Proverbs 4:10-19

Two paths are presented to us in these verses: the way of wisdom (vv. 10-13) and the way of the wicked (vv. 14-17). The father/teacher continues his lecture on godliness.

4:10-13 — 10 Hear, my son, and accept my words, that the years of your life may be many. 11 I have taught you the way of wisdom; I have led you in the paths of uprightness. 12 When you walk, your step will not be hampered, and if you run, you will not stumble. 13 Keep hold of instruction; do not let go; guard her, for she is your life.

When we accept our father’s words, we will live long (v. 10) and run well (v. 12). Furthermore, as wisdom guards us as we heed (v. 4), so we are required to guard her because “she is your life.” (v. 13). Verse 11 suggests that the son is already walking in the right path — the father reinforces the journey. Regarding verse 12, Waltke says, “The wise are free of debilitating moral obstacles that bring God’s judgment (see v. 19; Job 18:7).”

4:14-17 — 14 Do not enter the path of the wicked, and do not walk in the way of the evil. 15 Avoid it; do not go on it; turn away from it and pass on. 16 For they cannot sleep unless they have done wrong; they are robbed of sleep unless they have made someone stumble. 17 For they eat the bread of wickedness and drink the wine of violence.

We have already met with similar exhortations in 1:10ff. “There is more than irony in this picture of upside down morality, where wickedness has become meat and drink and even duty. It is a warning against setting foot on a path which one might think adventurous and diverting, for it can lead as far as this. The Bible does not hide the fact that one can become as zealous for evil as for good.” (Kidner) Lawson adds these wise words: “We pray to be kept from temptation, and our practice ought not to contradict our prayers; otherwise it is evident, that as one man mocks another, so we mock God, by asking from him what we wish not to have.” (Lawson)

Perhaps we have met people like this? Whether we have or not is not important. Any fellowship with people who will not walk in the way of wisdom can easily lead to this. A seared conscience (as depicted in these verses) began with the first choice to forsake wisdom and the way of godliness. This moral depravity began with a simple defection.

Let us not form the mistaken idea, that the worse they are, we are in the less danger of imitating them, for the heart of man is deceitful above all things, and desperately wicked. Of little sins we are not afraid, but say within ourselves, ‘These sins are attended with little danger, are they not little ones? surely our souls shall not die though we fall into them.” We are as little afraid of great sins, because we think them so shocking that we cannot fall into them. Frequently does it happen, that laboring under such misapprehensions as these, men lay down their heads upon the lap of temptation, and awake like Sampson in the hands of their enemies. By these enemies they are carried captive at their will, and to this punishment God has given them up for neglecting to follow his counsels, and preferring to them the instructions of those who cause to err. (Lawson, 85-86)

4:18-19 — 18 But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. 19 The way of the wicked is like deep darkness; they do not know over what they stumble.

Solomon contrasts the way of the righteous and the wicked. The future of God’s people who walk in wisdom can only get better. The idea being, each choice leads to other choices, from clarity to more clarity, from light to brightness, etc. They see where they are going and by the grace of God, they avoid obstacles. “Christians increase in knowledge, and grace, and happiness, in this world, and are perfected at death and the resurrection.” (Lawson)

The way of the wicked is just the opposite. Life does not get easier; every choice is complicated and more morally confused by each choice. This is probably best seen in those who are drug addicts or are in sexual bondage. The darkness becomes even darker. “Unbelievers may have some glimmerings of light in their minds and consciences, but these are not sufficient to keep them from walking in darkness…” (Lawson) “Their life course (the path) is filled with obstacles that cause them trouble…” (Longman) Jeremiah 23:12 says, “Therefore their way shall be to them like slippery paths in the darkness, into which they shall be driven and fall, for I will bring disaster upon them in the year of their punishment, declares the LORD.”

Proverbs 4:1-9

This chapter can be divided into three parts. Each section begins with a call to the sons to hear— verse 1 (“Hear, O sons,…”), verse 10 (“Hear, my son, and accept my words…”), and verse 20 (“My son, be attentive to my words”).

4:1-3 — 1 Hear, O sons, a father’s instruction, and be attentive, that you may gain insight, 2 for I give you good precepts; do not forsake my teaching. 3 When I was a son with my father, tender, the only one in the sight of my mother,

There are three generations in this section. There is the speaker (the son’s father) who refers to the son (#1), the father of the son (#2, v. 1), and the father of the father (#3, v. 3). This is either wisdom speaking to the young man or wisdom speaking through the mouth of the father. Chapter four perpetuates a good family cycle.

Wisdom calls us to heed our parents. God tells us to “hear” our father’s instruction. He tells us not to “forsake” our father’s teaching. One writer says, “Parental authority is a channel for communication of God’s will. The two sources of authority reinforce each other, and in places where only one is mentioned, the other is not thereby excluded.” (Fox, 178, cited in Waltke, 276)

Parental authority is given by God; they are supposed to raise their children in the Lord (Eph. 6:4). In this morally dubious world, one wonders where a naïve young person can receive good instruction. The Bible’s answer is to heed our parents. The general idea is that if we forsake any of their good teaching (as long as they are words that do not go against God’s word), we jeopardize our lives (v. 4). Hubbard says, “’Parents know best’ is not an affirmation that would have cued laughs from an audience of Israelites. They expected such teaching and were expected to give it heed at the time and to cling to it throughout the years…” (Hubbard, 81)

4:4-6 — 4 he taught me and said to me, “Let your heart hold fast my words; keep my commandments, and live. 5 Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth. 6 Do not forsake her, and she will keep you; love her, and she will guard you.

The father recalls his days of youth (perhaps Solomon recalling David, his father). Israel’s idea of godliness, wisdom, and good instruction being passed down from generation to generation continues in this recollection. Godly parents instruct their children who in turn will instruct their own. The grandfather’s words are used to beseech the teacher’s or father’s son to do the same. In obeying, we will “live”; we will be “kept” and “guarded.”

There is something in these verses that is amiss in our generation. Parent’s wisdom are to be cherished, held fast and embraced. Forsaking them was not an option for a young man of wisdom. Every young man or girl will have to seize his or her parent’s words; if they are not contrary to God’s Word, then they must be held fast. Their authority and experience are God’s own teachers for us. Though they are not infallible, they have been appointed to this task. Should they abuse their authority, God will hold them accountable. Should the naïve person forsake their teaching, he will reap the repercussions — the opposite of life and safety (“live” “guard”). “Wisdom is not a once-and-for-all decision; it is a process. It is not ‘once wise; always wise.” One could lose one’s wisdom unless it was ‘guarded.’” (Longman)

Solomon communicates to his children the instructions which his father had given him. We do injustice to our children, if we do not endeavor to leave them that estate which our forefathers acquired for their posterity. It is a more grievous iniquity, if the fathers transmit not to their children those pious instructions, which in their tender years they received from their own parents. Families are reckoned honorable, when a rich estate passes from father to son, through many generations; but it is a far more lovely sight, to behold the same faith dwelling in a rising family, that dwelt in their mother, and father, and remote ancestors. (Lawson, 77)

4:7 — The beginning of wisdom is this: Get wisdom, and whatever you get, get insight.

The simple way of stating this verse is, “What it takes is not brains or opportunity, but decision. Do you want it? Come and get it.” (cf. Kidner) The first step is to prize her (v. 8) and go for it. “Whatever he treasured in his heart as more precious than wisdom and in which he invested his time, energy, and resources must be given up to get wisdom.” (Waltke) Wisdom must be the goal, the prize; everything should be used to get it and everything set aside which might impedes our pursuit of it.

4:8-9 — 8 Prize her highly, and she will exalt you; she will honor you if you embrace her. 9 She will place on your head a graceful garland; she will bestow on you a beautiful crown.”

In treasuring our wise parent’s instructions, we will be lifted up and honored. The student will be graced and honored. The fundamental axiom is that heeding parents is good and not harmful. This is probably the issue vexing many of us. Parents do err and are not infallible. But in general, what they have to say will do us good. To obey will not harm us; to forsake them can lead to death. Their instructions will in the long run do us good.

 There are some who think it necessary, in particular cases, to forsake wisdom, lest their strictness should expose them to damage. But David here tells Solomon and us, that this must be a dangerous error. The way of duty and of safety is still the same. (Lawson)

Proverbs 3:13-35

3:13-15 — 13 Blessed is the one who finds wisdom, and the one who gets understanding, 14 for the gain from her is better than gain from silver and her profit better than gold. 15 She is more precious than jewels, and nothing you desire can compare with her.

