and respected in the gate by the elders of the city (Ruth 4:1-12).
“I went out to the gate of the city, when I prepared my seat in the square” (Job
29:7 ESV).
The Lord Jesus Christ as prince shall sit in the east gate of the temple city in the
millennium (Ezek 44:3).
v24 - She maketh fine linen, and selleth it; and delivereth girdles unto the
merchant.
Having provided for her husband, children, servants and the poor, she still has an
abundance due to her industriousness.
Fine linen was often associated with the priestly garments (Ex 28:39); but also on occasion
as royal apparel (Gen 41:42). It symbolised the righteousness of saints (Rev.19:21).
A girdle was a valuable, ornamented belt or sash (1Sam 18:4; 2Sam 18:11) used to hold all
the attire together in one piece. They were adjusted to hold back flowing robes from
being in the way in times of action (2Ki 9:1) or service (Lk 12:37; 17:8).
Key messages
“Stand therefore, having your loins girt about with truth” (Eph 6:14).
v25 - Strength and honour are her clothing; and she shall rejoice in time to
come.
Strength and honour are appropriate attributes to thrive in God’s presence (Psa 96:6).
Christ will “rejoice in time to come” – it was the joy set before him that helped him
endure the cross (Heb 12:2). As his bride, we are also to ‘rejoice in hope’ (Rom 12:12).
Proverbs demonstrated:
“The glory of young men is their strength and the beauty (honour) of old men is
the grey head” (Prov 20:29).
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v26 - She openeth her mouth with wisdom; and in her tongue is the law of
kindness.
The power and use of the tongue is one of the greatest themes of Proverbs. This
incredible woman has learned to ‘tame her tongue’, making her the picture of perfection
(James 3:2). She always thinks before she speaks (James 1:19), and her conversation is
always of a Godly nature (cp. Prov 1:8; 6:20). This wonderful characteristic may be
learned from our perfect Lord, who said: “Yahweh hath given me the tongue of the
learned, that I should know how to speak a word in season to him that is weary” (Isa 50:4;
cp. Lk 4:22).
Proverbs demonstrated:
“The lips of the righteous feed many” (10:21).
“The mouth of the just bringeth forth wisdom” (10:31).
“The tongue of the wise useth knowledge aright” (15:2).
“A wholesome tongue is a tree of life” (15:4).
“Death and life are in the power of the tongue” (18:21).
“A soft tongue breaketh the bone” (25:15).
Examples:
Lois and Eunice taught the young child Timothy (2Tim 1:5; 3:15).
Key messages
“Thou shalt teach them diligently unto thy children, and shalt talk of
them when thou sittest in thine house, and when thou walkest by
the way, and when thou liest down, and when thou risest up” (Deut
6:6-7).
“Let no corrupt communication proceed out of your mouth, but that which is
good to the use of edifying, that it may minister grace unto the hearers” (Eph
4:29).
v27 - She looketh well to the ways of her household, and eateth not the bread of
idleness.
“looketh well” – “to keep watch”. This is perhaps an overly positive rendering. The same
word is used in 15:3 “beholding the evil and the good”.
YLT – “She is watching the ways of her household”
BBE – “She gives attention to the ways of her family”
Proverbs demonstrated:
“Every wise woman buildeth her house” (14:1).
“Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger”
(19:15).
Examples:
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The sin of Sodom was “pride, fullness of bread, and abundance of idleness” (Ezek
16:49).
Key messages
“By much slothfulness the building decayeth; and through idleness
of the hands the house droppeth through” (Ecc 10:18).
“And withal they learn to be idle, wandering about from house to
house; and not only idle, but tattlers also and busybodies, speaking things which
they ought not” (1Tim 5:13).
v28 - Her children arise up, and call her blessed;
Both her children and husband speak well of her. This is their response to her own words of wisdom and kindness (v26).
Proverbs demonstrated:
“There is a generation that curseth their father, and doth not bless their mother”
(Prov 30:11).
“A foolish son despiseth his mother” (Prov 15:20).
Examples:
Lemuel (Prov 31:1)
Ruth to Naomi (Ruth 1:16-17)
Key messages
“Honour thy father and thy mother” (Ex 20:12)
her husband also, and he praiseth her.
“…So shall the king greatly desire thy beauty” (Psa 45:11).
The husband’s adoration of his wife is recorded in Song 6:4-9; 7:6-9, and her
acknowledgement of his feelings towards her is referred to in Song 7:10.