Again, we are encouraged to seek wisdom. When we find her, we’ll be rich! “That is, wisdom makes you a richer man than money ever will.” (Kidner) Two key points should be observed from these verses.

1. True happiness is defined. We think many different things can make us “blessed” or happy. More wealth, prestige, material items or that one thing we imagine will really make us happy. A man finds blessedness when he finds wisdom. How? Does he not see life as it truly is? Does he not fear God and see that all is chimera without Him? In knowing God, in possessing wisdom, he recognizes how blessed he is.

2. True riches are also defined. Admittedly, monetary riches are desirable but they cannot make us blessed. Here, God defines riches in terms of wisdom. To be able to estimate life this way is real insight and wisdom. Haven’t we often wanted to look at life that way? George Lawson says, “…he has no true judgment of the real value of things, who would give a grain of true wisdom for a mountain of diamonds.”

3:16-18 — 16 Long life is in her right hand; in her left hand are riches and honor. 17 Her ways are ways of pleasantness, and all her paths are peace. 18 She is a tree of life to those who lay hold of her; those who hold her fast are called blessed.

Solomon describes the blessed estate. Verses 16-17 is the pinnacle of the way OT describes a blessed life (in material terms though not limited to that). True shalom with length of days will be enjoyed. “The heedless may live long and in high regard (Ps. 49:16-20), but theirs are stolen blessings, without value.” (Kidner) Verse 18 is just like what is written in Ps. 1. Wisdom is a life giving tree.

We must note that wisdom will indeed give us a pleasant life. Some perpetuate the lie that godliness and wisdom will only bring sorrow. Solid joys and lasting treasure none but Zion’s children know. “The pleasures of the world are like the gleams of a wintry sun, faint, and feeble, and transient. The pleasures of religion are satisfying and eternal. The calamities of this life are not able to interrupt, far less to destroy them. This is verified in the experience of every one whose soul is under the lively influence of that faith which constitutes an essential part of religion.” (Lawson)

3:19-20 — 19 The LORD by wisdom founded the earth; by understanding he established the heavens; 20 by his knowledge the deeps broke open, and the clouds drop down the dew.

So important is wisdom, we are reminded that Wisdom played a fundamental role in the creation. The world is orderly because God’s wisdom, understanding, and knowledge served to establish it. Some may wonder if the promise of wisdom is really true. At times, wisdom does not seem to yield blessedness. This is a fatal mistake. Wisdom is in creation; God used wisdom to establish and order the world — if she is that important to God, then how much more for mortal men? “The argument is clear: if Yahweh with wisdom as His tool could accomplish the wonders of the various phases of creation—settling the “earth” on its foundations, setting the “heavens” in their appointed place (v. 10), breaking up the “depths” to irrigate the dry land through the wells, springs, and streams, and watering the earth with “dew” from the clouds (v. 20…) — think what wisdom will do, better, what Yahweh will do through wisdom in the lives of those who find it.” (Hubbard) “We cannot pretend to make or govern a world, but we are enjoined to manage our own concerns with wisdom.” (Lawson)

3:21-26 — 21 My son, do not lose sight of these- keep sound wisdom and discretion, 22 and they will be life for your soul and adornment for your neck. 23 Then you will walk on your way securely, and your foot will not stumble. 24 If you lie down, you will not be afraid; when you lie down, your sleep will be sweet. 25 Do not be afraid of sudden terror or of the ruin of the wicked, when it comes, 26 for the LORD will be your confidence and will keep your foot from being caught.

We are exhorted again to retain sound wisdom as it will serve as our adornment and life. The wise will live securely and not fear; they will be able to lie down and sleep in peace. “Refreshing sleep is denied addicts (Prov. 4:16) and the rich (Eccl. 5:12[111]). Sweet sleep (cf. Jer. 31:26) is the fruit of faith in God (Pss. 3:5, 6; 4:8 [9]) and of wisdom (Prov. 6:22; 19:23).” (Waltke)

The point is not that only the godly sleep well and that all insomniacs are wicked but rather, only the wise ones have a reason to sleep well with a clear conscience and in safety. Why? Because God will protect us (v. 26) from ultimate harm. “The promised serenity of such a life as meets us here comes, at one level, from sheer good management on God’s sound principles (22, 23 are the consequence of 21), and at a deeper level, from the Lord’s personal care (26).” (Kidner) Remember Noah and Lot (SEE 2Pet. 2:5-9); the same principle is maintained in the NT.

Verse 26 teaches us that sound wisdom and trusting in God are the same things. The fear of the Lord is the beginning of wisdom and trusting in him through life is the expression of wisdom. There is no true wisdom without this confident faith in the Lord. The young wise man has heeded God’s words of wisdom and is now content and confident in the Lord’s way (not his own). He need not fear because his confidence is in the everlasting God. “The Lord is a sure confidence in the worst of times.” (Lawson)

3:27-31 — 27 Do not withhold good from those to whom it is due, when it is in your power to do it. 28 Do not say to your neighbor, “Go, and come again, tomorrow I will give it”- when you have it with you. 29 Do not plan evil against your neighbor, who dwells trustingly beside you. 30 Do not contend with a man for no reason, when he has done you no harm. 31 Do not envy a man of violence and do not choose any of his ways,

How do these verses relate to the previous section? “The security and protection offered by the Lord of wisdom put us under obligation to be generous to others.” (Hubbard) As God takes care of us, we must respond to our neighbors in return. “…the wise are attentive to the needs of their community, particularly those who live near them.” (Longman) It is conveyed in terms of FIVE prohibitions.

Verse 27 does not limit the “good” to mere money; it is more than that. It may mean money, action, tools, aid, speech, etc.[1] “The identity of the ‘good’ is left unspecified because it could refer to any number of things in real life.” (Longman) We are not to withhold from our neighbors the good that we can do when it is in our power to do so. Verse 28 applies the maxim bis dat qui cito dat [he gives twice who gives quickly] (cf. Kidner). Lawson says, “What is in the power of our hands to-day, may not be in our power to-morrow, and therefore we ought not to delay the performance of any good work.”

Something like this is found in these two passages:  Leviticus 19:13 “You shall not oppress your neighbor or rob him. The wages of a hired servant shall not remain with you all night until the morning. Deuteronomy 24:14 “You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns. 15 You shall give him his wages on the same day, before the sun sets (for he is poor and counts on it), lest he cry against you to the LORD, and you be guilty of sin.” “If we have no legal debt to any, we have a Gospel debt to all. (Rom. xiii. 8).” (Bridges)

Verses 29 calls us against anti-social behavior. Not only should we not withhold the good needed but we must not devise evil against them. Our hearts must not wish or devise such evil. “It is criminal to devise evil against any person; but it is double iniquity to hurt those that dwell securely by us, for this in effect is a breach of trust, and an indication of a heart base and depraved beyond the common pitch of human wickedness. The meek and the quiet of the land are the person who dread no injury from us, and they plot none against others; and the Lord Jesus, to whom all judgment is committed, is the Redeemer of all such persons.” (Lawson)

Verse 30 teaches us that our words and conversations with them must not be contentious. Our speech should encourage peace and harmony and it should not stir up strife. The language suggests a legal situation; an accusation against a neighbor for personal gain. Lawson says if he has done us harm, we ought to forgive him. Wise godly people ought not to be contentious with other people. “Irritable people strongly insist upon their rights, or what they conceive to be due to them from others. ‘Is there not’ — say they — ‘a cause?’ But impartial observers frequently judge it to be striving without cause; that no harm has been done; none at least to justify the breach of love; that more love on one hand, and more forbearance on the other, would have prevented the breach; that ‘there is utterly a fault — Why do ye not rather take wrong?’ (1 Cor. 6:1-7).” (Bridges)

Verse 31 tells us not to do what others do. Wisdom calls us to do good to our neighbors, to not plot against them or to contend with them. Some however do practice those things; they may have figured out a way to capitalize on others and we may be tempted to do likewise (Isn’t our society a litigious one?). No, wisdom instructs us not to envy them or to follow their ways. “Envy or admiration of his success, might lead us to imitate his unrighteous behavior.” (Lawson)

3:32-35 — 32 for the devious person is an abomination to the LORD, but the upright are in his confidence. 33 The LORD’s curse is on the house of the wicked, but he blesses the dwelling of the righteous. 34 Toward the scorners he is scornful, but to the humble he gives favor. 35 The wise will inherit honor, but fools get disgrace.