What joy will be felt, when, by the grace of Yahweh, we hear the words from our
husband: “Well done, good and faithful servant; thou hast been faithful over a few things”
(Mt 25:21, 23).
Examples:
Boaz to Ruth: “It hath fully been shewed me, all that thou hast done unto thy
mother in law since the death of thine husband: and how thou hast left thy father
and thy mother, and the land of thy nativity, and art come unto a people which
thou knewest not heretofore” (Ruth 2:11-12).
Also consider Est 2:17
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v29 - Many daughters have done virtuously, but thou excellest them all.
A similar idea is expressed in Song 6:8-9:
“There are threescore queens, and fourscore concubines, and virgins without
number. My dove, my undefiled is but one; she is the only one of her mother,
she is the choice one of her that bare her. The daughters saw her, and blessed
her; yea, the queens and the concubines, and they praised her.”
Examples:
“Many maidens were gathered together unto Shushan the palace… The king
loved Esther above all the women, and she obtained grace and favour in his sight
more than all the other virgins” (Est 2:8, 17).
v30 - Favour is deceitful, and beauty is vain: but a woman that feareth Yahweh,
Of the bride it is written “So shall the king
greatly desire thy beauty: for he is thy Lord; and
worship thou him” (Psa 45:11).
Natural beauty fades over time. A man needs to
look for that inner beauty of a woman who fears
Yahweh and upholds His truth. This is beauty of
the heart, a characteristic she has chosen and
can keep forever. The fear of Yahweh is the
foundation of wisdom (1:7). This woman has
mastered it.
Proverbs demonstrated:
“A gracious woman retaineth honour” (11:16).
“By humility and the fear of Yahweh are riches, and honour, and life” (22:4).
“The fear of Yahweh is the beginning of knowledge” (1:7).
Also consider Prov 6:25; 8:13; 11:22.
Examples:
“Esther… required nothing but what Hegai the king’s chamberlain, the keeper of
the women, appointed” (Est 2:15).
The Hebrew midwives (Ex 1:17-21).
Mary – “His mercy is on them the fear Him” (Lk 1:50).
Key messages
“Women should adorn themselves in respectable apparel, with
modesty and self-control, not with braided hair and gold or pearls
or costly attire, but with what is proper for women who profess
godliness – with good works” (1Tim 2:9-10).
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“That he might present it to himself a glorious ecclesia, not having spot, or
wrinkle, or any such thing; but that it should be holy and without blemish” (Eph
5:27).
“Submitting yourselves one to another in the fear of God” (Eph 5:21).
“New Jerusalem, coming down from God out of heaven, prepared as a bride
adorned for her husband” (Rev 21:2).
“Let us hear the conclusion of the whole matter: fear God and keep His
commandments: for this is the whole duty of man” (Ecc 12:13).
Consider the follow allusions in 1Pet 3 to the virtuous woman.:
Proverbs 31 1 Peter 3:1-7 v12 she will do him good and not evil all the days of her life
v1, 5-6 being in subjection unto their own husbands: Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well
v30 a woman that feareth Yahweh
v2 chaste conversation coupled with fear.
v30 favour is deceitful and beauty is vain
v3-4 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit
v10 her price is far above rubies v4 in the sight of God of great price.
v28 her husband praiseth her v7 giving honour unto the wife
she shall be praised.
“He is a Jew, which is one inwardly; and circumcision is that of the heart, in the
spirit, and not in the letter; whose praise is not of men, but of God” (Rom 2:29).
“That the trial of your faith… might be found unto praise and honour and glory at
the appearing of Jesus Christ” (1Pet 1:7).
v31 - Give her of the fruit of her hands; and let her own works praise her in the
gates.
The greatest fruit of this spiritual woman is the fruit of the spirit: “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Gal 5:22-23; Eph 5:9).
Proverbs demonstrated:
“The fruit of the righteous is a tree of life; and he that winneth souls is wise”
(11:30)
Examples:
Everyone spoke about Ruth in the gate of Bethlehem! Boaz said “all the city (Heb
sha’ar = gate) of my people doth know that thou art a virtuous woman” (3:11).
Key messages
Consider Rom 6:21-22; Phil 4:17; 1Tim 5:25; Rev 14:13.