These verses remind us why we are not to follow those who manipulate their neighbors to get gain. They are abhorrent to the Lord (v. 32) and His curse is on their house (v. 33) and He curses them (v. 34) because they will inherit disgrace (v. 35). “As the wicked drove the needy out from their presence, so now the LORD drives them and all they own out of his life-sustaining presence.” (Waltke)

On the other hand, the wise will be taken up into His counsel, that is, “The guidance of this wonderful counselor (15:22; cf. Isa. 9:6) guarantees their protection, success, and eternal life in its fullest dimensions. The upright experience his counsel because his wisdom has entered their hearts (Prov. 2:6, 10).” (Waltke) Or it could simply mean that God will take the wise ones into his confidence (cf. Hubbard). “They enjoy a fellowship with God unknown to the world. He discovers to them the secret mysteries of grace, refreshes their souls with the manifestations of his special love, and blesses their substance by the unperceived workings of his gracious providence. God not only enriches them with his goodness, but treats them as friends, and to them all his paths are mercy and truth.” (Lawson) “The friendship [secret] of the LORD is for those who fear him, and he makes known to them his covenant.” (Ps. 25:14)

Proverbs 3:1-12

3:1-4 — My son, do not forget my teaching, but let your heart keep my commandments, 2 for length of days and years of life and peace they will add to you. 3 Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart. 4 So you will find favor and good success in the sight of God and man.

Wisdom’s teaching must be kept by the heart ( ^B<)li); God’s commandment must be obeyed from the heart (v. 1). The commandments here (torah) are inclusive of God’s revealed will but in the context, it is probably focused on parental (father’s 1:8) instructions (cf. mother’s 1:8). “They had a binding quality to them because they were based on the teachers’ God-fearing observations of how life under divine control really worked.” (Hubbard)

Both verses 2 & 4 promise blessings to those who obey. Long and peaceful life (v. 2) and favor and success with God and men are promised. Favor is “the positive disposition of heaven and earth toward the son because of his attractiveness.” (Waltke)

Verse 3 commends us to write these things on our hearts. The “steadfast love and faithfulness” are probably another way of speaking about the teaching and commandments of v. 1.  They are “the essence of the father’s commands.” (Waltke) So, we cultivate these commands internally (heart, v. 1) and externally (around your neck, v. 3).

So, as we heed God’s instruction (and parent’s), we are promised peace. That is not to say that we will be entirely free from trouble (since some men hate righteousness and persecute them) but instead, a life that avoids the afflictions of the wicked will bode better than those who disobey. “The wicked indeed live long, and the godly often ‘live out only half his days.’ The wicked die in outward comfort, the righteous in outward trouble. But length of days is the promise to the righteous — whether for earth or for heaven, as their Father deems fittest for them.” (Bridges) “The godly shall enjoy life as far as it is really a blessing in their particular circumstances, and the meaning carried beyond this would convert the blessing into a threatening. Peace is enjoyed by the godly, even that peace of God which passeth all understanding, and it keeps their hearts and minds through Jesus Christ. Outward prosperity is enjoyed by them, as far as it is consistent with their spiritual interests.” (Lawson)

3:5-8 — 5 Trust in the LORD with all your heart, and do not lean on your own understanding. 6 In all your ways acknowledge him, and he will make straight your paths. 7 Be not wise in your own eyes; fear the LORD, and turn away from evil. 8 It will be healing to your flesh and refreshment to your bones.

The words “trust” and “lean” (not incline) are very close to each other. Lean is “support yourself”, that is rely upon. In this context, we are called upon to obey the instructions of wisdom (vv. 1-4) and to rely on God and not our own understanding. That means, when we seek to obey God, there are times we wonder if obedience is proper or if it will prosper. “They are confident that as they fulfill their obligations, he will uphold his in his own time and in his own way, even when the wicked prosper and the righteous suffer (cf. 14:26; 16:23, 20; 18:10; 19:23; 28:25; 29:25; 30:1-14).” (Waltke) It is a trust that is whole-hearted.

Too often our understanding is the rule and guide. If God’s way comports with our understanding, with our outlook, then we will trust Him so far as we understand. “One is a fool to rely on his thimble of knowledge before its vast ocean or on his own understanding, which is often governed by irrational urges that he cannot control (26:5, 12, 16; 28:26a; esp. 30:1-6; Job 38:4-5).” (Waltke) “Dependence on our own wisdom, will lead us from trusting in God, to make lies our refuge, and to adopt unhallowed means for the attainment of our wishes.” (Lawson)

Of course, our understanding that is guided and filled with God’s commands is an entirely different thing. This understanding will see the wisdom of trusting in God and relying on His ways.

In verse 6, “acknowledge” means “know” — know (be aware of) God in all your ways. “If you know…God in your paths, then you will certainly be on the right ones.” (Longman) By trusting in God exclusively, we will know Him, we will be aware of Him in all our doings. As we become aware of God and His will in all our ways, then he will make straight your paths, that is, God will make sure that good will ultimately be accomplished. (Note, “One has to view the course of one’s life from a bird’s-eye view, not from a worm’s-eye view, to see this truth.”)

Verse 7 reiterates v. 5. To trust in the Lord and not relying on our own understanding means to not be wise in our own eyes but instead to fear God by turning away from all that is evil (cf., 12:15, “The way of a fool is right in his own eyes, but a wise man listens to advice.”). Ultimately, human wisdom that is not filled with God’s wisdom leads to evil. We must never be wise in our own eyes.

In so doing, we will have peace. Some draw a physical principle from v. 8: “By an eternal law the moral condition and the physical are linked together; the mens sana promotes the corpus sanum.” (Perowne)[1] But as some have noted, the physical imagery points to the metaphoric truth. “In sum, a right relationship with God leads to a state of complete physical and mental well-being, not simply to the absence of illness and disease.” (Waltke) “Health is a wholistic not just a physical word; it connotes thriving and radiant wellness…” (Hubbard)

3:9, 10 — 9 Honor the LORD with your wealth and with the firstfruits of all your produce; 10 then your barns will be filled with plenty, and your vats will be bursting with wine.

These two verses may appear to some to be out of place. The father’s instruction to his son is about wisdom, fearing God, obeying his commands, etc. What does this have to do with money? Yet, the presence of these verses reveal the mind of God. Wisdom, practical wisdom, in the life of the godly, is intimately connected with his use of wealth. In effect, wisdom is demonstrated in our use of mammon.

Honoring the Lord with our wealth is an act of worship. That is the context in which this occurs. [2] The firstfruits are reminiscent of Deut. 26:2, 10 (2 you shall take some of the first of all the fruit of the ground, which you harvest from your land that the LORD your God is giving you, and you shall put it in a basket, and you shall go to the place that the LORD your God will choose, to make his name to dwell there. 10 And behold, now I bring the first of the fruit of the ground, which you, O LORD, have given me.’ And you shall set it down before the LORD your God and worship before the LORD your God:) It usually means the “best of material things” (Waltke).[3]

Verse 10 is like the other verses above. In response, God will bless if we trust Him wholeheartedly and obey His instructions. Even in the realm of our wealth, God will bless as He deems best. “Your vats…refer to several such pools or tubs. The yield of juice envisioned here is so great that several collecting pools will be needed for the wine, which was produced without trampling! Will overflow… means that it will break out of the confining rock tub. The Creator rewards the true worshiper more than hundredfold (Mal. 3:10-12; Mark 10:29-30).” (Waltke) In honoring the Lord with our wealth, we will not lack. As Paul says to those Philippians who supplied him with what he needed, “And my God will supply every need of yours according to his riches in glory in Christ Jesus.” (Phil. 4:19)

“One can show they have the proper attitude toward Yahweh, in trusting (v. 5) and fearing him (v. 7), if they are willing to give up some of their wealth.” (Longman) “This is the rule of sacrifice— a costly precept to the worldling and the formalist. But to the servant of God, is it not a privilege to lay aside a portion of substance with this sacred stamp, ‘This is for God?’” (Bridges)

1. True wisdom, true fear of God, is demonstrated by honoring the Lord with our wealth.

2. This is particularly true for the young son in view. The youthful one, the naïve one, must show his fear of God by honoring Him with his own wealth. Giving to the Lord’s cause is not a “grown up’s” duty but the activity of all the godly. Isn’t this one of the first practical tests for a young lady or man? How will he view his or her newfound wealth? They’ve not seen this much money before. Will he horde it? Spend it on himself? Will he give grudgingly or sparingly? Will it be the firstfruits or only what remains after he spends on everything he wants? Will he really trust the Lord on this matter?