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Examples of the Virtuous Woman in Scripture
The Bride of Christ
Rahab
Prov 31 Virtuous Woman Rahab Josh 2
v13 She seeketh flax Flax laid on the roof– Worketh with her hands
v6
v30 A woman that feareth Yahweh “Our hearts did melt”, “He is God in heaven above, and in earth beneath.”
v11
v21 Scarlet – Household clothed in scarlet
Line of scarlet cord v18
v15 Her household (also v21,27,28) “All that she had… …all her kindred” 6:23
Proverbs 31 (Virtuous Woman) First Century Ecc (Bride of Christ)
v10 Price is far above rubies They shall be … My jewels. Mal 3:17
v17 She girdeth her loins with strength Let your loins be girded about… Lk 12:35
v18 …her candle goeth not out by night.
…And your lights burning. Lk 12:35
v24 She maketh fine linen, and selleth it; & delivereth girdles unto the merchant.
…Sold their possessions and goods
Acts 2:45
v20 reacheth forth her hands to the needy.
parted them to all, as every man had need.
Acts 2:45
v26 She openeth her mouth with wisdom; and in her tongue is the law of kindness.
Neither pray I for these alone, but for them also which shall believe on me through their word;
Jn 17:20
v22 Her clothing is silk (white linen) and purple
arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
Rev 19:8
v30 A woman that feareth Yahweh Great fear fell upon every soul…
Submitting … in the fear of God. Acts 2:43 Eph 5:21
v31 Give her of the fruit of her hands; and let her own works praise her in the gates.
Praising God, and having favour with all the people.
Acts 2:47
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Esther
Virtuous Woman Esther
v10 Who can find a virtuous woman? Let there be fair young virgins sought for the king
2:2
v17 Girds her loins with strength Esther wrote with all authority (strength)
9:29
v20 Stretches out her hand to the poor… reaches forth her hands to the needy
Days of feasting and joy, and of sending portions one to another, and gifts to the poor
9:22
v22 Clothing is silk and purple Put on her royal apparel 5:1
v25 Shall rejoice in time to come The month which was turned unto them from sorrow to joy
9:22
v26 Openeth her mouth with wisdom; and in her tongue is the law of kindness
If I have found favour in thy sight, O king, and if it please the king…
7:3
v27 Looketh well to the ways of her household
How can I endure to see the evil that shall come unto my people? Or …the destruction of my kindred?
8:6
v28 Her husband… praiseth her The king made a great feast … even Esther's feast
2:18
v29 Many daughters have done virtuously, but thou excellest them all
The king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins
2:17
v30 Favour is deceitful, and beauty is vain.
Esther required nothing. (Contrast other women 2:13)
2:15
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Appendices
Appendix 1: The Way Proverbs governed the Life
of Christ
As we take in the book of Proverbs, we begin to realise that the wisdom it describes, the
character it portrays, and the advice it supplies are strangely familiar. It is as if we have
met this woman wisdom before, and recognise her altogether beautiful and sublime
traits. Upon a closer examination, we find that we have indeed met wisdom, but in a
different setting and in a real life scenario.
Solomon was renowned to “the uttermost parts of the earth” for his wisdom, but there
came a man centuries later who was “greater than Solomon” (Mt 12:43). Christ Jesus, the
perfect son of God, was “filled with wisdom” as a young child, and throughout his early
years, “increased in wisdom and stature, and in favour with God and man” (Lk 2:40,52). In
this we see one of wisdom’s promises fulfilled: “So shalt thou find favour and good
success in the sight of God and man” (Prov 3:4). So wise was the Lord, and so insightful
was his teaching, that his contemporaries were left bewildered: “Whence hath this man
this wisdom, and these mighty works?” they asked (Mt 13:54).
If we are to pursue wisdom, which is our intent in studying Proverbs, then perhaps we
should also ask where Christ received his wisdom from. If we can find the answer, then all
we need to do is “follow his steps” in order to receive this gift from God.
The Source of Christ’s wisdom
Isaiah 11 speaks of Christ and his development, giving a detailed account of how the Son
of God submitted his mind entirely to the wisdom of his Father. We are left with the key
to success. There is also a strong parallel between this section and the book of Proverbs,
demonstrating how Christ’s attainment of wisdom harmonises with the Proverbs.
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Isa.11 Christ – The Wise Son Proverbs – Wisdom Prov.
v1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots (sheresh):
A man shall not be established by wickedness: but the root (sheresh) of the righteous shall not be moved.
The wicked desireth the net of evil men: but the root (sheresh) of the righteous yieldeth fruit.
12:3, 12
v2 And the spirit (ruach) of the LORD shall rest upon him,
I will pour out my spirit (ruach) unto you, I will make known my words unto you.
1:23
the spirit of wisdom (chokmah) Doth not wisdom (chokmah) cry?... 8:1
and understanding, (biynah) …I am understanding (biynah) 8:14
the spirit of counsel (etsah) Counsel (etsah) is mine… 8:14
and might (geburah), …I have strength (geburah) 8:14
the spirit of knowledge (da’ath) and of the fear (yir’ah) of the LORD;
The fear (yir’ah) of the LORD is the beginning of knowledge (da’ath)
1:7
v3 And shall make him of quick understanding (ruach*) in the fear of the LORD:
(*verb: Has idea of scent, smell, sense.)
Then shalt thou understand (biynah) the fear of the LORD
2:5
and he shall not judge (shaphat) after the sight of his eyes,
By me princes rule, and nobles, even all the judges (shaphat) of the earth
8:16
neither reprove (yakach) after the hearing of his ears:
He that answereth a matter before he heareth it, it is folly and shame unto him.
18:13
v4 But with righteousness (tsedeq) shall he judge (shaphat) the poor, and reprove with equity (miyshor) for the meek of the earth: and he shall smite the earth with the rod of his mouth (peh),
Open thy mouth (peh), judge (shaphat) righteously (tsedeq), and plead the cause of the poor and needy.
Then shalt thou understand righteousness (tsedeq), and judgment and equity (meyshar)
31:9
2:9
and with the breath of his lips shall he slay the wicked (rasha).
Take away the wicked (rasha) from before the king, and his throne shall be established in righteousness.
25:5
v5 And righteousness (tsedeq) shall be the girdle of his loins, and faithfulness (emunah) the girdle of his reins.
He that speaketh the truth (emunah) sheweth forth righteousness (tsedeq)…
Lying lips are abomination to the Lord: but they that deal truly (emunah) are His delight.
12:17,
22
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In addition to the impressive correlation between Isa 11 and Proverbs, unveiling Christ as
the perfect exhibition of wisdom, Isaiah also tells us how Christ attained Godly wisdom…
In Isa 11:2 we read “the spirit of Yahweh shall rest upon him”. The word “spirit” is the
Hebrew noun ‘ruach’, meaning “breath”. Literally, God breathed out upon His Son. In
fact, ‘All scripture is breathed out by God’ (2Tim 3:16-17). When God breathed out to His
Son, He was giving words of wisdom. Christ then became this “word made flesh” thus
“Christ the power of God, and the wisdom of God” (1Cor 1:22).
But how did the child Jesus take in so much of the Word of God? Isa 51 supplies the
answer: “He wakeneth morning by morning, he wakeneth mine ear to hear as the
learned” (v4). It was a daily and early contemplation of Godly thoughts that developed
wisdom in the Lord Jesus Christ. Isa 11 continues, “And shall make him of quick
understanding in the fear of Yahweh”. The Hebrew for quick understanding is again
‘ruach’, but this time a verb. It is frequently translated “smell” (e.g. Ex 30:38; Psa 115:6)
and carries the idea of sensing something by breathing in. Christ constantly breathed in
the words that his Father breathed out. It was this frequent, daily contact with God’s
higher perspective that developed in Christ an extraordinary sense – a perception of
things good and bad, an understanding of life governed by the fear of Yahweh.
Christ & the Parables
The influence of the Proverbs upon the mind of our Lord is shown in his own ‘parables’ –
extended proverbs or similes, in which he frequently drew on the book of Proverbs:
Christ’s Parable Related Proverb Mt 7:13-14 The Two Ways “The path of the just… the way of the wicked” 4:18-19
Mt 7:21-27 The Two Builders “The wicked are overthrown but the house of the righteous stands”
12:7; cp. 14:1
Mt 7:16-20, Known by their Fruit “Wisdom resteth in the heart of the wise; but the fool is known for his folly”
14:33
Mt 13:45-46
Pearl of Great Price Wisdom more precious than costly jewels 3:13-16, 16:16, 31:10
Lk 12:16-21 Rich fool who laid up treasure on earth
“Riches profit not in the day of wrath” 11:4-8
Lk 15:11-32 Prodigal Son “Riotous living brings poverty and shame” 28:7,19, 29:3
Mt 13:33-37
Watch, you know not when the Master will return
“The goodman is on a long journey” 7:19-20
Mt 15:1-13 The Ten Virgins “Her candle goeth not out by night” (Wise) “Sleep not…or poverty will come” (Foolish)