3. Verse 10 is the answer to those who argue that they cannot give to the Lord because they so need it. They must trust him and not lean on their own understanding. Quite often, heaven’s math differs from our checkbook. (not encouraging irresponsibility)

4. There are no exceptions in these verses. It is a call given to all who want to be wise in the Lord.

3:11, 12 — 11 My son, do not despise the LORD’s discipline or be weary of his reproof, 12 for the LORD reproves him whom he loves, as a father the son in whom he delights.

We understand the reproof of parents but these verses speak of the Lord’s discipline (cf. Heb. 12:5-6). Perfect obedience is impossible and our hearts are not earnest as they ought to be. The Lord out of love for us disciplines us. We are not to “despise” or “be weary” of his discipline. Some endure but despise God in return though they may never say so. Despise and be weary contradict trust and rely in v. 5.

Waltke says, “When the father’s admonitions are violated, the son can expect the LORD to back it up with a ‘spanking’ to prevent the wrong from becoming habitual.”  The discipline is corrective, pedagogical, reformative, etc. and not punitive.  “As the loving Father, God desires the son to experience the blessings of the even verses, but the condition to realizing this goal is satisfying the obligations of the odd verses. Therefore, he imposes discipline on the son to conform him to its obligations and so proves his love. The absence of corrective measures… would indicate rejection.” (Waltke, summarizing W. Lane)

Proverbs 2:1-22

Verses 1-5 encourages us to seek wisdom and vv. 5-9 is the answer. Again the theme is hungering for wisdom. Though this may be directed to the young, it pertains to all of us. The father here instructs his son to heed his counsel. It is wisdom beckoning us to heed God’s word. The two work together.

2:1-4 — 1 My son, if you receive my words and treasure up my commandments with you, 2 making your ear attentive to wisdom and inclining your heart to understanding; 3 yes, if you call out for insight and raise your voice for understanding, 4 if you seek it like silver and search for it as for hidden treasures,

This is taken to be the father instructing his son to follow the path of wisdom (cf. Waltke). That is probably true. It is also wisdom speaking through the father instructing us to follow her path of wisdom.

Derek Kidner makes an insightful observation. Whereas wisdom clamored to be heard in 1:20, now the pupil must clamor for her.  Wisdom is not calling for us to speculate in the dark. In verse 1, wisdom instructs us to receive her words and treasure [store up] her commands.

Verse 2 could be translated as “by making your ear attentive…” (cf. Waltke, 213 n.1), that is, we receive and treasure God’s word by making our ear attentive to wisdom and inclining our heart to understand. The individual’s heart must be disposed or inclined toward wisdom. The person cannot merely tolerate God’s Word or simply register its existence as if that is the only thing God requires.

Verses 3-4 expand upon the same point. Ardent efforts are enjoined; resolute pursuits are called upon. William Arnot aptly stated, “The zeal of Mammon’s worshippers rebukes the servants of the living God.” We have read of many men and families who ventured into the West to find Gold. Several lost their lives in the pursuit of fleeting treasure. Juan Ponce de León searched for the rumored fountain of youth in the Bahamas (ended in Florida); Hernán Cortés burned his ships in Mexico so as to induce his soldiers to be committed to his cause. People give themselves to their gods and causes. God calls us to desire his wisdom as silver and hidden treasure (she is worth more, 3:14 and 16:16, “How much better to get wisdom than gold! To get understanding is to be chosen rather than silver.”).

Charles Bridges believes these descriptions are exhibited in our prayers. Our ardent prayers manifest such characteristics. “Earthly wisdom is gained by study; heavenly wisdom by prayer. Study may form a Biblical scholar; prayer puts the heart under a heavenly tutorage, and therefore forms the wise and spiritual Christian.” (Bridges, 14) Furthermore, because wisdom is founded on receiving God’s word and commands, this earnest searching must be exhibited in our study of God’s Word.

2:5-9 —5 then you will understand the fear of the LORD and find the knowledge of God. 6 For the LORD gives wisdom; from his mouth come knowledge and understanding; 7 he stores up sound wisdom for the upright; he is a shield to those who walk in integrity, 8 guarding the paths of justice and watching over the way of his saints. 9 Then you will understand righteousness and justice and equity, every good path;

If we earnestly clamor for this heavenly wisdom, then we will find: “you will understand the fear of the LORD and find the knowledge of God.” This is a remarkable statement because fearing the Lord is the beginning of wisdom and we learn that an earnest searching after God’s wisdom will help us to rightly fear God and know Him. This understanding of God comes by receiving His Word.

Furthermore, we are told that God is the one who gives this wisdom, knowledge of Himself, an understanding of His ways. Wisdom is not something plucked by human effort; mere effort cannot arrest it. It is something God gives; He gives “sound wisdom” to the upright. Wisdom is not imparted to the unrighteous but those who receive His word and live uprightly. “Because the LORD alone has access to wisdom (Job 28:12-28) and gave it birth from his very being (Prov. 8:22-24), he alone gives wisdom (cf. Dan. 2:21-22).” (Waltke) George Lawson says, “It is plain that those who employ themselves in the diligent pursuit of wisdom, have been already blessed with some degree of true knowledge; for how could they value so highly that with which they were altogether unacquainted? He is already wise, who prefers wisdom to every earthly object; and he shall be wise still, for to him that hath shall be given, and he shall have more abundantly.” (Lawson, 31)

Verses 7-8 pile up the practical and moral benefits of God’s wisdom. God will protect those whom He blesses. “God’s protection is not a reward extraneous to the knowledge, but rather a consequence intrinsic to it.” (cited in Waltke) Wisdom and uprightness, integrity, and saintliness go together. Wisdom is not abstract but exhibits or demonstrates itself by godly characteristics. God will protect us through this difficult dark world.

Verse 9 reveals the implications this wisdom will have on the righteous. As God gives us wisdom (v. 5) and protects us (vv. 7, 8), we can begin to understand the proper paths in life, that is, “righteousness and justice and equity.” That is, “wisdom brings ethical enlightenment” (Longman).  “The internalized divine wisdom and knowledge enable the disciple to discern the right, just, and fair that the LORD commits himself to protect.” (Waltke)

This is what we need in this world— what is the proper path? How do we discern which way to go? With so many choices, we need to be able to understand “every good path.” God promises us that if we receive His words and treasure his commandments by inclining ourselves to better know and apply them, he will enable us to walk in the good path. This what wisdom promise.

2:10-15 — 10 for wisdom will come into your heart, and knowledge will be pleasant to your soul; 11 discretion will watch over you, understanding will guard you, 12 delivering you from the way of evil, from men of perverted speech, 13 who forsake the paths of uprightness to walk in the ways of darkness, 14 who rejoice in doing evil and delight in the perverseness of evil, 15 men whose paths are crooked, and who are devious in their ways.

These verses expand upon the point begun in v. 9. God’s gift of wisdom will aid us and God’s wisdom will sit well within us — “pleasant to your souls.” (v. 10) That is, God’s saints love God’s ways and His ways are not swallowed like bitter medicine but embraced as something pleasant.

God’s wisdom will become a part of us and it will help us. “The process is that wisdom and knowledge, when they become your own way of thinking, and your acquired taste (10), will make the talk and interests of evil men alien to you (12-15).” (Kidner) The impact of this wisdom leads us to take notice of and forsake the paths of unrighteousness. That is, saints will see the paths to be clear; they will immediately avoid those paths that are crooked. One of the effects is that we won’t fall into the wrong crowd or follow those who forsake the Lord. “The protection takes the form of extrication, removal from association with a certain type of person.” (Longman) Remember, the choice is clear and simple to the righteous because they have cried out to God for wisdom and have treasured His commandments. But that is not the case with everyone.

Some find the choice difficult. The way of evil men seems promising, at times pleasant, and some times praiseworthy. It appears that way to those who do not have God’s wisdom. Therefore, those who fall into bad company are not mere victims. Their wayward naïve lifestyle has led them to the foolish paths they chose; they have, as it were, sown the seeds of their own destruction. They did not seek wisdom and in times of critical choices, they fell into “the way of evil.” May God keep us from “men of perverted speech.”

Shunning evil and evil men does not mean we are to avoid unbelievers (cf. 1Cor. 5:10). We must consider our own strengths and weaknesses in these matters. Some are easily led astray by the influence of one person while others can withstand a thousand. Either way, each saint must discern what is right and follow it for the Lord’s sake. May the Lord preserve us.

2:16-19 — 16 So you will be delivered from the forbidden woman, from the adulteress with her smooth words, 17 who forsakes the companion of her youth and forgets the covenant of her God; 18 for her house sinks down to death, and her paths to the departed; 19 none who go to her come back, nor do they regain the paths of life.

Part of wisdom’s protection is from sexual sins. There are those men and women who will lead the young one astray into immorality. Here is something we often overlook. We tend to consider falling into immorality as a matter of weak strength, lack of will, strong overpowering desires, etc. But how did some one come to this? Proverbs teaches us that preservation from these sins is rooted in our love of wisdom, of God, and in what we treasure. There are perverse men and women who will seduce us — the righteous are protected from them. Sexual sins are not unrelated to our moral constitution and wisdom — the two are related. Lack wisdom and we can even fall into these sins. Possess wisdom as the Lord gives and He will preserve us from them. Proverbs 22:14 says, “The mouth of an adulteress is a deep pit; He who is cursed of the LORD will fall into it.”

Hubbard is therefore very correct: “What we have, then, in verses 16-20 is not an isolated warning about fornication or adultery but a further description of wisdom’s ability to serve as shield and guard (vv. 7-8) — ‘to deliver’ (v. 16) — in life’s temptation. Wisdom’s power is the chief subject, not the wanton’s wiles.” (Hubbard) Some 65 verses are given to this immoral woman. It will be the subject of ch. 5-7. “This understanding and prudence is an antidote against the poisonous infection of evil men and strange women.” (Lawson, 38)

With the growing number of immoral places (the so called “adult entertainment” centers or “gentlemen’s clubs” along with myriads of immoral facilities) in our country and around the world, we must wonder if the Lord is not judging our land. Surely this is a curse upon our neighborhood and nation.

It would not be stretching the meaning of the text to suggest that Solomon was also alluding to religious compromise. Adultery serves as analogy to spiritual adultery. We need protection from both.

2:20-22 — 20 So you will walk in the way of the good and keep to the paths of the righteous. 21 For the upright will inhabit the land, and those with integrity will remain in it, 22 but the wicked will be cut off from the land, and the treacherous will be rooted out of it.

As God’s wisdom protects us from evil men and wicked women, so it enables us to walk with the righteous. The final result of wisdom’s protection is that we will live to inhabit the land and not be cut off prematurely. “Failure to heed wisdom’s call leads either to premature death or to a life so void of happiness as to be a living death in which none of the God-given blessing of the ‘earth’… is available to lend any joy or meaning to life.” (Hubbard) [The picture is concrete and envisions a land without the wicked. The fullness of this vision is accomplished when Christ comes back and establishes the New Heaven and Earth..] “Death is a kind messenger sent to the righteous by their heavenly Father, calling them to the possession of their eternal inheritance; to the wicked it is a messenger of wrath, summoning them to the abodes of misery.” (Lawson)

Proverbs 1:20-33

1:20-21 — Wisdom cries aloud in the street, in the markets she raises her voice; at the head of the noisy streets she cries out; at the entrance of the city gates she speaks:

Wisdom is personified and she goes out to the street, into the markets and cries out at the entrance of the city gates. The imagery is like a father (since elders sat at the gates) making every effort to reach the uncommitted masses with his teachings (cf. Waltke). One writer said, “Lady Wisdom is no gentle persuader. She shouts, pleads, scolds, reasons, threatens, warns, and even laughs (see vv. 24-33). Pulpit bashing and hell-fire preaching if ever there were! All quite unladylike; and nowadays also quite unfashionable, even frowned upon.” (cited in Waltke, 202)

Some commentators have likened this to Jesus Himself who was in the streets and fields preaching (cf. Bridges, Arnot). He is wisdom itself — “The eternal Son of God is not only wisdom in himself, He is ‘made unto us wisdom.’” (Arnot) Regarding the setting, Perowne says, “Just within the gate of an oriental city was the principal square, or open space, where public business was transacted and courts were held.”

1:22 — How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?

The phrase “How long…”  is a rhetorical question which assumes a statement. “It is not a true question but an implied statement: you have had long enough; you should have answer my call by now.” (Hubbard) It may assume the rejection of parental counsel (cf. Waltke).

The “simple ones” are committing themselves to simplicity. They are the unwary (Perowne), the young and naïve (Hubbard), the gullible (Waltke) etc. “But instead of embracing the teaching, the fledgling apostates love being gullible.” (Waltke) They love something that will destroy them; they edge closer to outright rebellion. “Her problem with these three groups of people is that they each relish their present state of ignorance. They not only tolerate it but also embrace it wholeheartedly, as communicated by the verbs ‘love’ …and ‘hold dear’ [delight]. “ (Longman)

So the gullible, the simple ones are mentioned with the scoffers and fools. The gullible can easily become like them. They hate knowledge and scoff at wisdom. Of the three, the simple ones are the most likely to heed the call; the mockers are the most hardened of the three.

It is important to note that Wisdom mentions the mockers and fools to show where they stand. This contrast is important for the simple ones. They must see that there are those who oppose wisdom and must make a decision. Will the simple be like the mockers and fools? Will she also mock? Will she also hate knowledge? The options are there but what will she do?

§1. There are people who have yet to choose the right path. They flirt with mischief and disaster; they are enamored with the world; they are not committed to the way of gospel holiness. They keep their options open.

§2. Solomon says that they “love” simplicity. Some simply do not want to “grow up” and become wise and discerning. Life is serious and we need what wisdom offers but the simple like the life of indolence and leisure — they do not wish to be serious but love what is naïve and simple, they love to be careless.

1:23 — If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you.

Even with this tendency to love simplicity, wisdom still beckons and promises. The gullible can still turn, he can still repent (the word can be translated as turn back or repent) and heed the reproof. “If they turn back, their action will in itself imply their repentance, for they will have humbled themselves and acknowledged that Wisdom is right and that they have been in the wrong in nursing their love to be careless and free of her discipline.” (Waltke)

Wisdom does not apologize for rebuking, for her reproof. She rebukes with a promise, namely, she will pour our her spirit on the simple ones (similar language to Joel 2:28) — “and thus be empowered to carry out the implications of the turning and to know more fully what wisdom wants to teach them” (Hubbard)

§1. Part of wisdom is to recognize that one had no wisdom and therefore has to turn back, to repent, of his ways. It does us no good to pretend we had not erred. Wisdom admits it walked in the way of folly.

§2. “Note the close connection between ‘spirit’ and ‘words’ — a connection sound theology has always made in refusing to choose one above the other or to play them against each other.” (Hubbard)

1:24-27 — Because I have called and you refused to listen, have stretched out my hand and no one has heeded, because you have ignored all my counsel and would have none of my reproof, I also will laugh at your calamity; I will mock when terror strikes you, when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you.

The invitation to turn and repent is short; the warnings against not turning are longer. Chapter 8 develops the promises and benefits of yielding to wisdom. What have the simple ones done? They have “refused to listen” and have not “heeded”; they have “ignored” Wisdom’s counsel and “would have none of my reproof.” Their choice was deliberate. The decision was thorough and resolute. The tender promises will no longer be heard. They will hear the righteous laughter of Wisdom. “Truth has a harsh edge, and Wisdom does not dull it.” (Waltke)

This may strike us as being overly harsh. Yet, this sarcasm is righteous. One does not have unlimited opportunities. Remember, “TODAY is the day of salvation…” “The ask-receive, seek-find pattern has time limits built into it in both Testaments (Isa. 55;6; Matt. 7:7).” (Hubbard) [2 Corinthians 6:2 For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation. Isaiah 55:6 “Seek the LORD while he may be found; call upon him while he is near; Matthew 7:7 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.]

Waltke says, “Wisdom does not laugh at disaster, but at the triumph of what is right over what is wrong when your disaster happens…” (Waltke, 207) That is, Wisdom rejoices over God’s righteous judgment on evil (cf. Hubbard denies God’s active role in this — it is “the order coded by God into the creation”). Waltke also adds, “Wisdom rejoices in turning the present upside-down world rightside up, when wisdom overturns folly, righteousness outs wickedness, knowledge overcomes ignorance, humility topples pride, and life swallows up death.” (Waltke)

Longman explains, “Woman Wisdom comes across in this speech as angry and unyielding. She shows no mercy to those who come to their senses in the midst of the punishment that their foolish action brings on them. However, the intention of this speech is to spur present action. She does not want them to wait till they are in the midst of their suffering, but she wants them to turn to her right away to avoid the pain.”