31:18 6:4-11
Lk 14:7-11 Choose a Humble Seat
“Better to be said to thee, “Come up hither’ than to be put down lower…”
25:6-7
Lk 10:30-37 The Kind Samaritan “He that despiseth his neighbour sinneth” 20:20-21
Lk 16:19-31 The Rich Man and Lazarus
“Riches profit not…righteousness delivereth from death”
11:4,
Lk 12:42-43 Faithful and Wise Steward
“She giveth meat to her household and a portion to her maidens”
31:15
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Appendix 2: Proverbs in the Epistle of James
James Citations or Allusions from Proverbs
1:5 Any lack wisdom 2:3-7; 8:17; 28:5
1:8 Doubleminded man is unstable 28:6
1:13 Let no man say he is tempted of God 19:3 LXX
1:19 Slow to speak 10:19 17:27
1:19 Slow to wrath 14:29
1:25 A doer of the work this man shall be blessed 29:18
2:1 Respect of persons 24:23
2:3,6 Have respect to rich and despise the poor Cp. 18:23 22:7
2:5 God chosen poor of this world rich in faith 13:7
2:13 Judgement without mercy 21:13
2:16 Be ye warmed & filled but ye give not 3:27-28
3:2 If offend not in word 10:19 13:3
3:6 Tongue is a fire 16:27 26:20-21
3:13 Who is a wise man 3:13
3:18 Fruit of righteousness is sown 11:18
4:3 Ye ask and receive not because ye ask amiss Cp. 10:3
4:6 God resisting the proud 3:34
4:10 Humble yourself before God and He shall exalt you 18:12
4:13-14 Boast not of tomorrow 27:1
5:1-6 Ye rich men weep and howl for your miseries 11:28
5:16 Prayer of righteous man availeth much 15:8,29
5:20 Hide a multitude of sins 10:12 17:9
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Appendix 3: Echoes from the advice to a Nation
Advice to a Nation Deut 4v5-10 Advice to a Son Proverbs
v5 Behold, I have taught you statutes and
judgments (mishpat)…
To receive… judgment (mishpat) 1:3
v6 Keep (shamar) therefore and do them; A wise man will hear (shama) 1:5
for this is your wisdom (chokmah) To know wisdom (chokmah) 1:2
and your understanding (biynah) in the sight of
the nations, which shall hear all these statutes,
and say,
To perceive (biyn) the words of understanding
(biynah)
1:2
Surely this great nation is a wise (chakam) A wise man will hear (chakam)
The words of the wise (chakam)
1:5
1:6
and understanding (biyn) people. To perceive (biyn)
A man of understanding (biyn)
To understand (biyn) a proverb
1:2
1:5
1:6
v7 For what nation is there so great, who hath
God so nigh unto them, as the LORD our God is
in all things that we call (qara) upon him for?
Yea, if thou criest (qara) after knowledge (biynah
= understanding)
5:3
v8 And what nation is there so great, that hath
statutes and judgments (mishpat)
I [Wisdom] lead in the way of righteousness
(tsedaqah), in the midst of the paths of judgment
(mishpat):
8:20
so righteous (tsaddiyq) as all All the words of my (wisdom’s) mouth are in
righteousness (tsedeq)
8:8
this law (torah), which I set before you this
day?
Forsake not the law of thy mother
Forget not my law
1:8
3:1
v9 Only take heed (shamar) to thyself, and keep
(shamar) thy soul (nephesh) diligently,
He that keepeth (shamar) the commandment
(mitzvah) keepeth (shamar) his own soul
(nephesh)
19:16
lest thou forget (shakach) My son, forget (shakach) not my law
Get wisdom, get understanding: forget (shakach)
it not
3:1
4:5
the things (dabar) which thine eyes have seen, My son, attend to my words (dabar)
and lest they depart (sur) from thy heart
(lebab) all the days (yom) of thy life (chay):
Let them not depart (luwz) from thine eyes; keep
them in the midst of thine heart (lebab).
4:21
but teach (yada) them thy sons (ben), and thy
sons’ sons (ben ben);
Hear, ye children, the instruction of a father... For
I was my father’s son…
He taught me also, and said unto me…
4:1,3-
4
v10 Gather me the people together, and I will make
them hear (shama) my words (dabar),
Let thine heart retain my words (debar): keep
(shamar) my commandments, and live.
4:4
that they may learn (lamad) to fear (yare) me
all the days that they shall live upon the earth,
The fear (yir’ah) of the LORD is the beginning of
knowledge
My son, fear (yare) thou the LORD…
1:7;
24:21
and that they may teach (lamad) their children
(ben).
Come, ye children (ben), hearken (shama) unto
me: I will teach (lamad) you the fear (yir’ah) of
the LORD.
Psa
34:11