1:28-31 — Then they will call upon me, but I will not answer; they will seek me diligently but will not find me. Because they hated knowledge and did not choose the fear of the LORD, would have none of my counsel and despised all my reproof, therefore they shall eat the fruit of their way, and have their fill of their own devices.

If Wisdom’s laughter seems harsh, then these verses almost seem incomprehensible. Wisdom will be vindicated; time will run out and her ways will be shown to be right. One does not have endless opportunities to heed wisdom; choices made can lead to death unless the person repents. It is too late to turn when the consequences of folly come upon the simple. What they did to her, she will do to them. They did not heed her but despised her; they mocked her and hated her counsel. Now the table has turned on them —“they shall eat the fruit of their way, and have their fill of their own devices.” Bridges says, “Prayer, once omnipotent, will then be powerless.” (Bridges, 11)

It must be noted that the refusal in question is one that is substantive and resolute. The mocker is the one who chose not to fear the Lord and “would have none my counsel and despised all my reproof.” The person in question is not the one who has made some foolish choices and has wandered off occasionally. The person envisioned in these verses is the one who has consciously and repeatedly refused wisdom. Such a person will receive his just recompense (see §2). He is the one who continually sinned in time who will fall into hell in eternity. God has not ceased to be gracious while we live nor does He desire our death (Ezekiel 18:23, Have I any pleasure in the death of the wicked, declares the Lord GOD, and not rather that he should turn from his way and live?) but his grace will not extend beyond the grave.

§1. In our evangelical situation, we tend to think of limitless opportunities. Everybody can always make a fresh start. So these words in Proverbs seem to be very unevangelical. God is not always going to extend His mercy — He is not merciful forever. Hell is the monument of God’s righteousness and man’s rebellion. So, we must reckon with the consequences of our actions.

§2. Some may say that we have all acted as this fool. So how long and how often can we refuse God before He will turn deaf to us? God is not obligated to hear any of us. The question assumes that God is obligated to be gracious to us at every turn. He is not. He extends mercy and pleads through His Word. But if He chooses to turn us over to our evil passion and consign us to our wicked ways, then we have only ourselves to blame. These verses are given as a warning. We must not entertain the notion that we can safely sin and safely resist God. If fear of the future judgment causes us to be wise and turn to the Lord, then for that we thank God. If the love of God and His goodness woo us, then for that we also thank Him. It has been prayed, “Save, Lord, by love or fear.”

1:32-33 — For the simple are killed by their turning away, and the complacency of fools destroys them; but whoever listens to me will dwell secure and will be at ease, without dread of disaster.”

The gullible turned away from Wisdom (God) and fools are destroyed on account of their sense of security, prosperity, ease, etc. “So the complacency of fools (or dolts), due to their false feelings of security, causes them to fail to take precautions against the inevitable judgment bound up in their folly, and so it will destroy them…” (Waltke).

On the other hand, the one who obeys or listens to Wisdom “will dwell secure and will be at ease, without dread of disaster.” It is in contrast to the fool. The fool thought he had this; he did not. The one who listened to Wisdom actually secured this.

§1. “And, oh! be it remembered, that every inattention, every willful neglect, is a step towards this fearful apostasy. The word gradually becomes a burden, then a scorn.” (Bridges) Let us heed God’s Word.

§2. The promises in v. 33 do not mean worldly security but true security in the Lord. We will dwell confident because our conscience is clear and because the Lord is near. We trust not in our wit or wisdom but in God’s Wisdom and Word.

Proverbs 1:8-19

1:8-9 — 8 Hear, my son, your father’s instruction, and forsake not your mother’s teaching, 9 for they are a graceful garland for your head and pendants for your neck.

The first thing Solomon teaches us in the path of wisdom is the call to heed parental instruction. This is very significant. One, it follows right after the introduction in which Solomon offers wisdom. This effectively makes it important because of its location. Two, after fearing God, wisdom calls us to accept instruction from our parents (contrary to a fool who despises wisdom and instruction, v. 7).

Our culture worships all things young. Parents are tolerated at best; they are no longer important or necessary. The Bible on the other hand indicates that one of the first steps we are to take in order to be wise is to heed the instruction of parents. This is in accordance with the first commandment with a promise (Eph. 6:2; cf. 1Tim. 5:4). In hearing and not forsaking them, we will make us spiritually beautiful: “Obedience makes a person delightfully outstanding to others and gives one something to cherish and value for oneself.” (Hubbard)

God is saying that the child (“my son”) must hear their fathers and must not forsake their mothers teaching or law (tr:îAT). God is telling the young not to forsake the instruction of the parents. “That both parents are mentioned is a tribute to the prominent role of Israel’s mothers. We find no similar reference to mother as teacher in Babylonian or Egyptian wisdom literature.” (Hubbard, 49)

Verse 9 is the motivation. Waltke says these are “symbols of honor and life that can hardly be disregarded.” Furthermore, “they [the teachings] are the adornments; the adornments are not something future and extrinsic to them.…all children who obey their godly parents and embrace the teachings of this book wear the teachings as heroes wore ‘the great wreath.” (Waltke, 187-8)

1. It assumes that parents instruct their children. George Lawson says, “It is here supposed that parents will instruct their children. They are monsters rather than parents, who do not love the fruit of their own bodies. Love will dispose persons to do all the good they can to the objects of it; and the best thing that can be done for children, is to teach them the fear of the Lord.” (p. 8)

2. Unto what age should a child heed his parents’ advice? Bridges says, “Neither age nor rank gives any claim for exemption. Joseph — when ripe in years, the head of a family, and the first Lord in Egypt— bowed before his father’s feet. (Gen xlvi. 29; xlviii. 12.) Solomon, in the glory of his crown, forgot not the respect justly due to his mother. [cf. 1K. 2:19, 20; cf. also Esther 2:20] Nor were the crown upon his head, and the chain of gold about Joseph’s neck… so graceful as this ornament of filial humility.”

1:10-14 — The first teaching of the parents is to avoid bad company. He is saying, Regard your parents and resist your peers. This scenario presents itself to everyone. Every young man or woman is confronted with peer pressure — with opportunities to run with a crowd against the parent’s judgment.  “The son’s allegiance to the family’s inherited worldview must be sharply delineated from that of the gang, who seek to draw him into their corruption.” (Waltke, 188)

1:10 — My son, if sinners entice you, do not consent.

Sinners in Proverbs are those who have already chosen the path of folly and sin. They love company and love to mislead. Their solicitations require acquiescence; the young son must consent, reply affirmatively, accept the invitation, etc. He may be misled but he is not misled against his will. “Eve consented, before she plucked the fruit; David, before he committed the act of sin (cf. Bridges). “If the temptation prevail, charge it not on God; no — nor on the devil. As the worst he can do, he can only tempt, he cannot force us, to sin. When he has plied us with his utmost power, and most subtle artifice, it is at the choice of our own will, whether we yield or no. (See Jam. i. 13-15)” (Bridges, 6)

1:11-14 — 11 If they say, “Come with us, let us lie in wait for blood; let us ambush the innocent without reason; 12 like Sheol let us swallow them alive, and whole, like those who go down to the pit; 13 we shall find all precious goods, we shall fill our houses with plunder; 14 throw in your lot among us; we will all have one purse”-

These are the sinners’ solicitations. Solomon is stating their words in their truest terms. They often come with deception: “Come, let us pick the pocket of some covetous miser, who has made himself rich by cunning, and scraped money together by such cowardly practices, as cannot expose him to the vengeance of the law.” (cf. Lawson) In other words, the words are often seductive and do not tell the whole story but the meaning is as the parents have stated it.

Verse 13 reveals what will be gained. Riches will come but unlawfully. All sin and all seductions have some “good” in view, that is, one will gain something from it (satisfaction, pleasure, money, power, revenge, etc.) Verse 14 promises camaraderie — the person will be one of the gang with one purse. Easy money with promised friendship — who can resist? With money, the young man can get what he wants; with friends, he can use it in “happy” company. This is the way of the world. Waltke notes, “Sinners love wealth and use people; saints love people and use wealth to help others.” (193)

1:15 — my son, do not walk in the way with them; hold back your foot from their paths,

Parents warn against this sin. They portrayed the scenario; they stated the reasons of sinners and now they give their wise and hearty advice. Don’t go there. Stay away. Notice the words, parents are saying, “Don’t even go with them.” Some flatter themselves with the thought that they can resist; they want only to be with their companions — don’t walk with them. Waltke says “hold back your foot from their paths” means something like, “do not experiment with their addiction.” To walk in their paths is to deviate from paths of righteousness.

1:16 — for their feet run to evil, and they make haste to shed blood.

Lawson says, “Let us never forget the evil that is in sin. However men may dress it out in beautiful colours, it is the very quintessence of naughtiness.” These sinners are determined; they run and make haste to do these things; they are bent on wickedness.

Parents need to instruct their children as to the true nature of certain ways. We must not downplay or overstate it but any path that deviates from God must be painted for what it is.

1:17-18 — 17 For in vain is a net spread in the sight of any bird, 18 but these men lie in wait for their own blood; they set an ambush for their own lives.

This gang of sinners promises much but are unaware of the very ambush they set for themselves. “No mention is made of pained consciences lives that stew in regret, heartache for friends and family, fear of being caught by authorities or betrayed by comrades who want the one purse for themselves, as did Judas in the apostolic company.” (Hubbard) In effect, these criminals are more stupid than birds! “But the lying-in-wait and the secret lurking which they described so vividly in verse 11 are the height of stupidity, since the sinners themselves are their own prey, the ultimate victims of their own feet; the very feet that run in the eagerness to work their evil crimes, violently hurrying to shed blood (v. 16) are maimed by their avid greed.” (Hubbard) Waltke notes how the father used their own words but has changed the victim. The phrases “for their own blood” and “for their own lives” are emphatic — they themselves are their own victims. “They look like they will pillage others, but in the outcome, it is they who will be pillaged.” (Longman)

1:19 — Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors.

This is the lesson of the parent’s instruction. Those who are so greedy for unjust gain, for illegal profit, unrighteous earnings, etc. will lose their souls. “The unjust gain clings to the criminal and eventually destroys him. Jesus draws a similar universal: ‘All who live by the sword will die by the sword’ (Matt. 26:52). In sum, this aphorism articulates the book’s fundamental concept of deed-consequence: sin begets harm (cf. Gal. 6:7).” (Waltke) “The sages are not against the pursuit of profits through honest, hard work. Many of the proverbs that follow actually encourage hard work with the intention of gaining profits.” (Longman)

Koch is cited (by Waltke on p. 194) as saying, “A man’s deeds cling to him as it were, wrapping themselves around him in an invisible domain, which one day is transformed into a corresponding condition or state, and then recoils on the doer.” Waltke prefers the “deed-destiny nexus upheld by God, the knowledge of which is necessary for wisdom.”

Proverbs 1:1-7

Hubbard gives a good overview of Proverbs: “The bulk of Proverbs divides into two major kinds of literature: instructive speeches, chapters 1-9; wisdom sayings, chapters 10-31. The speeches had as their main purpose to state every possible reason why wisdom should be valued and folly despised.” (43) Wisdom will beseech the reader to consider her ways. That will be the theme of chapters 1-9.

1:1 — The proverbs of Solomon, son of David, king of Israel:

Solomon was the last king of all Israel (966-926 BC). God has specially gifted Solomon for this task and these are his proverbs in addition to ones he collected into his book that were penned by other writers (30:1; 31:1). Hezekiah also played a role in conserving these proverbs (25:1, “These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.”). We have all read of Solomon’s gift of wisdom. The following is a summary account of the fame of his wisdom (1K. 4:29-34):

29 And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, 30 so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. 31 For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. 32 He also spoke 3,000 proverbs, and his songs were 1,005. 33 He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. 34 And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom.

A proverb is a pithy wise saying about various things. It communicates lessons on life. These proverbs are ultimately rooted in God (see above; v. 7) and as a result, they can only make full sense in terms of God.

1:2 — To know wisdom and instruction, to understand words of insight,

These verses give us the purpose of this book. Each verse begins with “to” or “in order to” (Dl) except in v. 5. These proverbs were collected to know wisdom, etc. “To know” here means something more than mere mental knowledge acquisition. Given 2:1-4, it means personal internalization of wisdom and experiencing it in one’s life. Wisdom “is the broadest, most inclusive term available to depict the combination of observation, obedience, careful planning, prudent conduct, and sensitivity to God’s will that Israel’s wise treasured and taught…” (Hubbard, 45)

This wisdom cannot be possessed without instruction, which is “the means of gaining it.” (Bridges, 2) This word “instruction” is used more than thirty times and the meaning includes correction and discipline.

The person also cannot gain wisdom and instruction without an ability to understand. So Solomon says, “to understand words of insight” (NJKV, “to perceive the words of instruction”).  Wisdom and instruction need to be understood, perceived, or apprehended. It is the ability “to discern the differences at stake in the choices being weighed.” (Hubbard)

1:3 — to receive instruction in wise dealing, in righteousness, justice, and equity

The goal cannot be accomplished without accepting or receiving the instruction of wisdom or “instruction in wise dealing, in righteousness, justice, and equity.” The verb means to “take, grasp, seize (manually)” or “to take away with one,” etc. This “wise dealing” or “instruction in wisdom” is qualified as “in righteousness, justice, and equity.” It reveals the ethical nature of wisdom (because not all wisdom is good).  Adam and Eve thought disobedience would make them wise (“the tree was to be desired to make one wise” Gen. 3:6). That kind of craftiness, shrewdness, wisdom from below is not to be desired.

1:4 — to give prudence to the simple, knowledge and discretion to the youth-

The purpose of the book is to give prudence (hm’_r>[‘) to the simple, young, or naïve (‘to be inexperienced, be naïve”).[1] “The opposite of the simpleminded person is not the wise but the prudent person, and this is the characteristic that the wisdom of Proverbs seeks to provide to the naïve reader: The simpleminded person is in a much better place than a fool… or a mocker…. [because] they are teachable.” (Longman) The contrast seems to be between being gullible and being shrewd.

The young needs knowledge and discretion (“caginess” Waltke, i.e. caution). That will be imparted by these proverbs. The youth are often considered naïve, gullible, simpleminded, etc. They are the target audience though not exclusively.

1:5 — Let the wise hear and increase in learning, and the one who understands obtain guidance,

Even the wise may still learn. “For a truly wise man is one, not who has attained, but who knows that he ‘has not attained,’ and is pressing onward to perfection.” (Bridges) The wise person “already participates in the wisdom program, but the introduction reminds the reader that even such an advance person can benefit from reflection on the instructions to follow.” (Longman) “Since by nature the wises hear and obey, each new hearing of the proverbs increases their corpus of knowledge…” (Waltke)

KJV has “wise counsel”; it means “accurate guidance” or more literally, “sound steering of the right course.” (Hubbard) In hearing and receiving the proverbs, the instructions, the man of understanding will be able to rightly steer through life. He will see which way to go. It will be like having wise counselors always at his side guiding him. So this book is not just for the simple; it is for everyone. None of us are too wise for it! A child likes its simple and concrete advices; an adult is drawn to its profound simplicity and its realistic estimation of life.

1:6 — to understand a proverb and a saying, the words of the wise and their riddles.

Wisdom calls everyone to understand “a proverb, a saying, the words of the wise and their riddles.” “Riddles are teasing questions that are clear enough to give clues to their solution and cryptic enough to throw the careless off track…” (Hubbard)

Riddles and sayings of the wise are not teachings per se. They demand insight and decision. “Ps. 78:1-2 labels that psalm’s recitation of Israel’s history not only as ‘teaching’ but also as ‘proverb’ and ‘riddle’ because it asks its audience to make an intuitive critical judgment of their own behavior in light of that history.” (Waltke) That is, when we give our attention to these things, we will begin to penetrate the seeming riddles and enigmas of these statements; the difficult sayings, the perplexing truths, etc. will begin to make sense to us.

This means, after we begin to understand and incorporate these truths, these proverbs, these words of the wise, etc. will begin to work their way in and through our lives.

1:7 — The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.

After giving us the purpose, the preamble, we are now given the foundation for the rest of the book. It is the “quintessential expression of the basic spiritual grammar for understanding the book.” (Waltke)

The fear of the Lord is “foundational to knowledge, which here functions as a close synonym to wisdom. In this way, the book acknowledges the radically relational and theocentric nature of knowledge/wisdom.” (Longman) The “beginning” means something is the principal thing, the chief thing. God is the foundation of all knowledge, all wisdom. In Prov. 20:12, we read, “The hearing ear and the seeing eye, the LORD has made them both.” Fearing God “is the first thought that makes all other thoughts fall into place” (Longman).

The opposite of this is found in fools. Fools do not fear God and as a result lack wisdom. They lack wisdom because they “despise wisdom and instruction.” Wisdom and instruction are the two things first offered to us in v. 2. Fools “willfully make the corrupt moral choice to refuse the sage’s moral teachings.” (Waltke)

Have we not noticed this? The one who needs wisdom resists it while the one who is wise wants more. True wisdom begins and ends in God.

Proverbs

Introduction

Very few commentaries had been written on Proverbs until recently. Now, more and more scholars are studying OT Wisdom literature and significant commentaries have emerged.[1] It is by far the “most practical” books of the OT. Its sage advice, pithy style, and clear exhortations make it the favorite book of many. Most of Proverbs often have direct and immediate relevance to all readers.

Interestingly, the book is rarely preached though often studied. The reason may be due to its very strength. If it is so eminently practical and clear, what more needs to be said? There is also the difficulty of its arrangements — the verses often appear to be a series of unrelated series of exhortations and statements. This would make for difficult preaching. Remember, this is one of the books on which Calvin did not write a commentary.  Another reason is the danger of moralism. The book seems to stress how we ought to act more than what God has done for us (cf. Hubbard, 17).

The Latin Vulgate uses the title, Liber Proverbiorum. It is the translation of the Hebrew misle (a form of masal, which means “proverb”). The Greek OT (LXX) uses paroimiai which can be translated as parable or proverb. A proverb is a short, pithy observation, admonition, warning, prohibition, and wise saying.[2]

Overview[3]

1-9, A fatherly approach: exhortations for the young.

10:1-22:16, A plain man’s approach: Solomon’s collection of sentence-sayings. Life’s regularities, oddities, dangers and delights, noted, compared and evaluated.

22:17-24:22 and 24:23-34, More fatherly teachings: two groups of wise men’s exhortations.

25-29, More sentence-sayings; gleanings from Solomon, compiled by Hezekiah’s men. [25:1, “These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.”]

30, An observer’s approach: musings on the hidden Creator and on the idiosyncrasies of his creatures. [30:1, “The words of Agur son of Jakeh. The oracle.”]

31, A womanly approach: a mother’s home-truths (1-9); a wife’s example (10-31).

Wisdom

A dominant theme which runs through the book is the theme of wisdom. Wisdom is explicitly stated while her existence is always implied. Wisdom generally means “masterful understanding,” “skill,” “expertise.” Wisdom is inseparable from knowledge. “In Proverbs, hokma [wisdom] denotes mastery over experience through the intellectual, emotional, and spiritual state of knowing existentially the deed-destiny nexus — that is, to act on moral-spiritual knowledge out of its internalization (1:2; 2:1-5), thereby enabling its possessor to cope with enigma and adversity, to tear down strongholds, and thus to promote the life of an individual and/or a community (21:22; cf. 24:5; Eccl. 7:19; 9:13-16). A person could memorize the book of Proverbs and still lack wisdom if it id not affect his heart, which informs behavior.”[4]

In Proverbs, wisdom is pitted against the fatal charms of the whore and the adulteress and against folly itself. “There is presented to us the figure of Wisdom as the soul’s true bride, true counselor, true hostess, and as the very offspring of the Creator.”[5]

Wisdom, in these chapters, obviously prepares the way for Jesus Christ who is the Wisdom of God (1Cor. 1:24). Wisdom is personified as a Lady crying out (“Wisdom cries aloud in the street…” 1:20). We find wisdom is deeply rooted in God (8:22ff.), comes from God (2:6, “The Lord gives wisdom”) and is related to one’s attitude to God (9:10, “The fear of the Lord is the beginning of wisdom”).

The Benefits of Wisdom

There are great benefits in having wisdom. It is the fool who overlooks or disregards this. Several verses bring this point out. Wisdom is its own reward of course but possessing her soothes the soul and satisfies the person.

2:10-12, “…for wisdom will come into your heart, and knowledge will be pleasant to your soul; 11 discretion will watch over you, understanding will guard you, 12 delivering you from the way of evil, from men of perverted speech,:

3:7-8, “Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones.”

9:11, “For by me your days will be multiplied, and years will be added to your life.”

10:23, “Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.”

Wisdom Resides in God

In 8:22, we see Wisdom personified and perhaps a reference to Christ Himself. God possessed or acquired (ynIn”q’) wisdom from the beginning (NIV is not the best on this). “Wisdom is both older than the universe, and fundamental to it. Not a speck of matter (26b), not a trace of order (29), came into existence but by wisdom” (Kidner, Proverbs, 78)

God Himself never acted without Wisdom; He was always there in the beginning with her; He possessed her and she has always dwelt with Him.

JOB 28 asks where can wisdom be found— Job 28:23 “God understands the way to it, and he knows its place.” “Man’s remarkable success as a miner shows how clever and intelligent he is; but, for all that, he has failed completely to unearth wisdom.” (Andersen on Job, in TOTC)

Wisdom Comes from God

The Lord is able to give wisdom (2:6), “For the LORD gives wisdom; from his mouth come knowledge and understanding…” The Lord wants to give wisdom (1:20ff.; 8:1-11; 9:1-6).

Unlike the solicitors of our generation who may or may not be selling something beneficial, here is one who solicits us and who benefits from this? You and I do! 9:12 says, “If you are wise, you are wise for yourself; if you scoff, you alone will bear it.”

Remember, the Lord entreats us to entreat Him for wisdom. James 1:5 says,  “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.”  Prov. 2:3-4 says, “and if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure…” There is great danger of not heeding wisdom, the danger of not acquiring wisdom (1:23ff.)

Wisdom is connected to God

It says that the FEAR of the LORD is the beginning of WISDOM (9:10).  The word for “beginning” doesn’t just mean to start with the fear of the Lord and then graduate into something else. The word also suggests priority, its prominent position- it is first in importance and first in sequence. As one commentator said, the fear of God is both the ceiling and the foundation, namely, that it is our goal as well as our beginning. Job 28:28 says, “And he said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.'”

In other words, there is no wisdom without the fear of God; without that all gripping reverence for God and His ways, without that holy trembling before His infinite majesty-there simply is no wisdom.

All our ways are related to God and He can thwart all human efforts. If this fear of the Lord does not guide our steps, then we act as fools since none of our labors can stand on their own. Proverbs 16:1-4 says, “The plans of the heart belong to man, but the answer of the tongue is from the LORD. 2 All the ways of a man are pure in his own eyes, but the LORD weighs the spirit. 3 Commit your work to the LORD, and your plans will be established. 4 The LORD has made everything for its purpose, even the wicked for the day of trouble. Also, 16:9 says, “The heart of man plans his way, but the LORD establishes his steps.” (16:33, “The lot is cast into the lap, but its every decision is from the LORD.”) “The fear of the Lord relativizes human wisdom, because the mysterious freedom of God can subvert human plans and purposes (16:1, 9; 19:21; 21:30-31; 27:1). Without the God of Israel, the best human wisdom becomes folly, because God alone holds the world and all outcomes in God’s hands (2 Sam 16:15-17:23; 1 Cor 1:18-31)” (The New Interpreter’s Bible, 5:33)

Wisdom recognizes that all of life is related to God and therefore the pious heart orients itself to God and regulates his life in accordance with God’s ways. Faith is critical here. Though Proverbs does not explicitly state it, it nonetheless assumes it.

…it is noteworthy that Proverbs, for all its emphasis on common sense, exalts faith above sagacity (3:5, 7: ‘Trust in the Lord with all thine heart; and upon thine own understanding lean not;…Be not wise in thine own eyes…’); and for all its advocacy of prudence it refuses prudence the last word. Planning, proper as it is (‘Plans are established by counsel: by wise guidance wage war’, 20:18)—planning is subject to God’s Yes or No (19:21: ‘Many are the plans in the mind of a man, but it is the purpose of Yahweh that will be established’); equipment guarantees nothing (21:31: ‘The horse is prepared against the day of battle: but safety is of the Lord’)… (Kidner, Proverbs, 33)